In this dissertation I will discuss some of the issues involved in maintenance of Aboriginal languages in Australia. Chapter 1 places the movement in a historical context, establishing why there is an interest in maintaining Aboriginal languages in the 1980s. In chapter 2 I ask what language maintenance actually is. Both 'language' and 'maintenance' need to be defined, and in doing so I suggest that we need something other than a structuralist notion of language. I distinguish two uses of the term 'language maintenance': (a) the activity of a group of speakers, usually described by linguists in terms of causes of maintenance, numbers of speakers over generations and so on; and (b) maintenance as an interventional practice, the approach that is favoured in this work. I also distinguish between maintenance of indigenous languages and maintenance of immigrant languages in the Australian context. / In chapter 3 I assess some arguments for language maintenance, and suggest that the strongest argument is based on social justice, with more commonly expressed arguments (e.g. that language is part of identity, that it is part of the national resources) often lacking firm ground, or else being potentially damaging. For example, if a language is equated with identity, then on what grounds do people still identify themselves with their heritage if they do not still speak that language? / Chapter 4 discusses some models that have been used for language maintenance, using the term now to include language resurrection, revival, renewal and language continuation. Following these models I discuss some of the causes for language shift, suggesting that an understanding of the causes may allow us to devise more appropriate interventional strategies, some of which are discussed in chapter 4.3. / Practical examples of the models and strategies of chapter 4 are included in a broader study of Aboriginal language maintenance in Western Australia in chapter 5. A brief historical sketch shows that little has been done by the colonial and state authorities to encourage the use of indigenous languages. The best examples of programmes aimed at maintaining the use of Aboriginal languages are in the community schools, and in the homelands movement, both examples relying on local community direction and involvement.

My thesis combines an analysis of the reasons behind changing attendance and participation of Aboriginal students at a West Australian metropolitan senior high school with an appraisal of the role of Aboriginal students in its school curriculum, 1993-1997. This study also incorporates an examination of teacher attitudes towards Aboriginal students and culture with an ethnographic study as well as a qualitative survey of the attitudes of Aboriginal students towards school and the curriculum process.This thesis begins with an explanation for the choice of Aboriginal students and their experience at school as my research topic. Some autobiographical details of the author and my position on staff at school, 1994-97, then follows. A general background to Aboriginal Education and metropolitan senior high school is provided, with a specific discussion of the role of Aboriginal students and the place of Aboriginal Studies in the life of the school. A concise analysis of the secondary literature is then undertaken which provides, inter alia, a knowledge base for the 'ethnographic' interviews. The various strategies introduced in an attempt to improve the attendance and participation at school of Aboriginal students are then analysed, including an assessment of the success of the Aboriginal Studies programme.The next section focuses on the attitudes and actions of Aboriginal students and their teachers, giving a detailed account and appraisal of a series of interviews.My thesis then concludes by outlining some of the major factors influencing Aboriginal attendance and participation at school, as well as examining some of the key areas where Aboriginal education may be improved. My thesis does not purport to provide definitive answers to these issues, but rather points to an embryonic strategy for improvement, based upon the necessarily limited focus provided by this research.A ++ / series of appendices follow my written conclusions. No manuscript collections were consulted in the course of undertaking this research. However, many interviews and questionnaires have been extensively used with a voluminous selection of secondary source material, a selection of which is detailed in the bibliography.

Thesis (Ph.D.)--Murdoch University, 2006. / Thesis submitted to the Division of Arts. Bibliography: p. 437-452.

Thesis (Ph.D.) - Simon Fraser University, 2005. / Theses (Dept. of Political Science) / Simon Fraser University. Also issued in digital format and available on the World Wide Web.

Thesis (M. Phil. P.H.)--University of Sydney, 2008. / Title from title screen (viewed Oct. 8, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy in Public Health to the School of Public Health, Faculty of Medicine. Degree awarded 2008; thesis submitted 2007. Includes bibliography. Also available in print form.

Thesis (Ph.D.) -- La Trobe University, 2006. / Research. "A thesis submitted in total fulfilment of the requirements for the degree of Doctor of Philosophy, La Trobe Law, Faculty of Law and Management, La Trobe University, Bundoora, Victoria". Includes bibliographical references (leaves 318-338). Also available via the World Wide Web.

Thesis (Ph.D.) -- University of Western Sydney, 2004. / Title from electronic document (viewed 15/6/10) Presented for the degree of Doctor of Philosophy, University of Western Sydney, 2004. Includes bibliography.

Thesis (Ph. D.)--Victoria University (Melbourne, Vic.), 2006. / Includes bibliographical references.

This thesis is a work of Christian theology. Its purpose is twofold: firstly to develop an adequate understanding of reconciliation at the level of peoples and nations; and secondly to make a practical contribution to resolving the problems in Australia for the welfare of all the peoples, and of the land itself. The history of the relationships between the Indigenous and non-Indigenous peoples in Australia has left many problems, and no matter what the non-Indigenous people try to do, the Indigenous peoples of Australia continue to experience themselves as being in a state of siege. Trying to understand what is happening, and what can be done to resolve the problems for the peoples of Australia and the land, have been the implicit drivers for the theological development in this thesis. This thesis argues that the present generation in any trans-generational dispute is likely to continue to sin in ways that are shaped by the sins of the past, which explains why Indigenous peoples in Australia find themselves in a stage of siege, even when the non-Indigenous peoples are trying to pursue policies which they believe are for the welfare of all. The only way to resolve this is for the peoples of Australia to seek reconciliation. In particular, the non-Indigenous peoples need to repent, both of their own sins, and the sins of their forebears. Reconciliation processes have become part of the international political landscape. However, there are real concerns about the justice of pursuing reconciliation. An important part of the theological development of this thesis is therefore to show that pursuing reconciliation establishes justice. It is shown that the nature of justice, and of repentance, can only be established by pursuing reconciliation. Reconciliation is possible because God has made it possible, and is working in the world to bring reconciliation. Because land is an essential part of Indigenous identity in Australia, the history of land in court cases and legislation in Australia over the past half century forms an important case study in this work. It is shown that, although there was significant repentance within the non-Indigenous legal system in Australia, the degree of repentance available through that legal system is inherently limited, and so a more radical approach is needed in order to seek reconciliation in Australia. A final chapter considers what the non-Indigenous people of Australia need to do in order to repent.