world/regions/angkor_khmer/page/angkor_khmer_payload.json
[
{
"section_number": 4,
"markdown": "### Section 4 — People and Culture\n\nThe excursion's peoples are the Khmer of the Angkor imperial capital and the Cham of the coastal\nChampa mandala, met on the peninsular portage among the Mon-Dvaravati and Tambralinga port-audiences.\n§17.1 binds: these are living peoples, rendered with weight and as they understand themselves, and\nthe page records the represent-with-care posture per community — standard for the Khmer majority,\nformal ELEVATED for the Cham/war surfaces.\n\nThe Khmer at 1200 CE are the administrators of the largest and richest state in Southeast Asia. The\nconcreteness of that administration is itself the best anti-fringe asset, and the excursion foregrounds\nit: Ta Prohm's foundation stele records the temple domain supporting roughly 12,640 resident servants\n(including dancers, priests, officials) and drawing goods and service from roughly 79,365 people\nacross the realm, owning some 3,140 villages; Jayavarman VII's inscriptions record roughly a hundred\narogyasala hospital-chapels and roughly a hundred dharmasala rest-houses spaced along the royal roads.\nThese are a state's self-account of its own scale (read as such, not as a modern census), and they are\nthe receipts that refute any \"mysterious lost city\" reading (Ta Prohm inscription; Arogayasala\ninscriptions; the Greater Angkor Project population modelling, ~700,000–900,000 for Greater Angkor).\nThose hospital-chapels are the period Khmer institution and belong to the 1200 frame on their own\ninscriptional evidence; nothing in this page's processed Cham ethnography attests them, and they are\nnever to be sourced to it.\n\nThe Cham are the war's other honored peer — an Austronesian-speaking, Sa-Huynh-descended maritime\npeople of the central-Vietnam coast whose fleets controlled the spice-and-silk trade of the South\nChina Sea (the \"Champa Sea\"), organized not as a unitary kingdom but as a multiethnic COALITION of\nlowland Cham and Central-Highlands peoples federated across principalities — Amaravati (with My Son),\nVijaya, Kauthara, and Panduranga (the Cham historian Po Dharma and Tran Quoc Vuong, revising the older\nMaspero unitary-kingdom model). The Cham-source grounding obligation is discharged here and on the\nelevated surfaces by anchoring to Po Dharma's Cham-voiced scholarship rather than only conqueror-side\nor colonial-French lenses.\n\nThe modern-Cham-communities block (ELEVATED, dignity-first, held as audit-register context and kept\nstrictly OUT of the ~1200 scene): the Cham are a still-living people — roughly 800,000+ today, ~178,948\nin Vietnam (2019 census) and an estimated ~300,000+ in Cambodia, plus a diaspora — in distinct religious\ncommunities that must be got right as a core authenticity axis: the Balamon (Cham Ahier), one of the\nvery few surviving indigenous Hindu peoples outside India, descended from the Champa state cult;\nthe Cham Bani (Cham Awal), adherents of a deeply localized Bani Islam; and the predominantly Sunni\nCambodian and southern-Vietnam Cham, including the traditionalist Imam-San (Kan Imam San) wing — with\nmatrilineal, matrilocal family and inheritance a defining living signature across all of them\n(Po Dharma; Minority Rights Group; the living Kate and Thap Ba Po Nagar festivals, national intangible\nheritage; the akhar-thrah and akhar-srak script revival, digitized by the British Library Endangered\nArchives Programme EAP531). The Khmer Rouge genocide of the Cham (1975–79) belongs in this\naudit-register and is handled with gravity, never spectacle and never as gameable content: the Cham\nMuslim community was singled out for destruction, with commonly cited figures of roughly 80,000–100,000\nkilled out of a 1975 population near 250,000 (Minority Rights Group cites ~36% Cham mortality versus\n~19% for the majority Khmer) — figures CONTESTED and cited as a range; the genocide LABEL is\nscholar-debated (Ben Kiernan argues ethnic genocide; others dispute the framing), while the ECCC\ntribunal (Case 002/02) entered genocide convictions of senior Khmer Rouge leaders, with Nuon Chea\nfound guilty of genocide against the Cham. The dignity-first shape\nis the whole point: a living culture marked for erasure and PERSISTING, rebuilt and openly practiced\ntoday. This twentieth-century history is never conflated with the twelfth-century battle content and\nis imported into the 1200 excursion at most at witness-depth, never as a scene.\n\n#### The Jahed Cham of Kampong Chhnang — the living-community record\n\nThat block now has a processed source standing behind it, and it is a close ethnography of one\nCambodian Cham community rather than a survey: the Jahed of Kampong Chhnang province, from fieldwork\ncarried out together with a second ethnographer intermittently between 1996 and 2002\n[SRC: SRC_00322, p. 244]. Everything under this subhead is modern. It sits at the same audit register\nas the paragraph above, and the cult it documents is itself a post-Khmer-Rouge revival — all but\nextinct under the regime of 1975-79, rising again from the 1980s to ceremonies held almost every week\n[SRC: SRC_00322, p. 246] — so it is never staged as a ~1200 scene.\n\nJahed is the community's own name for itself [SRC: SRC_00322, p. 245], and this record documents that\nCambodian group. It is not a synonym for the Cham Bani (Cham Awal); the Balamon / Bani / Sunni\ndistinctions above keep their own Po Dharma grounding, and this record names none of those three.\nWhat the Jahed carry is a layering the community itself articulates: a version of Islam superimposed\non a basically Hindu worldview that is recognised as custom rather than as a rival creed, with the\nroyal spirits of ancient Champa — the cay — venerated inside a Muslim congregation\n[SRC: SRC_00322, p. 245]. The Imams, with the single exception noted below, testify to the ritual's\nauthenticity and justify it as part of Cham society and custom, referring to it by prapeni, the Khmer\nterm for tradition [SRC: SRC_00322, p. 246], and the mediums who serve those spirits count themselves\nfaithful members of that congregation [SRC: SRC_00322, p. 251]. The spirits, the possession, and the\nrite's own mechanics are spiritual-traditions substrate and queue to Section 5; what belongs here is\nthe social shape of the community that carries them.\n\n- Kinship read: divination scrutinises a sufferer's relations to the kin and ancestors of the\n chour-sambour, the family lines on both the father's and the mother's sides [SRC: SRC_00322, p. 249].\n This is a bilateral reckoning used diagnostically and it does not displace the matrilineal,\n matrilocal signature the block above carries on Po Dharma — a household can trace descent and\n residence one way and audit misfortune across both lines.\n- Caste memory: the community remembers an aristocrat-warrior descent, whose men served Khmer royalty\n as soldiers, bodyguards and policemen, set against riess, commoner citizens, and remembers the war\n and the Khmer Rouge years as the levelling that flattened the distinction — mediums were historically\n drawn from the warrior lines and are now increasingly drawn from riess families\n [SRC: SRC_00322, p. 252].\n- The mediums as a social body: predominantly women, with quite a few men, and some children initiated\n into the office [SRC: SRC_00322, p. 251]. The child mediums are the tradition's own practice and are\n rendered as such, not scrubbed on reflex. The cult is transgendered in Rosalind Morris's sense,\n gender twice over [SRC: SRC_00322, p. 252] — a doubled standing, never a marginal one — and the\n mediums' own witness is that their position in the congregation is ambiguous in status while they\n remain faithful to the religion [SRC: SRC_00322, p. 251].\n- The calling is not always welcome and the community is not unanimous about it. In the documented\n case the younger mediums escalated their demands and required that the sufferer, himself a sitting\n Imam and village leader, quit his office to become a medium; the older mediums' more moderate voices\n answered on the ground that his wife had already given herself up as a medium and the spirits had\n already claimed his son. The mediums' disagreements with each other surface openly inside the public\n rite rather than discreetly [SRC: SRC_00322, p. 250].\n- Improvisation in the present: that same sufferer performed in the rite in a modern-style jacket and\n steel-rimmed reading glasses identical to the visiting ethnographer's, worn with a Malay-style black\n head dress and an ordinary Cham check-patterned sarong [SRC: SRC_00322, p. 250]. The register is a\n living tradition working in its own present, never reverent wallpaper.\n\nThe community's religious-political leadership is a real office and a contested one. The On g'nur is\nthe main religious-political leader, and the one this record documents is a conservative voice who\nmourns the mahandori, the big destruction of the Khmer Rouge years, as the loss of the true ritual and\nof Cham civilisation and high culture, and who dismisses the revived cult as theatre and its mediums\nas unintelligent [SRC: SRC_00322, p. 246]. Build the office, never a real holder of it: the page\nauthors fictional un-named instances of the On g'nur and of the Imams, and no real living Cham\nreligious leader is ever cast as an antagonist. The internal contest is legitimate on both sides —\nan authority defending what was lost against practitioners rebuilding what survived — and it is\nwritten with dignity, not as a faction to defeat.\n\nLiteracy is the second Cham layer this record carries, and it is an intellectual achievement under\npresent pressure rather than a relic. A literate elite of Imam-scribes hands down the corpus of sacred\ntexts in the Cham's own language and ancient script, hand-copied generation after generation\n[SRC: SRC_00322, p. 245; p. 246] — a centuries-long manual manuscript-transmission tradition, and the\nkind of civilizational mark the page records at L2. The name akhar thrah is correct and is the page's\nown, carried above on the EAP531 revival record and on Cham-voiced scholarship; this ethnography does\nnot supply it and must never be traced as its source. Note the scope: the script is attested Cham-wide,\nnot as a Jahed possession, so it belongs to the Balamon and Cham Bani communities the block above names\nas well. The present pressure on it is documented and specific — free standardised Arabic prayer-books\nhanded out to replace the handwritten ones, alongside a wider pressure to conform to Arab Muslim\nstandards [SRC: SRC_00322, p. 244; p. 245]. Beside the written corpus runs a sung one: the pi cay, an\noral-historical corpus transmitting Cham mythical history and the founding myth of the Cham King\nacross generations of mediums [SRC: SRC_00322, p. 245; p. 246] — a second L2 knowledge-transmission\nmark, and a living tradition, never the achievement of a vanished people.\n\nThe healing and knowledge economy runs across the Khmer-Cham line in both directions, and it is a\nweave the page carries as region substrate under Thread 12, the oracle and divination thread. In Khmer\nsociety the Cham are known to practise magic, and Khmer people visit them wanting to buy that knowledge\n[SRC: SRC_00322, p. 252]. That is a genuine cross-community exchange with a direction, an agent and a\nprice, and it is written with the source's own both/and or not at all: the same page records the Cham\ncommunities as known for their solidarity and for kindness to each other in difficulty, a kindness at\ntimes extended to Khmer, and it records the community's own self-naming — neak sre neak prey, people\nmaking a living from fields and forest, a community naming itself by its work rather than by its\nreputation [SRC: SRC_00322, p. 252]. The sinister-sorcerer-people trope is a defamation and is barred\nhere. The honest engine behind sorcery accusation is poverty, a link the record states plainly and\nthen shows in operation when neighbours turn on a man out of envy over his new mosque\n[SRC: SRC_00322, p. 248; p. 252]. Khmer forest-herbalism runs the other way across the same line; the\nkru khmer and the gather-and-boil remedy loop are Trade-4 Herbalism substrate and are queued to\nSections 2 and 14 rather than authored here.\n\nWhere the modern block names hardship, it names the documented cause. Inventing a hidden hand to\nspare the community its own agency would be a scrub, and it would be duller than the record:\n\n- Aid vehicles pass the village and leave nothing but dust behind them, while villagers ask openly\n what plans the International Community has for them [SRC: SRC_00322, p. 244].\n- Livelihoods are squeezed from several directions at once — logging work taken across the railway in\n country infested with mines and malaria under the financial and political demands of remaining Khmer\n Rouge cadres, the women's roadside drink-and-snack earnings destroyed when travel halted after the\n 1997 coup, and a new military claim on as much as a third of the rice-fields\n [SRC: SRC_00322, p. 253].\n- Standardised free prayer-books and pressure toward Arab Muslim norms displace the community's own\n hand-copied books and local practice [SRC: SRC_00322, p. 244; p. 245].\n- And the community's own account of its condition is part of the record: that one must pray more, be\n careful, and improve one's karma, because the Cham have done sinful things in the past and this is\n the result [SRC: SRC_00322, p. 245]. That self-reading is carried as the community's, never endorsed\n and never corrected on the player's behalf.\n\nSourcing state, recorded rather than papered over: this record is an outside ethnography of the Cham,\nsympathetic and close, but written from outside the community. The inline Po Dharma anchoring above\nstands as the page's Cham-voiced grounding on the elevated surfaces, and landing this record\nstrengthens the modern block — but the book-gated Cham-source corpus obligation the Champa ruling\nattaches (contract gap CG-29) is NOT closed by it and remains OPEN. The Cham material above is\nproposal-tier region substrate, not ratified canon.\n\nRepresent-with-care posture: the Khmer and Cham communities are protected; combat never routes through\nthem; the temple servants and dancers, the priesthood (Mahayana and the emerging Theravada), the\nfarmers and fisherfolk, the market people, and the Khmer and Cham civilians of both peoples are\nallies and protected non-targets. Malevolence is grounded in a single fictional corrupt insider and\nhis apparatus. That routing rule governs the 1200 frame and is not carried into the modern block,\nwhere the causes are structural and community-internal and are built as the record gives them. The\ncombat ceiling is unchanged by any of this: ELEVATED is a care register, and the full-intensity\ntwo-peer river-war at the baray stands exactly as staged.",
