位於泰國南部東岸的北大年（今北大年府）是十六、十七世紀馬來半島上主要的海上貿易港口之一。狼牙脩（Langkasuka）不僅出現在馬來文和爪哇文的編年史和傳說中，早在西元六世紀時，這個印度化王國的華語系文字記載就已出現。明朝、琉球和其他東亞政權朝代文獻常將伊斯蘭前的北大年稱為「狼牙脩」。狼牙脩的意義在於其時間跨度：始建於西元二世紀，大約在十五世紀衰微，並在1511年後從地圖上消失。若只將北大年描述為一個使用馬來語文的伊斯蘭政權，則是抹殺了伊斯蘭化之前悠久的文明、歷史。

狼牙脩曾被標註在明朝航海家兼外交大使鄭和下西洋的航海圖上，當時鄭和曾下西洋前往東南亞諸國。其他華語系統政權朝代其貿易記錄中也頻繁地提及（即使斷斷續續），表明這些國家存在著長期的聯繫。四十多年來，考古學家一直在北大年外圍地區，即今日的 Yarang挖掘古代狼牙脩文明遺址；然而，這鮮少被關注。學術界甚至仍有一些人將狼牙脩簡單地視為北大年起源的神話。

居住在泰國邊陲、最南端三府的北大年馬來人的民族、文化認同與狼牙脩密不可分，這些人既是泰國人，也是馬來裔穆斯林。但今日的北大年卻處於泰國民族國家建構歷史敘事的邊緣，其部分原因是他們與泰國大多數人口在種族和宗教上的差異。本文認為，狼牙脩的歷史研究對於當地人身分認同的建構至關重要。透過探討狼牙脩是如何地被記住，思考它在日常生活中的重要性至關重要。本論文探討了狼牙脩在當今北大年馬來人身分認同建構中的作用，以及這種身分認同重建的重要性。作者透過檢視文獻、探索考古遺址，以及進行深入訪談與十餘年的參與式觀察，探究了狼牙脩對當今北大年馬來人的影響程度。日常接觸、個人經驗以及透過保存完好的手稿進行的檔案研究，也有助於探究研究結果。

On the east coast of southern Thailand, Patani (modern day Pattani) was one of the major maritime trading ports in the Malay Peninsula during the sixteenth and seventeenth centuries. Not only was Langkasuka (狼牙脩) in Malay and Javanese chronicles and legends, there were already Sinitic script records about the Indianised kingdom as early as sixth century. Records from Ming, Ryukyu and other East Asian dynasties often refer to the civilisation preceding Islamic Patani as Langkasuka. An intrigue about Langkasuka is its span of time: founded in the second century, and declined roughly in the fifteenth century, and its apparent disappearance from maps after 1511. By merely suggesting Patani as a Malay-speaking Islamic kingdom erases the long history of the pre-Islamic civlisation.

Langkasuka was marked in Ming admiral Zheng He (鄭和)’s navigation map of his voyages to Southeast Asian polities at the time. There were also frequent if sometimes fragmented mentions in other Sinitic script dynastic and trade records, suggesting long-lasting relationships between the kingdoms. For more than four decades, archaeologists have been excavating the ancient site of the Langkasuka civilisation in present-day Yarang in the outskirt of Pattani. It has, however, received relatively little attention ever since. There are still sections of the academic community that relegate Langkasuka simply as an origin myth for Patani.

Langkasuka is inextricably linked to the identity of the Patani Malay of the three southernmost border provinces who are Thai but also Malay Muslims. But modern day Pattani is at the margins of the historical narratives the Thai geobody, Thailand’s nation-state constructs, partly because of their ethnic and religious difference from the majority ethnic Thai population. This thesis argues that the historiographies of Langkasuka are central to the construction of the identity of the locals. It would be important to consider the significance of Langkasuka in everyday life through investigating how it is being remembered. This thesis discusses the ways Langkasuka is used in constructing today’s Patani Malay identity, why such reconstruction is important. Through surveying literature and archaeological sites, conducting in-depth interviews, as well as participant observation over a decade, the author examines the extent of influence Langkasuka had on the Patani Malay today. Everyday encounters, personal experiences and archival research through well preserved manuscripts would also enlighten the findings.

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