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Journal articles on the topic 'Aboriginal English'

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Published: 4 June 2021

Last updated: 20 February 2023

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1

Malcolm, Ian G. "Aboriginal English." Australian Review of Applied Linguistics 36, no. 3 (January 1, 2013): 267–84. http://dx.doi.org/10.1075/aral.36.3.03mal.

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Aboriginal English has been documented in widely separated parts of Australia and, despite some stylistic and regional variation, is remarkably consistent across the continent, and provides a vehicle for the common expression of Aboriginal identity. There is, however, some indeterminacy in the way in which the term is used in much academic and public discourse. There are diverse assumptions as to its relation to pidgin, creole and interlanguage varieties, as well as to Australian English. In an attempt to provide some clarification, this paper compares Aboriginal English with the main varieties with which it bears some relationship, either historically (as in the case of the English of Southeast England and Ireland) or geographically (as in the case of Australian English and Australian pidgins and creoles). It does this by employing the morphosyntactic database of the World Atlas of Varieties of English (Kortmann & Lunkenheimer, 2012). The electronic database on morphosyntactic variation in varieties of spoken English (eWAVE) isolates 235 variable features and enables their relative prevalence to be compared across varieties. A comparison of Aboriginal English with six relevant varieties on this database leads to the view that it retains significant influence from the English varieties of Southeast England and of Ireland, in many ways not shared with Australian English and that it has a great deal more feature overlap with Australian creoles than with Australian English, though a significant percentage of its features is shared only with other English varieties rather than creoles. The findings support the view that Aboriginal English is an English variety of post-creole origin, though not a creole, and that it is not directly related to Australian English. In the light of these findings, it is argued that Aboriginal English speakers will be disadvantaged in an education system which assumes that they are speakers of Australian English. In the light of these findings, it is argued that Aboriginal English speakers will be disadvantaged in an education system whichassumes that they are speakers of Australian English.

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2

Malcolm, Ian G., Patricia Königsberg, and Glenys Collard. "Aboriginal English and Responsive Pedagogy in Australian Education." TESOL in Context 29, no. 1 (December 30, 2020): 61–93. http://dx.doi.org/10.21153/tesol2020vol29no1art1422.

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Aboriginal English1, the language many Aboriginal and Torres Strait Islander students bring to the classroom, represents the introduction of significant change into the English language. It is the argument of this paper that the linguistic, social and cultural facts associated with the distinctiveness of Aboriginal English need to be taken into account in the English language education of both Aboriginal/Torres Strait Islander and non-Indigenous students in Australia. The paper illustrates seven significant changes of expression which Aboriginal English has made possible in English. It then proposes a “responsive pedagogy” to represent a realistic and respectful pedagogicalresponse to the linguistic, social and cultural change which underlies Aboriginal English, drawing on current literature on second language and dialect acquisition and making frequent reference to materials whichhave been developed to support such pedagogy. It is implied that only with a pedagogy responding to Aboriginal English as it is, and to its speakers, will a viable English medium education for Aboriginal and Torres Strait Islander people be enabled. 1Aboriginal English” is the term used to denote “a range of varieties of English spoken by many Aboriginal and Torres Strait Islander people and some others in close contact with them which differ in systematic ways from Standard Australian English at all levels of linguistic structure and which are used for distinctive speech acts, speech events and genres” (Malcolm 1995, p 19).

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3

Eagleson, Robert D. "Urban Aboriginal English." Australian Review of Applied Linguistics 8, no. 1 (January 1, 1985): 131–39. http://dx.doi.org/10.1075/aral.8.1.09eag.

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4

Wiltse, Lynne. "“But My Students All Speak English”: Ethical Research Issues of Aboriginal English." TESL Canada Journal 28 (September 1, 2011): 53. http://dx.doi.org/10.18806/tesl.v28i0.1081.

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In this article I explore ethical issues in relation to the topic of Aboriginal students who speak a dialect of English. Taking the form of a retrospective inquiry, I draw on data from an earlier study that examined Aboriginal English in the broader context of Aboriginal language loss and revival. Three interrelated ethical issues are discussed: the relationship between the dialect spoken by Aboriginal students and the ancestral language they no longer speak; the educational implications of Aboriginal English-speakers in the classroom; and insider-outsider issues of a non-Aboriginal English-speaking researcher working in the areas of Aboriginal education and language. I also review the recent literature in the field of Aboriginal English and outline changes that have occurred in classroom practice. Whereas in the past the common aim was to eliminate the home dialect, the goal of current programs is to add Standard English as an additional dialect to students’ repertoires of linguistic varieties. Suggestions are offered for educators interested in using a bi-dialectal approach in the classroom.

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5

Mailhammer, Robert, Stacey Sherwood, and Hywel Stoakes. "The inconspicuous substratum." English World-Wide 41, no. 2 (June 9, 2020): 162–92. http://dx.doi.org/10.1075/eww.00045.mai.