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{
"section_number": 5,
"markdown": "### Section 5 — Spiritual Traditions and Occult\n\nCosmology: at 1200 CE Angkor is a Hindu-to-Mahayana-to-emerging-Theravada palimpsest. Suryavarman II's\nAngkor Wat is Vaishnavite (dedicated to Vishnu, unusually west-facing); Jayavarman VII made Mahayana\nBuddhism the state religion and reframed royal divinity in Buddhist terms (the king as bodhisattva /\nBuddharaja, the Bayon face-towers). The grassroots Theravada groundswell is EMERGING but not yet\ndominant, so a ~1200 Angkor reads as Mahayana-royal over a very present Hindu substrate with Theravada\nrising — never as fully Theravada (that is the Zhou Daguan ~1296 world, forward of the frame). The\ntemple is Mount Meru, the moat the cosmic ocean, the ring-walls the encircling mountains — the shared\nIndic axis-mundi cosmogram, of which Angkor is the largest Khmer realization (an author of the form,\nnot a passive recipient: it localized it as Vaishnava, funerary, west-facing). The seven-headed\nnaga-balustrade causeway is the threshold between the secular and the sacred, the naga a water-lord\nand rainbow-bridge, and the dynastic Kaundinya-Soma / Preah Thong–Neang Neak naga-princess legend the\nidentity-load-bearing Khmer founding myth (its historicity carried as legend, the \"Indianization\" it\nencodes a live scholarly debate revised by Vickery toward local agency). The vital-force parallel\n(Thread 1) rides the existing tendi terminology forward — no new named Khmer vril-parallel is coined\n(that would be naming canon); vril reads mathematical/physical, the Vril-Society firewall absolute,\nthe vril-centre term vril-seat and never chakra.\n\nThe devaraja \"god-king\" cult is carried as scholarly-CONTESTED, never flatly asserted: the older \"each\nking made himself a living god\" reading (Coedes) is corrected by Hermann Kulke and Michael Vickery to\na \"god OF the kings\" / a specific protective tutelary deity of the realm, resting on a thin evidentiary\nbase (the term appears in one inscription, Sdok Kak Thom, 250 years after the events it describes).\nThe fictional court official EXPLOITS a divine-kingship claim the faith does not require — the divine\nkingship IDEOLOGY is real and monumentally attested, the specific \"devaraja = living god\" formula the\ncontested part. On the Cham side (ELEVATED), My Son grounds the Bhadravarman / Sambhu-Bhadresvara\nShiva-linga cult (the king's name fused with isvara), and Po Nagar the living mother-goddess Yan Po\nNagar — venerated to this day by both Cham pilgrims (as Po Inu Nagar) and Vietnamese devotees (as\nThien Y A Na, folded into the Dao Mau Mother-Goddess tradition), a rare shared sacred site across the\nconqueror/conquered line (Po Dharma; the Thap Ba Po Nagar Festival record). Po Nagar is a protective\nmother-goddess, deliberately LEFT, never villainized.\n\nOccult connections and player rabbit holes (anti-fringe corrective is authorial only, never a\nplayer debunk): Angkor, the baray, and My Son are the documented achievements of their own Khmer and\nCham builders, never lost-race or ancient-alien \"proof\"; the West Mebon's colossal reclining bronze\nVishnu and the barays are impressive but entirely explicable earthwork-and-hydrology and bronze-casting,\nmapped and modelled by the Greater Angkor Project; Angkor Wat's equinox sunrise over the central tower\nis a real, observed alignment (Stencel/Gifford/Moron; Mannikka) held to the peer-reviewed record and\nkept clear of any Orion/precession \"lost super-science\" overlay; and the My Son brick-bonding question\n(fired-then-assembled versus reheated, resin versus clay binder) is framed as normal unresolved\nconservation science, never as \"lost technology.\" Registry feeds: School content routes to\nT0_School_Registry (the Angkorian temple-university tradition — Ta Prohm as Rajavihara, the monastery-\nand-university dedicated to Jayavarman VII's mother — as a consume-and-extend seed); folkloric beings\nto Creature_Roster.folklore_attribution.\n\n#### The Cham royal-spirit cult (modern register, ELEVATED, held out of the 1200 scene)\n\nThe first processed source on this page carries a living Cham spirit tradition at full ethnographic\nspecificity, and it is entered here as modern-register substrate: the cay (also cai) spirits, the\nroyal spirits of the ancient kingdom of Champa, venerated in a possession-and-healing cult by the\nJahed Cham of Kampong Chhnang province in Cambodia [SRC: SRC_00322, p. 244; p. 245]. Chief among them\nis the spirit of the King of Champa, greeted as \"the teacher\" and representing the original sacrifice\n[SRC: SRC_00322, p. 247]. Their history is sung in the pi cay, the songs of the spirits chanted by the\nmediums while possessed — a sung oral-historical corpus carrying Cham mythical history and the founding\nmyth of the Cham King across generations of mediums (an L2 knowledge-transmission achievement of a\nliving people, never the relic of a vanished one) [SRC: SRC_00322, p. 245; p. 246]. The cult reads two\nways at once and is meant to: a state ritual celebrating the glorious past of the Cham nation, and a\nworking healing cult people turn to when medical treatment has proved insufficient\n[SRC: SRC_00322, p. 245; p. 246]. Islam here sits over a basically Hindu worldview that is recognised\nas custom, and the Imams justify the ritual itself as part of Cham society and custom, prapeni — a\ngenuine living palimpsest [SRC: SRC_00322, p. 245; p. 246]. The cult became all but extinct in the\nmahandori, the big destruction, the Khmer Rouge years, and revived from the 1980s to near-weekly\nceremonies [SRC: SRC_00322, p. 246]; the mediums' own historical memory holds that UNTAC, the UN\nintervention of 1991-93, revived all the spirits that had disappeared in those years\n[SRC: SRC_00322, p. 244; p. 252]. That last is authorial lore-substrate, kept to the modern register.\n\nThe mediums are predominantly female, with some male and some children initiated, and they are\npossessed by and speak for the cay [SRC: SRC_00322, p. 245; p. 251]. They sing the pi cay, they\nnegotiate the spirits' demands, and they diagnose sorcery and illness by scrutinising the sufferer's\nchour-sambour, the family lines on both the father's and the mother's sides\n[SRC: SRC_00322, p. 249; p. 251]. They were historically recruited from aristocrat-warrior descent and\nare now increasingly drawn from riess commoners, the caste memory levelled by the war\n[SRC: SRC_00322, p. 252]. Their social standing is genuinely ambiguous and they are not marginal\ndeviants — they hold themselves faithful members of the Muslim congregation while serving the royal\nspirits [SRC: SRC_00322, p. 251] — and the cult's transgendered reading (Morris's \"gender twice over\")\nships as lived reality rather than as exotica [SRC: SRC_00322, p. 252]. The initiation of children is\nthe tradition's own practice and is recorded as such — it is not softened, hidden, or re-aged\n[SRC: SRC_00322, p. 251]. The register the build wants is caught in one detail: the sufferer at the\ncentre of the rite, an Imam and community leader rather than a medium, performed in the dance in a\nmodern jacket and steel-rimmed reading glasses identical to the visiting ethnographer's\n[SRC: SRC_00322, p. 249; p. 250]. A living tradition improvising in the present, never reverent\nwallpaper.\n\nAuthority inside the community is contested and the contest is legitimate on both sides. The On g'nur,\na Cham community's main religious-political leader, mourns the mahandori as the loss of the true\nritual and of Cham civilisation and high culture, dismisses the revived cult as pretending and mainly\ntheatre, and holds the mediums who serve the King of Champa to be unintelligent\n[SRC: SRC_00322, p. 246]. That contempt reaches the surface undiminished; softening it would flatten a\nreal argument into deference. The persona layer authors fictional un-named instances only — On g'nur\nand Imam are real living offices, never a named real person and never a revered leader cast as\nvillain — and the tension is intra-community, dignified on both ends, and never routed to combat.\n\nThe public ceremony is the section's strongest immersion node and is written at reference register,\nnever as a reproduction of consecrated performance. A shelter is raised before the sufferer's house\nstanding for both the Champa royal palace and the barge on which the King of Champa went to war\nagainst the Vietnamese, according to the myth; banners and weapons are set out as signs of power;\nwomen sell snacks and drinks along the edges; and children keep the beat of the royal orchestra on\nbamboo stems laid on the ground [SRC: SRC_00322, p. 249]. The rite has a price and the source states\nit: more than one million Riel even without the buffalo sacrifice, and the buffalo bought for the\noffering was sold again when the sufferer did not improve [SRC: SRC_00322, p. 248]. Note the myth's\ncontent precisely: it is about going to war, not about losing one, and the page states it that way.\nLater Champa-Vietnamese history is carried on its own footing at Sections 4 and 6 under their own\ngrounding rather than folded into this founding story. Player affordances at the node:\n\n- Buy food and drink from the women working the ceremony's edge — the economy of a rite, not a backdrop [SRC: SRC_00322, p. 249]\n- Take up a bamboo stem and hold the rhythm with the children keeping the royal orchestra's beat [SRC: SRC_00322, p. 249]\n- Watch the mediums process to greet the spirits and honour the King of Champa as \"the teacher\" [SRC: SRC_00322, p. 247]\n\nThe authorial reading underneath it (L3, never a player lecture and never a debunk): ritual does not\nmerely express power, it creates it. The processions, the signs of power, and the restaged royal\npalace and war-barge constitute authority in the very act of performing it — the theatre-state or\nnegara analysis (Bell; Geertz; Anderson) that the source works from [SRC: SRC_00322, p. 243; p. 249;\np. 251]. That is the grounding for every ritual-kingship staging on this page, including the Khmer\ndevaraja material above, and it is authorial only.\n\nOne encounter premise comes straight out of the practice and is the best single seed the source\ncarries. For an exorcism-divination to close cleanly the possessing spirit must give its name, and it\nrefuses. The mediums split: the younger press to escalate the demands until the name is yielded, going\nso far as to demand that the sitting Imam give up his office and become a medium, while the elders\nanswer that the spirits have already claimed his wife and his son, that the agreed sacrifice suffices,\nand that the presence is an ordinary ancestor spirit rather than a true cay, to be invited to enjoy\nthe offering and depart [SRC: SRC_00322, p. 248; p. 250]. That taxonomy is the tradition's own, not a\nmonster classification, and the ancestor spirit is not a thing to be fought. The player's read of the\nroom can steady the elders' resolution or feed the escalation, and both outcomes are honest. Authoring\nfirewall: the refusal-to-self-name is local Cham ritual grammar and carries no signal beyond this rite,\nand no surfaced text may let it read otherwise.