Journal articles on the topic 'Australian Aboriginal languages'
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1
Pauwels, Anne. "Australia as a Multilingual Nation." Annual Review of Applied Linguistics 6 (March 1985): 78–99. http://dx.doi.org/10.1017/s026719050000307x.
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For the benefit of readers unfamiliar with Australia's multilingual situation, the following statistics on language are provided, all derived from the 1976 Australian Census, the most recent one to provide detailed information on language use.lA wealth of languages is represented in Australia: depending on what is considered a language and what a dialect, the number of languages present in Australia is estimated at around 150 for the Aboriginal languages (100 of which are threatened by extinction) and between 75 and 100 for the immigrant languages.
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McKay, Graham R. "Aboriginal languages and language training in the Northern Territory." Communication and Translation in Aboriginal Contexts 5 (January 1, 1990): 48–63. http://dx.doi.org/10.1075/aralss.5.02mck.
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Aboriginal languages are still widely used in most parts of the Northern Territory, particularly in isolated communities. These languages and their associated patterns of communication and socio-cultural systems are very different from those of the mainstream Australian society. The contact between Aboriginal and non-Aboriginal groups is characterized by extensive communication failure and by differences in status. Language related problems of intercultural contact exist within the formal education system and in general communication situations, giving rise to a variety of needs for education and training for both non-Aboriginal and Aboriginal groups.
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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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Dench, Alan. "Pidgin Ngarluma." Journal of Pidgin and Creole Languages 13, no. 1 (January 1, 1998): 1–61. http://dx.doi.org/10.1075/jpcl.13.1.02den.
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This paper discusses evidence of an early pidgin in use amongst Aboriginal people of the north west coast of Western Australia. The crucial evidence comes from an Italian manuscript describing the rescue, by local Aborigines, of two castaways wrecked on North West Cape in 1875. The data reveals that the local Aborigines attempted to communicate with the Italian-speaking survivors using what appears to be an Australian language spoken some 300 kilometers further along the coast, around the emerging center of the new Pilbara pearling industry. I present an analysis of the material, showing that it differs from Australian languages of the area in significant ways and can be considered a reduced variety. I conclude that this variety is an indigenous pidgin — the first to be described for Australia.
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Zeegers, Margaret, Wayne Muir, and Zheng Lin. "the Primacy of the Mother Tongue: Aboriginal literacy and Non-Standard English." Australian Journal of Indigenous Education 32 (2003): 51–60. http://dx.doi.org/10.1017/s1326011100003823.
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AbstractThis article describes Indigenous Australian languages as having a history of pejoration dating from colonial times, which has masked the richness and complexity of mother tongues (and more recently developed kriols) of large numbers of Indigenous Australians.The paper rejects deficit theory representations of these languages as being inferior to imported dialects of English and explains how language issues embedded in teaching practices have served to restrict Indigenous Australian access to cultural capital most valued in modern socio-economic systems. We go on to describe ways in which alternative perspectives where acknowledgment of rich, complex and challenging features of Indigenous Australian languages may be used by educators as empowering resources for teacher education and teaching in schools. Our paper stresses the urgency of establishing frameworks for language success within which to develop other successful learning outcomes of Indigenous Australians.
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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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Austin, Peter, and Joan Bresnan. "Non-configurationality in Australian aboriginal languages." Natural Language and Linguistic Theory 14, no. 2 (May 1996): 215–68. http://dx.doi.org/10.1007/bf00133684.
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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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MARTYNYUK, O. "LEXICAL STYLISTIC AND PHONETIC FEATURES OF THE AUSTRALIAN ENGLISH LANGUAGE IN THE CONTEXT OF LINGUISTIC COUNTRY STUDIES." Current issues of linguistics and translation studies, no. 19 (October 30, 2020): 29–34. http://dx.doi.org/10.31891/2415-7929-2019-19-6.
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The article deals with the process of formation and development of the Australian English language, characterizes its present-day lexical, stylistic and phonetic features. It has been found out that the Australian variety of the English language was formed as a result of interaction and development of dialects, colloquialisms, slang, through which the first settlers and emigrants from Great Britain, the United States and other countries of the world communicated. As far as everyday vocabulary is concerned, Australian English shares words and phrases with both British and American English, but also has some terminology of its own. Some elements of Aboriginal languages were incorporated into Australian English, mainly as names for the indigenous flora and fauna, as well as extensive borrowings for place names. Australian English has its own characteristic lexical and stylistic features such as a small number of words from Aboriginal languages; formation of new lexical units by extending pre-existing meanings of words; novel compounds; novel fixed phrases; coinage of lexical units; application of vocabulary from British regional dialects; unique means of imagery (metaphors and similes) that reflect the national Australian authenticity. The most common ways of forming Australian slang vocabulary have been described. A unique set of diminutive forms and abbreviations in Australian English has been exemplified. Australianisms have been defined as words or phrases that either originated or acquired new meanings in Australia and are widely used in everyday Australian English. Australians have a distinct accent, which varies between social classes and is sometimes claimed to vary from state to state, although this is disputed. The difference between the three major Australian accents (Broad Australian, General Australian, and Cultivated Australian) has been highlighted. Cultivated Australian is considered to be closely approaching British Received Pronunciation and Broad Australian – vigorously exhibiting distinctive regional features.
