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intelligible language as constitutive of full humanity
in the physical and cultural sense, is reflected in
current usage.
Within the Strelley Mob there are different linguistic groups.
The Manyjiljarra and Nyangumarta languages however, are
predominant.
There are other smaller linguistic sub-groups of the Strelley
Mob, who hold inherited ascribed membership in such groups as well
as achieved membership within the larger group. Taken as a whole,
however, the group is a socially constructed group based on the
amalgamation of different languages groups which met at Skull Spring,
their common bond at that time being their dismay at the destruction
of the Law and their way of life and their exploitation by, and
dependence on, white men. Thus there is a group which came
together by voluntary acceptance, actively seeking such grouping
and hence actively forming a new ’world’ transcending the linguistic
group structure.
The Mob’s two main tribal languages Nyangumarta and Manyjiljarra
are strengthened
... through use in daily communication
... in the formal recording of the languages, with tribal
linguists working with white linguists
... in the teaching of tribal language in its written form in
adult literacy programmes (eventually Aboriginal teachers will
control this programme)
... in the use of the vernacular in pre-school programmes
in the use of the vernacular by teacher aides in school
age programmes
... in the production of the Community Newsletter, and reading
materials, in English and two Aboriginal languages.
Language is seen by all as a most important vehicle of identity.
Teacher-Iinguists are employed to work with selected adults in
the two main languages spoken. These Aboriginal adults are employed
in giving the language a literate form, working with other Aboriginal
adults and training Aboriginal teachers who will work in literacy
programmes, in the vernacular, with early childhood groups.