\n\nThe esoteric-knowledge economy runs across the Khmer-Cham line in both directions, and that is the\nsection's one surviving weave (Thread 12, the oracle and divination). In Khmer society the Cham are\nknown to practise magic and are sometimes visited by Khmer people wanting to buy their knowledge\n(Vickery 1984) — a documented transmission with a direction, an agent and a price\n[SRC: SRC_00322, p. 252]. The both-and framing is binding on every surfaced line of it, and the same\npage supplies it: the Cham communities are also well known for their solidarity and kindness to each\nother in difficulty, a kindness at times extended to Khmer, and they name themselves by their work,\nneak sre neak prey, people making a living from fields and forest, not by any reputation for magic\n[SRC: SRC_00322, p. 252]. The sinister-sorcerer-race trope is the failure mode here and it is\nexcluded. The honest engine is stated plainly instead: the long-established link between poverty and\nsorcery accusation [SRC: SRC_00322, p. 252], visible in operation where a mosque-builder understood\nneighbours to be striking at him with bad spirits and sorcery out of envy at what he had built\n[SRC: SRC_00322, p. 248]. The true-cause clause binds this block — the 1200 frame's routing of all\nmalevolence through the corrupt court official does NOT extend into the modern-Cham material, where\nthe documented causes are structural and community-internal and inventing a hidden hand over them\nwould be a scrub, not care. Crossing the other way, a Cham household in the source's case sent its\nsufferer to a kru khmer, the Khmer forest-herb healer whom the source scopes specifically as an expert\nin treating spirit afflictions [SRC: SRC_00322, p. 248]; his gather-and-boil herbalism loop is trade\nsubstrate and is queued to Sections 2 and 14 rather than authored here.\n\nFrame separation, stated once and binding: all of the cult material above is documented modern\npractice (fieldwork of 1996-2002) [SRC: SRC_00322, p. 244] and feeds the ELEVATED\nmodern-Cham-communities block at Sections 4 and 19 plus the not-yet-pinned modern-Cham-revisit node.\nNone of it is staged as a ~1200 scene. What crosses into the excursion frame does so at witness depth\nand as the period-plausible antecedent class only — royal-ancestor veneration, a layered substrate\nunder a later creed, and a diviner-and-herbalist healing economy — never as this cult, which post-dates\nthe Khmer Rouge years. Two further limits hold. This source attests no Khmer neak ta practice and is\nnot a source for one; the page's existing neak ta and arak material stands on its own prior grounding\nand must not be re-cited here. And SRC_00322 is an outside ethnography about the Cham, so landing it\nstrengthens but does NOT discharge the Cham-source grounding obligation of the 2026-07-20 Champa\nruling — that obligation still names Po Dharma and the living-community record, and it remains open.\nThe combat ceiling is untouched by any of this: nothing in the material proposes combat against Cham\nor Khmer community members, and nothing in it softens the west_baray set-piece.\n\nRegistry feeds from this harvest (proposal-tier region substrate, cited above, not ratified canon):\n\n- The cay / cai royal spirits → T0_Creature_Roster.folklore_attribution, with the authenticity register recorded on the row: a living documented tradition of the Jahed Cham of Kampong Chhnang, NOT a modern Western cryptozoology construct; revered, and LEFT\n- The Cham spirit-mediums and the On g'nur → T0_Character_Index persona seeds, fictional un-named instances of real living roles\n- The Cham textual tradition (the Imam-scribes and the Cham ancient script) → queued to Section 4 and the T0 language/script registry, where the script name carries the page's own Cham-voiced citation rather than this ethnography, which never names it",
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},
{
"section_number": 12,
"markdown": "### Section 12 — All Characters Full Entries\n\nThe protagonist's path through the excursion references the spine (CH_05), never duplicating it:\nfollowing the ledger north over the Kra portage and up the Tonle Sap, arriving on Angkor Wat's\nwest-facing moat-causeway and ascending the god-king's mountain the way the pilgrims do, walking and\nreading the Churning-of-the-Sea-of-Milk (CH05_B07); embedding among Ta Prohm's great household as a\nguest and reading the Bayon's galleries of everyday Khmer life and the Khmer-Cham river-war (CH05_B08);\nsolving the West Baray flow-puzzle to turn the official's hoarded water back to the fields against the\nbackdrop of the two-peer river-war, confronting the official and the roused ward-constructs (CH05_B09,\nFORK_CH05_A); crossing to the Cham My Son and Po Nagar sanctuaries through a Cham pilot host and then\ndoubling back down the whole long route to the sea (CH05_B10). NPCs are MetaHuman-first; each entry\ncarries the persona fields per the entity-persona system.\n\nThe excursion's cast is authored un-named at spine scope (per the spine's ruling; personas author at\nthe quest layer):\n\n- The devaraja-court official (BE_0005_S4) — the fictional un-named collapse-monetizing insider; the excursion sub-boss on BE_0005's Tier-3 rung; un-rowed, un-briefed, does not read the protagonist back; taken alive to answer on the good path, or struck down on the integrity-gated route; his Character_Index persona authored at the quest layer, never a named historical minister\n- The Khmer temple-servant / dancer host of Ta Prohm's great household (un-named) — the honored Khmer host through whom the assimilation and relationship layer opens; ally, protected, never a target\n- The Cham pilot of the coastal run (un-named, ELEVATED) — the honored Cham host through whom the Champa sanctuary beats play; the war's other peer met with dignity; ally, protected, never a target\n- The Kra-isthmus port-audiences (Tambralinga / Grahi tribute figures, role-titled) — the neutral economic-web contacts of the northward traverse\n- Carried: the Healer's Child (CHAR_0002, off-screen silent-observation arc, held toward the Ch-13 join)\n- Antagonist apparatus (not community): the court official (BE_0005_S4) and the roused temple-guardian constructs (dvarapala, seven-headed naga-balustrade, yaksha — animated ward-objects, never the deities); the Khmer naga, the neak ta and arak, Mahakala, and Po Nagar are revered/protective presences deliberately LEFT, never villainized\n\nBehind that excursion cast sit the region's documented living OFFICES — the roles Khmer and Cham\ncommunities actually fill and refill, each with recorded duties, a procedure or an instrument, and its\nown rule of access. Four of them enter the page from the first source this region has processed\n[SRC: SRC_00322, p. 243-254], an outside ethnography of the Jahed Cham Muslim community of Kampong\nChhnang, Cambodia, from fieldwork of 1996-2002. Two consequences bind every entry below. First, this\nis a MODERN record: these offices seat on the page's ELEVATED modern-Cham block (Section 4) and the\nnot-yet-pinned modern-revisit consumer (Section 19), and they are not staged as ~1200 excursion scenes;\nwhere an entry is carried forward to the 1200 frame at all, the entry says so in its own words and\nmarks the carry as authored. Second, the Cham-source grounding obligation recorded in this page's\nheader is NOT discharged by this record — Trankell is an outside Swedish ethnographer writing about the\nCham, and the obligation still names Po Dharma and the living-community record. Each entry is a role\nclass rather than a minted character: the ethnography records the office, and the On g'nur and the\nImams are real living authority-titles, so nothing here proposes a name and every instance is authored\nfictional and un-named, with naming running later under the naming method. Where the community is\nCambodian-Jahed-specific the entry says Cham (Jahed); where the record scopes a thing Cham-wide it says\nCham. Nothing below is a combat target, an antagonist, or a foil.\n\n#### The kru khmer — the Khmer forest-herb healer (Khmer)\n\nWhen illness will not lift, a household sends for the kru khmer, the Khmer traditional healer the\nrecord calls an expert in treating spirit afflictions. His procedure is exactly and only this: he\ncollected herbs in the forest, boiled them, and prescribed drinking the medicine for seven days\n[SRC: SRC_00322, p. 248]. That gather, boil, and timed-regimen loop is the whole attestation and it is\nenough — it is a complete, playable Herbalism shape with a named practitioner and a fixed course of\ndays. The source names no plant, so this page names none either; any species list for a lowland\nCambodian materia must arrive on a separate botanical citation before it is written.\n\n- Personality: competent and unhurried, a craftsman rather than a mystic; he states what he will do and how long it will take, and does not oversell the outcome\n- Background: a village-scale practitioner in a healing economy that runs both ways across the Khmer-Cham line — a Cham household sends a sufferer to a kru khmer as far off as Battambang, and in Khmer society the Cham are known to practise magic and are sometimes visited by Khmer wanting to buy that knowledge, the same Cham communities being equally well known for their solidarity and kindness, at times extended to Khmer [SRC: SRC_00322, p. 248, p. 252]. His expertise is scoped by the source to spirit afflictions; that he also treats plain bodily decline is a defensible read of the same passage, where he prescribes a boiled-herb regimen for a physical complaint, and is marked here as a read rather than as the source's own scoping\n- Own life and daily routine: authored from the office — a householder with fields and family whose forest rounds are the job, walking out for plants at the hours the plants are worth taking, boiling at home, and carrying the finished medicine to the sufferer's house rather than keeping a surgery\n- Relationship surface: he is a door into the region's layered healing economy and a genuinely neutral one, consulted across a community line and holding no faction. What he grants is knowledge of the forest, which is transferable; his regard rides ws.relationship_history and colours the community read rather than opening a second fork\n- Three-path outcomes: forage alongside him, keep the seven days honestly, and carry the medicine yourself (generative — the craft opens and the household reads the effort); pay for the finished remedy and move on (neutral); take the plant knowledge and cut the regimen short or resell it (corrosive — the practitioner stops teaching, which is the lesson about what the knowledge is for). Non-gating throughout: no path decides whether the excursion proceeds\n- Dialogue hooks: the plain seven-day instruction, given once and not softened; the flat admission that a remedy can help and then the condition return, sending the seeker on; what he thinks of the people across the line who come to buy Cham magical knowledge, and what he thinks of them buying his herbs\n- Build notes: MetaHuman; protected non-target; Khmer speech and dress reference. FEEDS T0_Character_Index as a persona row and the T0_School_Registry an herbalist-tradition seed, both un-named pending the naming pass; FEEDS the Trade-4 Herbalism substrate. The 1200 carry is AUTHORED, not sourced: a forest-herb craft-healer is period-plausible for the excursion frame at witness-depth, and this record attests no Angkorian institution of any kind — the page's inscriptional hospital-chapel record stands on Section 4's own citations and never on this one\n\n#### The On g'nur — the Cham religious-political leader (Cham (Jahed))\n\nThe On g'nur is the main religious-political leader of the community, and the record catches him in\nopen disagreement with it. He mourns the mahandori, the big destruction of the Khmer Rouge years, as\nthe loss of the true ritual and of Cham civilisation and high culture, and he dismisses the cult the\nmediums have revived since as theatre — holding the present mediums in outright contempt, as extremely\nunintelligent [SRC: SRC_00322, p. 246]. He is the one exception among the Imams, who otherwise\ntestified to the ritual's authenticity and justified it as part of Cham society and custom\n[SRC: SRC_00322, p. 246]. He is not the antagonist and never becomes one. He is the region's cleanest\ndemonstration that a community argues about its own sacred practice from inside, with authority on\nboth sides of the argument.