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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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Pauwels, Anne. "Language and gender research in Australia." Australian Review of Applied Linguistics 10, no. 2 (January 1, 1987): 221–34. http://dx.doi.org/10.1075/aral.10.2.13pau.
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Abstract In this article research on the relationship between language and gender in Australian society Is surveyed. Three main areas are discussed: gender differencies in the use of Australian English; the issue of sexism in Australian language use; and the role of gender in the maintenance of languages other than English (Aboriginal and immigrant languages). The paper concludes with a brief discussion of the recent developments in and further tasks for Australian language gender research.
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McConvell, Patrick. "Aboriginal language programmes and language maintenance in the Kimberley." Volume 3 3 (January 1, 1986): 108–22. http://dx.doi.org/10.1075/aralss.3.07mcc.
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Different types of language programmes for indigenous Australian languages should be developed to suit different language situations. Programmes are here divided into three types: Bilingual Education, Language Maintenance and Language Renewal. The Kija language of Warrmarn community, Western Australia is cited as an example of a situation requiring a Language Maintenance programme. In Language Maintenance programmes thought needs to be given to the intended function of the target language in the future. Consideration of this question tends to favour an approach which emphasizes cultural maintenance and the oral side of the programme.
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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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Hamilton, Philip. "Vowel Phonotactic Positions in Australian Aboriginal Languages." Annual Meeting of the Berkeley Linguistics Society 21, no. 1 (June 25, 1995): 129. http://dx.doi.org/10.3765/bls.v21i1.1428.
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Proceedings of the Twenty-First Annual Meeting of the Berkeley Linguistics Society: General Session and Parasession on Historical Issues in Sociolinguistics/Social Issues in Historical Linguistics (1995)
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Reilly, Alexander. "Confusion of Tongues: Constitutional Recognition of Languages and Language Rights in Australia." Federal Law Review 41, no. 2 (June 2013): 333–61. http://dx.doi.org/10.22145/flr.41.2.5.
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This article considers the YouMeUnity Report proposal for the inclusion of new language provisions in the Australian Constitution as part of a package of reforms for the constitutional recognition of Aboriginal and Torres Strait Islander people. The article outlines the important symbolic and substantive effects of recognising language rights in the Constitution. The article explains how the recognition of a national language and the recognition of minority languages are conceptually distinct — promoting a national language is aimed at promoting national unity and enhancing the political and economic participation of individuals in the state, whereas protecting minority languages is aimed at recognising linguistic diversity, enriching the cultural life of the State, maintaining connections with other nations, and recognising language choice as a basic human right. The article argues that there is a strong case for minority language recognition, and in particular, the recognition of Aboriginal and Torres Strait Islander languages, in the Australian Constitution, but warns against the recognition of English as the national language.
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Oliver, Rhonda, Honglin Chen, and Stephen Moore. "Review of selected research in applied linguistics published in Australia (2008–2014)." Language Teaching 49, no. 4 (September 23, 2016): 513–48. http://dx.doi.org/10.1017/s0261444816000148.
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This article reviews the significant and diverse range of research in applied linguistics published in Australia in the period 2008–2014. Whilst acknowledging that a great deal of research by Australian scholars has been published internationally during these seven years, this review is based on books, journal articles, and conference proceedings published in Australia. Many of these sources will be unfamiliar to an international audience, and the purpose of this article is to highlight this body of research and the themes emerging from it. The journals selected in this review includeAustralian Journal of Language and Literacy, Australian Review of Applied Linguistics (ARAL), BABEL, English in Australia, English Australia, Papers in Language Testing and Assessment, Prospect: An Australian Journal of TESOL, TESOL in Context, andUniversity of Sydney Papers in TESOL. Selected refereed proceedings are from key national conferences including: ALAA (Applied Linguistics Association of Australia), ACTA (Australian Council of TESOL Association), ASFLA (Australian Systemic Functional Linguistics Association), and ALS (Australian Linguistics Society). Our review of selected applied linguistics work revolves around the following themes: the responses to the needs of government planning and policy; the complexity of Australia's multicultural, multilingual society; the concern for recognizing context and culture as key factors in language and language learning; social activism in supporting language pedagogy and literacy programmes at all levels of education; and acknowledgement of the unique place held by Indigenous languages and Aboriginal English in the national linguistic landscape.
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Worms, Ernest A. "Australia: Linguistics.: The Aboriginal Mind at Work: Semantic Notes on Australian Languages." Mankind 3, no. 8 (May 10, 2010): 231–32. http://dx.doi.org/10.1111/j.1835-9310.1946.tb01317.x.
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Clements, J. Clancy. "PROCESSES OF LANGUAGE CONTACT: STUDIES FROM AUSTRALIA AND THE SOUTH PACIFIC. Jeff Siegel (Ed.). Saint-Laurent, Canada: Fides, 2000. Pp. xvi + 320. $34.95 paper." Studies in Second Language Acquisition 25, no. 3 (August 4, 2003): 461–62. http://dx.doi.org/10.1017/s0272263103240195.
