Harry, I do understand your position, and the point that you are making, however, when we engage in a study of the keris, most especially the keris as it is understood in Jawa, we are obliged to step outside the framework of norms that govern acceptability in our own society, and consider the norms that are acceptable in a particular segment of a different society.
In fact, your remarks, and your obvious distaste for this humour would not be at all out of place amongst the Santri class of Javanese society, that is to say, the merchant class that comprises the bulk of highly committed Muslims.
As a generality these people are more or less opposed to many of the ethics and principles that are inherent in the Javanese keris systems and associated iconography. The social parameters for the Santri class are more closely related to the social parameters of traditional Middle Eastern patriarchal societies.
However, the keris and its social and cultural position do not belong to the Santri class, the keris is firmly locked into the belief systems that are a part of the indigenous upper classes, and the indigenous serving classes. That is to say keris culture in its variant forms is associated with the true Javanese people of the land and their urban descendants, and with the ruling classes of Jawa.
I do understand that for a new-comer to the World of the Keris it can be a bit of shock to the system when the sexual symbolism of the keris is revealed, however, the way in which the cycle of life on Earth is maintained is inevitably associated with sexuality, and within Javanese-Hindu culture, this understanding is inseparable from the worship of God and ancestors.
Yes, David's little cartoon comment is rather less than holy, but it would not be seen as out of place by a Javanese farmer.
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