Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 30(2), 30(2), 2020, 2020 193 -207 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v30i2.23690

MANAGING DIVERSITY IN HISTORY LEARNING BASED ON THE PERSPECTIVE OF

Nur Fatah Abidin1, Fakrul Islam Laskar2 1) History Education Department, Sebelas Maret University, Surakarta, 2) History Department, Bahona College, Jorhat, Assam,

ABSTRACT ABSTRAK

This research aims to build a framework of Penelitian ini bertujuan untuk membangun diversity management in history learning kerangka manajemen keberagaman dalam based on the reinterpretation of diversity from pembelajaran sejarah berbasis reinterpretasi the perspective of Kakawin Ramayana. The kebhinekaan dari perspektif Kakawin - authors used a critical hermeneutic approach yana. Penulis menggunakan pendekatan her- to interpret the texts of Kakawin Ramayana, meneutik kritis untuk menafsirkan teks Ka- especially in the texts of Prěthiwi and Aṣṭabra- kawin Ramayana, terutama dalam teks ta. The text of Prěthiwi and Aṣṭabrata implicitly Prěthiwi dan Aṣṭabrata. Teks Prěthiwi dan elucidates that diversity should be acknowl- Aṣṭabrata secara implisit menjelaskan bahwa edged based on the moral and ethical attrib- keberagaman harus diakui berdasarkan atribut utes of an individual. There are no spaces for moral dan etis seseorang. Tidak ada ruang arbitrary prejudices based on social identities, untuk prasangka sewenang-wenang berdasar- such as ethnicity, race, or even religiosity and kan identitas sosial, seperti etnis, ras, atau political affiliation. The findings of the re- bahkan religiusitas dan afiliasi politik. Hasil search show that the framework of diversity penelitian menunjukkan bahwa kerangka kerja management in history learning can be built manajemen keberagaman dalam pembelajaran by creating three layers: (1) inclusive curricu- sejarah dapat dibangun dengan membuat tiga lum, (2) alternate narratives in learning materi- lapisan: (1) kurikulum inklusif, (2) narasi alter- als and history textbooks, and (3) teacher and natif dalam materi pembelajaran dan buku students’ attitude of multi-perspectivity. The teks sejarah, dan (3) sikap guru dan siswa. history curriculum has to accommodate inclu- multi-perspektif. Kurikulum sejarah harus siveness by acknowledging social and psycho- mengakomodasi inklusivitas dengan mengakui logical diversity. Along with the inclusive cur- keragaman sosial dan psikologis. Seiring riculum, history textbooks should provide al- dengan kurikulum inklusif, buku teks sejarah ternate narratives in the form of personal or harus memberikan alternatif narasi berupa biographical history as the third way to coun- sejarah personal atau biografis sebagai cara ter the grand narratives and present the multi- ketiga untuk melawan narasi besar dan narratives in learning history. Teachers and menyajikan multi narasi dalam pembelajaran students have to accept multi-perspectivity as sejarah. Guru dan siswa harus menerima mul- the representation of diversity in history learn- tiperspektif sebagai representasi keberagaman ing. The authors believe that these layers of dalam pembelajaran sejarah. Penulis percaya diversity management can provide a prolific bahwa manajemen keanekaragaman ini dapat understanding of diverseness and its relativity memberikan pemahaman yang produktif ten- in history learning in which diversity could not tang keanekaragaman dan relativitasnya da- be merely observed in the societal term but lam pembelajaran sejarah di mana keane- also the personal parameter. karagaman tidak dapat hanya diamati dalam konteks masyarakat tetapi juga level pribadi. Keywords: history learning, diversity, Kakawin Ramayana. Kata kunci: pembelajaran sejarah, keberaga- man, Kakawin Ramayana.

