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At a meeting of school people from Noonkanbah with the Strelley
Mob the following theories were offered:
Everyone said that the white teachers must Ieam
the Aboriginal languages so they can understand
Aboriginal people better. Even so the white teachers
will never be able to teach children to read and
write Walmajari since they can never understand
the piyimkura way or marrngu way and language
properly (Mikurrunya, 21.8.80:8).
This theorizing distances the white people from the marrngu
world. The use of the vernacular serves the latent function of
providing a further basis of cohesion - those who are not marrngu
are excluded. Those excluded become the strangers in Simmel,s sense
(Wolff, 1950:402-408), looking from the outside, seeking clues to
give meaning to social interaction.
Theorizing about the use of the vernacular is contained in the
noting of an accomplishment which is a source of great satisfaction
and pride.
Strelley, Warralong, Camp 61 and Kulkarriya are
the only schools in Western Australia where children
are learning to read in their own language before
learning to read in English (Mikurrunya 18.8.81:17).
13.13 White theorizing
The theorizing of the marrngu is supported by white theorizing.
John Bucknall, the first Principal of the school, sees the language
programme and parental involvement providing the basis for success,
both for the school and in the search for identity.
In a discussion paper intended to act as a catalyst for a programme
of self-evaluation, having discussed the ’two-edged sword* of ’white’
community responsibility and involvement, Bucknall gives his opinion
in the following way:
The Nyangumarta program and more lately the Manyjiljarra
(have) provided the clue to what will truly succeed.
That and the slow growth of effective parental
involvement that we now term 'marrngu teachers’.