1762 FOLK or VERNACULAR

1762 FOLK or VERNACULAR –Gautam Shah

The terms, relate to persistence of the past or often, the realization about it, in the later or current age. The terms are widely used to discuss the custom, style, manner, tradition, belief, behaviour, etc. The terms define the geographical place and time, where such effects are dominant. While doing so, one needs to trace the root or origin, It has a base location, but, rarely a time identity.

Folks are common and long term residents of a place, with some form of cohesive identity. Such a notion may also be a myth or an impression. Folklore refers to a collective projection of the folks of the place. The community, if small, traditions informally pass, from generation to generation. But, in very large communities these get transmitted as recorded or composed expressions. In both the cases, the traditions also get transmuted into products, behaviours and daily things, like foods, clothes, etc.

Vernacular emerges from isolation of a community from its neighbours or regions. The reasons for it, could be geographic, social, resources, religion or political. In such a condition, people begin to exploit their local resources and past learning, creatively and conservatively. As a result, a mature manner emerges, unavailable elsewhere. The vernacular sense is observed in patterns, colours, motifs, materials, food styles, language, vocal style, music, etc., forming ethnicity.

1705 SHIFTING BEYOND the NORMS

1705 SHIFTING BEYOND the NORMS -Gautam Shah

A norm is a tradition, a predefined manner, widely accepted or socially confirmed rules or standards of behaviour. Acceptance or affirmation could be personal, by a group, or as expected by rulers, or as enforced through oral or codified law.
Things that are nominal or consistent, by being fail-safe, such as the right angle tool of construction are the ‘norm’ (French norme, Latin norma=carpenters’ right-angle or perpendicular).

Norm is historical factuality, but stretched into the present, carrying it over to the future is not feasible. Our experience about things around us, is a continuously evolving process. The more we become familiar with a situation, greater revelations come to us. There is a greater understanding for the future. So, Norm, is the best possible definition or justification at a given time and for a situation, up to the present times.

The Norms are relevant, for the past and hope for the present. That is why codified rules represent the last stage of their existence. For things or conditions that are new, there are NO norms. Norms are like brands, as soon as someone has a better offering, new norms come into being.

Art, Architecture and creative arts have historically passed through periods of Revivals. When a society cannot accept radicalism, creativity gets entrapped in the norms (styles, manners). Contrary to this creative people escape the norms, to fly off the present (and so the past), new things are attempted.

1244 JEWISH FURNITURE TRADITIONS

1244 JEWISH FURNITURE TRADITIONS -by Gautam Shah

Israelites evolved into two kingdoms, In the South, the Kingdom of Judah and in the North Kingdom of Israel. The southern domain was small and isolated in comparison to the northern domain, which was stronger and prosperous. The northern part developed extensive commercial ties with surrounding countries. This also infused variety of furniture in the culture.

In general, ordinary people used either floors or the fixed platforms for sleeping. People who could afford guests (visiting Torah writers) began to have exclusive room in the dwelling, with formal furniture.

In old Jewish literature some varieties of furniture are described. Seating elements are, Kisse (a square seat with three legs -‘kisse eras al’ or with four legs, but without arm or back), Safsal (a public bench for several people to share), and Atedrah (seat for women -often with accompanying footstools —sherafraf, ipofodin, kisse she-lifne atedrah).

The term ‘mittah’ denotes both a bed and a couch for reclining at meals (accubitum, or like the Roman). But these accommodated three in width. The beds were often so high that they could only be reached by footstools (dargash) to climb-up.

Storage systems of the home were chests (tebah). Megirot and Shiddah were legged or wheeled chests. ‘Kamtara and kupsa were for storage for miscellany items. Many other forms of storage were perhaps used, such as the baskets and soft bags.

Ref: https://www.jewishencyclopedia.com/articles/6431-furniture-household