world/regions/angkor_khmer/page/angkor_khmer_S19.md
CANON SUBORDINATION — this document is PROPOSAL-TIER: it serves canon and never outranks it.
The canon: the CVD · the T1 foundation docs · the T0 registries (registries/) · the spine
(docs/spine/CH_*.md) · the region pages (_source/02_Tier_2_Region_Pages/). Authority order:docs/DOC_MAP.md§ 0.
Canon served: NONE FOUND — this document cites no canon anchor anywhere in its body.
Do not build from it alone: open the spine node (docs/spine/CH_NN.md), the region page
(_source/02_Tier_2_Region_Pages/), and the T0 registry your work targets, and derive from those.
READ THAT CANON FIRST — open it and derive from it before you build anything from this document.
If this document disagrees with canon, CANON WINS and this document is the defect — fix the
document, never the canon. Nothing here is applied until it is ratified into canon.
After Vimana activation (Ch 55) the player revisits the world from the air and sees the
integrity-mapped world states. The DERIVED texture bands are {Truly Good · Good Enough · Drifting · Evil
· Pure Evil (terminal)}; the world-state NAMES are {Luminous · Restored · Neutral · Damaged · Corrupted}
(Neutral exists only as the WS3 world-state name, never a band or ending label); endings resolve by the
Ch-65-locked path_bucket {TRULY_GOOD, GOOD_ENOUGH, EVIL}. At Ch 5 the region runs integrity L3 Drifting
/ world-state WS3 Neutral, path_bucket UNLOCKED (the lock is far ahead at Ch 65).
The Angkor/Khmer revisit consumer is NOT yet firmly pinned: the spine carries the Angkor/Khmer community
read (FORK_CH05_A) with forward_track none, no authored modern-revisit read node. The page records the
open consumer as a design obligation rather than inventing one: the community's read (the water returned
and the household respected / a transactional coldness / an extraction mark) and the court apparatus's
disposition are the read-surface whenever a consumer lands, reception varying by the Ch-5 path_state,
non-gating throughout (recognition opens or alters aid and lore, never a wall).
The modern-Cham revisit surface is the ELEVATED audit-register: a living, surviving, dignified people
(the Balamon, Bani, Sunni, and Imam-San communities, matriliny, the Kate and Thap Ba festivals, the
script revival), with the twentieth-century Khmer-Rouge history handled at witness-depth and never as
spectacle — the survival-and-revival arc, not erasure. The page's first processed corpus source lands
directly on that surface and gives it substance. SRC_00322 is an ethnography of the Jahed Cham of
Kampong Chhnang province, Cambodia, from fieldwork of 1996-2002 — a self-naming Cambodian Cham group
that stands alongside the communities named above and is never merged into any of them; its citations
here are the article's own print pages, pp. 243-254, and its SRC id is queued for declaration, with its
use_class, in Section 16. Its subject is the cay (cai) cult: the royal spirits of the ancient kingdom of
Champa, invoked in possession by predominantly female mediums, with some male mediums and some children
initiated into the office, and chief among the spirits the King of Champa, venerated as the teacher
[SRC: SRC_00322, p. 245; p. 247; p. 250; p. 251]. The community's Islam sits over a Hindu-substrate
worldview the record describes as recognised simply as custom — a living palimpsest held by present-day
practitioners, not an archaeological survival [SRC: SRC_00322, p. 245].