Author correspondence Email: [email protected] 193 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 30(2), 2020

INTRODUCTION Society outward of the western The topic of diversity management comes world tends to adapt and to contextualize to be an essential issue in contemporary those concepts, even though in some cas- discussions of theory and practices of his- es, that seem to be inefficient in solving tory education. In a broadly understand- problems of diversity at the local level. ing, diversity management tackles the is- Differently from western societies, most of sues of the observable and invisible differ- the societies in the Asian region have spe- ences, such as diversity of race, gender, cific social and economic problems such opinions, and societal discourses as labor shortage, demographic time (Ivancevich & Gilbert, 2000; Trittin & bomb, legal migrant workers, and ethnic Schoeneborn, 2017; Zanoni & Janssens, discrimination (Budhwar & Debrah, 2008; 2004). The main idea of diversity manage- Debrah, 2002; Holland, 2003; Wasino, ment is to provide an organizational strat- Putro, Aji, Kurniawan, & Shintasiwi, egy and principles that uphold diversity as 2019). Moreover, the local cultures have an asset to achieve the welfare of society shaped their indigenous personality, (Gilbert, Stead, & Ivancevich, 1999; worldview, values, as well as social struc- Mathews, 1998; Thomas, 1990). In the tures (Mackie, 2018; Miike, 2017). They context of history education, the issue of also have primordial senses and ethnic diversity management mainly discusses prejudices as the legacy of past conflict the capability of the teachers, students as and violence that, in some cases, shape well as the sensitivity of educational pro- exclusiveness in society (Gowricharn, gram and other pedagogical aspects in 2018). The particularity of Asian societies learning history to acknowledge and to led to a question about the appropriate- manage the diverseness of religiosity, eth- ness of the concept of melting pot and nicity, races, and gender (Parkes, 2009). multiculturalism in dealing with various The diversity management in history edu- cultural and educational backgrounds cation aims to provide a space for an indi- (Lorbiecki & Jack, 2000; Palmer, 2003). vidual or particular social group to have Some scholars investigate the nature equal rights and position in the history of heterogeneous societies in Asian, such learning process. It means that, in this as in Indonesia and India. The scholars framework, history should be learnable for are reconsidering to scrutinize indigenous every student with different social and po- manuscripts, scriptures, and concepts as litical backgrounds (Janssenswillen and their topic of research. They are trying to Lisaité, 2014). find indigenous values and philosophical Western societies have developed foundations of diversity management and, the concept of melting pot and multicul- at the same time, contesting it with west- turalism as two major practical frame- ern management frameworks (Bhatia, works of diversity management. They 2016; Bhattacharjee, 2017; Kaushal, tend to use those concepts to organize di- 2017). Currently, some indigenous manu- verseness in society by taking affirmative scripts, such as (Kumar, action or providing an ideological concept Mahapatra, & Bhuyan, 2018; Limbasiya, for assimilating cultures (Bond & Pyle, 2018), Yoga (Dhamija, Dhamija, & Ku- 1998; Ivancevich & Gilbert, 2000; Prasad, mar, 2017; Satpathy, Patnaik, & Das, Mills, Elmes, & Prasad, 1997). In the term 2018), Ramayana (Abidin, Joebagio, & of educational field, these concepts lead to Sariyatun, 2018; Pathak, Singh, & Ankita the advancement of multicultural educa- Anshul, 2016; Sinha & Shastri, 2018), Ar- tional thoughts (Banks and Banks, 2019). thashastra (Manrai & Goeli, 2017; Sonwal- Some researchers in the history education kar & Maheshkar, 2018), and Mahabhara- field have also developed frameworks in ta (Kaipa, 2014; Thaker, 2011), have been facing diversity issues such as critical plu- examined to outlines an alternative insight ralism (Parkes, 2009) and multi- for organizational management based on perceptivity (Wagemakers & Patist, 2012). indigenous values and principles.

