Abstract
Adherents of ancestral religions stand in two entities as indigenous peoples and as citizens after the Constitutional Court Decision Number 96 of 2016 provided hope for believers as citizens to express their communal identity. This research aims to find out the form of relationship between Orang Lom and the state to civil rights services and to see the efforts made by Orang Lom to gain recognition from the state so that they have access to civil services. The approach in this study put forward Axel Honneth's political theory of recognition by dissecting it through the elements of subjectivity, objectivity, and solidarity that developed in the practice of civil rights services for the Mapur Lom Tribe. This study utilized a descriptive qualitative method with a case-study approach in the Mapur Indigenous Community of Orang Lom, Belinyu District, Bangka Belitung. The data collection technique was conducted through observation, in-depth interviews, and literature studies. Moreover, data analysis applied various sources, both from key informants and secondary data. The data analysis was performed by using an interactive model in the form of data reduction, data presentation, and conclusion. The results showed that the relationship between Orang Lom and the state seemed more administrative in nature on the basis of the prevailing laws and regulations regarding civil service and population administration. At this time, Orang Lom can put their belief in God Almighty in the column of National ID Card, but traditional marriage has not been recognized so that it has an impact on children's birth certificates and education services. In terms of the funeral of the adherents of folk religions, they do not receive any rejection from the community while for the organization's administration, the existence of the Mapur Customary Institution of Orang Lom receives recognition from Majelis Luhur Kepercayaan Indonesia.
Highlights
The accepted ancestral religion arose from the collective womb of indigenous peoples, as did each rule
The results showed that the relationship between Orang Lom and the state seemed more administrative in nature on the basis of the prevailing laws and regulations regarding civil service and population administration
One of the materials that have been successfully compiled from the history of Mapur is the customary law window which is called the code of conduct of the Mapur people or more called the rules of behavior of the Mapur indigenous peoples with the local name "pantang larang" which regulates daily life, farming or farming, hunting, building houses, relationships with nature, plants, and animals, as well as rules regarding the territory of sacred restrictions between humans and the unseen world and magical powers
Summary
The accepted ancestral religion arose from the collective womb of indigenous peoples, as did each rule. Adherents of ancestral religion come from adherents of beliefs and indigenous peoples. Not all adherents and indigenous peoples practiced to ancestral religion, because most of them refuse to be called adherents of the ancestral religion, with various considerations. The practice of their customs/beliefs, for example, is called culture, not religion. For adherents of the original religion, the main function of religion is to guide human life in order to obtain a worldly life and the hereafter. Religion is interpreted to teach love to fellow humans (vertical relationships), and fellow creatures of God, nature, plants, animals, to inanimate objects (Mulkan, 2001). The existence of local religion is a determining part in the process of transformation and change, it is often considered as a deviation (Efendi, 2001)
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