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Abstract Descriptions of Australian Aboriginal English list the neutralisation of the Standard English contrast between so-called voiced and voiceless stops as one characteristic feature. This paper reports on the results of an acoustic analysis of data collected in a production task by monolingual speakers of Standard Australian English in Sydney, of Aboriginal English on Croker Island, Northern Territory, and bilingual speakers of Iwaidja/Aboriginal English and Kunwinjku/Aboriginal English on Croker Island. The results show that average values for Voice Onset Time, the main correlate of the “stop voicing contrast” in English, and Closure Duration collected from Aboriginal speakers of English do not significantly differ from that of speakers of Standard Australian English, irrespective of language background. This result proves that the stop contrast is not neutralised by these Aboriginal speakers of English. However, it can be shown that phonetic voicing manifesting itself in Voice Termination Time is a prevalent and characteristic feature of Aboriginal English on Croker Island. This feature aligns Aboriginal English on Croker Island with local Aboriginal languages and differentiates it from Standard Australian English.

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6

Malcolm, Ian G. "Aboriginal English inside and outside the classroom." Australian Review of Applied Linguistics 17, no. 2 (January 1, 1994): 147–80. http://dx.doi.org/10.1075/aral.17.2.08mal.

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Abstract It is argued that Aboriginal children’s English is different inside and outside the classroom largely because characteristically, inside the classroom the Aboriginal children do not have the freedom to determine the discourse pattern which they have outside the classroom. This is illustrated on the basis of an analysis of five first person oral narratives of Aboriginal children of the Eastern Goldfields of Western Australia recorded outside the classroom, which are compared both with a first person oral narrative of a non-Aboriginal child and with teacher led interactions in the classes of which these children were members. The Aboriginal children’s discourse exhibits ‘tracking,’ a culture-specific way of organising narrative, which is widely exhibited in Aboriginal communities. It is implied that education of speakers of Aboriginal English needs to be sensitive to such discoursal features which are not shared by other English speakers.

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7

Harrison, Neil. "Self-recognitionandWell-being: Speaking Aboriginal EnglishinHealthy Classrooms." Australian Journal of Indigenous Education 33 (2004): 7–13. http://dx.doi.org/10.1017/s1326011100600819.

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AbstractThis paper applies the findings of doctoral research undertaken in the Northern Territory. It draws on extended interviews with nine Indigenous students studying at university to produce four findings for classroom learning and teaching, one of which highlights the need to recognise Aboriginal English as a focal point of the curriculum for both Aboriginal and non-Aboriginal students. I take the position that this recognition in schools depends to a significant degree on universities training their preservice teachers to recognise Aboriginal English as necessary to Aboriginal student learning and therefore as a legitimate dialect of the classroom, and this in turn requires universities to recognise the importance of Aboriginal English in their own curricula. Towards the end of the paper, I draw on some literature to suggest ways in which Aboriginal English could be incorporated into the classroom.

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8

Rigsby, Bruce, and J. M. Arthur. "Aboriginal English: A Cultural Study." Journal of the Royal Anthropological Institute 4, no. 4 (December 1998): 825. http://dx.doi.org/10.2307/3034865.

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9

Lee, Penny. "Aboriginal Ways of Using English." Australian Journal of Linguistics 37, no. 1 (September 3, 2015): 60–65. http://dx.doi.org/10.1080/07268602.2015.1072883.

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10

Disbray, Samantha, and Deborah Loakes. "Writing Aboriginal English & Creoles." Australian Review of Applied Linguistics 36, no. 3 (January 1, 2013): 285–301. http://dx.doi.org/10.1075/aral.36.3.04dis.

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Texts in Aboriginal English (AE) and creole varieties have been created by Indigenous and non-Indigenous writers for a range of purposes. In this paper, we focus on materials created in and for five educational contexts, and investigate the orthographic or spelling systems developed in each setting. Choices about orthography are guided by linguistic and non-linguistic considerations. They are sensitive to matters of prestige and identity, and new orthographic conventions are subject to comparison with ‘correct’, ‘standard’ spellings. We explore the processes, motivations and rationale that drive choices for the orthographic conventions and the diverse outcomes in the five settings.

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11

Malcolm, Ian G. "Aboriginal English Research: An Overview." Asian Englishes 3, no. 2 (January 2000): 9–31. http://dx.doi.org/10.1080/13488678.2000.10801053.

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12

Fesl, E. "Language Death and Language Maintenance: Action Needed to Save Aboriginal Languages." Australian Journal of Indigenous Education 13, no. 5 (November 1985): 45–50. http://dx.doi.org/10.1017/s0310582200014061.