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In examining issues of diversity of Kakawin Ramayana. The process in- management, scholars have focused their digenization of the story occurred in the analysis on generating an appropriate con- era of the Ancient Mataram Kingdom cir- cept or practical framework of diversity ca in the 9th century. This story still alive management that suitable for Asian con- until nowadays in the form of shadow texts. In general, the scholars take two puppet performance and arts; to a certain approaches by revisiting indigenous values degree, it is believed as a sacred story, es- and then contesting those values with a pecially for some societies inhabited South particular problem of diversity in an or- Asia and Southeast Asia (Kam, 2000; ganization, such as gender (Jain & Sweeney, 1972). Mukherji, 2016; Rai, 2012), ethnicity, and Because of the wide-ranging impact religiosity (A. Rao, 2012; P. Rao, 2015). of the story, the discussion in this research Nevertheless, the authors perceive that the will be limited to two fundamental issues analysis should be extended into a philo- of management diversity: the meaning of sophical discussion to construct the epis- diversity and the principles of diversity temic foundation as well as strengthen the management for history learning purpos- theoretical and practical frameworks of es. The authors assume that the meaning diversity management for the Asian con- and principles of diversity based on the text. Indeed, the philosophical discussion interpretation of Kakawin Ramayana con- will not be merely aimed to counter west- tain distinctive exposition that has differ- ern discourses about gender, ethnicity, ent articulations with the existing defini- and religiosity in a heterogeneous society. tion of diversity management. Henceforth, The authors believe that the discussion the authors expect that this conceptual should be placed in a dialectical process discussion could become a basis for an between indigenous values and western alternative approach for diversity manage- concepts to construct a more appropriate ment in history learning, especially for framework of diversity management in society in Indonesia and India. history learning. Along with this direction, this re- RESEARCH METHODS search aims to construct a framework of The authors used a critical hermeneutic diversity management in history learning approach to interpret the texts of Kakawin based on the perspective of Kakawin Ra- Ramayana, especially in the texts of mayana. Genealogically, Kakawin Rama- Prěthiwi and Aṣṭabrata. The authors used yana is the transformation of the Ramaya- Soewito Santoso’s translated version of na story that is popularly known in South Kakawin Ramayana (1980a) consisted of Asian society. There is no significant dif- three volumes of books with 26 chapters ference between Kakawin Ramayana and as our corpus of analysis. The texts of Ka- ’s Ramayana, or other Indian ver- kawin Ramayana had been read inventive- sions of Ramayana, besides some addi- ly to reveal the meaning of diversity. The tional texts that came from the indigeniza- analysis was started through textual analy- tion process (Khanna & Saran, 1993; San- sis by selecting some representative texts toso, 1980c; Sears, 1984). Since the early from Kakawin Ramayana that reflects the century, the story has been popularized meaning of diversity. The textual analysis and indigenized by many indigenous king- was not only addressed to examine the doms in Asia (Chaturvedi, 1970; Sarkar, text, but it also covers the explicit mean- 1981). The result of indigenization was ing of the text. The main challenge of tex- the calibration of many indigenous narra- tual analysis was on the fact that Ramaya- tions into the main story of Ramayana. na had been translated from the old Java- This process generated various versions of nese language into contemporary lan- Ramayana in Asia (Richman, 1991). In guages in which the text could be poten- the context of Indonesia, the story of Ra- tially diverted. Therefore, the authors mayana had been indigenized in the form could only observe the text implicitly.