\n\n- Personality: exacting, conservative, unimpressed; grief carried as standards rather than as sorrow, and a contempt he does not trouble to hide\n- Background: legitimate religious-political authority whose grounds for judgement are historical — he remembers, or holds the community's memory of, a form of the ritual that was destroyed, and measures the revival against it and finds it short. His office is contested from within by the mediums, who answer to the spirits rather than to him\n- Own life and daily routine: authored from the office — the ordinary round of congregational duties, arbitration, and the standing obligations of a leader in a poor province, with the judgement of the cult surfacing whenever a ceremony is proposed and paid for\n- Relationship surface: the formal door to the community, distinct from the mediums' informal one, and the two doors do not open onto the same room. Standing with him is earned by taking the loss seriously rather than by taking the mediums' side; his regard opens the congregational and textual surfaces, and never gates the ritual ones\n- Three-path outcomes: hear the loss out and let both authorities stand without adjudicating between them (generative — both surfaces stay open); take the historical account, use it, and stay clear of the argument (neutral); side loudly with one against the other, or play the contempt back to the mediums for advantage (corrosive — one door closes and the community reads the meddling). Non-gating: the ceremony content is reachable either way\n- Dialogue hooks: the word mahandori and what it is being used to name; the exact charge that the revived rite is performance rather than the true ritual; the question of who decides what is true when the people who knew are dead\n- Build notes: MetaHuman; ELEVATED; a real living authority-title, so the instance is fictional and un-named and no real Cham religious leader is ever cast as villain; protected non-target. FEEDS T0_Character_Index. The Khmer Rouge material stays at the witness and audit register this page already carries in Section 4 and is never gameable, never spectacle, and never conflated with the twelfth-century battle content\n\n#### The Cham spirit-mediums (Cham (Jahed))\n\nThe mediums are possessed by and speak for the cay spirits, the royal spirits of ancient Champa; they\nsing the pi cay, the sung corpus that carries Cham mythical history and the founding myth of the Cham\nKing, and they diagnose illness and sorcery by scrutinising the sufferer's chour-sambour, the family\nlines on both the father's and the mother's sides [SRC: SRC_00322, p. 245, p. 246, p. 249]. They are\npredominantly women, with quite a few men and some children among them, initiated as mediums as the\ntradition initiates them [SRC: SRC_00322, p. 251], and they are faithful members of the Muslim\ncongregation while they serve the royal spirits — a Hindu-substrate royal-ancestor cult living inside\na Muslim community whose Islam is superimposed on a basically Hindu worldview that is recognised as\ncustom, and whose Imams call the ritual itself prapeni, tradition, using the Khmer word\n[SRC: SRC_00322, p. 245, p. 246]. Their standing is socially ambiguous and their dignity is not: they\nare congregants, not deviants, and the record reads the cult as transgendered in the sense Morris\ncalls gender twice over, gender here carrying a statement about something the community holds prior\nto it [SRC: SRC_00322, p. 252] — a reading that ships named, never as spectacle.\n\n- Personality: varies by rank and by faction, and the factions are the point — elders slow, sufficient, unwilling to escalate; younger mediums pressing, ambitious, and shut out of the older spirit-stories their seniors guard jealously\n- Background: recruited historically from aristocrat-warrior lines, and now increasingly from riess commoners — a caste memory levelled by the war and still spoken of [SRC: SRC_00322, p. 252]. Recruitment is not voluntary in the ordinary sense: the record carries a sitting Imam pressed to abandon his office and become a medium, the spirits having already claimed his wife and his son [SRC: SRC_00322, p. 250]\n- Own life and daily routine: ordinary household and congregational life, interrupted by the work — divination for a sick neighbour, a ceremony staged in a shelter raised before the sufferer's house as a public event with snacks sold along its edges and children keeping the rhythm on bamboo stems, and the procession to greet the spirits and honour the King of Champa as the teacher [SRC: SRC_00322, p. 247, p. 249, p. 250]. The work is expensive and the money is part of the persona: a ceremony can run over a million Riel, and a buffalo bought for sacrifice can be sold again when the cure does not come [SRC: SRC_00322, p. 248]\n- Relationship surface: the informal counter-authority to the On g'nur, and the surface on which the community's own disputes surface — sorcery accusations between envious neighbours, and the long-established link between poverty and accusation, are read here first [SRC: SRC_00322, p. 248, p. 252]. The player who supports one faction is read by the other; standing propagates through the congregation, never through a faction meter\n- Three-path outcomes: attend as a guest, contribute to the cost, and let the elders' sufficiency stand when a rite closes on a spirit that will not give its name (generative — the community opens and the guarded stories start to be told); observe, learn the diagnostic grammar of the family lines, and stay out of the ruling (neutral); press the escalation for the spectacle of it, or trade a neighbour's accusation onward (corrosive — the accusation lands on a real household). Non-gating: nothing here walls the excursion or the region content\n- Dialogue hooks: the reading of both parents' lines aloud; the distinction the elders draw between an ordinary ancestor spirit to be fed and invited to depart and a true cay; the memory that UNTAC, the 1991-93 intervention, revived all the spirits that had disappeared in the Khmer Rouge years [SRC: SRC_00322, p. 244, p. 252]; and what the older mediums will not say in front of the younger\n- Build notes: MetaHuman; ELEVATED; living practitioners, so gender-role and caste-memory content renders as lived reality and never as exotica, and the child mediums are the tradition's own practice and are not scrubbed on reflex. Rendered at reference register with no reproduction of consecrated performance, per this page's Section 10 exemption. One costume note the record insists on and the build should keep: the sitting Imam and village leader for whom the rite was staged, and whom the mediums held possessed, danced in it in a modern-style jacket and steel-rimmed reading glasses, with a Malay-style black Muslim head dress and an ordinary Cham check-patterned sarong [SRC: SRC_00322, p. 249, p. 250] — a living tradition improvising in the present, not reverent wallpaper. FEEDS T0_Character_Index. The cay spirits themselves are a being-class row and are not authored here. The un-named-spirit motif is Cham folklore and is firewalled absolutely from the antagonist ladder: it is never a who-frame, never a pattern, never a hint\n\n#### The Imam-scribes and the Cham ancient script (Cham)\n\nThe Cham carry a literate learned elite whose work is transmission: Imam-scribes who hand down the\ncorpus of sacred texts in the Cham's own language and ancient script, copied painstakingly generation\nafter generation [SRC: SRC_00322, p. 245-246]. That is a centuries-long manual manuscript tradition\nand it is under live pressure — free standardised Arabic prayer-books handed out in the villages to\nreplace the hand-copied ones, and intensive targeting by missionary groups from international Muslim\nassociations [SRC: SRC_00322, p. 244-245]. The script's name, akhar thrah, comes from this page's own\nrecord of the akhar-thrah and akhar-srak revival digitized under the British Library Endangered\nArchives Programme (Section 4), not from this ethnography, which says only the Cham's own language and\nancient script; the name is correct and the attribution is kept straight so no later reader traces it\nhere. The scribes are scoped Cham-wide rather than to one Cambodian community, because a writing\nsystem is not the property of a sub-group.\n\n- Personality: patient to the point of obsession about the hand, indifferent to speed; a copyist's pride that is about fidelity rather than about beauty\n- Background: the literate stratum of a community whose religious authority runs partly through text, holding an office that is inherited as a skill and not as a seat. His pressure is not persecution but supply: something free, uniform and printed arriving to do the same job worse\n- Own life and daily routine: authored from the office — congregational duties, teaching the letters to whoever will learn them, and the copying itself done in the hours it can be done, page by page against a corpus that is never finished\n- Relationship surface: the textual door, distinct from both the On g'nur's formal one and the mediums' informal one. He is the region's most transferable teacher — literacy given is literacy kept — and he is the one who can say what the community's texts actually contain\n- Three-path outcomes: learn the letters, or help keep a copy alive by doing the work of copying (generative — the textual surface opens and the school seed roots); read the manuscripts as artefacts and record them (neutral); treat the corpus as saleable or as a curiosity to be carried off (corrosive, and hard-lined against desecration — a living script taken as loot). Non-gating throughout\n- Dialogue hooks: the two books side by side, one printed and free and one copied by a named hand; what generation after generation actually costs in hours; the plain question of what is lost when the letters stop being written\n- Build notes: MetaHuman; ELEVATED for the living endangered heritage; portray the manual transmission as a real intellectual achievement under real modern pressure, never as backwardness. FEEDS T0_Character_Index as a persona row, the T0 language and script registry as a Cham script row scoped Cham-wide, and the T0_School_Registry a Cham textual-transmission seed — carried as FEEDS, asserted nowhere. Both the script tradition and the pi cay are L2 civilizational marks of a living people, never the achievement of a vanished one\n\nNo quest_type is assigned anywhere in this section: entity rows carry no quest_type field, and per-seed\ntyping against the ratified §6.5 enum belongs to the Section-13 seed-stub pass. Every office above is a\nFEED to the typed layer, not a claim on it, and no office is fused with the excursion's antagonist\napparatus, which stays exactly where Section 11 puts it.",
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"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S12.md"
},
{
"section_number": 13,
"markdown": "### Section 13 — Quest Framework, All Questline Types\n\nBeat structure, fork shapes, SQ stages/gates, and spatial requirements COME FROM the spine's typed\ngraph (the §10 beats CH05_B07–B10, the §10b FORK_CH05_A, the §11 SQ rows, and the §3b sites). The\npage adds excursion-scope quest dressing, the side-quest seeds, and the convergence-node feed notes.\n\nMain Story: the excursion beats — the god-king's-mountain arrival and the Churning read (CH05_B07,\nangkor_wat); the Bayon-and-Ta-Prohm assimilation and war-galleries read (CH05_B08, bayon_taprohm); the\nWest Baray flow-puzzle, the roused ward-constructs, the official, and the 1177 two-peer river-war\n(CH05_B09, west_baray, FORK_CH05_A); and the Cham My Son / Po Nagar sanctuary and the doubling-back\n(CH05_B10, myson_champa). 22 Threads advancing on the excursion: Thread 2 (the Khmer protective/dynastic\nnaga set beside the anchor's Naga Padoha), 5 (the Angkor temple-mountain as Meru cosmogram, LINK_0185),\n7 (Angkor Wat's peer-reviewed measured cosmology), 13 (the quincunx-and-concentric-mandala plan and the\nWest Baray geometry, LINK_0121 deepened), 17 (the Old-Khmer Grahi 1183 and the Cham Dong Yen Chau\ninscriptions, the cross-cultural inscription comparison widening), 18 (the Angkor temple-mountain climb),\nand the chapter-ambient 20/22 (the looted sanctuary images; the Angkor sandstone-laterite and Cham\nbrick). SQ index: SQ4 mystery_detective (ADVANCE, the lead reaching the court), SQ11 lost_civilizations\n(SEED, the hydraulic empire), SQ1 fairy_tale_folklore (ADVANCE, the Khmer naga / neak ta / krasue-ap\ntouch). Trades: an Engineering (Trade 8) echo-seed through the baray hydraulics. Folklore Combat: the\nroused ward-constructs (objects, never deities); the krasue/ap an L2 touch, never a boss. School\nCurriculum: the Angkorian temple-university seed (Ta Prohm as Rajavihara).