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Parables in Language Maintenance1
Published online by Cambridge University Press: 19 February 2016
Extract
The maintenance, or in some cases revival, of Aboriginal languages has become an important issue to Aboriginal people, and should be an important issue in Aboriginal schools if local people show concern about it. There is good reason for this concern. Predictions vary among linguists about how vulnerable Aboriginal languages are. There are about fifty Aboriginal languages spoken today. One informed estimate is that by the year 2000 a dozen of these will still be naturally reproducing themselves, that is, still spoken spontaneously by young children. Another informed estimate is that by that time only about three languages will be vigorous and spoken by children. These three are the related Yolngu languages in North East Arnhem Land, the related Western Desert languages of which Pitjantjatjara is the best known, and Kriol which is a new Aboriginal language and the largest, and growing rapidly.
Our assumption that there is a best way to go about language maintenance is not supported by a well established theory that can be applied in all contexts. Even though a good deal is known about language shift there is not agreement among linguists about what causes it in different situations. For example, it is assumed that isolation would help Aboriginal languages to stay strong, and that closeness to a large town would cause an Aboriginal language to weaken under pressure from English. But linguists have pointed out that some really isolated Aboriginal communities seem to be losing their language and that the language of some groups living near towns is staying stronger. It has also been assumed that if a community has one dominant Aboriginal language then it will remain stronger than those languages in a community where there are a number of different languages in use. Again linguists have observed that that is not always the case.
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- Copyright © The Author(s) 1990
Footnotes
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Dr Harris is a senior lecturer in the Faculty of Education, Northern Territory University, P O Box 40146, Casuarina NT 0811.
1
Some of the stories in this paper come from Chapter 4 on language maintenance and schools in a book Two-way Aboriginal Schooling : Western Education and the Survival of a Small Culture by the same author, to be published by Aboriginal Studies Press, Canberra, this year. This paper will not include all the references which go to support some of the information in it, and readers are invited to check that book if need be.
It is gratefully acknowledged that Dr Brian Devlin of NTU provided story number 2 and provided editorial feedback to this paper, and that Associate Professor Jerry Lipka from the University of Alaska, provided stories 6 and 7 during a visit to Darwin early this year. Dr Lipka obtained permission from William Gumlickpuk, Vicki Dull, Margie (Gumlickpuk) Hastings and Nancy Sharp, Yup’ik teachers in the Bristol Bay area of Southwest Alaska, for the use of these two stories.
References
1 Some of the stories in this paper come from Chapter 4 on language maintenance and schools in a book Two-way Aboriginal Schooling : Western Education and the Survival of a Small Culture by the same author, to be published by Aboriginal Studies Press, Canberra, this year. This paper will not include all the references which go to support some of the information in it, and readers are invited to check that book if need be.
It is gratefully acknowledged that Dr Brian Devlin of NTU provided story number 2 and provided editorial feedback to this paper, and that Associate Professor Jerry Lipka from the University of Alaska, provided stories 6 and 7 during a visit to Darwin early this year. Dr Lipka obtained permission from William Gumlickpuk, Vicki Dull, Margie (Gumlickpuk) Hastings and Nancy Sharp, Yup’ik teachers in the Bristol Bay area of Southwest Alaska, for the use of these two stories.