The cult as documented is a revival rather than an unbroken continuity, and that is exactly the shape a
revisit surface wants. The record has it in decline through the 1960s, all but extinct under the Khmer
Rouge regime of 1975-79, and increasing in popularity since the 1980s to a near-weekly ceremonial round;
the Imams testify to the revived ritual's authenticity and to the initiated as true mediums, naming the
practice with the Khmer term prapeni, tradition [SRC: SRC_00322, p. 246]. The mediums' own historical
memory holds that UNTAC, the United Nations intervention of 1991-93, revived the spirits that had
disappeared in the Khmer Rouge period — a modern folk-memory in which an international intervention
restores the spirit-world alongside the political one, and precisely the kind of modern-strata material
that belongs in this section and never in the 1200 scene [SRC: SRC_00322, p. 244; p. 252]. Who holds the
office changed with it: recruitment ran historically from aristocrat-warrior descent and now runs
increasingly from riess, citizen commoners, the caste memory levelled by the war [SRC: SRC_00322,
p. 252]. Render the revival as present-tense practice improvising in the present rather than as reverent
wallpaper — the afflicted village Imam dancing in the rite in a modern jacket and steel-rimmed reading
glasses identical to the visiting anthropologist's is the register [SRC: SRC_00322, p. 250].
The community is internally contested at full volume, and the revisit read carries that contest rather
than smoothing it. The On g'nur, the community's main religious-political leader, stands alone against
the Imams' verdict: he mourns the mahandori, the big destruction of the Khmer Rouge years, as the loss
of the true ritual and of Cham civilisation and high culture, and dismisses the revived cult as theatre
performed by extremely unintelligent mediums. The mediums in turn split openly among themselves, the
younger escalating their spirits' demands as far as requiring a sitting Imam to give up his office for
the medium's — his wife and his son already claimed by the spirits — while the old and experienced
mediums refuse to give up their authority, and the spirit-stories jealously guarded in the cult stay
hard for the younger initiates to reach [SRC: SRC_00322, p. 246; p. 250; p. 252]. Both offices are real
living titles, so the page authors only fictional un-named instances and casts neither end as villain;
the contest is legitimate on both sides. The money is part of the same honest register and is never
softened into either squalor or exotica: 90,000 Riels spent at the Calmette hospital in Phnom Penh on
heart medication that did not work, over a million Riel for a single ceremony, 600 US dollars still owed
to the mosque builders, and a buffalo bought for sacrifice and then sold [SRC: SRC_00322, p. 248].
The 1200 frame's routing rule — all malevolence through the fictional court official — does NOT extend
into this block, and importing it here would be a scrub. The record hands the causes over in plain
sight, and they are structural and community-internal rather than conspiratorial: aid vehicles passing
through and leaving nothing but dust while villagers ask what the International Community's plans for
them are [SRC: SRC_00322, p. 244]; pressure to conform to Arab Muslim standards, with free standardised
prayer-books displacing the hand-copied ones [SRC: SRC_00322, p. 244-245]; logging work across the
railway in country infested with mines and malaria under the financial and political demands of
remaining Khmer Rouge cadres, the women's roadside drink-and-snack earnings destroyed when travel halted
after the 1997 coup, and the military's new claim on as much as a third of the rice-fields
[SRC: SRC_00322, p. 253]. The community's own moral reading of its condition — that it must pray more
and improve its karma because the Cham have done sinful things in the past — sits beside those causes
rather than being corrected by the game [SRC: SRC_00322, p. 245], as does the long-established link
between poverty and sorcery accusation [SRC: SRC_00322, p. 252], which is the working engine behind
neighbours turning on a man out of envy over his new mosque [SRC: SRC_00322, p. 248]. Build those. A
hidden hand invented to spare the community its own agency would be both false and duller than the
documented truth.
The script revival the block already names has its living stake here too: the Cham's literate elite of
Imam-scribes hands down the corpus of sacred texts in the Cham's own language and ancient script,
hand-copied generation after generation, and the pressure on it now is free printed Arabic prayer-books
replacing the handwritten ones [SRC: SRC_00322, p. 245-246]. The name akhar thrah is the region page's
own, from the British Library Endangered Archives record, and not this source's — cite it there.
Landing SRC_00322 does NOT discharge the Cham-source grounding obligation on the elevated surfaces:
this is an outside ethnographer's account, sympathetic and detailed, and the obligation named in the
header still runs to Po Dharma and the living-community record. That gap stays open and is stated here
rather than quietly counted as closed.
Visual differences per state follow the two-axis model at that consumer. Modern Velheim presence per
state: none surfaced at this region (reveal-ladder-safe).