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Comment by Place Link on January 14, 2024 at 10:37am

Old Pahang Kingdom

Old Pahang Kingdom (Malay: Kerajaan Pahang Tua[4]) was a historical Malay polity centred in the Pahang region in the east coast of Malay Peninsula. The polity appeared in foreign records from as early as the 5th century[5] and at its height, covered much of modern state of Pahang and the entire southerly part of the peninsula.[6] Throughout its pre-Melakan history, Pahang was established as a mueang[7] or naksat[8] of some major regional Malayic mandalas including Langkasuka,[9] Srivijaya[10] and Ligor.[11] Around the middle of the 15th century, it was brought into the orbit of Melaka Sultanate and subsequently established as a vassal Muslim Sultanate in 1470, following the coronation of the grandson of the former Maharaja as the first Sultan of Pahang.[12]

The naming of Pahang relates to the ancient practice in Malayic culture of defining territorial definitions and apportioning lands by water-sheds.[13] The term 'Pahang' in referring to the kingdom thus, is thought to originate from the name of Pahang River.[14] There have been many theories on the origin of the name. According to Malay legend, across the river at Kampung Kembahang where the present stream of the Pahang parts company with the Pahang Tua, in ancient time stretched a huge mahang tree (macaranga) from which the river and kingdom derived their name. This legend agrees with oral tradition among Proto-Malay Jakun peoples that say their forefathers called the country Mahang.[15]

Other notable theory was espoused by William Linehan, that relates the early foundation of the kingdom to the settlers from ancient Khmer civilisation, and claims its naming origin to the word saamnbahang (Khmer: សំណប៉ាហាំង) meaning 'tin', based on the discovery of prehistoric tin mines in the state.[16]

There were many variations of the name Pahang in history. The Book of Song referred to the kingdom as Pohuang or Panhuang.[17] The Chinese chronicler Zhao Rugua knew it as Pong-fong. According to the continuation of Ma Duanlin's Wenxian Tongkao, Pahang was called Siam-lao thasi. By Arabs and Europeans, the kingdom was variously styled Pam, Pan, Paam, Paon, Phaan, Phang, Paham, Pahan, Pahaun, Phaung, Phahangh.[18]

Comment by Place Link on January 14, 2024 at 10:36am

Prehistory

Archaeological evidence revealed the existence of human habitation in the area that is today Pahang from as early as the paleolithic age. At Gunung Senyum have been found relics of mesolithic civilisation using paleolithic implements. At Sungai Lembing, Kuantan, have been discovered paleolithic artefacts chipped and without trace of polishing, the remains of a 6,000-year-old civilisation.[19] Traces of Hoabinhian culture is represented by a number of limestone cave sites.[20] Late neolithic relics are abundant, including polished tools, quoit discs, stone ear pendants, stone bracelets and cross-hatched bark pounders.[21] By around 400 BC, the development of bronze casting led to the flourishing of the Đông Sơn culture, notably for its elaborate bronze war drums.[22]

The early iron civilisation in Pahang that began around the beginning of Common Era is associated by prehistorians with the late neolithic culture. Relics from this era, found along the rivers are particularly numerous in Tembeling Valley, which served as the old main northern highway of communication. Ancient gold workings in Pahang are thought to date back to this early Iron Age as well.[23]

Early period

The Kra Isthmus region of the Malay peninsula and its peripheries are recognised by historians as the cradle of Malayic civilisations.[24] Primordial Malayic kingdoms are described as tributaries to Funan by 2nd century Chinese sources.[25]

Ancient settlements can be traced from Tembeling to as far south as Merchong. Their tracks can also be found in deep hinterland of Jelai, along the Chini Lake, and up to the head-waters of the Rompin.[26] A polity identified as Koli in Geographia or Kiu-Li, centred on the estuary of Pahang River south of Langkasuka, flourished in the 3rd century CE. It possessed an important international port, where many foreign ships stopped to barter and resupply.[27] In common with most of the states in the Malay Peninsula during that time, Kiu-Li was in contact with Funan. The Chinese records mention that an embassy sent to Funan by the Indian king Murunda sailed from Kiu-Li's port (between 240 and 245 CE). Murunda presented to the Funanese king Fan Chang four horses from the Yuezhi (Kushan) stud farms.[28]

