Lands of Red and Gold, Act II

Are gunnagal languages part of pama nyungan family ? Sometime ago I read a article about the spread of pama nyungan 6000 years ago, but the surprise was the lack of genetic evidende of any population spreading the pama nyungan languages, Is there any updates about this mistery ?
Short version: none of the language families in Aururia are the same as in OTL, due to the divergence 10,000+ years ago which meant that linguistic drift went differently. That said, there's something broadly equivalent to the Pama-Nyungan expansion, but the Gunnagalic languages aren't part of it.

For those who aren't familiar with the Pama-Nyungan language family, most of the Aboriginal languages of mainland Australia are part of a language family called Pama-Nyungan. There are a lot of other language families, but they are crowded into a relatively small area of northern Australia, essentially the coastal regions of the Northern Territory and parts of neighbouring Western Australia and Queensland (some are found inland, but not too far). It looks like the Pama-Nyungan languages spread across most of Australia sometime in the last 10,000 years - estimates vary as to exactly when - from somewhere in northern Australia,. While Pama-Nyungan languages spread over large distances, they didn't spread into the neighbouring areas (called non-Pama-Nyungan languages for convenience, although there's lots of language families in there). All we can really say is that the spread happened after Tasmania was separated from the mainland by rising sea levels, since Tasmanian languages are unrelated.

Various ideas have been proposed as to how this happened, but no-one's really sure. It doesn't seem to have involved large-scale population replacements; mitochondrial DNA suggests that the various peoples had been in their home country for a very long time. It equally didn't involve huge amounts of social disruption; sites like the Gunditjmara waterworks have had populations there for roughly 8000 years, and some quarries in parts of Victoria seem to have been in steady usage for up to 17,000 years. There's no obvious technological change linked to the spread of the languages either. It's been hypothesised that the change was due to the spread of social systems (kinship systems) from northern Australia, which is possible, but it's really hard to say.

For the purposes of the timeline, I worked on the assumption that there was a similar spread of languages out of northern Australia, forming a family called Wuri-Yaoran. However, this expansion was not enough to displace the red-yam-using peoples along the *Murray, who had their own expansion out of their homeland (the Gunnagalic migrations). The Gunnagalic expansion stopped the spread of Wuri-Yaoran languages cold, and sometimes even pushed back into their territory as others were displaced. The Gunnagalic expansion never touched south-western Australia, and those peoples speak Wuri-Yaoran languages, but in the south-eastern parts of the continent, Gunnagalic languages were dominant.

There were a handful of languages which survived the Gunnagalic expansion and thus form their own language isolates or small families in south-eastern Aururia. The Gunnagalic expansion had the effect of shielding those languages from whatever caused the spread of Wuri-Yaoran languages, but did not displace those particular languages. On the mainland, the surviving languages were Junditmara (the Yadji language), Nguril and Kaoma in the *Monaro plateau, and Bungudjimay around *Coffs Harbour. Nguril and Bungudjimay are distantly related, while Junditmara and Kaoma became language isolates.

On *Tasmania, Gunnagalic speakers migrated there and displaced the previous inhabitants over most of the continent. This also had indirect consequences in that the surviving *Tasmanians, the Palawa, were pushed out of their previous home countries and lots of speakers of different *Tasmanian languages were mixed together and ended up developing a lingua franca which became their main language. (Historical Tasmania had several language families, although it's hard to say exactly how many because so little was saved of those languages). Hence TTL's surviving Palawa speak one language.
 
Last edited:
I understand that the Yadji, Nguril, Kaoma and Bungudjimay speak non-Gunnagalic languages that are not related to the Yaoran ones either. I would also guess that most languages in Aururia are still distantly related even if that is not reconstructable ITTL (or maybe it is? With records going a lot farther back at least for the Gunnagalic family and perhaps for Gunditjmara).
I don't think that Aururian languages would be reconstructable to a single ancestor, although this does raise a few questions.

Firstly, if we go back a little over 10,000 years, there was one continent which included New Guinea and Tasmania. Except for a handful of languages in Cape York Peninsula which show some recent phonetic influence via Torres Strait, there's no demonstrable connection between New Guinea and Australian languages. And while our knowledge of Tasmanian languages are fragmentary, what we do know of them also suggests considerable differences from Australian languages.