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Considering this limitation, the authors also employed contextual analysis to bring From that text, represents the those textual meanings into the socio- nature of generosity by giving rain to satis- political context of that time. The verifica- fy the world. In the ancient period, gener- tion between textual and contextual analy- osity is the fundamental value of the kings sis, to some degree, could be used to de- to conquer the world by sharing his wealth pict the meaning of the text. The following with other people. analysis was to reflect the philosophical The narrations then move to the meaning of diversity and framing it into description of Yamā brata. Yamā brata rep- the principles of diversity management for resents the god of death, who has a nature history learning purposes. to punish and eliminate evildoers to se- cure the kingdom. The representation of RESULTS AND DISCUSSION Yamā brata could be seen in the text be- The Texts of Diversity in Kakawin Ra- low: mayana Many texts in the Kakawin Ramayana Yamābrata dumaņda karmmāhala, present the topic of diversity. The most sirékana maluń maliń yar pĕjah, representative texts can be found in the umilwa kita malwa ń olah salah, part of Prěthiwi and Aṣṭabrata texts. The asiń umawarāń sarāt prih pati. text of Prěthiwi, which exposes the essence The meritorious act of is punish- of diversity, is described after the explana- ing the evildoers. tion of Aṣṭabrata. Therefore, to reveal the He punishes the thieves after they are meaning of diversity, firstly the focus of dead. analysis should be directed at the text of You should also punish the wrongdo- Aṣṭabrata that contains the description of ers. eights natures of the king: Indra, Whoever gives trouble to the world Yamā brata, Rawi, Ś aś ibrata, Hań in, should be eliminated. Bā yubrata, Barunā , and . In further illustration of those natures, the authors The third nature of Aṣṭabrata is would directly citeSantoso’s translation of Rawi. Rawi represents the nature of the Kakawin Ramayana (1980b) that has also sun that slowly absorbs the water. The been used in Khanna and Saran’s (1993) representation of Rawi obliges the king to research. be gentle and not suppressing people. The beginning of the Aṣṭabrata nar- King’s possession of the people comes rates the nature of Indra. The representa- from hospitality and wisdom. Kakawin tion of Indra could be seen in the text be- Ramayana presents Rawi as follow: low: Bhațāra Rawi mańhisĕp wwai lanā, ndatan kara śanaih-śanaih dé nira, Nihan brata ni san hyań Indrālapĕn, samańkana kitat alap pańguhĕn, sirāńhudanakĕn tumrĕptīń jagat, tatar gĕlisa yéka Suryyabrata. sirāta tuladĕnta Indrabrata,

sudāna ya hudanta mańlyābi rāt. The sun god always absorbs the water,

slowly not forcefully This is the meritorious act of Indra, If you have to take obtain, which you should follow: you should do it the way the sun does, He gives rain to the satisfaction of the in a gentle way. world. You should take Indra as an example and carry out his acts. After elucidating Rawi, Kakawin Ramayana exposes the nature of Ś aś ibra- Generosity is your rain overflowing ta. Ś aś ibrata represents the nature of the the world.” moon that brings happiness to the world through his tenderly light. Ś aś ibrata

196 Paramita: Historical Studies Journal, 30(2), 2020 evokes the kindness and the tenderness of the king to all living things. The light of That is the excellent and subtle meritori- Ś aś ibrata reflects compassion, tenderness, ous act of Bayu and forgiveness of the king. The represen- Enjoy the pleasures and luxuries of life, but do not overdo eating, drinking, tation of Ś aś ibrata could be seen in the dressing, text below: wearing ornaments and jewelry. That is the meritorious act of Dhanada, Śaśibrata hamarşuka ń rāt kabèh, which should be taken as an example. ulahta mrĕdu komalā yan katon, guyunta mamanis tulyāmrĕta, Barunā is depicted as the deity who asiń matuha paņditāt swāgatan. always holds exceptionally deadly weap- ons. The weapons used to punish wicked The meritorious deed of God Sasi is to people and defend the prosperity of the make the world happy. Your conduct should show kindness kingdom. Barunā does not give freedom and tenderness. to wicked people. The representation of Your smile should be sweet like nectar, Barunā could be seen in the text below: honor your elders and wise people and be kind to them. Bhațāra Baruņāngĕgö saňjata, mahāwişa ya nāgapāśāńapus, The following nature is Hań in. sirāta tuladĕnta pāśabrata, Hań in represents the nature of wind. kitomapusana ń watĕk durjjana. Hań in investigates the behavior of others unobtrusively and adequately. The repre- God Baruna holds an extremely poison- ous weapon, sentation of Hań in could be found in the the snake-arrow, which can tie up. text below: You should take as an example the mer- it of this snake-arrow, Hańin ta kita yan pańinté ulah, that is, you should give no freedom to kumawruhana buddhi niń rāt kabèh, the wicked people. sucāra ya panonta tātan katon, The eighth nature of Aṣṭabrata is You should act like Hanin when you Agni. Agni represents the nature of fire. are investigating Agni reflects alertness and courage in fac- the conduct and behavior of other peo- ple. ing the enemy of the kingdom. The repre- Your investigation should be carried out sentation of Agni could be seen in the text in a proper and unobtrusive way. below:

The sixth nature of Aṣṭabrata is Lanāńgĕsĕńi śatru Bahnibrata, Bā yubrata. Bā yubrata represents the sim- galakta ri musuhta yékāpuya, plicity of the king. According to the nature asiń sa-inasönta śīrņnāpasah, of Bā yubrata, the king is obliged not to be ya tékanan sinańguh Agnibrata. too excessive in his luxurious life. The The meritorious act of Bhani is that he king is forbidden to pursue pleasure and always burns up the opposition. luxurious things. The king should share Your aversion to the enemy is the fire, the wealth of the kingdom to fulfill peo- whomever you attack, he must be ple’s needs. The representation of crushed. Bā yubrata could be seen in the text below: That is what you call the meritorious act of Agni. ya dibyaguņa sūkşma Bāyubrata. Mamuktya ń upabogha sambi ń inak, After explaining the eight nature of taman panĕpĕńèń pańan mwań ń inum the king, Kakawin Ramayana then high- manaņdańa mabhūşaņā mahyasa, lights the nature of Prěthiwi. Prěthiwi rep- nahan ta Dhanada-bratānuń tirun. resents the nature of earth that reflects the

197 Paramita: Historical Studies Journal, 30(2), 2020 will to assist the world and follow the en- revealed the meaning of diversity as well thusiasm of good-hearted people. The text as the principles of diversity management. warns that the nature of Prěthiwi is ardu- According to the text of Prěthiwi, diversity ous to achieve by the king. The king should be admitted as an organic condi- should choose between his desire to domi- tion of society that can be managed when nate and conquer the world by absolute people able to “love without exception power or creating peace by acknowledging and equally.” Moreover, some principles and reaffirming the diversity in society. of diversity management can be observed The representation of Prěthiwi could be from the text of Aṣṭabrata that could be seen in the text below: organized into two domains: the living principles and structural principles. Bratā Prĕtiwi yéka mabwat tĕmĕn, The living principles refer to the per- ashita maratā rikań rāt kabèh, sonal values that should be thrived as the halāhayu nikań jagat haywakĕn, organizational climate. The living princi- syasih guņa gunuń magön sańgha ta. ples consist of the values of generosity, hospitality, kindness, and simplicity, Prihĕn tĕmĕn dharma dhumāraņa ń sarāt which represent in the natures of Indra, sarāga sań sādhu siréka tūtana, Rawi, Ś aś ibrata, and Bā yubrata. Those tan artha tan kāma pi donya ta yaśa, values act as a preventive mechanism to ya śakti sań sajjana dharmmarākşaka. preserve the diverseness by normalizing

Sakā nikań rāt kita yan wĕnań manūt, the acts of the people to “love without ex- munuşadéśa prih atah rumākşa ya, ception and equally.” Generosity, which is kşayā nikań pāpa nahan prayojana, brought by the nature of Indra, closely janānurāgādi tuwin kapanguha. relates to the equity of the people in their efforts to create collective wellbeing. The The meritorious act of the earth is truly rain becomes a good metaphor for the very hard. generosity that symbolizing equity and You should love people without excep- justice for society. The value of hospitali- tion and equally. ty, which is presented by Rawi, bears on You have to look after the weal and the openness of the society to accommo- woe of the world. date the influx of opinions, ideas, atti- The earth is forbearing; she even bears tudes, and culture from others. Like the the great mountains nature of the sun, which absorbs the water You have truly to attempt to assist the slowly, not forcefully, people should be- world, come wise and not intimidate when inter- follow the enthusiasm of the good- acting with others. The compassionate hearted people. values, which are expressed by the nature They do not look for wealth, sensual of Śaśibrata, refers to kindness and tender- pleasures, nor fame. ness to others. The people should give re- This is the faculty of the intellectual, the spect and sympathetic feeling to anyone. protector of the religious law. The elders and wise people should be hon-