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The present volume highlights studies of languages created by contact-induced language change in Australia and the Pacific. Editor Jeff Siegel identifies six processes involved in the formation of pidgins, creoles, and other such language contact varieties: reanalysis, simplification, leveling, diffusion, language shift, and depidginization/decreolization. The process of reanalysis is the focus of four chapters: “The Role of Australian Aboriginal Language in the Formation of Australian Pidgin Grammar: Transitive Verbs and Adjectives” by Koch; “‘Predicate Marking' in Bislama” by Crowley; “Predicting Substrate Influence: Tense-Modality-Aspect Marking in Tayo” by Siegel, Sandeman, and Corne; “My Nephew Is My Aunt: Features and Transformation of Kinship Terminology in Solomon Islands Pijin” by Jourdan; and “Na pa kekan, na person: The Evolution of Tayo Negatives” by Corne.
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Curran, Georgia. "Amanda Harris. Representing Australian Aboriginal Music and Dance, 1930–1970." Context, no. 47 (January 31, 2022): 85–87. http://dx.doi.org/10.46580/cx80760.
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In Representing Australian Aboriginal Music and Dance 1930–1970, Amanda Harris sets out a history of Aboriginal music and dance performances in south-east Australia during the four-decade-long period defined as the Australian assimilation era. During this era, and pushing its boundaries, harsh government policies under the guise of ‘protection’ and ‘welfare’ were designed forcibly to assimilate Aboriginal people into the mainstream population. It is striking while reading this book how few of these stories are widely known, particularly given the heavy influence that Harris uncovers it having on the Australian art music scene of today. As such, the book makes an important contribution to the ‘truth telling’ of Australian history while also showing that—despite the severe policies during this era, including the banning of speaking in Indigenous languages and restricting the performance of ceremony—Aboriginal people have remained active agents in driving their own engagements and asserting their own culturally distinct modes of music and dance performance. This resilience against significant odds has been aptly described by one of the book’s contributors, Yorta Yorta and Dja Dja Warrung cultural leader, visual and performance artist, curator and opera singer Tiriki Onus, as ‘hiding in plain sight,’ referring to the ways in which Aboriginal people ensured the continued practice and performance of their culture by doing so in public, the only place they were allowed to…
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McGregor, William B. "Some issues in orthography design for Aboriginal languages." Australian Review of Applied Linguistics 9, no. 2 (January 1, 1986): 61–74. http://dx.doi.org/10.1075/aral.9.2.04mcg.
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Abstract The appropriateness of the standard practical orthographies for Australian languages, recommended by e.g. Dixon (1980:xxi-xxii), and used in languages such as Warlpiri and Walmajarri, has recently been called to question by linguists and Aboriginal users. A non-phonemic English based orthography has been developed for at least one language (Gooniyandi). However, the issues surrounding orthography design have not been fully brought out and evaluated. My main aim in this paper is to remedy this situation, identify as many relevant issues as possible, and discuss them in the sociolinguistic context of the Kimberley Aboriginal speech communities. The paper is intended to provoke discussion and elicit feedback from others involved in orthography design, rather than make recommendations.
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Mansfield, John Basil. "Consonant lenition as a sociophonetic variable in Murrinh Patha (Australia)." Language Variation and Change 27, no. 2 (June 8, 2015): 203–25. http://dx.doi.org/10.1017/s0954394515000046.
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AbstractIn recent years, the typological and geographic range of languages subjected to sociophonetic study has been expanding, though until now Australian Aboriginal languages have been absent from this subdiscipline. This first sociophonetic study of an Australian language, Murrinh Patha, shows a type of consonant lenition that is notably distinct from the better known examples in Standard Average European languages, effecting /p/ and /k/ primarily in the onset of stressed, usually word-initial syllables. Young men lenite more frequently than older men do, and paternal heritage from the neighboring Marri language group also predicts more frequent lenition. The latter influence may be the result of intense language contact brought about by recent settlement of diverse language groups at the Catholic Mission of Port Keats.
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Rusho, Dima. "Cultural conceptualisations of language and country in Australian Indigenous languages." International Journal of Language and Culture 5, no. 1 (May 18, 2018): 94–111. http://dx.doi.org/10.1075/ijolc.17006.rus.
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Abstract This article presents a Cultural Linguistics perspective on the enduring and multifaceted relationship between people, language and country in Indigenous Australia. It builds on a substantial body of work in Cultural Linguistics that has examined the cultural conceptualisations present in Aboriginal English, but shifts the focus to exploring how such conceptualisations are also encoded in ancestral Indigenous languages. The article provides linguistic and ethnographic data from a number of Indigenous language groups to explicate the notions of language as a ‘cultural schema’ and country as a ‘cultural category’ in Indigenous languages. It also posits a number of conceptual metaphors that relate to country and language, namely country is a sentient being, country is a rational being, and country is a linguistically competent being.
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Gaby, Alice. "Rebuilding Australia's Linguistic Profile: Recent Developments in Research on Australian Aboriginal Languages." Language and Linguistics Compass 2, no. 1 (January 2008): 211–33. http://dx.doi.org/10.1111/j.1749-818x.2007.00050.x.