Where this gets interesting is that mainland Australian languages form a Sprachbund, that is they form an area where they have a lot of linguistic features in common even when the languages in question are unrelated. For a Sprachbund, languages from the same area will sometimes have lots of features in common even though they are not related, such as similar sounds or grammatical features. (This often shows up in unrelated languages elsewhere, such as those of the Balkan Peninsula).

On one view the common areal features of Australian languages could just be due to speakers of those languages of the continent being in contact with each other for a very long time. But that does raise the question of why there aren't such features in common with Tasmanian or New Guinean languages. The alternative possibility is that the languages across most of Australia were actually different before the Pama-Nyungan expansion. What we see now is because there was a smaller Sprachbund across northern Australia (Pama-Nyungan and non-Pama-Nyungan languages), and that the other features spread with Pama-Nyungan languages. There are some hints along those lines with the languages of coastal Victoria - pretty much the furthest point of the Pama-Nyungan expansion - which have a couple of features unlike other Pama-Nyungan languages, such as permitting words to start with consonant clusters or r/l sounds.

Given these facts, I doubt that Aururian languages would be able to reconstruct into an ancestral language either. Reconstructions could be done for Proto-Gunnagalic and Proto-Wuri-Yaoran, but not further back than that. There's not much reconstruction to be done with Junditmara since it's a linguistic isolate; written records would cover linguistic changes from only the last 1500 years or so. Proto-Nguril-Bungudjimay would probably be impossible to reconstruct with much accuracy because there's only two surviving languages and limited written records, so it would be very hard to figure out what the ancestral language looked like.
 
Those are some fascinating posts, Jared. On a matter which is probably mostly just pedantry, and therefore is very appropriate to AH.com, I have wondered a few times if it really makes sense to include Tasmanian Aboriginal people in the 'Aboriginal' part of ATSI people. After 10 000 years, surely they constitute their own entity? And moreover, wouldn't Torres Strait Islanders have more in common with mainland Aboriginal people than the Tasmanians do (I must confess a shocking lack of knowledge on TSI people though)? I guess that it really depends on what the Tasmanians think, at least in practical terms, but where else in the world would we count people separated by ten millennia as being part of the same ethnic group?
 
Those are some fascinating posts, Jared. On a matter which is probably mostly just pedantry, and therefore is very appropriate to AH.com, I have wondered a few times if it really makes sense to include Tasmanian Aboriginal people in the 'Aboriginal' part of ATSI people. After 10 000 years, surely they constitute their own entity? And moreover, wouldn't Torres Strait Islanders have more in common with mainland Aboriginal people than the Tasmanians do (I must confess a shocking lack of knowledge on TSI people though)? I guess that it really depends on what the Tasmanians think, at least in practical terms, but where else in the world would we count people separated by ten millennia as being part of the same ethnic group?
I am not Australian, but I suppose this has to with the utter destruction of native Tasmanian peoples as distinctive identities? As far as I know, "native Tasmanians" now consist exclusively of people who have partial descent from a few of the last surviving natives, many of whom do not even live in Tasmania anymore.
 
The language families got wholly rewritten by the scale of the POD and aftereffects, all languages are either Gunnagalic or Wuri-Yaoran (Tiayal + all the other the non-agriculturals)
Wudi-Yaoran is Pama-Nyungan. Also, there is Palawa in Tasmania (also Austronesian becasue of Maori settlement) and a bunch of smaller language families in the north. The Junditmara, Bungudjimay and two groups of hill people have language isolates and I think there is in-universe speculation that Bungudjimay is related to one of the hill people languages.
 
Last edited:
I am not Australian, but I suppose this has to with the utter destruction of native Tasmanian peoples as distinctive identities? As far as I know, "native Tasmanians" now consist exclusively of people who have partial descent from a few of the last surviving natives, many of whom do not even live in Tasmania anymore.

I wouldn’t use the word ‘utter’, but certainly in practical terms it has left that community with far fewer resources to assert itself. Still, I do wonder if we’d group them with the mainland even without quite so devastating losses - AFAIK we did in the early 19th century.
 
Not a new chapter yet, but an update on where I am with things LoRaG-related, for those who are curious.

I'm still slowly working on the next sequence of timeline posts for here (a travelogue sequence, as I've mentioned before). However, I'd also been working on revising and updating the book version of LoRaG, to get Book 2 finished. That ended up taking much longer than planned, partly due to COVID-related delays, and partly due to trying to revise Books 2 and 3 together. Mostly, though, it was because I ended up writing more expanded material for Book 2 than planned.

