little active bilingualism. Laade's picture (1968) of Australian and Papuan settlement in Torres Strait supports the above scenario of Papuan and Austronesian speakers who shifted to an Australian language over a long period of time, the Austronesians being culturally a superstratum, however not in a position to impose their language. He presented folk history evidence that a few Austronesian traders (men) settled at Parema (north-east of Daru) and married local [Proto–Trans Fly speaking] women. To avoid further miscegenation, they soon moved and settled in Torres Strait, first to the Eastern Islands, then to the Central Islands, then to Moa, Badu and Mabuiag. At Mabuiag, Badu and Moa they found Aboriginal people, killed the men and kept the women (and presumably the children). Some moved on up to Saibai, Dœwan and Bœigu to avoid this new miscegenation, hence the lighter colour of many Saibai, Dœwan and Bœigu people. Bœigu folk history collected by Laade also shows direct East Austronesian genetic influence on Bœigu. The social context was that of a few Austronesian men who settled on the outskirts of an East Trans-Fly group, intermarried, and whose children were either bilingual, or speakers of their mothers' language, with some knowledge of their fathers' language. The local people did not need to speak the traders' language, who in turn had to speak the local language. The children in turn would then speak the local language, with varying ability in the fathers' language, particularly in areas that were culturally important for the fathers. These people then shifted to Torres Strait — maintaining established ties with Papua as well as with Austronesian speakers further east (this latter being suggested by various characteristics of the Austronesian content in Kalau Lagaw Ya) — and overlaid an Australian population in such a way that the majority of women spoke an Australian language, with a significant number, mainly men, who spoke a South-East Papuan Austronesian language, accompanied by their Papuan wives and their perhaps bilingual children. Over time, the core structure of the local mothers' language dominated, with retention of the newcomers' Papuo-Austronesian content in the appropriate cultural subsystems. In essence this would have been a 'replay' of the original settlement by Austronesian traders at Parema, with the women understanding the language of the men, but not really needing to speak it while retaining parts of their language for significant areas. The children then created a new language shift