Comment by Place Link on January 13, 2024 at 2:45pm

By the middle of the 5th century, another polity suggestive as ancient Pahang, was described in the Book of Song as Pohuang or Panhuang (婆皇). The king of Pohuang, She-li- Po-luo-ba-mo ('Sri Bhadravarman') was recorded to have sent an envoy to the Liu Song court in 449–450 with forty-one types of products. In 456–457, another envoy of the same country, led by a Senapati, arrived at the Chinese capital, Jiankang.[29] This ancient Pahang is believed to had been established later as a mueang[30] to the mandala of Langkasuka-Kedah centred in modern-day Patani region that rose to prominence with the regression of Funan from the 6th century.[31] The Langkasuka-Kedah with its city states that controlled both coastal fronts of Malay peninsula, assumed importance in the trading network involving Rome, India and China.[32] The growth in trade brought in foreign influence throughout these city states. The discovery of many Buddhist votive tablets and Hindu icons points toward strong Indian influence during this period.[33]

By the beginning of the 8th century, Langkasuka-Kedah came under the military and political hegemony of Srivijaya. However, the gradual domination of Langkasuka-Kedah was not achieved by conventional warfare, and no records of major seaborne naval expeditions exist. The submission of Langkasuka-Kedah to the might of Srivijaya was of benefit and interest to the former for, as a commercial centre, it was useful to be allied to a powerful with a navy strong enough to protect them.[34]

Classical period

In the centuries that followed, up to the final decline of Srivijaya, Langkasuka-Kedah was one of its closest allies and Kedah rose to become a principal port and even the seat of the Srivijayan Maharaja. Langkasuka-Kedah's fortune were, therefore intertwined with Srivijaya's, and the former's decline only came after the fall of the latter to Chola raids from South India in the 11th century.[35] The power vacuum left by the collapse of Srivijaya was filled by the rise of Nakhon Si Thammarat Kingdom, commonly known in Malay tradition as 'Ligor'. By the 13th century, the kingdom succeeded to incorporate most of the Malay Peninsula including Pahang under its mandala. During this period, Pahang, designated as Muaeng Pahang[36] was established as one of the twelve naksat city states[37] of Ligor.[38] In the early 14th century, the fortune of Ligor was in turn eclipsed by the rise of Thai Buddhist power, and the expansion southwards by Ram Khamhaeng of Sukhotai who brought it under Thai hegemony.[39]

The 14th century was the time of the earliest recorded evidence of Islam in the east coast of Malay peninsula.[40][41] The period also coincides with Pahang, began consolidating its influence in the southern part of the Malay peninsula. The kingdom, described by Portuguese historian, Manuel Godinho de Erédia as Pam, was one of the two kingdoms of Malayos in the peninsula, in succession to Pattani, that flourished before the establishment of Melaka in the 15th century. The Pahang ruler then, titled Maharaja, was also the overlord of countries of Ujong Tanah ('land's end'), the southerly part of the peninsula including Temasek.[42] The Majapahit chronicle, Nagarakretagama even used the name Pahang to designate the Malay peninsula, an indication of the importance of this kingdom.[43]

Comment by Place Link on January 13, 2024 at 2:44pm

The History of Ming records several envoy missions from Pahang to the Ming court in the 14th and 15th centuries. In the year 1378, Maharaja Tajau sent envoys with a letter on a gold leaf and bringing as tribute six foreign slaves and products of the country. In the year 1411, during the reign of Maharaja Pa-la-mi-so-la-ta-lo-si-ni (transliterated by historian as 'Parameswara Teluk Chini'), he also sent envoys carrying tributes. The Chinese returned the favour in 1412 by sending the legendary Admiral Zheng He as an envoy to Pahang, and in the year 1414, Pahang sent tribute again to China. In the year 1416, they sent tribute together with Kozhikode and Java envoys, and in return Zheng He was again ordered to go to Pahang.[44]

Melakan invasion

The 15th century witnessed the rise of Melaka Sultanate, which under the Sang Sapurba dynasty had aggressively consolidated its influence on the west coast of Malay peninsula. Earlier, at the end of the 13th century, the dynasty wrested the small trading outpost at Temasek from Pahang influence and established the short-lived Kingdom of Singapura which was sacked by the Javanese a century later. The renegade last king Seri Iskandar Shah established Melaka to succeed Singapura.