\n\nExcursion-scope side-quest seeds (each with premise, NPC, integrity implication via the direction\nvocabulary, reward):\n\n- The ledger's northward reach — premise: following the sold-strait ledger from the peninsular portage into the god-king's court to name the same collapse-monetizing pattern; NPC the Kra port-audiences (role-titled); integrity implication: expose the court apparatus cleanly (generative) vs keep the court-ledger's leverage as your own (corrosive); reward the collapse-monetizing intel traced to the court\n- The baray flow-puzzle and the returned water — premise: reading the inlet-reservoir-sluice-rice-grid hydrology to turn the official's hoarded water back to the fields; NPC the Khmer temple-household host; integrity implication: restore the water and unseat the official to answer (generative) vs settle it transactionally leaving the court's bargain standing (neutral); reward the hydraulic-empire lore and the FORK_CH05_A community read\n- The Cham sanctuary and the honored peer — premise (ELEVATED): meeting the war's other peer through a Cham pilot at My Son and the living Po Nagar pilgrimage, reading the Dong Yen Chau inscription as among the oldest attestations of an Austronesian language; NPC the Cham pilot host; integrity implication: meet the Cham with dignity as a builder-culture with a holy city of their own (generative) vs read the sanctuary as loot (corrosive, hard-lined against desecration); reward the Champa maritime-mandala lore and the Cham-source grounding\n- The Churning read — premise: walking and reading the ~49 m Churning-of-the-Sea-of-Milk bas-relief as documented iconography (Vasuki the churning-rope, Mount Mandara the rod, Vishnu at the center, the apsaras rising); NPC none (a read-the-wall beat); integrity implication: the L3 held-catastrophe rhyme felt never declared; reward the Meru world-axis literacy (LINK_0185)\n\nL1 fun-beat seed (SEED — feeds the pending minigame/vehicle frameworks (Josh-pending); non-gating;\ninvents no named canon): the baray pirogue boat-race premise — the still-built Khmer racing-pirogue\ntradition already grounded on the page (Section 6) and the West Baray water surface (the west_baray\nzone) seed an opt-in boat-race off the baray, a timed vehicle activity for standing and reward,\noffered never forced. Authorial note only (era-honest naming): the living Bon Om Touk water festival\nis the lineage of the racing-pirogue form and is NOT surfaced in-world at the ~1200 frame — the\nfestival name is a modern authorial reference here, never an in-world scene.\n\nConvergence-node feed notes: FORK_CH05_A's Angkor/Khmer community read persists as\nws.community_state_per_region with forward_track none (no authored modern-revisit read node; the\nconsumer is not yet pinned — a recorded design obligation, not an invented one); the corrosive route's\nsustained-corrosive reading feeds ws.integrity_score + ws.reputation_biography_propagation; path_bucket\nUNLOCKED (the Ch 65 lock).\n\n#### Modern-revisit-frame quest seeds (the Cham community strand, ELEVATED)\n\nThe first processed source on this page's shelf is an ethnography of a living Cham royal-spirit cult in\nKampong Chhnang province, Cambodia, fieldworked intermittently between 1996 and 2002 [SRC: SRC_00322,\nprint p. 244]. Its material is a post-1980s revival, so every seed below sits in the modern-revisit\nframe and none is surfaced as a ~1200 scene; the era-present excursion seeds above are unchanged by\nthem. Three of the four author as quest seeds here; the fourth is region-page substrate and routes\nelsewhere. Per-seed quest_type is not assigned here — the §6.5 enum is ratified ACTIVE T1 canon and\nper-seed typing is ruled by spine role at the §7.5 stub (CG-21), so what follows carries harvest\nseed-kinds and routing only.\n\n- The restaged royal-spirit ceremony (festival / daily-immersion seed) — premise: the player attends a public spirit-ceremony held in a shelter raised in front of the sufferer's house, a shelter that stands for both the Champa royal palace and the barge on which the King of Champa went to war against the Vietnamese, with banners and weapons set out as signs of power [SRC: SRC_00322, print p. 249]; women sell snacks and drinks along the edges, children keep the royal orchestra's beat on bamboo stems laid on the ground, and the mediums process to greet the spirits and to honour the King of Champa as the teacher [SRC: SRC_00322, print pp. 247, 249-250]. NPCs: the community's mediums and the household hosting the rite. Playable surface: buy food along the edge, take up a bamboo and hold the rhythm, watch the procession — participation is offered, never required, and refusing costs nothing. Integrity implication: attend as a guest who pays his way and keeps the beat (generative) vs treat the rite as a spectacle to be harvested (corrosive). Reward: standing with the household and the Section 10 music substrate (the sung pi cay register, ginang and saranai). Render at reference register — the consecrated performance is referred to, never reproduced.\n- The spirit that will not name itself (encounter seed) — premise: an exorcism-divination cannot close because the possessing spirit refuses to give its name; the mediums split openly, the younger pressing to escalate the demands until the name is yielded — the escalation reaching the demand that the sufferer, a sitting Imam, give up his office and become a medium himself — while the elders hold that the agreed sacrifice already suffices and rule the presence an ordinary ancestor spirit rather than a true royal cay, to be invited to enjoy the offering and depart [SRC: SRC_00322, print pp. 248, 250]. NPCs: the contending mediums — most of them women, a good number of them men, and some of them initiated as children [SRC: SRC_00322, print p. 251] — and the sufferer's household. This is a social and ritual encounter, not a boss — the folklore encounter-facet without a folklore-combat body. Integrity implication: read the room and steady the elders' resolution (generative) vs feed the escalation for the spectacle of a forced name (corrosive). Reward: SQ1 fairy_tale_folklore advance and access to the spirit-stories the senior mediums guard. Multi-path and no-dead-end are structural: the rite closes on every route, and the player may decline to intervene at all. Author the sufferer and every medium as un-named fictional instances.\n- The kru khmer's forest brew (trade-expression seed, Trade 4 Herbalism) — premise: a Khmer traditional healer, an expert in treating spirit afflictions, collected herbs in the forest, boiled them, and prescribed drinking the medicine for seven days [SRC: SRC_00322, print p. 248]. That gather, boil and timed-regimen loop is the whole of what the source attests and it is enough for a real Herbalism node: forage, decoct, dose across days, and get an honest partial outcome that can send the seeker on to the next counsel. NPC: an un-named fictional kru khmer instance, a respected craft-healer and never a foil to any other path. Authoring constraint: this source names no plant, so the materia list must come from a separate ethnobotanical citation for lowland Cambodia before the node authors species — generic herbs would be the thin version, and inventing named ones here would be worse. Home-base Herbalism roots later in the arc; this is seed-level substrate for Sections 2 and 14.\n- Declined here and queued elsewhere: the modern-Cham-communities block enrichment (the Jahed and the cult's near-erasure in the mahandori and its post-1980s revival, the bilateral chour-sambour kinship read in divination, and the aristocrat-warrior versus riess caste memory levelled by the war) is region-page substrate, not a quest seed. Its own routing is Sections 4 and 19 [SRC: SRC_00322, print pp. 245-246, 249, 251-252], and it is queued for those sections; whether they took it cannot be asserted from here.\n\nCross-community routing for the three seeds above: they share one honest exchange rather than a Cham\nexoticism. In Khmer society the Cham are known to practise magic and are sometimes visited by Khmer\nwanting to buy their knowledge, and the same page records the Cham communities as well known for their\nsolidarity and kindness, at times extended to Khmer, alongside the long-established link between poverty\nand sorcery accusation [SRC: SRC_00322, print p. 252] — the honest engine visible in operation when\nneighbours turn on a man out of envy over his new mosque [SRC: SRC_00322, print p. 248]. Both halves\nship together or the strand becomes the sinister-sorcerer-race trope. Cham households also cross the\nline the other way to consult a kru khmer in Battambang [SRC: SRC_00322, print p. 248], so the healing\neconomy runs in both directions. The community's own self-naming is neak sre neak prey, people making\na living from fields and forest [SRC: SRC_00322, print p. 252]. This is the T12 oracle-and-divination\nweave (link_type knowledge-transmission); both of its ends are peoples of this same region, Cham and\nKhmer, so it opens no reciprocal entry on another page and none is asserted.\n\nCare and grounding notes binding on these four: the frame is modern-revisit and the 1200 excursion\nseeds are untouched by it; the specificity ships undiminished (the contested mediums, the child\nmediums who are the tradition's own practice, the caste memory, and the money — a ceremony costing\nmore than one million Riel [SRC: SRC_00322, print p. 248]) because thinning it would be the defect,\nnot the safeguard; the un-named-spirit motif is Cham folklore and is firewalled from any antagonist\nreading elsewhere in the arc. The spirit-cult material reads as the tradition's own and stays behind\nthe vril firewall — nothing race-mystical, and no player-facing debunk of a living faith. The\ntheatre-state reading of ritual that constitutes authority rather than merely depicting it is\nauthorial grounding for the staging, never a lecture delivered to the player [SRC: SRC_00322, print\npp. 243, 249]. And landing this source does NOT discharge the page's Cham-source grounding\nobligation: it is an outside ethnographer's field record, however sympathetic, and the obligation\nnames Po Dharma and the living-community record — that gap stays open.\n\nThe three modern-frame seeds above are candidate content for the not-yet-pinned modern-revisit\nconsumer recorded in the convergence-node feed note; they do not pin it, and none of them alters a\nspine-owned beat, fork, boss verb, axis, phase, or SQ routing.",
"used_correction": true,
"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S13.md"
},
{
"section_number": 14,
"markdown": "### Section 14 — Trade Skills, Detailed Content\n\nHome-base trade content: none roots on the excursion (it is a there-and-back waypoint, no returnable\nhome). The excursion deepens two substrates already seeded at the anchor, each with a trade-source and\nBook-of-Trades entries:\n\n- Trade 8 Engineering — the Angkor baray-and-canal hydraulic empire and the temple-mountain stone-construction as the deepest echo-seed of the arc so far (the West Baray flow-puzzle is playable Engineering-as-physics); the home base roots far later at Ch 27, and this echo rhymes forward with the Ch 6 Sri Lanka tank-cascade (LINK_0187, Sri Lanka predating)\n- Trade 2 Mining — the Angkor sandstone-and-laterite quarry-and-canal transport (Phnom Kulen to the site) and the Cham fired-brick craft as material echo-seeds; the home base roots at Ch 19\n\nA third substrate is page-seeded rather than anchor-carried, and is the one line on the excursion that\nnow stands on a processed source rather than on deep-research alone:\n\n- Trade 4 Herbalism — the Trade-4 Herbalism substrate already declared at Section 2; verified against T0_Trade_Registry as TRADE_04, whose ancient home base is Ch 7 (South India) and whose modern home is Ch 50 (Amazon), so nothing roots here and this stays seed-level\n\n#### Trade-4 Herbalism — the kru khmer's gather-and-boil line\n\nThe attested craft loop is three steps and no more. A kru khmer, a Khmer traditional healer, collected\nherbs in the forest, boiled them, and prescribed drinking the medicine for seven days [SRC: SRC_00322,\np. 248]. That gather-boil-timed-course structure is the whole of the source's account and is enough to\nseat a real Herbalism node: a forage round, a preparation step, and a course of days that runs while\nthe player does other things rather than resolving on the spot. The same passage scopes the healer's\nexpertise to spirit afflictions specifically; the case it records is a physical decline treated with\nthat regimen, so reading the practice as covering bodily illness as well is an inference from the\npassage and not the source's own scoping, and the page states it that way.\n\nThe pharmacopoeia is not in this source. SRC_00322 names no plant at any point, and the flood-forest\nand paddy-margin materia the page discusses at Section 2 stands on the page's own botanical authority,\nnot on this record. Any gather table that names species must take them from a separate ethnobotanical\ncitation for lowland Cambodia, which is a recorded acquisition obligation for the trade pass and not a\ngap to fill by inference. The honest register for the node comes from the record too: the sufferer it\nfollows does not stop at one remedy, so the boiled course is written as a remedy that helps for a time\nwithout being the last word, never as a failure and never as a cure that closes the search\n[SRC: SRC_00322, p. 248].\n\nFrame discipline on this substrate. SRC_00322 is a modern ethnography of Cham and Khmer village life,\nand its kru khmer is a living practitioner recorded in the present, not a claim about 1200. What\ncarries into the era-present node is the craft structure, which is era-neutral; the modern instance,\nits cash outlays, and the layered search around it are queued to Section 19 as modern-revisit material\nand are not played as ~1200 content. The trade-source NPC is authored un-named at page scope, a\nrespected craft-healer of standing in his own right and never a foil set up to be corrected by another\nkind of medicine.\n\nTwo-way specialist economy (ELEVATED where the Cham are named). The record shows the healing trade\ncrossing the community line in both directions: one Cham man's search for a cure, settled on by his\nvillage, carries him to a Khmer kru khmer in Battambang who is an expert in treating spirit\nafflictions, and Khmer in turn seek out Cham esoteric expertise and pay for it [SRC: SRC_00322,\np. 248, 252]. The framing the source itself holds carries with it — the same page records the Cham\ncommunities' solidarity and kindness to each other in difficulty, a kindness at times extended to\nKhmer, and records the Cham naming themselves neak sre neak prey, people making a living from fields\nand forest — so the trade reads as reciprocal specialist exchange between two peoples known on this\npage for their work first, never as a sinister-magic-people trope, and the page keeps both halves or\nneither [SRC: SRC_00322, p. 252]. Landing this source does not discharge the Cham-source grounding\nobligation on the elevated surfaces; Po Dharma and the living Cham community record still carry it\n(Section 16).\n\nThe ten-trade content is otherwise seed-level on the excursion; detailed home-base content FEEDS the\ntrade registries as the cascade reaches the trade-home chapters.",