If you can follow their example, you ored appropriately based on the social or- will become the pillar of the world. der. The simplicity values, which is articu- Be attentive and look after the rules set lated like Bāyubrata, refers to humbleness out by Manu, in which people should not exaggerate to which has as its purpose to reduce the show their richness to prevent a social gap sinful people, in the society. Equality for humanity and to achieve the sympathy of the peo- could be located as the backbone of the ple. social order. The structural principles refer to the The Meaning and Principles of Diversity structured values that have a function to The natures of eight deities and Prěthiwi hold up diversity by establishing social

198 Paramita: Historical Studies Journal, 30(2), 2020 order. The structural principles consist of the spirit of altruism that reflects inclusive- four dimensions: law and order, supervi- ness values. Generosity, hospitality, com- sion, community responsibility, and indi- passion, and simplicity are set people to vidual rights and obligation. The dimen- act ethically and achieve collective welfare sion of law and order, which are repre- without destroying the nature of diversity sented in Yamābrata, refers to a set of so- in society. Meanwhile, structural princi- cial contracts constructed by an adaptive ples contain activism. In this context, ac- regulation from society. It consists of rule, tivism could be defined as a direct order direction, reward, and punishment that that provokes the actions of people to pre- cover social aspects of human life, particu- serve the spirit of altruism and inclusive- larly the regulation of social interaction ness values inside of society. Law and or- and communication. The dimension of der, supervisions, community responsibil- supervision, which is expressed by Hań in, ity, and individual rights and obligations, refers to the act or process to investigate do not only act as a mechanism of reward people favorably and adequately. The su- and punishment but also posited as tools pervision should be able to find the poten- to promote people to be active in preserv- cy and the weakness of society based on ing diversity. their social capital. The result of supervi- sion should be used by society to maintain Active Altruism and Diversity Manage- social harmony, and at the same time, pre- ment serves the diverseness in society. The di- In the previous discussion, the authors mension of community responsibility, already mentioned that the texts of which is represented by the nature of Ag- Prěthiwi and Aṣṭabrata define diversity as ni, refers to the active roles of people to an organic condition of society. In this share their skills and wealth to others. It articulation, the differences among people means that people should initiate collec- are situated on the moral and psychologi- tive empowerment to improve their quali- cal attributes of an individual. This articu- ty of life and achieve collective welfare. lation takes a different stance from the The dimension of individual rights and standard definition of diversity, which is obligation, which is articulated by the na- ordinarily perceived based on personal ture of Barunā , refers to a set of defined attributes (Mannix & Neale, 2005), cultur- regulations to manage the right or obliga- al-demographic attributes (Cox, 1991; tions of a person equally. A clear descrip- Tasheva & Hillman, 2018), surface and tion of rights and obligation becomes nec- deep level attributes (Harrison, Harrison, essary to hold up equilibrium in society. & Shaffer, 2018; Harrison, Price, & Bell, Overall, the structural principles are strict- 1998), or other attributes came from socie- ly related to human resource management tal discourses (Ivancevich & Gilbert, 2000; in diversity management that aims to re- Trittin & Schoeneborn, 2017; Zanoni & tain diversity and improve social skills in Janssens, 2004). The main difference be- society. tween the framework of Kakawin Rama- In order to articulate the concept of yana and the common definition of diver- diversity management, the authors denote sity management is about the prioritiza- those principles contained in Aṣṭabrata in tion of human moral and ethical differ- the term active altruism. In our articula- ences. There are no spaces for prejudices tion, active altruism could be defined as of diverseness based on ethnicity, race, an enthusiastic engagement of a person or culture, or even unobservable dimension society to reach collective welfare as well such as religious and political affiliation. It as preserve diversity by nurturing the spirit means that the issues of diverseness of altruism and inclusiveness actions with- should be acknowledged in the term of out forcefully integrate, eliminate, or as- moral and ethical attributes of a person, similate their personal or cultural attrib- such as kindness or viciousness of a per- utes. Mainly, the living principles contain son.

