POLITICS OF RECOGNITION: A RELATIONSHIP BETWEEN ORANG LOM AND STATE FOR CIVIL RIGHTS SERVICES

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

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 casestudy approach in the Mapur Indigenous Community of Orang Lom, Belinyu District, Bangka Belitung. The data collection technique was conducted through observation, indepth 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.

INTRODUCTION
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. However, not all adherents and indigenous peoples practiced to ancestral religion, because most of them refuse to be called adherents of the ancestral religion, of course with various considerations. The practice of their customs/beliefs, for example, is called culture, not religion. (Maarif, 2018). 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, although it is often considered as a deviation (Efendi, 2001).
Entities adhering to ancestral religions as citizens have rights and obligations. Each individual or group shows characteristics that are different from other identities. This ability to distinguish is inseparable from objects outside and inside that are different from one another. Identity as an ancestral religion is being challenged by formal religion, although currently adherents of the ancestral religion can already recognize their religion in the ID card. This policy is enshrined in the Constitutional Court's Decision stating that article 61 paragraph 1 and article 64 paragraph 1 of the Population Administration Law are contrary to the 1945 Constitution. So far, believers have been given two choices when they want to fill in the religion column on their ID cards. First, fill in the ID card column with a religion recognized by the government, or leave the column blank. Post-Constitutional Court Decision Number 97/PUU-XIV/2016 is like an oasis in the midst of a crisis of recognition of the existence of ancestral religion. Bangka Belitung has 1 city and 6 regencies. Bangka Induk Regency has 7 sub-districts. Island. It is called Lom because it has not embraced an official religion, so if it has embraced a religion it will be said that it is not Lom or Lah. Historically, this term appeared in the Dutch colonial era as a form of population classification (Haryadi, Dwi, et al, 2011). Accordingly, Soerjono Soekanto stated that the "Lom Tribe or Lom People" are Bangka Malays. In the historical perspective of the people of Bangka, at first the Lom people spread almost all over the island of Bangka. The Lom people are a local ethnic group that is described as a community that has not embraced religion or has no religion. (Janawi in Salfutra, 2019) After the decision of the Constitutional Court Decision Number 97/PUU-XIV/2016 there are fundamental problems in the implementation of policies for the Lom people of the Bangka Belitung Islands. Based on the research findings, it is shown that in the practice of changing religion in the ID Card column, changes in population data cannot be carried out by the Lom. This situation is caused by the belief that the Lom people believe and hold it has not been officially registered and recognized by the State. This research is intended to produce a study on civil rights services for adherents of ancestral religions as citizens. Observing the practice of accepting or rejecting adherents of ancestral religions in the struggle to get equal treatment for civil rights. The politics of recognition that developed throughout the existence of adherents of ancestral religions in the Bangka Belitung Islands. This study also aims to find out the efforts made by the Lom people to get recognition by the state, so that they have access to civil services.

LITERATURE REVIEW
The study of indigenous peoples by looking at ancestral religious entities is an interesting

METHODOLOGY
This study uses a qualitative research method with a case study approach to the struggle of the Lom People. This method was applied to explore in depth the data in the field based on the understanding of the informants. First, the data obtained from the field was described in words according to the informant's statement, then the data was analyzed and narrated according to the words behind the informant's behavior that reflect the way of thinking, feeling, and acting (Creswell 2015). Data collection techniques were carried out through observation, interviews, and secondary data collection. For data analysis, the researchers utilized various sources, both from key informants and from secondary data. Data analysis was carried out with an interactive model in the form of data reduction, data presentation, and drawing conclusions. (Creswell, 2015). The focus of this research emphasizes the relationship between the Lom people and the state for the civil rights services and the Lom people's strategy to gain recognition from the state. Informants in this study included the administrators of the Mapur Customary Institution of Orang Lom (Customary Leaders and Organizational Management), community leaders, stakeholders, and the community. This study used the theoretical basis of political recognition from Axel Honneth with the perspective of love, solidarity, and rights in reading the struggle of the Lom people.

CONCEPTS
The relationship between the Lom tribe and the state in obtaining civil rights services is in accordance with identity. Stuart Hall mentions identity as something that is never perfect, always in process and built from within (Abdillah S, 2002). The word identity is a key word that can refer to any connotation: social, political, cultural, and so on. Identity, in certain situations, can mean anxieties, fears and egos. This occurs when the term identity is on the defensive.
This study uses the Political Theory of Recognition approach according to Axel Honneth in an effort to read and understand the dynamics of service to the civil rights of the Lom people. Politics of Recognition emphasizes that groups formed to fight for recognition are based on the same fate and the same feelings. Honneth emphasizes on three important aspects in understanding society (Runesi, 2014), namely:

Subjective Area: Love
Love is the main medium for the creation of an acknowledgment for the subject in society. This recognition becomes the basis for the creation of self-confidence of social subjects. Hegel also emphasizes that love transcends family boundaries with the ability to reach out to others. Through this aspect, we will see efforts to build recognition of the Lom people as adherents of the ancestral religion. The social dynamics that occur are either acceptance or rejection as social subjects.