I've now finished the first cut of Book 2. This ended up writing 36,000 words of new material, though that word count will probably drop a bit in further edits (it usually does). New material involves an expanded look at Tjibarr and Gutjanal during the lead-up to and then conduct of Prince Rupert's War, an exploration of a part of Aururia which has barely been referenced in the original timeline (Far South Coast of New South Wales), and various other matters.

Hopefully I can turn in the final cut of Book 2 to Sea Lion Press in 2-4 weeks. Then it will be on to Book 3 - which should be much quicker, due to them being revised together - and then finishing up the next sequence of timeline posts for posting here. I'm not going to try to put a date on when the next sequence will be published here, having learned from experience that deadlines make a lovely sound as they go wooshing past, but LoRaG is not dead, and still being worked on.
 
Lands of Red and Gold Interlude #16: Minutes Take Hours
Lands of Red and Gold Interlude #16: Minutes Take Hours

Another of the Christmas specials. Usual caveats apply about not to be taken too seriously.

--

Interreligious Interfaith Intercreed Seasonal Festivities Planning Committee of New London

Minutes of Inaugural Meeting


1 December 2018, 11:00 – 11:46
Cavendish Football & Wellbeing Complex, Field G

In Attendance

Ms Emily Dawson (CHAIR), Borough Social Planning Director (No Affiliation)

Mr Clive Pompus-Maximus, Personal Secretary to Secretary of Bishop of New London (Roman Catholic)

Mr Reginald Bailey, Special Assistant to the Assistant to Bishop of New London (Anglican Church of Alleghania)

Mr Arthur McGowland, Adviser-Without-Portfolio to Synod of Southern Alleghania (Lutheran)

Mr Keith Dawson (no relation), Personal Representative of Secretary to Bishop of the Eparchy of Cavendia (Russian Orthodox Church Outside Russia)

Mrs Luella Dawson (no relation and wife, respectively), “Oh, You’ll Do” to Coordinator for the Chair of the Eastern Convention (Baptist)

Ms Rayne Dawson (no relation, daughter and daughter, respectively), I Met the Son of the Lord Moderator of the General Assembly in a Pub Once (Presbyterian Church in Eastern North America)

Mr Saleem El-Mouelhy, Volunteer Temporary Adviser to Registrar of Alleghanian Federation of Islamic Councils (Muslim)

Dr Manish Gupta, Founder, President, Executive Officer, Treasurer and Minutes Secretary of the East Indian Dharmic Society (Hindu)

Mr Andrew Dawson (son, no relation, no relation and no relation, respectively), Once Spent Three Weeks Interning at the Secular Humanist Foundation of Cavendia (Agnostic Atheist)

Ms Ottilie Dawson (no relation, daughter, daughter, sister and no relation, respectively), Unconfirmed Spokesperson for the Alleghanian Buddhist Association (Sure, I’ll be Buddhist for Today if You Need to Tick that Box)

Mr Gumaring Anedeli, Second Cousin Once Removed On My Mother’s Side to the Eldest of the Alleghanian Harmony (United Gunnagal Plirism)

Ms Pearl Dawson (daughter, no relation, no relation, no relation, sister and no relation, respectively), Administrator of Borough Social Planning Directorate (MINUTES)

Apologies

Dr Rivka Goldfarb, Chief Executive of the New London Jewish Federation (Jewish) – Apology received by email on 28 November (You Realise That the 1st is a Saturday?)

Mr Determination Anderson, External Relations Spokesperson for the Congxie Spiritual Council (Traditional Congxie Plirism) – Apology received by telephone on 29 November (I’m Not Showing Up Unless You Agree to Remove All References to Christmas for All Committee Publications)

Ms Gloire Mufatta, Coordinator for the New Congxie Spiritual Council (Reformed Congxie Plirism) – Apology received by telephone on 28 November (I’m Not Attending Unless You Promise to Withdraw the Invitation for the Representative of the Old Spiritual Council)

Item 1: Welcome, Introduction & Apologies

Ms E DAWSON welcomed all to the 3rd Meeting of the Interreligious Seasonal Festivities Planning Committee.

Mr A DAWSON objected to the term Interreligious, noting that those he represented did not follow any religion.