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Language death can occur naturally, and in different ways, or it can be caused by deliberate policy. This is how deliberate practices and policies brought it about in Australia. •Diverse linguistic groups of Aborigines were forced into small missions or reserves to live together; consequently languages that were numerically stronger squeezed the others out of use.•Anxious to ‘Christianise’ the Aborigines, missionaries enforced harsh penalties on users of Aboriginal languages, even to the point of snatching babies from their mothers and institutionalising them, so they would not hear their parental languages.•Aboriginal religious ceremonies were banned; initiations did not take place, and so liturgical, ceremonial and secret languages were unable to be passed on. As old people died, their languages died with them.•Assimilationist/integrationist policies were enforced which required Aborigines to attend schools where English-only was the medium of instruction.•Finally, denigration of the Aboriginal languages set the seal on their fate in Victoria (within forty years of white settlement, all Gippsland languages had become extinct), most of New South Wales, South Australia and Queensland. Labelling the languages “rubbish”, “heathen jargon”, “primitive jibberish”, and so on, made Aboriginal people reluctant to use their normal means of communication.

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13

Dick, Caroline. "Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism." Canadian Journal of Political Science 40, no. 3 (September 2007): 769–72. http://dx.doi.org/10.1017/s0008423907070850.

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Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism, Peter H. Russell, Toronto, Buffalo and London: University of Toronto Press, 2005, pp. xii, 470.Peter Russell's insightful book on Aboriginal land rights in Australia weaves together two tales, that of Indigenous crusader Eddie Koiki Mabo and the slow and arduous struggle of Torres Strait Islanders and mainland Aborigines to have their native land rights recognized by Australian governments in the hope of forging a new, post-colonial relationship. Along the way, Russell places these stories in the context of the push and pull of international events and movements that affected Australia's domestic politics and assesses the political progress of Indigenous peoples in Canada, the United States and New Zealand.

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14

Oliver, Rhonda, Judith Rochecouste, Samantha Vanderford, and Ellen Grote. "Teacher awareness and understandings about Aboriginal English in Western Australia." Australian Review of Applied Linguistics 34, no. 1 (January 1, 2011): 60–74. http://dx.doi.org/10.1075/aral.34.1.04oli.

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Repeated assessments of literacy skills have shown that Aboriginal students do not achieve at the same level as their non-Aboriginal peers. Many Aboriginal students speak Aboriginal English, a dialect different from the Standard Australian English used in schools. Research shows that it is crucial for educators in bidialectal contexts to be aware of students’ home language and to adopt appropriate educational responses. For over a decade, the ABC of Two-Way Literacy and Learning Professional Development Program has sought to improve outcomes for Aboriginal students in Western Australia. By promoting a two-way bidialectal approach to learning, Aboriginal English is valued, accommodated and used to bridge to learning in Standard Australian English. This paper draws on a large research project, which used qualitative and quantitative methods to evaluate the impact of the on-going professional development for teachers. It reports on the attitudes and understandings of teachers, with and without professional development and working in different contexts.

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15

Koch, Harold. "Language and communication in Aboriginal land claim hearings." Communication and Translation in Aboriginal Contexts 5 (January 1, 1990): 1–47. http://dx.doi.org/10.1075/aralss.5.01koc.

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This paper discusses aspects of the intercultural communication processes involved in the quasi-legal presentation of claims to traditional land by Aboriginal people in the Northern Territory before the Aboriginal Land Commissioner. The findings are documented by means of selected extracts from the transcripts of proceedings. Although the proceedings took place predominantly in English, there was some use of interpreters, liberal use of words from Aboriginal languages, and even considerable usage of nonverbal gestures. Most of the Aboriginal witnesses spoke some form of non-standard English influenced by Kriol and traditional Australian languages. The most salient features of their non-standard English are described here. Aboriginal witnesses accommodated their language toward Standard English. Some of their non-standard utterances were clarified by others for the record. The court also accommodated somewhat to Aboriginal styles and forms of speech. Nevertheless there were numerous instances of communication failure, which had various specific causes but were not aided by the culturally alien general legal procedure of question-and-answer elicitation of information.

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16

Malcolm, Ian G. "Embedding cultural conceptualization within an adopted language." Cultural Linguistic Contributions to World Englishes 4, no. 2 (December 14, 2017): 149–69. http://dx.doi.org/10.1075/ijolc.4.2.02mal.

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Abstract Although a minority of Indigenous Australians still use their heritage languages, English has been largely adopted by Aboriginal and Torres Strait Islander people as their medium of communication both within and beyond their communities. In the period since English first reached Australia in 1788, a dialect has emerged, drawing on English, contact language, and Indigenous language sources, to enable Aboriginal and Torres Strait Islander speakers to maintain cultural conceptual continuity while communicating in a dramatically changed environment. In the perspective of Cultural Linguistics it can be shown that many of the modifications in the lexicon, grammar, phonology, and discourse of English as used by Indigenous Australians can be related to cultural/conceptual principles, of which five are illustrated here: interconnectedness, embodiment, group reference, orientation to motion, and orientation to observation. This is demonstrated here with data from varieties of Aboriginal English spoken in diverse Australian locations.1 The understanding of Aboriginal English this gives has implications for cross-cultural communication and for education.