Objective Area: Law
If the love relationship emphasizes the aspect of recognizing one's identity, in formal legal relations or the law emphasizes equality or equality for every social subject. It created an acknowledgment of the subject of another subject as a legal subject.
Through this, rights and obligations are distributed fairly, equitably in a community.
Recognition of this subject can be divided into three categories, namely, first that civil rights to personal life, ownership, and freedom are guaranteed from illegal state intervention. Second, political rights as a guarantee in a democracy, and third, social rights can provide guarantees for individuals in the distribution of the political economy.

Social Area: Solidarity
This aspect emphasizes that the subject is placed in the right position, taking into account the supporting factors that encourage and develop the formation of social trust in society. This social trust is represented by the community from a diversity of identities.

A. Identity of the Mapur Orang Lom Traditional Institutions
The unitary area of Mapur is divided into three major areas, namely Tuing, Air Abik, and Pejam and is more popularly known as the Lom people. The development of the Mapur people is not entirely influenced by the rotation of customary law or tradition, but is  tradition, it is common for parents who are still "Lom" (not yet embracing the official state religion) to become "Lah" (embracing one religion) after their child has embraced a religion.
Changes in the spiritual identity of the Lom can also be caused when their wives embrace religion, usually the husband follows the wife's religion. However, there is something of a dilemma when the death of a parent who is still Lom cannot be held by his child who is already Lah. Then all family members may not be Lah people, there must be one who is still necessary to see that this is not just a regulation, but it must be ensured that educational services reach contextual implementation in accordance with the educational service needs of believers. Referring to Article 2 paragraph (1), it is regulated that every student who believes in faith has the right to fulfill religious education or belief by following the provisions of the legislation governing the curriculum. Article 2 paragraph (2) and paragraph (3) also states that every student has the right to receive educational content, including this competition and the basics, syllabus, lesson plans, learning textbooks, textbooks, and educators or trustees.
The regulation indirectly acts as a uniform practice of a single entity for believers, while believers have various values and principles in believing in their beliefs. In addition, believers also have limitations in Human Resources. This condition then has implications for "coercion" to study one of the official religions recognized by the state. The situation experienced by children of believers in Air Abik in the world of education is a form of discriminatory practice regarding the opportunity to receive education provided by the state. Loss of opportunity to access these rights can be seen as a form of loss of recognition as citizens.
This neglect of citizenship rights is an important note related to the recognition of citizens in the context of human rights. Recognition is important because it is related to human status as rights holders based on the nobility of human dignity. At the same time, it is also related to the obligation of the state towards citizens to provide legal status for citizens in accessing civil rights (Bielefeldt, 2019). The stagnation in accessing education for believers is a prolonged difficulty. This condition then makes the adherents of the faith "forced" to follow state administration procedures in order to open the faucet of freedom in Fulfillment of citizenship rights is an effort to fulfill formal rights that must be carried out by the state to citizens, with the aim of reducing social marginalization and bureaucratic complexity in order to eliminate the gap between formal rights and the realization of citizenship rights (Barenschot, et al, 2019). For this reason, the state must then be able to bridge the fulfillment of citizenship rights with the hope that the regulations created do not intend to hinder efforts to fulfill citizens' rights to civil services. Recognition of the existence of believers must be placed not only as a good thing that applies within themselves, but as a vital human thing (Suharno, 2015).
In another dimension regarding civil services related to health, population data collection as recipients of assistance from the government includes the Family Hope Program (PKH) scheme, Social Assistance during the COVID-19 pandemic, and opportunities in politics so far have been accommodated by the village government. In practice there is no attempt to negate the existence of believers, although in the pilkadus (election of hamlet's head) contestation there is no desire from believers to be involved due to limited human resources. In general, the rituals of believers in Air Abik are relatively smooth and conducive, the community accepts the existence of believers. The tolerance that is built between fellow residents has relatively never experienced conflicts related to differences in religion or beliefs held by the villagers.
The social relations of the Lom people and the surrounding population show that social life is going well without any conflict. Believers of faith have the right to vote and are elected at the moment of the pilkada, pilkadus, although believers of faith admit that they still have limited human resources to be involved in the pilkadus contestation. Believers of faith are also involved as recipients of assistance from the government, even though they have left the religion column on their ID cards blank. The obstacles faced are more on population administration, so the classic way is taken by moving or choosing one of the official religions recognized by the government to facilitate administrative affairs in other sectors such as education, health, employment. Believers are allowed to fill in the religion column on each ID Card, but there are still omissions in civil registration because based on applicable rules, there must be an official institution that oversees believers. This condition then made believers to take the initiative to build an institution called the Mapur Customary Institution of Orang Lom. In an effort to form traditional institutions, believers in faith build networks with academics and stakeholders as part of strengthening the existence of believers.