Ms E DAWSON welcomed all to the 1st Meeting of the Interfaith Seasonal Festivities Planning Committee.

Mr A DAWSON objected to the term Interfaith, noting that those he represented did not adhere to any faith.

Ms E DAWSON welcomed all to the 1st Meeting of the Intercreed Seasonal Festivities Planning Committee.

Mr A DAWSON noted that his objection still stood.

Ms E DAWSON noted that Mr A DAWSON had spent too much time listening to his father.

Mr POMPUS-MAXIMUS sought clarification whether Intercreed was a word.

Ms E DAWSON stated that she did not have a dictionary to hand.

Ms P DAWSON offered to access an online dictionary via her mobile phone.

Ms E DAWSON advised Ms P DAWSON not to adopt her brother’s smart-arse attitude, and welcomed all to the 1st Meeting of the Seasonal Festivities Planning Committee.

Members introduced themselves and apologies were noted.

Item 2: Minutes of Previous Meeting

Members reviewed the minutes of the previous meeting.

Mr A DAWSON objected to the previous minutes on the grounds that this was the first meeting of the Seasonal Festivities Planning Committee, and so there could not be any previous minutes.

Ms E DAWSON cautioned Mr A DAWSON that he was only here because his mother had custody of him this weekend while his father was off bonking his new girlfriend in the Bahamas, so he could take his objections and shove them up his arse, and moreover to call her the CHAIR while the Committee was in session, and Pearl there’s no need to minute that.

Mr A DAWSON stated that he maintained his objection, and frank discussion followed between him and the CHAIR.

Mr EL-MOUELHY moved that the question of acceptance of the previous minutes should be put up for resolution.

The CHAIR seconded the motion and the question was put to the Committee.

Committee members approved the motion to accept the minutes of the previous meeting by an 11-1 majority, with one abstention because the MINUTES-keeper has to live with her brother sometimes.

Item 3: Outstanding Actions

Action 1: Reminder of Role of Committee – the CHAIR reiterated that the purpose of the Committee was community consultation, to ensure that the Borough was informed of diverse viewpoints within the New London community, and that votes from the Committee were advisory only and not binding on the Social Planning Directorate or the Borough as a whole – Action ONGOING.

Action 4: Facilities for Committee Meetings – Mr K DAWSON, who reminded the Committee that he is no relation, requested an update on his previous suggestion that the CHAIR seek an alternative, preferably indoor venue for future Committee meetings.

The CHAIR advised that this location is where Ms P DAWSON has football games on every Saturday afternoon at 1pm, and therefore this location was convenient for both the CHAIR and the MINUTES-keeper, and furthermore allowed the CHAIR to claim the mileage to and from football as a work-related tax deduction. However, the CHAIR would be prepared to consider an alternative meeting location once the football season is over – Action DEFERRED TO 22 DECEMBER.

Action 5: Timing of Committee Meetings – Mr K DAWSON, who again reminded the Committee that he is no relation, requested an update on his previous suggestion that the CHAIR explore the feasibility of conducting future Committee meetings on weekdays, as this would be more convenient for the majority of Committee members. The CHAIR referred members to her response to the previous action item – Action DEFERRED TO 22 DECEMBER.

Action 7: Non-Religious Community Representation on the Committee – the CHAIR commented that however irritating Mr A DAWSON could be, he was a genuinely non-religious pain in the arse – Action CLOSED.

Item 4: Borough Involvement in Christmas Planning

The CHAIR invited Committee members to share community views on what investment the Borough should make in supporting Christmas celebrations.

Mr EL-MOUELHY stated that he had no objections to the Christian population of New London celebrating Christmas as they saw fit, but that on behalf of the Muslim population of New London-

At that point, Mr MCGOWLAND interjected and asked if, for clarity, Mr EL-MOUELHY had spoken to the other Muslim member of the population of New London before he presumed to speak for the entire population.

Mr EL-MOUELHY stated that he and his wife were of one accord over this matter. He added that the Muslim population of New London welcomed the Christian population of the city conducting whatever private Christmas celebrations they wished, but that the Muslims of New London unanimously rejected any suggestion that public funds should be used to fund any religious celebration.

Mr K DAWSON stated that the Orthodox population of New London welcomed Borough assistance in community Christmas celebrations, but that to ensure equal treatment of religions, the Borough would have to allocate equal funding to celebrations on the Catholic-Protestant date for Christmas and the correct, Orthodox date.