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17

Butcher, Andrew. "Linguistic aspects of Australian Aboriginal English." Clinical Linguistics & Phonetics 22, no. 8 (January 2008): 625–42. http://dx.doi.org/10.1080/02699200802223535.

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18

Gledhill, Ruth. "Structures of Discourse : Some implications for teachers of Aboriginal children." Aboriginal Child at School 17, no. 4 (September 1989): 3–10. http://dx.doi.org/10.1017/s031058220000688x.

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The English language differs from others both in the patterns and the sociolinguistic conventions of its discourse. This paper uses forms of greeting as a specific reference as to how crosscultural communication can break down when Aboriginal people and English speakers interact.Since children often rely on the spoken word as a basis for writing, and Aboriginal children rarely learn to write successfully in English, referring to the structure of Aboriginal languages offers a possible explanation of one contributive factor to this inability.

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19

Nicholls, Christine. "Watch Your Language, Eh?" Aboriginal Child at School 22, no. 3 (October 1994): 5–12. http://dx.doi.org/10.1017/s0310582200005265.

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The first and probably most important piece of advice that anyone can give to prospective teachers of Aboriginal children is to ‘watch your language’. Whether or not the children speak an Aboriginal language as their first language, a Creole or a Pidgin or a version of Aboriginal English, with standard English as either a second language or second dialect, opportunities for miss-communication and non-communication abound.

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20

Munro, Jennifer, and Ilana Mushin. "Rethinking Australian Aboriginal English-based speech varieties." Journal of Pidgin and Creole Languages 31, no. 1 (April 25, 2016): 82–112. http://dx.doi.org/10.1075/jpcl.31.1.04mun.

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The colonial history of Australia necessitated contact between nineteenth and twentieth century dialects of English and Aboriginal and Torres Strait Island languages. This has resulted in the emergence of contact languages, some of which have been identified as creoles (e.g. Sandefur 1979, Shnukal 1983) while others have been hidden under the label of ‘Aboriginal English’, exacerbated by what Young (1997) described as a gap in our knowledge of historical analyses of individual speech varieties. In this paper we provide detailed sociohistorical data on the emergence of a contact language in Woorabinda, an ex-Government Reserve in Queensland. We propose that the data shows that the label ‘Aboriginal English’ previously applied (Alexander 1968) does not accurately identify the language. Here we compare the sociohistorical data for Woorabinda to similar data for both Kriol, a creole spoken in the Northern Territory of Australia and to Bajan, an ‘intermediate creole’ of Barbados, to argue that the language spoken in Woorabinda is most likely also an intermediate creole.

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21

Suarez, Megan. "Aborginal English in the Legal System." Australian Journal of Indigenous Education 27, no. 1 (July 1999): 35–42. http://dx.doi.org/10.1017/s1326011100001526.

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The Australian legal system is based on the principle of equality before the law for all its citizens. The government of Australia also passed the international Human Rights and Equal Opportunity Commission Act in 1986, although these rights are not accessible to all Australians in the legal system (Bird 1995:3). The Australian legal system has failed to grant equality for all its people. The Aboriginal community is severely disadvantaged within the legal system because the Australian criminal justice system has “institutionalised discrimination” against Aboriginal people through communication barriers (Goldflam 1995: 29).

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22

Reid, Carol, and Helen Velissaris. "Yes, It Isn’t - No, It Is." Australian Journal of Indigenous Education 19, no. 5 (November 1991): 12–17. http://dx.doi.org/10.1017/s031058220000763x.

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During 1990 the Disadvantaged Schools Program (D.S.P.) funded an Urban Literacies Project in New South Wales. There were two strands; one was investigating English as used by children from Multicultural backgrounds; the second was researching the incidence and use of Aboriginal English in the classroom. Redfern Primary School was invited to participate as part of the Aboriginal English strand. The following is a reflection on the processes by Carol Reid and Helen Velissaris. There are some findings that may be useful to teachers regardless of the childrens’ backgrounds but we found them especially relevant for the Aboriginal children we teach in an urban school.

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23

Yu, Wei-Chieh Wayne. "English Writing via a Social Networking Platform." International Journal of Information and Communication Technology Education 14, no. 1 (January 2018): 17–32. http://dx.doi.org/10.4018/ijicte.2018010102.

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This study examined students' perceptions of completing an English writing class via a social networking platform. Participants were 162 aboriginal students between 18 and 23 years of age at a nursing college in southern Taiwan. Different ethnicities were defined and represented by different memberships of indigenous groups or tribes, also known as the aboriginals. The participants were completing a required English language course and were required to pass an English Proficiency test as an exit requirement of the university. Participants' pretest scores indicated that they had a positive perception of taking a web-based class. At the conclusion of the study, based on posttest scores, students' positive perceptions decreased noticeably for six of the thirteen items on the instrument. The findings of the study also indicated that tribal membership had no significant impact on students' perceptions of completing an English writing class via a predominantly web-based environment.