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"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S14.md"
},
{
"section_number": 15,
"markdown": "### Section 15 — Cross-Regional Connections\n\nConnections, each citing its Cross_Cultural_Link_Graph row AND carrying that row's own link_type — the\ncharacterization is per-link, never a blanket:\n\n- angkor_khmer → South India (Ch 7): the Meru world-axis LINK_0185 (link_type knowledge-transmission) — the shared Indic axis-mundi form transmitted along the trade web with independent local authorship at each realization (Angkor the largest Khmer realization, an author not a passive recipient); the SEA1 Meru link originates here toward Ch 7\n- angkor_khmer ← Bali (Ch 4): the flying-viscera-witch LINK_0186 (link_type parallel-independent) — the Khmer/Thai krasue/ap floating-viscera-head received here as a parallel-independent convergence with the Bali leyak (its true formal cognate), a shared cosmological category crossing the Austroasiatic/Austronesian language line, never a diffusion claim\n- angkor_khmer → Sri Lanka (Ch 6): the hydraulic-achievement LINK_0187 (link_type parallel-independent) — the Angkor baray set beside the Sri Lanka tank-cascade as parallel-independent achievement, and because the Sri Lankan tanks PREDATE the baray any directional-diffusion claim would run backwards; originates here toward the Ch-6 read node\n- angkor_khmer → the weaving-progression set: the architecture-proportion weaving LINK_0121 (toward the Egyptian peak, Ch 15) is deepened by Angkor's quincunx-and-concentric-mandala plan and the West Baray geometry, and the guardian-at-the-gate weaving LINK_0129 (toward South India, Ch 7) by the Angkor temple-guardian iconography — both originated at the anchor's Borobudur and carried forward here\n\nThe page's first processed source opened one further connection. It carries a substrate anchor and no\nCross_Cultural_Link_Graph row, and it is written as such rather than assigned an id the registry has\nnot minted:\n\n- Cham → Khmer, inside this page's own two-peoples scope (thread 12, the oracle/divination thread; significance lens C5; frame documented-transmission, not parallel-independent): an esoteric-knowledge exchange that runs from the minority Cham to the Khmer majority and is bought. In Khmer society the Cham are known to practice magic, and Khmer visitors sometimes come to buy that knowledge [SRC: SRC_00322 — Ritual Works and Practices: A Case Study from a Muslim Community in Cambodia, print p. 252, the source relaying Vickery 1984]. What separates this from the parallel-independent rows above is that the record documents knowledge actually moving: there is a direction, an agent, and a price. Because both ends sit within this region page's own scope rather than pointing at another region, it opens no outward edge and mints no LINK_ row\n- The source's own both/and binds any surfaced text built on it. The same page records the Cham communities as well known for their solidarity and for kindness to one another in difficulty, a kindness at times extended to Khmer neighbours, and it records the link between poverty and sorcery that anthropology has long established — which the record shows in operation when a mosque-builder reports that people from the neighbouring villages, envious of his success in raising the new mosque, are after him and have attacked him with their bad spirits and sorcery [SRC: SRC_00322 — Ritual Works and Practices, print pp. 248, 252]. Carry both halves or the exchange collapses into the sinister-sorcerer-race trope, which §17.1 forbids at the collective grain. Carry with it the community's own self-naming from print p. 252 — neak sre neak prey, people making a living from fields and forest — the name the community takes from its work rather than from its reputation\n- Frame separation binds as it does everywhere this source is used. SRC_00322 is a modern ethnography, its fieldwork carried out in Kampong Chhnang province intermittently between 1996 and 2002 [SRC: SRC_00322 — Ritual Works and Practices, print p. 244], so the exchange lands first in the ELEVATED modern-Cham-communities block (Sections 4/19) and in the modern-Cham revisit surface, which has no consumer pinned to it yet. At the ~1200 frame it is carried only at witness-depth, as the period-plausible antecedent of a divinatory specialism sought across the Khmer-Cham line, never as a dated 1200 attestation\n\nThe connective yield of that first source is deliberately thin, and stating it plainly is the honest\nrecord: one weave survived audit out of the record's four, and it is a cross-community link inside\nthis page's scope rather than a link to another region. The audit also rules explicitly that landing\nSRC_00322 does not discharge the Cham-source grounding obligation on the elevated surfaces — the\nsource is an outside ethnography, however sympathetic, and the obligation names the Cham historian\nPo Dharma and the living-community record (Section 16). That obligation stands.\n\nReciprocation discipline binds: each claimed link is reciprocated at its target as the target pages are\ncut (the LINK_ rows are the machine tie; a page-side claim without a reciprocal target row is a defect).\nSerpent-thread continuity (Thread 2): the Khmer naga is the protective/creative/dynastic pole — the\nseven-headed naga-balustrade causeway, the Kaundinya-Soma foundation myth, Vasuki as the churning-rope\n— a catalog-convergence within documented Indic transmission, distinct from the anchor's parallel-\nindependent Austronesian Naga Padoha, and never a slain monster. The Velheim pattern echo: held dark at\npage grain — felt through the court official's monetizing of a collapse, never named.",
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"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S15.md"
},
{
"section_number": 16,
"markdown": "### Section 16 — Academic References and Books to Acquire\n\nEvery citation carries its use_class (SUBSTRATE · ESOTERIC-PRIMARY · AUTHORIAL-REBUTTAL · REFERENCE ·\nTONE · DUPLICATE · FRINGE-SKIP). The RCM Ch 5 section still carries NO Khmer/Cham per-culture block — a flagged\nbuild-time RCM addition (open gap) — and the Angkor and Champa depth remains deep-research-grounded on\nthe four research files (angkor_city, khmer_cham_war, cham_living, khmer_myth_care) and the scholarly and\nCham-voiced anchors they cite. What has changed is that the queryable corpus is no longer empty for this\nregion: ONE deep-read source is now audited and processed, and it is a living-Cham source. The elevated\nCham surfaces carry the Cham-source grounding obligation, and it is NOT discharged by that source — see\nthe obligation accounting below.\n\nProcessed substrate (the queryable corpus; audited deep-read records in docs/book_extractions):\n\n- Trankell, \"Ritual Works and Practices: A Case Study from a Muslim Community in Cambodia\" — a twelve-page ethnography of the Jahed Cham Muslim community of Kampong Chhnang, Cambodia, on the cay/cai royal-spirit possession-and-healing cult (Trankell/Ovesen fieldwork 1996-2002); the audited harvest feeds the ELEVATED modern-Cham-communities block (Sections 4/19) with the cult and its post-1980s revival, the spirit-mediums including initiated child mediums, the On g'nur as religious-political office, the Imam-scribes and the hand-copied manuscript tradition, the bilateral chour-sambour kinship read in divination, and the aristocrat-warrior versus riess caste memory; the kru khmer forest-herb healer to the Section-2/14 Herbalism substrate; and the Cham-to-Khmer trade in divinatory expertise routes to Section 15 as queued LINK basis (thread T12 oracle/divination); the harvested material sits at print pp. 243-252 [SRC: SRC_00322] · SUBSTRATE\n- Retrieval and anchor convention, binding on every SRC_00322 citation anywhere on this page: the article runs print pp. 243-254 and the extraction is paginated from the PDF, where PDF page N = print page N + 242 (re-derived across all twelve pages against the running heads). This page cites PRINT pages. A citation given in PDF numbering is an anchor-drift defect, not a formatting preference.\n- Scope caveat carried with it: this is a MODERN study of a post-Khmer-Rouge revival. Its substrate belongs to the modern-Cham block and the not-yet-pinned modern-revisit consumer, never composited into the 1200 scene; only period-plausible antecedents cross into the CH_05 frame, and each of those needs its own period citation rather than riding this record.\n\nPriority anchors (deep-researched; the MUST-ACQUIRE hard scholarly authorities to buy or deep-research\nbefore any canon flip are flagged):\n\n- Coedes, The Indianized States of Southeast Asia — the standard scholarly frame for the Khmer state (already an owned RCM Tier-1 source for Ch 5; recommend cross-listing to this page) · SUBSTRATE\n- Higham, The Civilization of Angkor — the Angkor keystone (the hard anchor behind the war and hydraulic-city material; MUST-ACQUIRE / deep-research before canon flip) · SUBSTRATE\n- Chandler, A History of Cambodia — the Khmer historical frame · SUBSTRATE\n- Groslier (the \"cite hydraulique\" thesis) with Fletcher / Pottier / Evans / Kummu (the Greater Angkor Project remote-sensing resolution) and Buckley et al. 2010 and Penny et al. 2018 (the megadrought / systemic-vulnerability decline) — the hydraulic-city anti-fringe centerpiece · SUBSTRATE\n- Evans, Pottier, Fletcher et al., PNAS 2007 and 2013 (the comprehensive archaeological map and the LiDAR campaigns) — the \"real, dated, mapped Khmer city\" anti-fringe anchor · SUBSTRATE\n- Mannikka, Angkor Wat: Time, Space, and Kingship, and Stencel/Gifford/Moron 1976 (Science) — the peer-reviewed measured cosmology (use for the equinox alignment; NOT the fringe numerology) · ESOTERIC-PRIMARY\n- Kulke, The Devaraja Cult, and Vickery (Society, Economics, and Politics in Pre-Angkor Cambodia; Champa Revised) — the god-king correction and the Indianization revision (carried as CONTESTED) · SUBSTRATE\n- Po Dharma (the Cham historian) — Le Panduranga (Campa) 1802–1835 and the Champa-as-multiethnic-coalition and survival-to-1832 corrections — the Cham-voiced anchor the grounding obligation names (MUST-ACQUIRE / deep-research; still unprocessed) · SUBSTRATE\n- Maspero, Le royaume de Champa, and Golzio, Inscriptions of Campa — the Champa scholarly authorities behind the war and sanctuary material (MUST-ACQUIRE / deep-research before canon flip; Maspero's unitary-kingdom model superseded by Po Dharma) · SUBSTRATE\n- Ferrari et al., \"Nautical Angkor\" (2017), and the Bayon / Banteay Chhmar relief corpus — the two-peer war-galley primary iconography · SUBSTRATE\n- Minority Rights Group, \"Cham in Cambodia,\" and Kiernan, The Pol Pot Regime — the modern-Cham and Khmer-Rouge audit-register anchors (Kiernan witness-depth only, OUT of the 1200 era) · SUBSTRATE\n- Cham Studies (the Cham-diaspora scholarly home) and the British Library Endangered Archives Programme EAP531 (Cham manuscript preservation) — Cham-forward living-community sources, and the standing citation for the akhar-thrah and akhar-srak script names (Section 4) · REFERENCE\n- Zhou Daguan, A Record of Cambodia (~1296, Peter Harris tr.) — the only first-person eyewitness of Angkorian daily life, used for infrastructure/material-culture texture only and NOT as a literal 1200 snapshot (the religious/political particulars are 1296) · TONE\n- Geertz, Negara: The Theatre State in Nineteenth-Century Bali, with Anderson, Language and Power, and Bell, Ritual: Perspectives and Dimensions — the ritual-constitutes-power reading applied to the royal-spirit ceremony; AUTHORIAL scaffolding for the L3 layer, never a player-facing framing and never a claim that the Cham rite exists to illustrate a theory · REFERENCE\n- A lowland-Cambodia ethnobotany or Khmer traditional-medicine authority (not yet identified; MUST-ACQUIRE / deep-research) — the Herbalism trade node needs named species for the gather-and-boil loop, and the processed source names no plant at all · SUBSTRATE\n\nThe Cham-source grounding obligation — accounting, because this is the first time the page has a\nprocessed source to account against. SRC_00322 HELPS: it is Cham-centred, it carries the community's own\nself-naming and its own voice on its own practice, and it lets the modern-Cham block stand on fieldwork\nrather than on summary. It does NOT DISCHARGE the obligation, and the audit ruled so explicitly. Trankell\nis an outside Swedish ethnographer writing about the Cham, however closely and sympathetically; the\nobligation names a Cham scholarly voice (Po Dharma) plus the living-community record, and Po Dharma\nremains unprocessed. Contract gap CG-29 (Champa source grounding, book-gated) stays OPEN, and no\ndownstream pass may cite the landing of this record as closing it.