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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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Stockigt, Clara. "Early Descriptions of Pama-Nyungan Ergativity." Historiographia Linguistica 42, no. 2-3 (December 31, 2015): 335–77. http://dx.doi.org/10.1075/hl.42.2-3.05sto.
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Summary Ergative marking and function are generally adequately described in the grammars of the small minority of the Aboriginal Australian Pama-Nyungan languages made before 1930. Without the benefit of an inherited descriptive framework in which to place foreign ergative morphosyntax, missionary-grammarians engaged a variety of terminology and descriptive practices when explaining foreign ergative structures exhibited by this vast genetic subgroup of languages spoken in an area larger than Europe. Some of the terminology had been previously employed in descriptions of other ergative languages. Other terms were innovated in Australia. The great distances separating missionary-grammarians describing different Pama-Nyungan languages, and the absence of a coordinating body fostering Australian grammatical description, meant that grammars were produced in geographic and intellectual isolation from one another. Regional schools of descriptive influence are however apparent, the strongest of which originates in grammars written by Lutheran missionaries of the ‘Adelaide School’. The synchronic descriptions of Pama-Nyungan languages made by missionary-grammarians in Australia informed the development of linguistics in Europe. There is however, little evidence of the movement of linguistic ideas from Europe back into Australia. The term ‘ergative’ to designate the case marking the agent of a transitive verb and the concept of an absolutive case became established practice in the modern era of Australian grammatical description without recognizing that the same terminology and concept of syntactic case had previously been employed in descriptions of Pama-Nyungan languages written in German. The genesis of the term ‘ergative’ originates in the description of Australian Pama-Nyungan case systems.
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Wigglesworth, Gillian, and Rosey Billington. "Teaching creole-speaking children." Australian Review of Applied Linguistics 36, no. 3 (January 1, 2013): 234–49. http://dx.doi.org/10.1075/aral.36.3.01wig.
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There are now significant numbers of children who speak a language other than English when they enter the formal school system in Australia. Many of these children come from a language background that is entirely different from the school language. Many Indigenous children, however, come from creole-speaking backgrounds where their home language may share features with the school language whilst remaining substantially different in other ways. What often makes this situation more challenging is the tendency to view creole, rather than as a different language, as a kind of deficient version of the standard language. Children entering the school system with a creole thus often encounter considerable difficulties. In addition, teachers who are not trained in teaching creole-speaking children may not recognise these difficulties. This paper explores some of these issues in the Australian context with reference to home languages such as Kriol and Torres Strait Creole (TSC) as well as minority dialects such as Australian Aboriginal English (AAE), and discusses possible resolutions.
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Si, Aung, and Myfany Turpin. "The Importance of Insects in Australian Aboriginal Society: A Dictionary Survey." Ethnobiology Letters 6, no. 1 (September 17, 2015): 175–82. http://dx.doi.org/10.14237/ebl.6.1.2015.399.
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Insects and their products have long been used in Indigenous Australian societies as food, medicine and construction material, and given prominent roles in myths, traditional songs and ceremonies. However, much of the available information on the uses of insects in Australia remains anecdotal. In this essay, we review published dictionaries of Aboriginal languages spoken in many parts of Australia, to provide an overview of the Indigenous names and knowledge of insects and their products. We find that that native honeybees and insect larvae (particularly of Lepidoptera and Coleoptera) are the most highly prized insects, and should be recognized as cultural keystone species. Many insects mentioned in dictionaries lack scientific identifications, however, and we urge documentary linguists to address this important issue.
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Ponsonnet, Maïa. "Lexical semantics in language shift." Journal of Pidgin and Creole Languages 33, no. 1 (May 7, 2018): 92–135. http://dx.doi.org/10.1075/jpcl.00003.pon.
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Abstract This article analyzes some of the lexical semantic features of Barunga Kriol, an Australian creole language (Northern Territory, Australia), in comparison with Dalabon, one of the Australian Aboriginal languages replaced by Barunga Kriol. Focusing on the semantic domain of emotions, this study offers insights into how creole languages select and organize semantic meanings, and to what extent this results in lexical loss or retention. I spell out the exact nature of the lexical resemblances between the two languages, and highlight major differences as well. The conclusions of the study are two-fold. Firstly, I show that the Barunga Kriol emotion lexicon shares a great many properties with the Dalabon emotion lexicon. As a result, speakers in Barunga Kriol and Dalabon respectively are often able to package meaning in very similar ways: the two languages offer comparable means of describing events in the world. From that point of view, language shift can be considered to have a lesser impact. Secondly, I show that the lexical resemblances between Barunga Kriol and Dalabon are not limited to simple cases where the lexemes in each language share the same forms and/or meanings. Instead, lexical resemblances relate to a number of other properties in semantics and combinatorics, and I devise a preliminary typology of these lexical resemblances. Beyond the comparison between Barunga Kriol and Dalabon, this typology may tentatively serve as a grid to evaluate lexical resemblances between languages more generally.
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Khilkhanova, Erzhen. "New Trends in Multilingualism and Minority Languages on a Global Scale." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, no. 4 (December 2020): 64–75. http://dx.doi.org/10.15688/jvolsu2.2020.4.6.
