Replying to Alan only, for the moment, I think I might understand your position, however having said that, I find myself asking more questions about this very same thing. Which means that you could possibly help me understand better. Let me put my problem this way: an ardent collector of edged weapons (kerisses or some other traditional weapon), needs to delve into all available facts pertaining to his area of interest, including the history, the tradition, the terminology and the symbolism of the weapon.
Some like to delve deeper than others. Surely a study of names and classification is part of this parcel. I'm sure you do not discourage this. But then I quickly include what you yourself have added: "...and the attached meanings".
So what I think you mean is that a collector can certainly go to great lengths to study the items in his collection, but do it honestly and with due consideration for the symbolism's meaning. I had understood it to be a very good example, to wax lyrical on the boats the gambar is supposed to represent. The garuda of the Bugis keris' pistol grip is another tantalising example.
I also accept that a discussion can arguably sometimes slant in the wrong direction, but my experience does not tell me which these slants may be. I know one must not bring in commercialism here, or disguise kerisses to look older of more valuable.
Interestingly, I have purposely steered away from names and classifcation in the Afrikaans article I wrote on my Javanese keris for submission to my collector society newsletter. I refrained from using a single Javanese or Malayan name for any of the keris components. I also do not even call it a keris, but a kris. I thought it would sound strange to call the hilt an ukiran (for instance) and not meaningfully justify my use of the Javanese word.
I'm progressing with my home-made wrongko (the whole scabbard) and can soon offer a pic or two when the job does not look so disgustingly rough anymore...!
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