Well, but, you see, it’s like this. I, not to push my own perspective too forcefully, have a certain implicit understanding of the cultural context and subtext of both interstitial cultural systems having both personally and directly experienced both realities. Indeed, Rutland, and (to a lesser extent) Danby, are both locations within Vermont where I, admittedly younger and less experienced and more naive than I am now, had multiple opportunities to be a witness to the interaction of local individuals when performing the ritualistic ceremonies of the solo folk musician implicit in the schadenfreude of the late 1980s. There I observed agriculturally themed conversations not unlike those of your derivation, but also ones echoing age-old linguistic traditions of mating rituals even including a mix of vocabulary stemming from Old English, the Edda, and Occitan. Sadly, there was no evidence of the supposed Basque influence so widely assumed in anthropological circles.
Whereas, in first the Adirondack locales (to include specifically the polities and statistical regions) of Fort Ticonderoga and latterly Schroon Lake, but also in the Finger Lakes communities of Penn Yan, Keuka Park, and Canandaigua, I was able, in the guise of a classically trained academic librarian masquerading as a local college radio personality, to ascertain the deep and abiding nature of Old High Church Slavonic as well as the longer lasting elements of Proto-Indo-European common in the smaller linguistic families of the central Eurasian steppes in the 16th and 17th centuries. In these cases, the agricultural sector was frequently invoked as a proxy for political malfeasance as understood to be necessary for the wholesale depletion of traditional soil characteristics in the wider northeast.
And thus, you can see how my question regarding your assertion could arise quite naturally.