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The article examines current trends in language policy and attitudes towards multilingualism and minority languages in the European Union, the USA, and Australia. On the example of some languages (Basque, Breton, Corsican, Sámi etc.) various factors affecting the current situation of minority languages are analyzed with priority to the state language policy. Special attention is concentrated on a new phenomenon in European sociolinguistics – the emergence of "new speakers" from minority groups who have learned these languages not in the family, but due to the educational system. Regarding the US language policy, the situation with the languages of North American Indians is described through some positive changes that have occurred in the economic, legal, cultural and linguistic environment of Indian tribes. The Australian case is analyzed as an equally striking example of progress from banning the use of aboriginal languages to modern programmes of their revitalisation. On the basis of the considered cases the author points to the importance of such factors as language activism and the financial and economic situation of minorities themselves. It is concluded that the change in the value paradigm only sets the framework conditions for the implementation of language rights but does not guarantee their success.
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Harris, J., and J. Sandefur. "The Creole Language Debate and The Use of Creoles in Australian Schools." Aboriginal Child at School 22, no. 2 (August 1994): 7–21. http://dx.doi.org/10.1017/s031058220000609x.
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The English-based creoles, which are spoken by a very large number of Aboriginal Australians, are so named because it is obvious that a large proportion of their lexicon is derived from English. This fact alone, however, does not indicate that they are merely regional varieties of English. They are distinct languages. Together with other world creoles, they are at the frontier of linguistic research and the subject of considerable controversy. One critical forum of debate centres on the validity of creoles as languages of education. It is the intention of the authors that this paper should achieve two things. Firstly, it is intended to contribute constructively to that debate. Secondly, it is intended to provide an overview of the present use of some creole languages in Australian schools.
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Riches, Tanya. "Can We Still Sing the Lyrics “Come Holy Spirit”?" PNEUMA 38, no. 3 (2016): 274–92. http://dx.doi.org/10.1163/15700747-03803004.
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Australian Pentecostals, both Indigenous and non-Indigenous, are speaking new tongues in their worship practices, forming new poetic languages of singing and conversation relevant for spatially dislocated twenty-first-century life. Using Nimi Wariboko’s three-city model offered in Charismatic City and the Public Resurgence of Religion, this article assesses Australian pentecostal worship practice in light of his “Charismatic City.” The article suggests that this emergent, poetic language of Spirit empowerment situates the worshipper in a rhizomatic network that flows with pentecostal energies, forming a new commons or space that is the basis of its global civil society. It presents two local case studies from Hillsong Church’s pneumatological song repertoire (1996–2006), and yarning conversation rituals at Ganggalah Church led by Aboriginal Australian pastors. These new languages identify and attune participants to the Spirit’s work in the world, particularly useful for urban cities and cyberspace.
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Sykes, Geoffrey. "Book Review: Dixon, R.M.W. (2019) Australia’s Original Languages." southern semiotic review 2020 i (January 2021): 88–91. http://dx.doi.org/10.33234/ssr.13.6.
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This is a short book, but that does not prevent it having multiple parts and arguments. In the main it is a linguistic study of several traditional Australian Aboriginal, or indigenous, languages. There have been specialised exhaustive and scholarly studies in the same vein - however this book is selective in examples of grammar, terms of address, lexicons, pronunciation and poetic forms, resulting in a short (182 pages ) readable volume well suited to a popular audience. As such the volume fills a need for a general interest work of its kind. The author is an accomplished senior Australian academic and researcher, who has embedded himself with speakers of old languages to record and restore their legacy. He expertise, developed over decades, informs the authentic, lively and authoritative style of the volume as a whole. It is a good read.
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Olver, Ian N., Kate M. Gunn, Vikki E. Knott, Alwin Chong, Kristiaan Spronk, and Joan Cunningham. "Communicating cancer and its treatment to Australian Aboriginal patients with cancer: A qualitative study." Journal of Clinical Oncology 38, no. 15_suppl (May 20, 2020): e24188-e24188. http://dx.doi.org/10.1200/jco.2020.38.15_suppl.e24188.
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e24188 Background: To enable clinicians to effectively communicate about cancer and its treatment to Aboriginal and Torres Strait (Aboriginal) people with cancer who need to make informed choices about the Western medicine offered, we sought strategies from health professionals with experience in that field. Methods: Semi-structured interviews were conducted face-to face or via telephone with the experienced health professionals and audio-recorded. Thematic analysis using a bottom up, essentialist/realist approach was employed to analyse the data, when data saturation was reached. Results: The 23 health professionals interviewed were medical and radiation oncologists, oncology nurses and Aboriginal health workers. Twelve were female, 11 were male with 5 identifying as Aboriginal. Six themes emerged. (1) Create a safe environment, engender trust and build rapport. This involves avoiding assumptions, allowing time, considering the physical environment, asking about home and family, being aware of gender issues and noting non-verbals. (2) Employ specific strategies to explain cancer, treatment and its side effects by using simple language, employing visual aids such as drawings, metaphors and relatable analogies such as trees with roots, weeds, abandoned rusty cars and blocked pipes. Use repetition and ensure alignment with patient needs. Warning about upcoming sensitive issues minimised the chance of disengagement. (3) Obtain support from those who can assist in communication. This includes interpreters, aboriginal liaison officers and health workers, and patient escorts. (4) Consider the culture which involves collective decision-making, strong connection to country and community, with cultural obligations and unique understanding of cancer which can involve curses, shame and utilise bush medicine. (5) Develop personal qualities of good communicators, including showing respect, patience, empathy, honesty, being person centred and embracing personal reflection. (6) Understand the contextual complexity of multiple languages, possible disengagement with treatment, difficulty maintaining contact with patients, conflicts between Western medicine and Aboriginal culture and late stage presentations. Be aware of practitioner bias. Conclusions: These insights will help foster more positive interactions with the health system and promote optimal outcomes for Aboriginal people with cancer and enable the creation of educational modules for inexperienced clinicians.