Mr BAILEY commented that if the Orthodox Church could not get their calendar right to align with the seasons, that was their problem, but not an excuse for the Borough to waste public funds supporting their mistake.

Discussions were briefly adjourned while Mr MCGOWLAND assisted Mr BAILEY to locate two missing teeth, and Mr K DAWSON located an icepack for his right hand.

The CHAIR excused Mr BAILEY from further participation in discussion of Item 4 while he sought medical attention to re-attach his teeth.

Dr GUPTA stated that he supported the position of Mr EL-MOUELHY that Christmas celebrations were entirely welcome for Christians, but that it was unreasonable to expect that taxpayer’s funds should be expended to support religious celebrations.

Mr POMPUS-MAXIMUS asked it if was necessary to fight the War on Christmas every year.

Dr GUPTA commented that however robust the Committee’s discussions might be, they could not be characterised as a war, or even as a skirmish, recent dental-related matters notwithstanding.

Mr MCGOWLAND noted that since the East Indian Dharmic Society is a not-for-profit organisation, Dr GUPTA did not pay any Borough taxes.

Dr GUPTA stated that he found such remarks offensive, and that in any event he spoke on behalf of the entire Hindu community, not for himself.

Mr POMPUS-MAXIMUS asked Dr GUPTA if his Society was so representative of the Hindu community, why he personally held every position of note in the Society, rather than seeking the participation of other prominent Hindus of New London.

Dr GUPTA asked Mr POMPUS-MAXIMUS why the Committee should consider the input of someone who had only been sent here as the assistant to an assistant, which was indicative of the value that the Bishop placed on this Committee’s deliberations, and that if he (that is, Mr POMPUS-MAXIMUS) wished to join the Society, the position of General Dogsbody was still vacant.

The CHAIR thanked the Committee for the full and frank exchange of views, and extended specific thanks to Mr A DAWSON and Mr ANEDELI for pulling apart Mr POMPUS-MAXIMUS and Dr GUPTA.

The CHAIR sought any comment on this agenda item on behalf of the Buddhist population of New London. Ms O DAWSON stated that she was not sure, and would need to meditate on it.

The CHAIR sought any comment on this agenda item on behalf of the Plirite population of New London.

Mr ANEDELI stated that the Committee had already seen enough vigorous discussion without needing to revisit the well-known Plirite perspective on the Christian celebration of Christmas, and moved a motion that the meeting should proceed to the next agenda item, since he was only attending this Committee as a favour to his second cousin once removed on his mother’s side, and had better things to do with his weekend than waste time on a show of community consultation when the CHAIR would make up her own mind anyway.

Mr A DAWSON seconded the motion.

Committee members approved the motion to proceed to discussion of the next agenda item by a 10-1 majority, with one abstention because the MINUTES-keeper has to live with her mother most of the time.

Item 5: Borough Involvement in New Year Planning

The CHAIR invited Committee members to share community views on what investment the Borough should make in supporting New Year celebrations.

Dr GUPTA stated that it would be more inclusive of the community of New London as a whole if the Borough funded New Year rather than Christmas celebrations.

Mr EL-MOUELHY, Mr A DAWSON and Mr ANEDELI expressed support for Dr GUPTA’s observation.

Mr K DAWSON reminded Ms O DAWSON that she was here to represent Buddhists today, and that therefore she should also express support for this perspective.

Ms O DAWSON stated that she had not met enough Buddhists to comment.

Mrs L DAWSON stated that Ms O DAWSON’s father, Mr K DAWSON, was more familiar with Buddhist thought since he had spoken to a monk once while waiting for a bus. She therefore moved a motion that for the balance of the meeting, Ms O DAWSON and Mr K DAWSON exchange roles and represent the Bishop of the Eparchy of Cavendia and Alleghanian Buddhist Association respectively.

Mr K DAWSON seconded the motion.

The Committee unanimously approved the motion.

Mr K DAWSON expressed support for Dr GUPTA’s previous observation.

Ms O DAWSON stated that there was no need for such antipathy toward the Christian community of New London.

Mr MCGOWLAND sought clarification about what scale of investment the Borough was presently considering for New Year celebrations.

The CHAIR stated that there were not any remaining Borough funds as all monies had all been allocated to Christmas celebrations.