Muzaffar Shah, the fifth sultan of Melaka, who reigned from 1445 to 1458, refused to acknowledge the suzerainty of Ligor over his country. The Ligorians, in assertion of their claim, sent an invading army led by Awi Chakri, overland to Melaka. The invaders, who were aided by Pahang auxiliaries, followed the old route by the Tembeling, Pahang and Bera rivers. They were easily defeated and fled back by the same route. Subsequently, they attempted a naval invasion, but were again beaten. Muzaffar Shah then conceived the idea of checking Ligorian pretensions by attacking the Ligor vassal state of Pahang. An expedition was organised by Muzaffar's son, Raja Abdullah and was personally led by the Melakan Bendahara Tun Perak with two hundred sail, big and small, accordingly proceeded to Pahang and conquered it in the year 1454. The reigning ruler of Pahang, Maharaja Dewa Sura, fled to the interior while his daughter Putri Wanang Seri was captured. The victors, anxious to gain the goodwill of the Bendahara, hastened in pursuit of the fugitive king until he was captured and carried together with his daughter to Melaka.[45]

In the year that Pahang was conquered, Raja Abdullah married Putri Wanang Seri, the daughter of the captive king, whose name had been changed, probably on conversion to Islam, to Putri Lela Wangsa. By her he had two sons Raja Ahmad and Raja Muhammad.[46]

Comment by Place Link on January 13, 2024 at 2:43pm

Administration

Little is known on the administrative system used in Pahang, but throughout its history, several government titles are recorded. The government was headed by a maharaja (literally 'emperor') as an absolute monarch,[47] a similar title held by its overlord in Ligor.[48] Towards the end of the kingdom, the maharaja was recorded by de Erédia as belonging to the same dynasty that ruled Ligor.[49] A title known as Senapati was recorded in the Book of Song, a Sanskrit word literally means 'lord of the army'. The Senapati was recorded in the Chinese chronicle to had headed several envoy missions to China.[50] Other than that, a Pahang Shahbandar was known to have ruled Temasek before the island was wrested from Pahang by the Sang Sapurba dynasty. The word Shahbandar is a title adopted from Persian that literally means 'lord of the port'.[51]

The old court name was Inderapura, and the capital has always been known as 'the town'. The pre-Melakans calling it by Sanskrit name Pura, the Malays 'Pekan', the Portuguese 'a Cidade', while the people of Rompin and Bebar described the capital as Pekan Pahang. Pura may have covered a much larger than the town known as Pekan today. In addition to modern Pekan, it appears to have comprised the land on the banks of Pahang river as far as Tanjung Langgar.[52]
Culture

The culture of ancient Pahang was the result of amalgamation of various Mon-Khmer and Malayic cultures.[53][54] The pre-Melakan inhabitants of the country, together with people of Isthmus region's civilisation further north, were collectively referred as 'Siamese' in the Malay Annals[55] of the Melaka Sultanate, although they were identified culturally as Malays by Portuguese historian de Erédia.[56] On the other hand, de Erédia adopted the term 'Siam' and applied it in a broader context, referring to the overlord of these historical 'Siamese' people, that is the Thai kingdom of Ayuthaya.[57] This broad Portuguese application of the term was later popularised as an exonym for successive Thai kingdoms by other European writers.

In the classical Malay text Hikayat Hang Tuah, it was noted that although the Pahang people regarded themselves as Malays, they spoke and sang their folk songs in an outlandish language that differs from the Malay language spoken in Melaka, which would indicate a mixture of tongues and races.[58] The pre-Melakan Pahang people were also described by Fei Xin as the adherents of Mahayana Buddhism, on which were superimposed tantric orgies involving human sacrifices. Its influence in Pahang, though it waned with the introduction of Islam, may be traced up to the beginning of the 17th century.[59]

Economy

The most important product of ancient Pahang was gold. Its auriferous mines were considered the best and the largest in the whole peninsula. It was from here that there came the gold which formed the subject of the ancient trade with Alexandria.[60] The peninsula as a whole was known to the world as a source of the precious metal to the extent that it was proclaimed Chrysḗ Chersónēsos (the golden peninsula) by Ptolemy.[61] According to Fei Xin, Pahang also produced rice, salt which was made by boiling the sea water, and wine by fermenting the sap of the coconut tree. Fei Xin also mentioned on rare and valuable forest products like camphor barus, olibanum, agarwood, sandalwood, sapanwood, pepper and many others. Pahang, in turn, imported silver, coloured silk, Java cloth, copper and ironware, gongs and boards.[62](source: Wikipedia)