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Rademaker, Laura. "Mission, Politics and Linguistic Research." Historiographia Linguistica 42, no. 2-3 (December 31, 2015): 379–400. http://dx.doi.org/10.1075/hl.42.2-3.06rad.
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Summary This article investigates the ways local mission and national politics shaped linguistic research work in mid-20th century Australia through examining the case of the Church Missionary Society’s Angurugu Mission on Groote Eylandt in the Northern Territory and research into the Anindilyakwa language. The paper places missionary linguistics in the context of broader policies of assimilation and national visions for Aboriginal people. It reveals how this social and political climate made linguistic research, largely neglected in the 1950s (apart from some notable exceptions), not only possible, but necessary by the 1970s. Finally, it comments on the state of research into Aboriginal languages and the political climate of today. Until the 1950s, the demands of funding and commitment to a government policy of assimilation into white Australia meant that the CMS could not support linguistic research and opportunities for academic linguists to conduct research into Anindilyakwa were limited. By the 1960s, however, national consensus about the future of Aboriginal people and their place in the Australian nation shifted and governments reconsidered the nature of their support for Christian missions. As the ‘industrial mission’ model of the 1950s was no longer politically or economically viable, the CMS looked to reinvent itself, to find new ways of maintaining its evangelical influence on Groote Eylandt. Linguistics and research into Aboriginal cultures – including in partnership with secular academic agents – were a core component of this reinvention of mission, not only for the CMS but more broadly across missions to Aboriginal people. The resulting collaboration across organisations proved remarkably productive from a research perspective and enabled the continuance of a missionary presence and relevance. The political and financial limitations faced by missions shaped, therefore, not only their own practice with regards to linguistic research, but also the opportunities for linguists beyond the missionary fold. The article concludes that, in Australia, the two bodies of linguists – academic and missionary – have a shared history, dependent on similar political, social and financial forces.
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Mithun, Marianne, R. M. W. Dixon, and Barry J. Blake. "The Handbook of Australian Languages, Volume 4: The Aboriginal Language of Melbourne and Other Grammatical Sketches." Language 71, no. 3 (September 1995): 639. http://dx.doi.org/10.2307/416247.
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Kaufman, Daniel. "Endangered Austronesian and Australian Aboriginal Languages: Essays on language documentation, archiving and revitalization (review)." Oceanic Linguistics 51, no. 2 (2012): 589–96. http://dx.doi.org/10.1353/ol.2012.0020.
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Dixon, R. M. W. "A changing language situation: The decline of Dyirbal 1963–1989." Language in Society 20, no. 2 (June 1991): 183–200. http://dx.doi.org/10.1017/s0047404500016262.
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ABSTRACTDyirbal was probably originally spoken by about 5,000 people across its 10 dialects. In 1963, the northern dialects had just a few speakers (now all dead save one), but two southern dialects had formed a language community with several score speakers, including a number of children. Over the past quarter-century, younger people have switched to English, while among the older ones a new “merged dialect” has developed. The social situations and attitudes of speakers are described, in addition to changing language identifications. The writer has seen Dyirbal contract in lexical and grammatical complexity as it has moved toward an inevitable extinction. (Sociolinguistics, language death, Australian Aboriginal languages, field methods)
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Ryan, Robin, Jasmin Williams, and Alison Simpson. "From the ground up: growing an Australian Aboriginal cultural festival into a live musical community." Arts and the Market 11, no. 2 (August 16, 2021): 92–108. http://dx.doi.org/10.1108/aam-09-2020-0038.
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PurposeThe purpose is to review the formation, event management, performance development and consumption of South East Australia’s inaugural 2018 Giiyong Festival with emphasis on the sociocultural imaginary and political positionings of its shared theatre of arts.Design/methodology/approachA trialogue between a musicologist, festival director and Indigenous stakeholder accrues qualitative ethnographic findings for discussion and analysis of the organic growth and productive functioning of the festival.FindingsAs an unprecedented moment of large-scale unity between First and non-First Nations Peoples in South East Australia, Giiyong Festival elevated the value of Indigenous business, culture and society in the regional marketplace. The performing arts, coupled with linguistic and visual idioms, worked to invigorate the Yuin cultural landscape.Research limitations/implicationsAdditional research was curtailed as COVID-19 shutdowns forced the cancellation of Giiyong Festival (2020). Opportunities for regional Indigenous arts to subsist as a source for live cultural expression are scoped.Practical implicationsMusic and dance are renewable cultural resources, and when performed live within festival contexts they work to sustain Indigenous identities. When aligned with Indigenous knowledge and languages, they impart central agency to First Nations Peoples in Australia.Social implicationsThe marketing of First Nations arts contributes broadly to high political stakes surrounding the overdue Constitutional Recognition of Australia's Indigenous Peoples.Originality/valueThe inclusive voices of a festival director and Indigenous manager augment a scholarly study of SE Australia's first large Aboriginal cultural festival that supplements pre-existing findings on Northern Australian festivals.