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24

Walton, Christine. "Learning to Write : A Case Study." Australian Journal of Indigenous Education 15, no. 5 (November 1987): 3–32. http://dx.doi.org/10.1017/s0310582200015121.

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In this article we will consider one Aboriginal child’s literacy learning in her first year of formal schooling. The data were collected in 1985. Sharon was then a student in an Aboriginal Transition class in an urban school in the Northern Territory. The children in Sharon’s class consisted of Kriol, Warlpiri and Aboriginal English speakers. The program they were placed in was an English-only one. This report considers one case study and discusses Sharon’s learning in the classroom context (for a full report see Walton, 1986).

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25

MALCOLM, IAN G. "The ownership of Aboriginal English in Australia." World Englishes 32, no. 1 (February 21, 2013): 42–53. http://dx.doi.org/10.1111/weng.12003.

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26

Leitner, Gerhard, and Inke Sieloff. "Aboriginal words and concepts in Australian English." World Englishes 17, no. 2 (July 1998): 153–69. http://dx.doi.org/10.1111/1467-971x.00089.

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27

Harkins, Jean. "Structure and Meaning in Australian Aboriginal English." Asian Englishes 3, no. 2 (January 2000): 60–81. http://dx.doi.org/10.1080/13488678.2000.10801055.

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28

Collard, Kim, Scott Fatnowna, Darlene Oxenham, Jeannie Roberts, and Lynette Rodriquez. "Styles, Appropriateness and Usage of Aboriginal English." Asian Englishes 3, no. 2 (January 2000): 82–97. http://dx.doi.org/10.1080/13488678.2000.10801056.

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29

Walton, Chris. "An Aboriginal Child Learning to Write." Aboriginal Child at School 14, no. 2 (May 1986): 16–25. http://dx.doi.org/10.1017/s0310582200014243.

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In 1985 there was a Combined Associations Conference held in Darwin. As part of that conference Ann Harrison (a TESL lecturer at Darwin Institute of Technology) and I prepared a workshop to explore some issues concerned with Aboriginal children learning to write in English when it is not their mother tongue. In that workshop we looked at samples of Northern Territory Aboriginal children’s writing in English to consider:

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30

Kepert, Barry. "Mathematics for Aboriginal Students Who Have A Different Worldview." Aboriginal Child at School 19, no. 2 (May 1991): 32–41. http://dx.doi.org/10.1017/s0310582200007409.

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Language develops our thoughts and shapes our understanding of the environment. Through working in different schools I have noticed that English plays a key role in the acquisition of school mathematics. Not only is the mathematics syllabus expressed in English but those students growing up using English appear to have a view of their world that is far more compatible with this mathematics than those students who use an Aboriginal language. The worldview of students using an Aboriginal language would appear to be very different.

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31

Meakins, Felicity, and Carmel O’Shannessy. "Typological constraints on verb integration in two Australian mixed languages,." Journal of Language Contact 5, no. 2 (2012): 216–46. http://dx.doi.org/10.1163/19552629-006001001.

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Abstract Gurindji Kriol and Light Warlpiri are two mixed languages spoken in northern Australia by Gurindji and Warlpiri people, respectively. Both languages are the outcome of the fusion of a contact variety of English (Kriol/Aboriginal English) with a traditional Australian Aboriginal language (Gurindji or Warlpiri). The end result is two languages which show remarkable structural similarity. In both mixed languages, pronouns, TMA auxiliaries and word order are derived from Kriol/Aboriginal English, and case-marking and other nominal morphology come from Gurindji or Warlpiri. These structural similarities are not surprising given that the mixed languages are derived from typologically similar languages, Gurindji and Warlpiri (Ngumpin-Yapa, Pama-Nyungan), and share the Kriol/Aboriginal English component. Nonetheless, one of the more striking differences between the languages is the source of verbs. One third of the verbs in Gurindji Kriol is derived from Gurindji, whereas only seven verbs in Light Warlpiri are of Warlpiri origin. Additionally verbs of Gurindji origin in Gurindji Kriol are derived from coverbs, whereas the Warlpiri verbs in Light Warlpiri come from inflecting verbs. In this paper we claim that this difference is due to differences in the complex verb structure of Gurindji and Warlpiri, and the manner in which these complex verbs have interacted with the verb structure of Kriol/English in the formation of the mixed languages.

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32

Shopen, Tim, Nicholas Reid, Glenda Shopen, and David Wilkins. "Ensuring the survival of Aboriginal and Torres Strait Islander languages into the 21st century." Australian Review of Applied Linguistics 10, no. 1 (January 1, 1987): 143–57. http://dx.doi.org/10.1075/aral.10.1.08sho.