Comment by Place Link on December 26, 2023 at 9:10am

陈明发·古来哥打路新廊园坵（Kelan Estate）

1970年代末大火灾前，从新山走唯一的大路北上，过了古来哥打路口百来二百公尺，大街右手边第一间店，是侨亚酒家。

它后面是火车路，过了火车路有个巴士终站。念预备班时，我曾在这里乘车到新廊园坵（Kelan Estate）去找戴国富、戴本良和符汉仁同学。

上吉隆坡念书后很多年，我把那地方记成了另一个园坵，新港（Sengkang）。

我离开古来毕竟太久了。

这两个地方，英文读音分别很大。

用地方上通用的海陆丰、河婆客家话来念，新廊是Sin Long；新港是Sin Kong。

华语读音也很接近，但还是有所区别。

许多时候，那“新廊”总让人想到“新郎”；“新郎是新廊人”听起来就别扭。

客家话就没这问题：Sin Long（第二声） Hei Sin Long（第四声） Yin。

Comment by Place Link on December 20, 2023 at 10:15pm

陳明發·柔佛古来古迹（大發現）

謝謝蔡漢生同學，他神通廣大，找来了這個古来公園古迹的前世身份，有圖為證呢。

也謝謝他的同學Chin Siow Eng的口述歷史，Hjh Rosmawati Abdul Aziz珍貴的歷史照片。

好幾年前，我曾嘗試在面子書羣組詢問這事，結果全無音信。這回，真是喜出望外了。

Message by Chin Siow Eng:

Very imaginative guesses abt the chimneys haha. When the old police quarters were demolished and turned into a park, they kept some of the chimneys. One of my old classmates used to live at the police barrack, a stone’s throw from our primary sch. Enlarge photo to hv an idea how the barrack looked like, each unit with its own kitchen( n chimney). Photo courtesy of my old classmate, Hjh Rosmawati Abdul Aziz.

Comment by Place Link on December 19, 2023 at 6:04pm

陳明發·柔佛古来古迹

在社媒羣組問老鄉同學，這照片裏的古来歷史遺蹟是什麽玩意兒。

照片是整20年前在古來市議會旁拍的。是熏膠片廠房的烟囱嗎？記得老同學林明義以前就住這附近。有人答，是當年焚燒垃圾的地方。明義說，不是的，是厨房的烟囱。


厨房遺迹？一柱一柱怎麽靠得那麼近？那肯定是很大的房子，普通人家哪需要那麽多的排氣管？照明義的記憶，那片空地上曾是村長的大房子。我做了個猜測，那廚房很可能是當年緊急狀態時期（1948-1960年）燒大鍋飯的地方。燒好了，送到新村某个固定地点，各家各户拿着碗捧着碟来領。在對抗馬共的年歲，截流糧食是最有效的方法之一。

我1961年三歲時才從巴生外婆家下到古來榴槤頭，就是父親爲了我和母親可避過古来新村那個時期的困難生活。

這烟囱古迹旁過去是個大操场。馬戲團、遊藝場到來時，都是在哪兒紥營，鎮上可熱鬧好一陣子。

我家後面有條小路，五分鐘穿過去，便到了那儿。馬戲團的大象、老虎獅子嚎叫，睡夢裡都聽得到。

小孩最樂的，是一列大象隊伍一隻緊跟一隻，從馬戲團紥營處出發去新街場古來河洗澡。後面總會跟着一群唧唧喳喳的村中孩子。

馬戲團那時候如果要招新人，孩子們恐怕會馬上跟着他們走。（19.12.2023）

補註：

蔡漢生同學回應: 當年古來的警察局就是在這裏，這裏有一排警察宿舍，一個烟囱一個家庭的廚房。

我: 這麽靠近，像是膠園“公司屋”那樣的建築。茅廁與洗澡間都是在外面共用的。我根據小時候去過新港，二號公司，三號公司等處的模糊印象猜測。

（20.12.2023）

Comment by Place Link on May 23, 2023 at 11:20am

陳崗〈西湖：旅遊者符號〉（1）

提要：旅遊者符號實踐概念的提出，旨在進一步凸顯旅遊者在旅遊吸引物符號建構中的主體性。本文以杭州西湖的“西子”詩詞為例，初步探討了旅遊者符號實踐概念的基本內涵、理論支撐與研究價值。旅遊者符號實踐並不是對已有符號記憶的被動接受，而是借助旅遊者的親身體驗，不斷將其運用到旅遊實踐中去加以檢驗、深化和再創造的動態演進過程。