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Pont, Graham. "Special Article: From Birdsong to Babel: the canine connection in the origin of human language." UNED Research Journal 5, no. 1 (May 22, 2013): 11–16. http://dx.doi.org/10.22458/urj.v5i1.216.
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Whistled languages are still found today in many parts of the world, the most celebrated being Silbo, in the Canary Islands. According to Australian Aboriginal legends, it was the birds who taught human beings how to speak. Similar traditions are found in Ancient Greece and Rome and modern Europe. This article explores the hypothesis that around 100 000 years BP there was an interaction of whistling sounds among birds, humans and dogs that eventually led to the development of the first natural languages, from birdsong to whistling to articulate speech.KEY WORDS evolution of natural languages, birdsong, whistling, dogs
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Dixon, R. M. W. "Naive linguistic explanation." Language in Society 21, no. 1 (March 1992): 83–91. http://dx.doi.org/10.1017/s0047404500015049.
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ABSTRACTFive examples are presented of how native speakers may try to explain a grammatical point to a linguist, and, in the absence of a suitable metalanguage, adopt some “lateral” way of demonstrating the point. They may, for instance, give another paradigmatic form of a word under scrutiny to show its word class; they may switch to another dialect to clarify some ambiguity; they may add some extra sentence constituents to each noun in a lexical elicit, to reveal its gender class. (Field methods, grammatical explanation, use of informants/consultants, Australian Aboriginal languages, Amazonian languages)
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Backhaus, Vincent, Henry Fraser, and Shem Macdonald. "Editorial: If the settler never came." TESOL in Context 29, no. 1 (December 30, 2020): 1–4. http://dx.doi.org/10.21153/tesol2020vol29no1art1424.
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If the settler never came and the (Australian) continent developed herself, what kinds of conversations would we consider? Perhaps, we would highlight the fact that the Country and Island landscape did not have an estimated number of languages but significantly more than the speculated 250 (or “over 300”, or “hundreds of”) Aboriginal and Torres Strait Islander languages across the island and continental landscape. It would be a given continuance that every year across the Country, and not just 2019 declared by the United Nations General assembly, as the year to celebrate the Indigenous languages. Perhaps the ways we define, discuss and distinguish these numerous, living languages would be very different from our current forensic approaches.
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Kendon, Adam. "Some characteristics of Australian Aboriginal sign languages with hints for further questions for exploration." Learning Communities: International Journal of Learning in Social Contexts 16, Indigenous Sign Language (September 2015): 6–13. http://dx.doi.org/10.18793/lcj2015.16.01.
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van der Hulst, Harry, and Norval Smith. "Vowel features and umlaut in Fjingili, Nyangumarda and Warlpiri." Phonology Yearbook 2, no. 1 (May 1985): 277–303. http://dx.doi.org/10.1017/s0952675700000464.
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In this article we will analyse a number of phonological processes occurring in three Australian Aboriginal languages, all of which involve changes of vowels or sequences of vowels under the influence of neighbouring vowels or consonants. The rules which we will propose will be referred to as UMLAUT rules. Our goal is to investigate how these rules and the forms to which they apply can best be described in an autosegmental model.
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Riches, Tanya. "Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place." Religions 9, no. 10 (September 21, 2018): 287. http://dx.doi.org/10.3390/rel9100287.
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This article builds upon a previous application of Nimi Wariboko’s “Charismatic City” proposal, adapting it to the Australian context. Within this metaphor, the Pentecostal worshipper is situated in a rhizomatic network that flows with particular energies, forming a new spirit-ed common space that serves as the basis of global civil society. In this network, the culturally dominant metropolis and the culturally alternative heteropolis speak in distinct voices or tongues: An act that identifies and attunes participants to the Spirit’s existing work in the world. Here, two interweaving Australian Pentecostalisms are presented. The metropolis in this example is Hillsong Church, well known for its song repertoire and international conferences. In contrast, the heteropolis is a diverse group led by Aboriginal Australian pastors Will and Sandra Dumas from Ganggalah Church. In 2017, Hillsong Conference incorporated a Christianised version of an “Acknowledgement to Country,” a traditional Indigenous ceremonial welcome, into its public liturgy, which is arguably evidence of speaking new languages. In this case, it also serves a political purpose, to recognise Aboriginal Pentecostals within a new commons. This interaction shows how Joel Robbin’s Pentecostal “impulses” of “globalization,” “cultural fragmentation” and “world-making” can operate simultaneously within the ritual life of national churches.
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Sivak, Leda, Seth Westhead, Emmalene Richards, Stephen Atkinson, Jenna Richards, Harold Dare, Ghil’ad Zuckermann, et al. "“Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language." International Journal of Environmental Research and Public Health 16, no. 20 (October 15, 2019): 3918. http://dx.doi.org/10.3390/ijerph16203918.
