IndexIntroductionDiscussionConclusionReferencesIntroductionIndigenous scholars are occasionally drawn to critical sociology and post-structuralism for their rebuke of positivism, grand theory, classical theories and the functional perspective. West (2000) explains his journey as an Aboriginal Australian and states that, as Indigenous Australians, cultural rules decree that knowledge should only be shared with the most serious people. This knowledge, however, is presented in the treacherous space of the Western public domain, where Australian academia is the arbiter and its intellectual nobility, along with those who make up the panels, administrators and inspectors, are the judges. Indigenous knowledge is something invisible to Western epistemology and Eurocentric knowledge, and its theory of global provision and growth (Battiste, 2005). To combat this thinking and belief, indigenous academics have attempted to undo the trials faced by their people by means of Eurocentric knowledge, but have been unsuccessful and, in turn, have turned to their ancestral teachings and knowledge. In sequence, they tried to answer the question of what indigenous knowledge and indigenous epistemology are, in order to prove these claims wrong and explain to Eurocentric scholars, to whom the concept is almost alien. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay Discussion There isn't much literature available by Indigenous Australian writers and scholars that clearly and concisely explains what Indigenous Australian epistemology is. Different writers have written on different aspects of the topic to explain the basic understanding behind teaching and culture. Indigenous epistemology can be defined as the philosophy of knowledge grounded in Indigenous views, such as the interconnection between the sacred and the secular, relationality, and holism. Peters (2017), an Indigenous writer, describes Indigenous epistemology as being about discerning the means that Indigenous peoples can use to sustain robust Indigenous selfhood and at the same time discover achievements in the world of knowledge and academia that would otherwise be mainly dominated and controlled by Western means and epistemologies. Citing Lynne Hume's description from her book, Ancestral Power, she seeks to explain the concept of dreaming as a complex but vitally important feature of Aboriginal people and culture. Hume describes the dream as an essential feature of Aboriginal epistemology and cosmology that resonates across the vast continent of Australia, regardless of provincial differences, and offers the intrinsic connection between the land, humans and all that inhabit it. Peter's (2017) attempt to describe the epistemology of Indigenous Australians revolves around cultural concepts rooted in the core Aboriginal people. The concept of indigenous knowledge (IK) suggests that indigenous cultures, which have been honored over time, and individuals have deeply rooted knowledge structures that have shaped the basis not only of their presence, but of their sustainability, flexibility, and resilience. They have been recognized as a recognizable pattern of knowledge, evidently distinct from Western knowledge by its underlying fundamentals of transference, relationality and contextuality. For Aboriginal Australians, IK can bring social pride and durability, confirming their culture through its acceptance in context"dominant" educational. Indigenous peoples are tied to the corporeal and divine spectacle of what many call “the Earth” in similar means as offspring are tied to their parents. The expectations, sanctuaries, ambitions and securities of a child are important for him in his relationships with his parents, just as the indigenous people are with Mother Earth. In an attempt to explain the history and culture of Aboriginal people and the concept of Indigenous epistemology, West (2000) outlines a number of difficulties that Aboriginal people and literature face in the process of teaching and transmitting knowledge. He asserts that proposing knowledge of the characteristics of Aboriginal values ​​to a pattern or culture in which the essential belief is uncontrolled exposure, often because of its curiosity value, to a nation that often abandons knowledge as promiscuously as shells the instant a new thought occurs, is affected and philosophical. Reflecting on the distinction between Western epistemology and Indigenous knowledge, West's (2000) concept of how to explain to the Western world what Indigenous knowledge is, he states that Aboriginal epistemology is entangled with a number of ideas and measures that are difficult to interpret for Westerners. teaching systems, as the standards and actions of these schemes are, almost without disparity, contradictory in nature. Indigenous epistemology is not valued at its full potential and is regarded by Western scholars as unreliable; and this knowledge continues to be used as a social device that tyrannizes and plunders indigenous populations (Foley, 2003). Foley (2003) describes how the scientific explanation of indigenous realism is far from accurate and is rooted in a scientific dissertation that has no indigenous input. To clarify which indigenous theories comprise indigenous approaches, Foley (2009) leads the way through a number of theories such as critical theory, feminist standpoint, standpoint