符號學理論、實踐理論和（身體）現象學理論，構成了旅遊者符號實踐研究的三大理論支撐。符號實踐是旅遊者符號體驗過程中主觀與客觀、過去與現在、已知與可能、我者與他者、代表物與對象等諸多二元關係的中間環節和關鍵樞紐，既關係到旅遊者的符號體驗質量，也與旅遊目的地可持續發展息息相關，因而具有一定的研究價值。 

2011 年，杭州西湖作為我國迄今為止唯一一例“關聯性文化景觀（Associative cultural Landscape） ”被列入世界遺產名錄。根據聯合國科教文組織《實施世界遺產公約操作指南》，關聯性文化景觀“以與自然因素、強烈的宗教、藝術或文化相聯系為特征，而不是以文化物證為特征”[1]。

Comment by Place Link on May 23, 2023 at 11:19am

與其它類型文化景觀相比，關聯性文化景觀被天然地賦予了更多的文化敘事，文化內涵也更加豐富。詩詞是杭州西湖文化敘事中的一種重要形式。宋代大文豪蘇軾《飲湖上初晴後雨》詩中“水光瀲灩晴方好，山色空蒙雨亦奇。欲把西湖比西子，淡妝濃抹總相宜”的著名詩句，將杭州西湖之美與古代四大美女之一的西施聯系了起來。從此，杭州西湖也有了“西子湖”的美譽，“西子”也成了杭州西湖的重要品牌符號。

杭州西湖的美女形象並非源於蘇軾。關於杭州西湖的眾多文化敘事中，贊揚其東方女性美的特質，一直是一個重要主題。早在蘇軾之前，唐代著名詩人白居易就已經用“青羅裙帶展新蒲”、“草綠裙腰一道斜”等美麗女性的形象形容杭州西湖。

同樣，杭州西湖的“西子”符號建構也並非止於蘇軾。蘇軾賦予杭州西湖以“西子”符號之後，武衍、盧炳、陸遊、董嗣杲、劉過、張岱等著名詩詞人一次又一次地將杭州西湖與“西子”之間的聯系推向深入[2]。正是諸多文人墨客對杭州西湖“西子”符號的持續檢驗、深化和再創造，才使得該符號能夠不斷的吸收新的元素，內涵日益豐富。

旅遊者符號實踐是指借助親身體驗，旅遊者不斷將其關於旅遊吸引物的符號記憶，運用到旅遊實踐中去加以檢驗、深化和再創造的動態演進過程。正是通過旅遊者符號實踐，包括杭州西湖“西子”符號在內的不同類型旅遊，吸引物符號才能夠得到持續的傳承和創新。

然而，通過對旅遊符號學研究歷程的回顧，可以發現學術界尚未對旅遊者符號實踐研究加以特別關注。鑒於此，本文以杭州西湖的“西子”詩詞為例，在梳理相關研究的基礎上，對旅遊者符號實踐的基本內涵、理論支撐與研究價值進行探討。

1 研究綜述

符號學已經成為旅遊研究的重要理論視角。麥肯奈爾（Mac Cannell） 較早將符號學理論運用到旅遊研究中，認為旅遊吸引物符號的能指為標誌（marker，即關於景物的信息），所指為景物（sight），並特別強調了旅遊活動中標誌體驗的重要性[3]。

受麥肯奈爾經典研究的影響，傳統旅遊符號學研究較多地，圍繞“標誌”符號的生產、傳播和體驗展開。早期的相關研究學術界已有較為完整的評述[4-6]，這里不再贅述。由於互聯網日益成為影響旅遊想象和旅遊者實踐的重要媒介，學者們開始關注旅遊“標誌”符號的網絡傳播模式、內涵與效果等方面[7-10]。

[1] WHC. Operational Guidelines for the Implementation of the World Heritage Convention[EB/OL]. (2013- 07- 01) [2015- 01- 07]. http://whc.unesco.org/archive/opguide13-en.pdf.

[2] 吳晶.西湖詩詞 [M]. 杭州: 杭州出版社, 2005: 11-18.

原題〈旅遊者符號實踐初探——以杭州西湖“西子”詩詞為例〉

（本文作者陳崗單位：杭州師範大學經濟與管理學院，杭州311121）

原載 2015 年第5 期總第145 期人文地理

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