C. The Struggle for Recognition of the Identity of Believers
After the Decision of the Constitutional Court 97 of 2016 concerning the inclusion of trust in the ID card, it became a new spirit for the community to express themselves. However, it turns out that the decision has not fully resolved the problem at the grassroots level.
Believers in fighting for their identity to be legally recognized have to go through a long and winding road. The path taken is to meet the requirements of state administration. Although this situation is actually contrary to the human status as holders of KBB rights, which are free from state administrative procedures, this is necessary so that believers in the faith obtain legal status as legal entities.
The identity carried by the Lom people is a believer, apart from being an indigenous people. This condition is a reality if one does not want to be called a double minority. Stuart Hall mentions identity as something that is never perfect, always in process and built from within (Abdillah S, 2002;27-28). The word identity is a key word that can refer to any connotation: social, political, cultural, and so on. Identity, in certain situations, can mean anxieties, fears and egos. This occurs when the term identity is on the defensive. Because identity is not something final, or something that is constantly changing, Jean Baudrillard doubts the existence of a definite identity in an object that has been attached to exist (its originality) because all of them have undergone deconstruction events. In the plurality of a subject will lose its identity, "in the desert one loose one's identity" (Baudrillard, 1988;47).
The existence of the Lom people is manifested in the practice or ritual of belief which is still carried out until now. Believers of the faith are required to be registered, in order to gain recognition from the state, thus impacting the opportunity to obtain civil rights services.  In the process of registering traditional institutions, adherents of faith have received support from both academics and relevant stakeholders who have a renewed spirit in an effort to recognize the existence of believers in particular in Bangka Belitung, although there are some parties who do not support the intentions of believers. The community that is built is a place that makes humans as goals in relationships, and not as means (Etzioni in Kurniawan;2020). The spirit that is built in the Orang Lom community puts forward cultural strength, that self-existence must be fought for by accommodating the rights of believers. Efforts to fight for legality are also accompanied by challenges in dealing with issues regarding efforts to maintain living space from the expansion of oil palm plantations. No doubt these conditions also have an impact on the solidarity of believers in the struggle for the registration of customary institutions. However, believers who remain committed in the initial spirit of the struggle have the view that this condition is a motivation to further demonstrate the existence of believers.
The Constitutional Court's decision and other regulations regarding believers should be appreciated. However, it is not without notes, if you look at the implementation level, the existing regulations can actually be seen as an effort to fulfill the administrative rights of citizens. Recognition of administrative rights at the surface level does seem to solve the problem, but there is a neglect of the right to freedom of religion or belief by uniforming the identities of believers. The form of uniformity that can be seen clearly is that de facto we must admit that there are so many different identities of believers. There are Parmalim in North Sumatra, Kaharingan in Kalimantan, Arat Sabulungan in Mentawai, Sapta Dharma and the White Cross of the Archipelago in Java.
After the Constitutional Court's decision regarding the permission to include trust in the ID card column, it turned out that it did not solve the problem, where there was an attempt to view believers in belief as a single entity. However, every believer has a locality, so it is necessary to see the expression and actualization of the believer in his community, even in the public sphere. The Constitutional Court's decision is de jure recognition of rights, although the context of the dynamics that occur in believers also varies. The dynamics that occur in believers are in the form of a struggle for living space that leads to agrarian conflicts, the fading of cultural traditions.
Uniformity in the religion column with the mention of believers in God Almighty contradicts the allowed mention of official religion in the ID card. This condition indicates that the state still has not taken a firm stance, or has concerns about the recognition of the practice of Freedom of Religion/Belief. The regulations created have not been fully able to open up space for believers to exist in the public sphere.

CONCLUSION
The role of customary institutions has stagnated in solving problems faced by indigenous peoples in terms of limited human resources that have an impact on changing the mindset and orientation of the Lom people's life. The traditional institutions of the Lom people undergo social changes in maintaining the traditional life inherited from their ancestors due to contact with more modern life. The prohibition on logging and mining for tin has been ignored by the community in order to increase income. The composition of human resources becomes a dilemma and a problem when dealing with things that disturb the existence of the Lom people.
The Lom people's customary institutions have been registered with the Indonesian Supreme Council of Faith (MLKI). This is a new hope in confirming the true identity of the Lom people as believers in God Almighty. It is also a glimmer of hope for civil rights to be accommodated in both population administration and education services. However, the problem faced by believers in the Air Abik is the threat of the community's living space from the onslaught of oil palm plantation expansion. Unexpectedly, this condition is a new problem in the agrarian sector which makes the Lom people worry about living space in the future. Recognition of the existence of adherents of belief is more of a formal administrative approach that even tends to be binding. The existence of adherents of faith is limited, because they are faced with fulfilling the formal requirements for population administration. After the Constitutional Court's decision and accompanying regulations related to believers, it can be interpreted as a decision that emphasizes the fulfillment of administrative rights only. It is said so because the existing regulations are precisely an effort to make the legal status of citizens. With the legality of a clear citizen, it is considered worthy to get services from the state.

ACKNOWLEDGEMENT
The team kindly thank to the Research and Community Service Institute (LPPM) of the Universitas Bangka Belitung which has funded this research activity through the DIPA of the Universitas Bangka Belitung 2021. The writing of this article is undertaken to fulfill the mandatory research outputs in the PDTF scheme. In addition, the authors would also like to