\n\nVerify list. The hard Angkor and Champa authorities (Higham, Coedes, Maspero, Golzio, Po Dharma) remain\nthe buy/deep-research targets before any canon flip, and the popular-web relief descriptions used for\ntexture are corroborated against them. Three citation-hygiene rules attach specifically to SRC_00322, so\nthat no later reader traces a claim to a source that does not carry it: the Angkorian temple-hospital\n(arogyasala) material belongs to the Jayavarman-VII period record and takes its own period citation,\nnever this one; the eventual Vietnamese conquest of Champa is real history the page does not hide, but it\nis a separate fact under a separate authority and is not carried by this record; and the akhar-thrah and\nakhar-srak script names come from the EAP531 and Cham-forward line above, not from this ethnography,\nwhich names the script only as the Cham's own. The RCM Khmer/Cham gap is still an open build-time\nobligation. Rabbit holes (minimum five): the \"hydraulic city\" irrigation-vs-ritual debate and the\nmegadrought decline; Angkor Wat's west-orientation (funerary vs Vishnu vs archaeoastronomy); the Bayon\nface-tower identity (Lokeshvara vs the king vs fusion); the devaraja \"god of the kings\" correction; the\n1177 river-war and its both-peers reciprocal-raiding cycle; the living Cham communities' Balamon /\nBani / Sunni / Imam-San distinctions, matriliny, and the Kate and Thap Ba Po Nagar festivals; and the\nCham royal-spirit cult's own historical memory of the 1991-93 UNTAC period as the moment the spirits\nreturned [SRC: SRC_00322, print p. 252].",
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"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S16.md"
},
{
"section_number": 19,
"markdown": "### Section 19 — World State Versions, Modern Revisit\n\nAfter Vimana activation (Ch 55) the player revisits the world from the air and sees the\nintegrity-mapped world states. The DERIVED texture bands are {Truly Good · Good Enough · Drifting · Evil\n· Pure Evil (terminal)}; the world-state NAMES are {Luminous · Restored · Neutral · Damaged · Corrupted}\n(Neutral exists only as the WS3 world-state name, never a band or ending label); endings resolve by the\nCh-65-locked path_bucket {TRULY_GOOD, GOOD_ENOUGH, EVIL}. At Ch 5 the region runs integrity L3 Drifting\n/ world-state WS3 Neutral, path_bucket UNLOCKED (the lock is far ahead at Ch 65).\n\nThe Angkor/Khmer revisit consumer is NOT yet firmly pinned: the spine carries the Angkor/Khmer community\nread (FORK_CH05_A) with forward_track none, no authored modern-revisit read node. The page records the\nopen consumer as a design obligation rather than inventing one: the community's read (the water returned\nand the household respected / a transactional coldness / an extraction mark) and the court apparatus's\ndisposition are the read-surface whenever a consumer lands, reception varying by the Ch-5 path_state,\nnon-gating throughout (recognition opens or alters aid and lore, never a wall).\n\nThe modern-Cham revisit surface is the ELEVATED audit-register: a living, surviving, dignified people\n(the Balamon, Bani, Sunni, and Imam-San communities, matriliny, the Kate and Thap Ba festivals, the\nscript revival), with the twentieth-century Khmer-Rouge history handled at witness-depth and never as\nspectacle — the survival-and-revival arc, not erasure. The page's first processed corpus source lands\ndirectly on that surface and gives it substance. SRC_00322 is an ethnography of the Jahed Cham of\nKampong Chhnang province, Cambodia, from fieldwork of 1996-2002 — a self-naming Cambodian Cham group\nthat stands alongside the communities named above and is never merged into any of them; its citations\nhere are the article's own print pages, pp. 243-254, and its SRC id is queued for declaration, with its\nuse_class, in Section 16. Its subject is the cay (cai) cult: the royal spirits of the ancient kingdom of\nChampa, invoked in possession by predominantly female mediums, with some male mediums and some children\ninitiated into the office, and chief among the spirits the King of Champa, venerated as the teacher\n[SRC: SRC_00322, p. 245; p. 247; p. 250; p. 251]. The community's Islam sits over a Hindu-substrate\nworldview the record describes as recognised simply as custom — a living palimpsest held by present-day\npractitioners, not an archaeological survival [SRC: SRC_00322, p. 245].\n\nThe cult as documented is a revival rather than an unbroken continuity, and that is exactly the shape a\nrevisit surface wants. The record has it in decline through the 1960s, all but extinct under the Khmer\nRouge regime of 1975-79, and increasing in popularity since the 1980s to a near-weekly ceremonial round;\nthe Imams testify to the revived ritual's authenticity and to the initiated as true mediums, naming the\npractice with the Khmer term prapeni, tradition [SRC: SRC_00322, p. 246]. The mediums' own historical\nmemory holds that UNTAC, the United Nations intervention of 1991-93, revived the spirits that had\ndisappeared in the Khmer Rouge period — a modern folk-memory in which an international intervention\nrestores the spirit-world alongside the political one, and precisely the kind of modern-strata material\nthat belongs in this section and never in the 1200 scene [SRC: SRC_00322, p. 244; p. 252]. Who holds the\noffice changed with it: recruitment ran historically from aristocrat-warrior descent and now runs\nincreasingly from riess, citizen commoners, the caste memory levelled by the war [SRC: SRC_00322,\np. 252]. Render the revival as present-tense practice improvising in the present rather than as reverent\nwallpaper — the afflicted village Imam dancing in the rite in a modern jacket and steel-rimmed reading\nglasses identical to the visiting anthropologist's is the register [SRC: SRC_00322, p. 250].\n\nThe community is internally contested at full volume, and the revisit read carries that contest rather\nthan smoothing it. The On g'nur, the community's main religious-political leader, stands alone against\nthe Imams' verdict: he mourns the mahandori, the big destruction of the Khmer Rouge years, as the loss\nof the true ritual and of Cham civilisation and high culture, and dismisses the revived cult as theatre\nperformed by extremely unintelligent mediums. The mediums in turn split openly among themselves, the\nyounger escalating their spirits' demands as far as requiring a sitting Imam to give up his office for\nthe medium's — his wife and his son already claimed by the spirits — while the old and experienced\nmediums refuse to give up their authority, and the spirit-stories jealously guarded in the cult stay\nhard for the younger initiates to reach [SRC: SRC_00322, p. 246; p. 250; p. 252]. Both offices are real\nliving titles, so the page authors only fictional un-named instances and casts neither end as villain;\nthe contest is legitimate on both sides. The money is part of the same honest register and is never\nsoftened into either squalor or exotica: 90,000 Riels spent at the Calmette hospital in Phnom Penh on\nheart medication that did not work, over a million Riel for a single ceremony, 600 US dollars still owed\nto the mosque builders, and a buffalo bought for sacrifice and then sold [SRC: SRC_00322, p. 248].\n\nThe 1200 frame's routing rule — all malevolence through the fictional court official — does NOT extend\ninto this block, and importing it here would be a scrub. The record hands the causes over in plain\nsight, and they are structural and community-internal rather than conspiratorial: aid vehicles passing\nthrough and leaving nothing but dust while villagers ask what the International Community's plans for\nthem are [SRC: SRC_00322, p. 244]; pressure to conform to Arab Muslim standards, with free standardised\nprayer-books displacing the hand-copied ones [SRC: SRC_00322, p. 244-245]; logging work across the\nrailway in country infested with mines and malaria under the financial and political demands of\nremaining Khmer Rouge cadres, the women's roadside drink-and-snack earnings destroyed when travel halted\nafter the 1997 coup, and the military's new claim on as much as a third of the rice-fields\n[SRC: SRC_00322, p. 253]. The community's own moral reading of its condition — that it must pray more\nand improve its karma because the Cham have done sinful things in the past — sits beside those causes\nrather than being corrected by the game [SRC: SRC_00322, p. 245], as does the long-established link\nbetween poverty and sorcery accusation [SRC: SRC_00322, p. 252], which is the working engine behind\nneighbours turning on a man out of envy over his new mosque [SRC: SRC_00322, p. 248]. Build those. A\nhidden hand invented to spare the community its own agency would be both false and duller than the\ndocumented truth.\n\nThe script revival the block already names has its living stake here too: the Cham's literate elite of\nImam-scribes hands down the corpus of sacred texts in the Cham's own language and ancient script,\nhand-copied generation after generation, and the pressure on it now is free printed Arabic prayer-books\nreplacing the handwritten ones [SRC: SRC_00322, p. 245-246]. The name akhar thrah is the region page's\nown, from the British Library Endangered Archives record, and not this source's — cite it there.\nLanding SRC_00322 does NOT discharge the Cham-source grounding obligation on the elevated surfaces:\nthis is an outside ethnographer's account, sympathetic and detailed, and the obligation named in the\nheader still runs to Po Dharma and the living-community record. That gap stays open and is stated here\nrather than quietly counted as closed.\n\nVisual differences per state follow the two-axis model at that consumer. Modern Velheim presence per\nstate: none surfaced at this region (reveal-ladder-safe).",
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"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S19.md"
},
{
"section_number": 20,