Multiple Committee members made deprecating remarks about the CHAIR which the MINUTES-keeper was not able to clearly record due to the number of people speaking at once.

The CHAIR stated that there was no need for such language, and reminded the Committee of the need to treat all members with respect at all times.

Mr A DAWSON enquired why everyone’s time was being wasted when the decision had already been made.

The CHAIR stated that the Social Planning Directorate’s charter required community consultation about seasonal festivities, but did not specify whether this consultation should take place before or after making a decision.

Mr EL-MOUELHY moved a motion that the meeting be closed immediately so that members could get on with their weekend.

Dr GUPTA seconded the motion.

The vote for the motion was 10-2 in favour.

The CHAIR stated that the motion was invalid under Committee procedures because the agenda had not been completed.

Dr GUPTA stated that he would rather wrestle an alligator naked than spend another minute listening to this bureaucratic gobbledegook, and made an unauthorised exit from the Committee meeting.

Mr MCGOWLAND, Mr K DAWSON, Mrs L DAWSON, Ms O DAWSON, Ms R DAWSON, Mr POMPUS-MAXIMUS, Mr A DAWSON, Mr ANEDELI and Mr EL-MOUELHY followed Dr GUPTA in the unauthorised exit.

The CHAIR moved a motion that discussion move on to the next item. The MINUTES-keeper seconded the motion.

The motion was unanimously passed.

Item 6: General Business

The CHAIR opened discussion to general business.

Ms P DAWSON asked if she should leave the meeting early and go find where Mr A DAWSON had run off to.

The CHAIR stated that this was not necessary, as the little sod (i.e. Mr A DAWSON) would turn up again soon looking for lunch money, since he was too stingy to use the money his father gave him.

Noting that there was no other general business, the CHAIR formally closed the meeting.
 
Why are the Plirites so hostile towards Christmas anyways?
It’s not all Plirites. It’s basically just the Congxie (plus a couple of other small branches). The Congxie hostility to Christianity comes because of a long history of European-Americans pushing into their lands, mistreating them, and trying to impose European values and identity on them (including Christianity). The Congxie responded by making Plirism a key part of their identity, so trying to suggest that they are Christians or should follow Christmas tends to produce Reactions.

Other Plirites are usually either indifferent to Christmas or treat as a secular celebration.

Edit: I should add that other Plirites who’ve lived among the Congxie (as with the committee member here) tend to pick up something of the same attitude, although it’s usually less severe than amongst actual Congxie.
 
Last edited:
That sounds (A) very much like a Monty Python sketch, and (B) at least two-thirds of those people only hold those positions because literally no-one else wanted them, because it would mean having to be in the same room as too many of the Dawsons or the Dawsons. :p
 
I should make it clear that this chapter was absolutely, totally, definitely not under any circumstances inspired by the committees I’ve had the displeasure of sitting on during my working life.
 
Last edited:
Are all the Plirites of Gunnagal congregationally united, or is United Gunnagal Plirism just a committee to represent them in bureacratic meetings? 🤔
United Gunnagal Plirism can best be described as a group of Gunnagal separated by a common religion. As an organisation, though, it only exists in Alleghania and a couple of neighbouring North American countries. It claims to represent all Gunnagal in those countries. The accuracy of that claim may perhaps be disputed.
 
I should make it clear that this chapter was absolutely, totally, definitely not under any circumstances inspired by the committees I’ve had the displeasure of sitting on during my working life.
Of course they may have been inspired by those that I have sat on 😋
I should point out that I'm currently Chair (and apparently Director of Logistics - best not to ask) of my office's social committee and I fully understand the joy of making a decision without needing input from other committee members 😂
 
Of course they may have been inspired by those that I have sat on 😋
I should point out that I'm currently Chair (and apparently Director of Logistics - best not to ask) of my office's social committee and I fully understand the joy of making a decision without needing input from other committee members 😂
Truly, the best kind of committees. :p
 
United Gunnagal Plirism can best be described as a group of Gunnagal separated by a common religion. As an organisation, though, it only exists in Alleghania and a couple of neighbouring North American countries. It claims to represent all Gunnagal in those countries. The accuracy of that claim may perhaps be disputed.
Is Plirism more represented in the North American Gunnagal community? (E.g. due to selective immigration etc.)
 
Top