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Abstract There were over 200 distinct languages in Australia at the time of European settlement. Today less than 40 of these are still being passed on to new generations, and all of these are under threat of extinction. Aboriginal people are struggling to adapt themselves to the massive European presence without losing their identity. The greatest threat to Aboriginal languages is the physical, economic and social situation in which their speakers find themselves. Language maintenance will not be possible without social maintenance and this in turn is a political issue. The most important factor will be the success of Aboriginal people in gaining control and self-reliance in their communities. The government can help by assisting in a program of self-determination where Aboriginal people participate at least equally with others in decisions concerning priorities and funding, and in addition by educating non-Aboriginal people to the value of the Aboriginal part of our cultural heritage. Aboriginal teacher education is of primary importance with the goal of schools with Aboriginal control where Aboriginal teachers develop the curriculum and the pedagogy. It is in this context that bilingual education can be put to best use. Bilingual education is of great importance but it must be used not just to assimilate Aboriginal children more easily into English and Western schooling but to have Aboriginal languages and English used together in a coherent educational program where the children become strong in two languages and in the academic and cultural skills they need for contemporary life. Like education, media has the potential for strengthening Aboriginal languages and oultures as well as for destroying them. The outcome will depend on the extent to which Aboriginal people themselves can control what is broadcast and printed.

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33

Wilkinson, Luke. "Phonological Awareness and Its Role in Early Literacy Development in First Language Speakers in West Arnhem Land, Northern Territory, Australia: A Case Study." Journal of Clinical Speech and Language Studies 11, no. 1 (September 1, 2001): 69–74. http://dx.doi.org/10.3233/acs-2001-11106.

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Phonological awareness has been recognised as playing a contributing role in the development of reading and spelling. Speech and Language Pathologists and other educational professionals collaborated with three Aboriginal communities to provide a programme targeting the development of literacy skills for Aboriginal students. Educators based in Aboriginal communities were trained in phonological awareness as applicable to that community’s first language and also to Standard Australian English (S.A.E.).

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34

Clews, Madeleine, Celeste Rodríguez Louro, and Glenys Collard. "Indigenizing say in Australian Aboriginal English." Australian Journal of Linguistics 41, no. 4 (October 2, 2021): 453–76. http://dx.doi.org/10.1080/07268602.2021.2007046.

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35

MALCOLM, IAN. "Discourse and discourse strategies in Australian Aboriginal English." World Englishes 13, no. 3 (November 1994): 289–306. http://dx.doi.org/10.1111/j.1467-971x.1994.tb00317.x.

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36

Sharifian, Farzad, and Ian G. Malcolm. "The pragmatic marker like in English teen talk." Pragmatics and Cognition 11, no. 2 (December 31, 2003): 327–44. http://dx.doi.org/10.1075/pc.11.2.07sha.

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This study reports on the use of like in Aboriginal English teen talk. The analysis of a sub-corpus of 40 adolescent texts from a corpus of 100 narratives by speakers of Aboriginal English in Western Australia revealed that like is often employed by these speakers, and that it achieves a multitude of functions. In general it is observed that like may mark off a) a discrepancy between the intended conceptualization and the expressed concept, b) an attitude, feeling, or certain degree of commitment towards a lexical item, and c) a shift in some element of discourse. The results of this study support and extend the analysis carried out by Andersen (2000) on London teen talk.

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37

Malcolm, Ian G. "English and inclusivity in education for indigenous students." Australian Review of Applied Linguistics 22, no. 2 (January 1, 1999): 51–66. http://dx.doi.org/10.1075/aral.22.2.04mal.

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According to recent survey evidence, Indigenous students, at least in schools where their numbers are significant, have not, in general, been meeting the performance standards in literacy which have been set for Australian students in Years 3 and 5. Among factors to which this is attributed are language background, absenteeism, lack of reading outside school and irregular completion of homework. The above factors all relate the students’ lack of success to the practices of the student rather than to those of the school. This paper is concerned with one sociolinguistic factor related to school practice which, it is argued, is equally relevant, especially for students who speak Aboriginal English. The paper provides evidence that monodialectal education in standard English builds on an existing opposition whereby Aboriginal English is associated with cultural congruence and standard English with cultural imposition, making it difficult for most Aboriginal students to embrace literacy on the terms in which it is offered to them. The principle of inclusivity is already explicit (but not fully developed) in recent curriculum framework documents. It is shown how a bidialectal approach to the teaching of Indigenous students can advance inclusivity with respect to knowledge base, linguistic skill and social empowerment for these students, and therefore remove an important barrier to their achievement of literacy.

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Gagnon, Mathieu. "Contempt No More." Canadian Journal of Law & Jurisprudence 27, no. 1 (January 2014): 197–212. http://dx.doi.org/10.1017/s0841820900006299.

