The second issue is a consequence of the first issue. The first issue is that language as a cultural transmission medium is lost to generations because the Noongar people felt the need to conform to a mainstream societal value and government mandated official language understanding etc. Coleen’s grandmother attempting to speak only English and not her own native tongue of Noongar reflects her fear. She fears losing her children more than losing her language. Now as a consequence of the first issue, the second issue happens. The second issue is how Coleen is not able to be an efficient language teacher for her students and feels just as lost in the teaching environment as her students feel in the learning environment.
There are many assumptions in the teaching and learning process that serve to deter efficient teaching. For instance, many believe that elders of the Noongar group could pass on the language easily, but many do not understand that the elders even might not have been speaking the language for long. Thus, the resource for learning itself is constrained. A second challenge in teaching as well as learning is that most of the Noongar do not know about their ancestors and where they come from. Language and cultural information are both handed down over the years and hence when one did not understand their background, it becomes more difficult for them to understand the language (Allwright & Bailey, 1991). In this context of these practical issues/implications for teaching and learning in Noongar, it is necessary for the indigenous people and Government institutions to find ways for the mainstream language to serve as a connector and facilitator for the people. Where mainstream language cannot be employed in order to support indigenous languages, then indigenous languages stand the risk of being abolished forever. It is in fact identified that around 145 languages were spoken in Australia, and now only 18 languages are being spoken and with time, aboriginal languages might not be spoken in Australia at all (McConvell & Thieberger, 2001). In this context now mainstream language could be used as a vehicle to help the indigenous learner connect with their cultural artefacts and their language as well.