"markdown": "### Section 20 — Session Planning and Source Guide\n\nThis section is the build-gating record for the region: which source feeds which authoring session,\nwhat state the retrieval layer is in, and what is honestly still closed. Pass-2 changes one thing\nmaterially. The page was cut with no processed source at all; the angkor-khmer shelf now carries ONE,\ndeep-read and audited — SRC_00322, Ing-Britt Trankell's ethnography of the Jahed Cham Muslim community\nof Kampong Chhnang, Cambodia (fieldwork 1996-2002 with Jan Ovesen), centred on the cay/cai royal-spirit\npossession-and-healing cult. Its audit verdict is RATIFY-WITH-CUTS-AND-HOLDS: of the 18 typed rows in\nthe four status-bearing classes, 13 advance, 3 are HELD by critic MAJORs and 2 were cut, with a further\n2 civilizational_marks carrying no status field at all and resolvable only from the record's own\ncare_findings. The Region Identity header's \"Sources processed this session: none in the queryable\ncorpus\" line predates that and wants refreshing to SRC_00322 at the assemble pass; the deep-research\ngrounding it names is not superseded, because the new source is a modern ethnography and touches almost\nnone of the 1200 frame.\n\n#### Page-anchor convention (binding on every session that cites this source)\n\nSRC_00322 is a journal chapter whose PDF and print numbering differ by a fixed offset, re-derived\nacross all 12 pages at audit: print page N = PDF page N minus 242. The article runs print pp. 243-254.\nCITE PRINT PAGES throughout, in the page's own convention — [SRC: SRC_00322, p. 248]. Two consequences\nfor a session at the retrieval console. First, the stored chunk metadata carries PDF-relative\npage_start and page_end, so a retrieval hit that reports p. 1 is print p. 243; convert before you cite,\nor the citation will be off by 242. Second, PDF p. 1 carries the article title block and no printed\nnumeral, so print p. 243 — cited only by L3_02 — is inferred from the offset rather than read off the\npage. It resolves, and the audit confirmed every other citation on the record resolves to the print\npage it names, so this shelf carries no anchor drift of the kind the bali and sumatra passes found.\n\n#### Query-readiness\n\nThe T0_Source_Material_Registry declares SRC_00322 at 23 chunks, ocr_method native_text — no\nOCR-recovery path, nothing quarantine-flagged. The 23 chunks are present in book_substrate under\ndistinct chunk_ids, so this shelf did not take the chunk_id-collapse failure. The region tag applied by\nthe 2026-07-19 substrate retag is angkor_khmer with an underscore, while the extraction shelf and the\nmanifest use angkor-khmer with a hyphen; a region-filtered retrieval must be issued against\nangkor_khmer or it returns nothing, and the substrate-region ruling means region-filtering is\nmandatory, not optional. Two registry-hygiene items owed at the assemble pass: the row's\nextraction_status still reads deep_read_extracted where the record reads deep_read_audited, and the\nrow's source_title is the filename stub 443 1 4217 1 10 20140825 rather than a bibliographic title\nwhile source_author and source_year are blank — so a title lookup against the registry returns a\nplausible-looking non-title, and the record's provenance note is where the real bibliography lives.\n\n#### Per-section population plan (the 13 advanced rows)\n\nThe plan is per-session, not per-source: a session opens one section, pulls the named rows, and stops\nat the section boundary. Nothing below reaches the ~1200 CE present frame as scene material — the cult\nas documented is a post-Khmer-Rouge phenomenon, so this source's home is the ELEVATED modern-Cham block\nand the not-yet-pinned modern-revisit node, with 1200-frame use limited to witness-depth or to\nseparately-cited period-plausible antecedents.\n\n- Sections 4 and 19 (the ELEVATED modern-Cham block) — the largest consumer. S04 carries the Jahed\n whose Islam layers over a worldview named simply custom, prapeni; the cult's near-erasure in the\n mahandori and its post-1980s revival to near-weekly ceremonies; the bilateral chour-sambour kinship\n scrutinised in divination; and the aristocrat-warrior versus riess caste memory levelled by the war\n [SRC: SRC_00322, p. 245-246, p. 249, p. 251-252]. EC_03 the On g'nur, the Cham religious-political\n leader who mourns the mahandori as the loss of the true ritual and dismisses the revival as theatre\n [SRC: SRC_00322, p. 246], and EC_04 the mediums — predominantly female, some male, some children\n initiated as mediums — join the same session [SRC: SRC_00322, p. 245, p. 251-252]. L3_03, the\n mediums' own memory that UNTAC revived all the spirits that had disappeared, is Section 19's\n [SRC: SRC_00322, p. 252].\n- Section 5 (spiritual traditions and occult) — EC_01, the cay/cai royal spirits of ancient Champa, the\n chief among them venerated as the teacher, their history sung in the pi cay\n [SRC: SRC_00322, p. 245, p. 247, p. 250-251]; and L3_01, the Hindu-substrate royal-ancestor cult\n surviving inside a Muslim congregation [SRC: SRC_00322, p. 245-246]. EC_01 routes to\n T0_Creature_Roster at species_class folklore with the §2.6c authenticity firewall already enforced on\n the row: living documented tradition, not a Western cryptozoology construct, revered and LEFT.\n- Sections 2 and 14 (herbalism trade) — S05 and EC_02, the kru khmer. The whole attestation is that he\n collected herbs in the forest, boiled them, and prescribed drinking the medicine for seven days\n [SRC: SRC_00322, p. 248]. The gather-boil-timed-regimen loop is fully grounded; the plant list is not,\n and the audit's MINOR stands — no plant is named anywhere in the source. A Section-2/14 session must\n bring a separate ethnobotanical citation for lowland Cambodia before it writes named materia, and the\n source scopes the kru khmer to spirit afflictions specifically, so any widening to bodily illness is\n the build's inference and not the source's scoping.\n- Sections 10, 13 and 12 (music, quests, cast) — S02, the royal-spirit ceremony staged in a shelter\n raised before the host's house, with banners and weapons set out as signs of power, women selling\n snacks along the edges, and children keeping the royal orchestra's beat on bamboo stems laid on the\n ground [SRC: SRC_00322, p. 247, p. 249-250]; and S03, the exorcism-divination in which the possessing\n spirit refuses to give its name and the elders rule it an ordinary ancestor spirit rather than a true\n cay [SRC: SRC_00322, p. 248, p. 250]. Both render at reference register: the consecrated performance\n is referenced, never reproduced. S03 carries a standing authorial firewall — the un-named-spirit motif\n is the tradition's own ritual mechanic and must never bleed into the antagonist reveal ladder in any\n surfaced text.\n- Section 15 (cross-regional) — W02 only, the single surviving weave of four, thread T12 verified by\n name against the roster: the Cham are known in Khmer society to practise magic and are sometimes\n visited by Khmer wanting to buy their knowledge [SRC: SRC_00322, p. 252]. It ships with the same\n page's both/and or it becomes the sinister-sorcerer-race trope — the Cham are also known for\n solidarity and kindness extended to neighbours, poverty and sorcery accusation are long-linked, and\n the community's own self-naming on that page is neak sre neak prey, people making a living from\n fields and forest.\n- Sections 4 and 16 (script and transmission) — EC_05, the Imam-scribe elite hand-copying the sacred\n corpus in the Cham's own language and ancient script, now displaced by free standardised prayer-books\n [SRC: SRC_00322, p. 245-246]. The name akhar thrah is correct but is NOT attested in this source; it\n comes from this page's own British Library EAP531 revival citation, and a session must attach that\n citation rather than letting a Swedish ethnography stand as the name's source. EC_05's culture is\n Cham-wide, not Jahed — the script is not a sub-group's property.\n- Section 8 (politics) — L3_02 only, and authorially: ritual does not merely express power but creates\n it, the theatre-state reading in which processions and signs of power constitute authority in the act\n of performing it [SRC: SRC_00322, p. 243, p. 249, p. 251]. This is grounding for the page's own\n ritual-kingship staging, never a player lecture.\n\nFive audit corrections each session carries rather than re-derives. Four are citation-coverage: add\nprint p. 249 to S04 (chour-sambour), p. 251 to EC_01 (male and child mediums), p. 251 to L3_02 (Bell\n1997:136) and p. 244 to L3_03 (the UNTAC dating). The fifth is attribution: S04's care_flag conflates\ntwo self-naming communities as the Jahed/Cham Bani strand, which this source does not attest — name the\nJahed alone and ground any Bani distinction on the page's own Po Dharma citation. Separately, the two\ncivilizational_marks on this record carry no status field at all, so a Section-4 or Section-16 session\nreads the record's care_findings before consuming either: both were verified and kept, with one wording\ntrim — the pi cay preserves Cham mythical history and the founding myth of the Cham King, not a\ndynastic history.\n\nThe specificity that must reach the surface undiminished is a routing instruction, not a licence to\ntrim: the record's care_findings enumerate it in full, and a session that softens it is committing the\nscrub rather than exercising care. None of it is protected content and all of it is the community's own\n— the On g'nur's contempt for extremely unintelligent mediums, the mediums' open factional fight and\nthe demand that a sitting Imam abandon his office, the transgendered gender-twice-over reading, the\nchild mediums, the caste memory, the spirit-stories older mediums guard from younger ones, the sorcery\naccusations between envious neighbours [SRC: SRC_00322, p. 248], and the money, of which the failed\n90,000-Riel heart medication is the anchored instance [SRC: SRC_00322, p. 248]. The same rule binds\ncausation. The documented causes here are structural and community-internal — aid vehicles leaving\nnothing but dust [SRC: SRC_00322, p. 244], pressure to conform to Arab Muslim standards and free\nprayer-books displacing the hand-copied ones [SRC: SRC_00322, p. 244-245], the long-established link\nbetween poverty and sorcery accusation [SRC: SRC_00322, p. 252], and the military's claim on as much as\na third of the rice-fields [SRC: SRC_00322, p. 253] — and the true-cause clause forbids replacing them\nwith an invented puppet-master. The 1200 frame's antagonist routing through BE_0005_S4 does not travel\ninto the modern block.\n\n#### Open items carried forward\n\n- Three rows are HELD by critic MAJORs and must not reach the page in any form, including paraphrase,\n until they are re-audited. S01, the Cham healing-path questline, imported a period arogyasala\n temple-hospital that the source never contains — the only hospital in twelve pages is the modern\n Calmette hospital in Phnom Penh [SRC: SRC_00322, p. 248]. The fix is re-label, not removal: state the\n modern triad as the source has it, mediums and kru khmer and hospital, and give any Angkorian\n temple-hospital its own separate citation. S06 inverted its own cited page, which attests the King of\n Champa going to war rather than a later loss, with defeat and conquer returning zero hits across the\n source; the direction of that correction must survive so the error is not repeated, and the eventual\n Vietnamese conquest is real history that is not to be hidden but needs its own citation. W04 asserted\n a Khmer-Cham neak ta link the source does not carry — neak ta occurs exactly once, at print p. 248,\n where the beings named are Chinese ancestor spirits angered by a mosque built over a former Chinese\n cemetery. The Khmer-Cham sharing of that register is probably true and worth having; it needs a cited\n Khmer-side attestation from a different source.\n- Two weaves were cut at audit and stay cut: the theatre-state parallel, whose far end is Geertz's\n model rather than a cited tradition and which is correctly homed at L3_02 instead, and the\n religious-layering parallel, whose far end names no tradition and carries no citation. Section 15\n does not resurrect either without a new source.\n- The RCM Ch 5 section still carries no Khmer/Cham per-culture block. Landing SRC_00322 does not close\n that gap; it remains an open build-time RCM addition, and this page still rests largely on the four\n deep-research files (angkor_city, khmer_cham_war, cham_living, khmer_myth_care) rather than on\n processed substrate.\n- The Champa Cham-source grounding obligation (CG-29) REMAINS OPEN. SRC_00322 helps and is welcome, but\n Trankell is an outside Swedish ethnographer writing about the Cham, however sympathetically, and the\n obligation names Po Dharma and the living-community record. Landing this record must not be read as\n discharging it.\n- Section 16 now owns a new gate condition. SRC_00322 is the first SRC id cited anywhere on this page,\n so the region_pages gate's use_class rule bites here for the first time: every SRC id cited on the\n page must be declared in Section 16 on a line carrying its use_class in explicit bracket form. Every\n other section simply cites normally.\n\nBuild-ready date: still gated on the MUST-ACQUIRE hard authorities (Higham, Coedes, Maspero, Golzio,\nPo Dharma) for the Angkor and Champa depth, on the RCM Khmer/Cham section, and now additionally on an\nethnobotanical source for lowland Cambodia before the Section-2/14 Herbalism node can name its plants.\nThe pre-existing deep-research population plan stands unchanged for the 1200 frame: Sections 1, 7 and 9\ndraw the Greater Angkor Project, Groslier and Evans hydraulic and mapping anchors with the\nCoedes/Chandler/Higham Khmer frame; Sections 4 and 5 draw the Kulke/Vickery devaraja correction and the\nKaundinya-Soma and Reamker traditions, with Po Dharma and the My Son and Po Nagar record on the\nelevated Cham surfaces; Section 6 draws the Nautical Angkor vessel iconography and the Bayon and\nBanteay Chhmar relief corpus; the modern-Cham session draws Po Dharma, Minority Rights Group and\nKiernan at witness-depth, now joined by SRC_00322 as its first processed source. The machine layer\n(Zone Catalog, Derived Indexes, the FORK_CH05_A / BE_0005_S4 / scene rows) is build-ready now against\nthe v3.1 spine. The v1.0 book-cost fields are superseded by the closed acquisition ledger.",
"used_correction": true,
"source_file": "docs/proposals/region_pass2/sections/angkor_khmer_S20.md"
}
]