theory, insider-outsider theory, etc. Defining indigenous philosophy, he states that it constitutes the interaction of three worlds: the physical world, the sacred world, and the human world. Aboriginal philosophy is the interconnectedness of these worlds, and the possible implementation of this Indigenous perspective in the modern Indigenous dissertation on tactics for knowledge has been strengthened by the growth of two Indigenous Australian perspectives: the Indigenist research perspective and the Japanangka paradigm. While the Japanangka paradigm (Foley, 2003) states that Western epistemology varies from that of Indigenous Australians in how Indigenous Australians even today know the source, nature, approaches and limitations of their knowledge systems, the perspective of Indigenist research explains Indigenous Australians' struggle for identity and recognition. There is also a feminist vision of indigenous epistemology, which aims to describe the feminine side of the phenomenon. Part of the complication and proof of concept of the feminist point of view is the absence of a strong and clear definition. Fighting to promote Indigenous knowledge and procedures as authentic and respected research apparatuses, feminist and Indigenous researchers have a mutual understanding that their particular knowledge creation is a point of ongoing tussle in contradiction to prevailing normative patriarchal theoretical agendas. Seminal works by infamous indigenous feminist writers advanced rational ideas about the relationship between influence and knowledge creation. Their work continues to have currency within academia, contributing to the formation of women's epistemological authority and updating the development of a multiplicity of theories on politics, knowledge andthe production of women. This is why feminist philosophers have helped draw the boundaries of the epistemology of feminism. In the concept of defining the feminist perspective of Indigenous epistemology, a shared fiber throughout this ideology and commitment is that Indigenous Australian models of inquiry are created on a framework of humanity that is based on the body's connection to its country, one's ancestors, imaginative beings and entirely all living beings. Researchers and academics are now focused on advancing the future of Indigenous Australian education, to ensure that the essence of what is truly Indigenous epistemology is not lost in meaning due to Western influence. Despite this desire, however, the study of indigenous Australian teaching is at a standstill. Academics are still exploring the terrain in search of new knowledge to answer age-old questions. A similar epistemology controls how Aboriginal people search and where, while the practice offers the researcher an involuntary option, one in which the pupil or educator is responsible for the lack of outcomes in Indigenous teaching (Harrison, 2007). Focusing on the education and future of indigenous peoples, Harrison (2007) paints a picture of what the ideology is that gives identity to Aboriginal Australians and forces them to be better educated in their ancestral ways, as well as the scientific aspects of indigenous peoples. instruction. Examination practice, accompanied by knowledge and education in schools, is guided by an epistemology that is based on the impression of knowledge as an entity that can be discovered rather than created. Furthermore, of course, Western teaching is based on this interpretation of data and learning. It is about seeking knowledge and being appropriately guided by the intention to learn, and this could work when the purpose of knowledge (and education) continues to be stable, fixed and capable of being generalized. Conclusion Indigenous epistemology is an invisibility phenomenon to Western epistemology and Eurocentric scholars. The definition of what is meant by Indigenous Australian epistemology has been explained by various Indigenous academics, all attempting to defend their position against Western ideologies. Focused on knowledge and relationship with nature and all its aspects, indigenous epistemology includes many perspectives such as the indigenous research perspective and the Japanangka paradigm. Indigenous epistemology helps provide Aboriginal Australians with an identity and ancient ways of thinking about their problems and possible solutions. All of the authors referenced in this document are themselves Indigenous peoples or, even if they are not Aboriginal, have some level of understanding of how Western theories and Indigenous theories can be combined in some sort of way to provide harmony between the two ideas. Indigenous epistemology is defined as the connection of all beings in their existence, and these ideas are presented by academics of any and all perceptions. To answer what indigenous epistemology is, there is also a feminist view that states that it is the connection of the body to one's ancestral roots and one's being. Please note: this is just an example. Get a custom paper from our expert writers now. Get a custom essay The literature presented in this article appears to respond to some extent, from multiple perspectives, to what Indigenous academics, scholars and writers think Australian Indigenous epistemology is. Without a very concrete definition, the concept is presented in multiple paradigms and refers: