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Examples Of Indigenous Epistemology

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What is Australian Indigenous epistemology according to indigenous academic?
Introduction

Australia is a multicultural and diverse country with the input of Aboriginal, Torres Strait Islander and other Australian people. The Indigenous Australians, or Aborigines, are the original inhabitants of Australia who have their own cultures, customs, beliefs, knowledge and languages. The Indigenous people are the early settler of Australia, and they have distinctive perspectives on worldview, beliefs, tensions, celebrations compare with non-indigenous people. As knowledge is the factor of production in its right, and invaluable, the socio-economic development of the organisation or society depends on their knowledge. Knowledge is a type of true belief, …show more content…

Additionally, it is ready to broad and condense with the set of social, political, chronicled and spatial measurements of the human world and the combination of contexts and processes (Martin & Mirraboopa, 2003). The motivation behind knowing is to apply it in specific settings as opposed to getting information. Honestly, nobody can know everything all together, except they identify and find the information in keeping with their particular parts in the gathering. For example, the adults need to introduce the history of the country and their society to the next generation, particularly that of women towards children. Moreover, they need to enhance their capacity and expanding their relation because knowledge have been varying and unique to be operated for the group purpose (Martin & Mirraboopa, …show more content…

Ways of being can be seen not only in their everyday life such as languages, art, technology, traditions and ceremonies but also land management practices, social organisation and social control. Their ways of doing are the showcase of their ways of knowing and beings. They sustained their environments as they depend on each other (Martin & Mirraboopa,2003). They proved that their world is ultimate by doing their experiences, realities and understanding. There are numerous progressions in memorable, politic and social through step by step. However, the Indigenous people still take after and regard the substance of their common methods for doing and keep their way of life of concurrence of elements (Martin & Mirraboopa,

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Week ones study was focused on the Aboriginal Acknowledgement of Country and the Indigenous terms of reference. These are two very important topics as they focus on the interaction between Indigenous and Non-Indigenous Australians, fostering a relationship a relationship of trust, respect and understanding. A proper understanding of the Aboriginal Terms of Reference is an integral tool for an aspiring teacher such as myself. They encompass the cultural knowledge, understanding and experiences that are at the center of the Indigenous culture (Oxenham, 1999).

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All stories illustrate the beginning, with value and insight; indigenous knowledge is innately given. In an indigenous worldview, knowledge comes from the creator and from creation itself. The Haudenosaunee people are given principles to explicate for appropriate conduct to all of creation and its beings. The creation story illustrates that all of creation has a responsibility in growth, development, and sustainability; the great law of peace demonstrates how to live a “good mind”; the good message describes how to treat one another; the original instructions depict between the right and wrong doing’s; the symbolism of the wampum belts explicates the history of the Haudenosaunee people. These principles instruct humanity and assigns roles and

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Define and explain the notion of Katatjin (Knowledge), Boodjar (country) and Moort (family) and explain how the relationship between land, people and knowledge in the shared space of the South-west of Australia can be utilised. It is important to understand the Noongar trilogy of belief. The boodjar (land), is considered the mother and caregiver, moort is family and relations and katijin is knowledge and cosmological stories. Together these form a symbiotic relationship which is considered the "web of life" by Noongars (Collard 2007). In the south-west the term Noongar is the name given to aboriginal people who were the original inhabitants of the land (Collard et al. 2004).

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I wonder as I write and think of ideas of ways to engage Indigenous students and communities back into education system how has none of this been implemented in our curriculum. Aboriginal and Torres Strait Islander peoples embody the world’s oldest living cultures, so the corollary is that they must be the world’s oldest intellectual tradition. Yet that tradition remains essentially mute and invisible in the curriculum, the impact of this omission runs deeper than an academic oversight (Rose, 2012). The overshadowing of whiteness and its dictatorship over the Australian education system, this want for all students Indigenous and non-Indigenous to learn the western way of life, for it is seen as the ‘successful way of living’, western economic

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One Australian minority group that has been effected drastically is that of Indigenous Australians. Indigenous Australians are the traditional custodians of the land and have living in Australia for over 40,000 years. Since the arrival of white settlers in the late 18th century, their culture has been subject to a high degree scrutiny. Using the Australian ethnocentrism scale, it has been concluded that white Australians held negative attitudes towards Indigenous Australians (Beswick, Hills 1972). A popular negative attitude that can be viewed in today’s society is that

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I particularly agreed with the authors’ argument about blending cultural and academic knowledge (McKinley & Brayboy, 2005, p. 435). I think it is institution’s responsibility to respect their cultural knowledge but also provide appropriate academic knowledge, relative to Indigenous students to be able to actively engage in reciprocal learning with their cultural knowledge, which, then, adds value to their survivance practice. I find that this piece opened up a new way of looking at the challenges which Indigenous students encounter and the ways to move forward with the situation through changing the perception of education not only from Indigenous students, but also from the perspectives of non-Aboriginal members in institutions by providing a way to

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