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Traditional languages are a key element of Indigenous peoples’ identity, cultural expression, autonomy, spiritual and intellectual sovereignty, and wellbeing. While the links between Indigenous language loss and poor mental health have been demonstrated in several settings, little research has sought to identify the potential psychological benefits that may derive from language reclamation. The revival of the Barngarla language on the Eyre Peninsula, South Australia, offers a unique opportunity to examine whether improvements in mental health and social and emotional wellbeing can occur during and following the language reclamation process. This paper presents findings from 16 semi-structured interviews conducted with Barngarla community members describing their own experienced or observed mental health and wellbeing impacts of language reclamation activities. Aligning with a social and emotional wellbeing framework from an Aboriginal and Torres Strait Islander perspective, key themes included connection to spirituality and ancestors; connection to Country; connection to culture; connection to community; connection to family and kinship; connection to mind and emotions; and impacts upon identity and cultural pride at an individual level. These themes will form the foundation of assessment of the impacts of language reclamation in future stages of the project.
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Leitner, Gerhard. "Lexical Frequencies in a 300 Million Word Corpus of Australian Newspapers. Analysis and Interpretation." International Journal of Corpus Linguistics 5, no. 2 (December 31, 2000): 147–78. http://dx.doi.org/10.1075/ijcl.5.2.04lei.
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Corpus linguistics, descriptive, sociolinguistics, and psycholinguistics use corpora and generalise their findings beyond the samples contained in them. That raises the problem of the representativity of the data base and of the application of methods for the presentation of findings. Although this paper originated in the context of the pluricentricity of English in the lexis of mainstream Australian English (mAusE), it was inspired by the current debates about corpus methodology (Kretzschmar et al. 1987). It is based on a large newspaper corpus that extends over a period of six years. It studies the distribution patterns of a small set of lexical items that are derived from Aboriginal languages or relate to Aboriginal concerns. While there appears to be a fairly consistent stable core, these items manifest significant differences in occurrence over the six-year period and in the media outlets and that raises the questions of what a replicate study of these items (or of others) would find and whether a corpus can claim to be representative in the first place.
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Mushin, Ilana. "“Watching for witness”." Pragmatics and Society 3, no. 2 (October 12, 2012): 270–93. http://dx.doi.org/10.1075/ps.3.2.07mus.
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Linguistic forms with dedicated evidential meanings have been described for a number of Australian languages (eg. Donaldson 1980, Laughren 1982, Wilkins 1989) but there has been little written on how these are used in social interaction. This paper examines evidential strategies in ordinary Garrwa conversations, by taking into account what we know more generally about the status of knowledge and epistemic authority in Aboriginal societies, and applying this understanding to account for the ways knowledge is managed in ‘ordinary’ interactions.
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Sellwood, Juanita, and Denise Angelo. "Everywhere and nowhere." Australian Review of Applied Linguistics 36, no. 3 (January 1, 2013): 250–66. http://dx.doi.org/10.1075/aral.36.3.02sel.
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The language ecologies of Aboriginal and Torres Strait Islander communities in Queensland are characterised by widespread language shift to contact language varieties, yet they remain largely invisible in discourses involving Indigenous languages and education. This invisibility – its various causes and its many implications – are explored through a discussion of two creoles which developed in Queensland: Yumplatok (formerly Torres Strait Creole) and Yarrie Lingo. Although both are English-lexified and originate in Queensland, they represent different histories and different trajectories of awareness and recognition. The Yumplatok discussion emphasises issues arising from speakers’ own attitudes, including Sellwood’s own lived experiences. The Yarrie Lingo discussion highlights issues arising from its creole–lexifier relationship with (Standard Australian) English. Finally, this paper examines a recently published government language report, highlighting the ways that Indigenous creoles are marginalised: this marginalisation exacerbates their invisibility in mainstream discourse.
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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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Marley, Alexandra. "“I Speak My Language My Way!”—Young People’s Kunwok." Languages 6, no. 2 (May 14, 2021): 88. http://dx.doi.org/10.3390/languages6020088.
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Bininj Kunwok is a Gunwinyguan language (a non-Pama-Nyungan) spoken in west Arnhem Land and Kakadu National Park, NT, Australia. With around 2500 speakers and children learning it as a first language, Kunwok is one of the strongest Indigenous languages in Australia. Despite its small speech community, it exhibits considerable variation, much of which has been the subject of recent research. One of the primary findings from this study into variation in Kunwok is the rich interspeaker diversity, particularly between different generations of Kunwok speakers. Comparing the speech of young adults and children with that of their elders through a multigenerational corpus has revealed a language change in progress (demonstrated both in real time and apparent time). This paper will discuss three of the key differentiating features of young people’s Kunwok: word-initial engma production, pronominal forms and paradigms and loanwords. We will also examine community members’ perspectives on young people’s Kunwok on the basis that they provide insight into the ideological frameworks that support the linguistic variation and change documented in the community. In conclusion, the paper will summarise the findings, outlining the main features of young people’s Kunwok, and then reflect on the trajectory of Kunwok and the contributions of this study to our understanding of language change in the Australian Aboriginal context.