在教学和学习过程中，有许多假设可以阻止有效的教学。例如，许多人认为，龙门集团的长者可以轻松地传递语言，但许多人不明白，长者甚至可能没有长时间讲这种语言。因此，学习的资源受到限制。在教学和学习方面的第二个挑战是，大多数的“大农”不知道他们的祖先和他们来自哪里。语言和文化信息都是多年来传下来的，因此当一个人不了解他们的背景时，他们就更难理解语言(Allwright & Bailey,1991)。在这些实际问题的背景下，在农达尔的教学和学习中，土著人民和政府机构必须找到办法，使主流语言成为人民的连接器和促进者。如果主流语言不能用于支持土著语言，那么土著语言就有被永久废除的风险。事实上，在澳大利亚有大约145种语言被使用，现在只有18种语言被使用，而且随着时间的推移，土著语言在澳大利亚可能不会被使用(McConvell & Thieberger,2001)。在这种背景下，主流语言可以作为一种工具，帮助土著学习者与他们的文化艺术和语言联系在一起。
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.