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I have tried to show how criticism of aboriginal orthodoxy in discourse and measures taken by the current Conservative government and private commentators have set in motion a process of contempt, risking the harm associated with colonialism. Another critique of aboriginal orthodoxy, as presented by Jean-Jacques Simard, claims that First Nations are entitled to a certain level of self-government in defence of the rights of the abstract person: “it is first and foremost simply as human beings that all Amerindians possess the same rights as anyone else….” Yet this option ignores the history of First Nations’ relationships with French Canadians, English Canadians and the British. While appeal to the abstract person can protect people from a threat, it cannot eliminate that threat. It seems clear that contempt towards aboriginals is still present and that their emancipation without an honourable historical justification would also lead to the exacerbation of racism against aboriginals. To make mutual recognition possible between aboriginal and non-aboriginal, we need to have shared criteria for evaluation. It would seem, therefore, that if we were willing to integrate First Nations into the Canadian constitutional order by fully recognizing them, we must find a common project. If the Canadian government were to move more in the direction of an ecological vision of development rather than in the direction of a predatory capitalism based on infinite economic growth, I believe it would be easier to secure First Nations’ sense of belonging to Canada and to agree on models for joint territorial management. That awakening rings a bell we must hear: if seniority on the land and the role played by national groups in the founding of Canada are erased by a unitary, multicultural and monarchist vision of the country, the odds are high that Canadians of diverse origins will eventually suffer the blows of renewed authoritarianism and contempt.

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Piquemal, Nathalie. "Langue maternelle, langue ancestral: un paradoxe linguistique." TESL Canada Journal 18, no. 2 (June 30, 2001): 97. http://dx.doi.org/10.18806/tesl.v18i2.913.

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This article deals with the implications of Aboriginal communicative norms and interaction patterns on the development of linguistic competence in Aboriginal students, with special attention to the behavioral norm of noninterference in their interactions with others. More specifically, this paper argues that many Aboriginal students for whom English is their mother tongue find themselves in a similar situation as ESL learners insofar as they communicate and interact in ways that are consistent with their ancestral language. Drawing on ethnographic research with Aboriginal communities, this article outlines the sociolinguistic difficulties that many Aboriginal people encounter in their relationships with dominant culture researchers as well as teachers. This article stresses the need to recognize the development of dual linguistic competence in Aboriginal students, thereby contributing to their educational success.

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Stephens, D. "Critical Illness and its Impact on the Aboriginal People of the Top End of the Northern Territory, Australia." Anaesthesia and Intensive Care 31, no. 3 (June 2003): 294–99. http://dx.doi.org/10.1177/0310057x0303100310.

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The Royal Darwin Hospital (RDH) services a relatively large and geographically remote Aboriginal population who account for 45% of intensive care unit admissions. Critical illness in the Aboriginal population is different from the non-Aboriginal population of the “Top End” of the Northern Territory. The critically ill Aboriginal patient is younger, has more chronic health problems and a higher severity of illness at presentation. The city and the hospital environment are foreign to many Aboriginal patients retrieved from remote communities and this adds to the stress of the critical illness. English is a second, third or fourth language for many Aboriginal people from remote communities and strategies must be put in place to ensure informed consent and effective communication are achieved. Despite the increased severity of illness and complexity, the Royal Darwin Hospital ICU achieves the same survival rates for both Aboriginal and non-Aboriginal patients.

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Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES." Science and Technology Development Journal 13, no. 3 (September 30, 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.

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Different from many other communities, Australian aboriginal communities had lived separately from the rest of the world without any contact with great civilizations for tens of thousands of years before English men’s invasion of Australian continent. Hence, their socio-economic development standards was backward, which can be clearly seen in their economic activities, material culture, mental culture, social institutions, mode of life, etc. However, in the course of history, Australian aborigines created a grandiose cultural heritage of originality with unique identities of their own in particular, of Australia in general. Despite the then wild life, Aboriginal Art covers a wide medium including painting on leaves, wood carving, rock carving, sculpture, sandpainting and ceremonial clothing, as well as artistic decorations found on weaponry and also tools. They created an enormous variety of art styles, original and deeply rich in a common viewpoint towards their background – Dreamtime and Dreaming. This philosophy of arts is reflected in each of rock engravings and rock paintings, bark paintings, cave paintings, etc. with the help of natural materials. Although it can be said that most Aboriginal communities’ way of life, belief system are somewhat similar, each Australian aboriginal community has its own language, territory, legend, customs and practices, and unique ceremonies. Due to the limit of a paper, the author focuses only on some traditional art forms typical of Australian aboriginal communities. These works were simply created but distinctively original, of earthly world but associated with sacred and spiritual life deeply flavored by a mysterious touch. Reflected by legendary stories and art works, the history of Australian Aboriginal people leaves to the next generations a marvelous heritage of mental culture.

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Wigglesworth, Gillian. "Remote Indigenous education and translanguaging." TESOL in Context 29, no. 1 (December 30, 2020): 95–113. http://dx.doi.org/10.21153/tesol2020vol29no1art1443.

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Indigenous1 children living in the more remote areas of Australia where Indigenous languages continue to be spoken often come to school with only minimal knowledge of English, but they may speak two or more local languages. Others come to school speaking either a creole, or Aboriginal English, non-standard varieties which may sound similar to English, which gives them their vocabulary, while differing in terms of structure, phonology and semantics and pragmatics. This paper begins with a discussion of the linguistic contexts the children come from and the school contexts the children enter into before moving on to discuss a potential role for some use of translanguaging techniques in the classroom and discussing the potential benefits and advantages these may have. 1The term Indigenous is used respectfully to refer to all people of Australian Aboriginal or Torres Strait Islander descent. Indigenous languages and Australian Indigenous languages are used to refer to the languages of both Aboriginal and Torres Strait Islanders following NILS3 (2020).

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Arthur, Jay. "What's your family?" English Today 6, no. 4 (October 1990): 33–36. http://dx.doi.org/10.1017/s0266078400005137.

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Clews, Madeleine. "AUSTRALIAN ABORIGINAL ENGLISH: CHANGE AND CONTINUITY IN AN ADOPTED LANGUAGE." TESOL in Context 29, no. 1 (December 30, 2020): 121–23. http://dx.doi.org/10.21153/tesol2020vol29no1art1426.

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AUSTRALIAN ABORIGINAL ENGLISH: CHANGE AND CONTINUITY IN AN ADOPTED LANGUAGEMalcolm, Ian G.Series: Dialects of English, Series editors: Joan C. Beal, Karen P. Corrigan, Bernd Kortmann, Volume: 16.Boston: De Gruyter, Inc., 2017

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Emden, Carolyn, Inge Kowanko, Charlotte de Crespigny, and Helen Murray. "Better medication management for Indigenous Australians: findings from the field." Australian Journal of Primary Health 11, no. 1 (2005): 80. http://dx.doi.org/10.1071/py05011.

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This paper reports findings from interviews and focus groups conducted within a multi-dimensional action research project concerning medication management among Indigenous Australians. Participants were Aboriginal people with mental health problems, carers and family members, and health and social service workers from different regions in South Australia. A meta-analysis of findings from each regional project component was conducted, and major themes conceptualised and developed into a coherent summary. The findings revealed problems of a magnitude not previously realised - mental health problems (including alcohol and drug problems) and medication management among Aboriginal people clearly are major issues requiring immediate and sustained attention if the health and welfare of the Australian Indigenous population are to be improved. Findings concerned eight major areas: social and emotional wellbeing issues; stressors on Aboriginal health services and providers; training for the Aboriginal health workforce; mainstream health services for Aboriginal people; trust and confidentiality within Aboriginal health services; English language literacy and numeracy skills of Aboriginal clients; remote living arrangements for many Aboriginal people; problems with alcohol use; and institutionalised and individual racism in the community at large.

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Gledhill, Ruth. "Structures of Discourse: Some Implications for Teachers of Aboriginal Children." Aboriginal Child at School 22, no. 2 (August 1994): 27–32. http://dx.doi.org/10.1017/s0310582200006118.

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The English language differs from others both in the patterns and the sociolinguistic conventions of its discourse. This paper uses forms of greeting as a specific reference as to how cross cultural communication can break down when Aboriginal people and English speakers interact.

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Loakes, Debbie, and Adele Gregory. "Voice quality in Australian English." JASA Express Letters 2, no. 8 (August 2022): 085201. http://dx.doi.org/10.1121/10.0012994.

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This study is an acoustic investigation of voice quality in Australian English. The speech of 33 Indigenous Australians (Aboriginal English speakers) is compared to that of 28 Anglo Australians [Mainstream Australian English (MAE) speakers] from two rural locations in Victoria. Analysis of F0 and H1*-H2* reveals that pitch and voice quality differ significantly for male speakers according to dialect and for female speakers according to location. This study highlights previously undescribed phonetic and sociophonetic variability in voice quality in Australian English.

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Kable, J. "Thoughts on Aboriginal Literature." Aboriginal Child at School 13, no. 1 (March 1985): 31–52. http://dx.doi.org/10.1017/s0310582200013614.

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Back in early 1982, a mate in New Zealand wrote to me describing, in a very excited manner, his research into cultural aspects of Maori people, especially with respect to the poetry relating to funeral rites. Concurrently, I was completing the Multicultural Education Diploma, and fostering an infant interest in aspects of Australian literature dealing with the immigrant experience and cultural difference (viz. Judah Waten’s Alien Son, and Nancy Keesing’s Shalom). Whilst I had not at that stage successfully made the link between such literature and its effective use in the educational process of students of non-English speaking background, I remember thinking that perhaps I should soon pursue a course which would lead me to an understanding of Aboriginal Australians, in some way similar to Terry’s pursuit in New Zealand.

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Comrie, Bernard, R. M. W. Dixon, W. S. Ramson, and Mandy Thomas. "Australian Aboriginal Words in English: Their Origin and Meaning." Language 69, no. 1 (March 1993): 198. http://dx.doi.org/10.2307/416440.

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Sharifian, Farzad. "Schema-based Processing in Australian Speakers of Aboriginal English." Language and Intercultural Communication 1, no. 2 (November 2001): 120–34. http://dx.doi.org/10.1080/14708470108668068.

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