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The prioritization of human psycho- each other (Cox, 1991). logical attributes consequently makes the If active altruism posits culture as standard criteria of diversity management, the representation of the moral and psy- which commonly highlights the cultural chological dimension of a person, then the and demographic issues of cultural diversi- problems of diversity are not merely locat- ty (Bond & Pyle, 1998; Ivancevich & Gil- ed on the cultural aspect of society but bert, 2000; Lorbiecki & Jack, 2000; Prasad rather on how the people use their attrib- et al., 1997), become inadequate to eluci- utes and cultural identities for their life. It date the problem of diversity. Undoubted- means active altruism tries to observe at ly, the issues of diversity are not merely the micro-level of society by examining about the problem of cultural integration the problem of morality and psychology of but also relate to the organizational cli- a person or society. It means that this con- mates of society to deal with diversity. cept shifts the problem of diversity from a The authors perceive that the con- cultural perspective to personal perspec- cept of active altruism deserves to be an tives to scrutinize the problem of diversity alternative approach to manage diversity in society. because, along with Bamel, Paul, and Based on that distinctive frame- Basel’s requirement (2018), it covers the work, the meaning and principles of diver- spirit and nuances of harmony in diversi- sity management based on the values of ty. The concept of active altruism empha- Kakawin Ramayana could become an al- sizes the spirit of society rather than the ternative approach of organizational cli- collective efforts of diversity management, mate to manage diversity in the Asian such as affirmative action, melting pot, or context. The presented principles, which multiculturalism, which mainly underlines perceive diversity as a moral and psycho- cultural integration or assimilation. logical problem that, will make a signifi- Affirmative action emphasizes cant contribution to diminishing the cul- structural perspectives in which the domi- tural bias, ethnic prejudices, and conflict nant group should give more opportunities in society. Moreover, the principles could to the other. Unfortunately, it has proved also eliminate the borders of diverseness to have malfunctioned for the powerless that are commonly constituted by the vari- group (Gilbert et al., 1999). Different from able of race, gender, religiosity, political affirmative action, the active altruism affiliations, and other societal discourses. takes a different stance by positioning the Therefore, active altruism could be used to people as an entity who has an equal posi- handle the current social and economic tion. Therefore, the opportunities are not problems such as the future of human re- only derived from the dominant group sources management, labor shortage, de- initiative but also naturally came as the mographic time bomb, legal migrant given of society. Furthermore, the frame- workers (Budhwar & Debrah, 2008; works of active altruism also threaten the Debrah, 2002; Holland, 2003) or even the concept of the melting pot and multicul- primordial senses and ethnic prejudices as turalism. The concept of a melting pot and the legacy of past conflict and violence multiculturalism emphasizes the problem (Gowricharn, 2018). It is because, along of culture as the point of the framework. with Holtbrügge’s (2013) argumentation, Specifically, the concept of melting plot the meaning of diversity is coined from aims to blend or to assimilate the diverse- the indigenous definition that hypotheti- ness of culture in society into a national cally appropriates with the local context. culture (Alvesson & Sandkull, 1988; Pra- Moreover, this research answers a sad et al., 1997; Prasad, Pringle, & Kon- theoretical question addressed by Rob- rad, 2006). Meanwhile, the concept of erson (2018) regarding the complexity of multiculturalism takes a different ap- diversity by promoting moral and ethical proach by suggesting that people hold attributes of an individual as a decisive their cultural patterns and coexist with variable of diversity, beyond the current

200 Paramita: Historical Studies Journal, 30(2), 2020 factors of diversity, such as ability and inclusivism in history learning can be pro- sexual orientation of a person. Hence- moted by reconsidering personal parame- forth, society should bring moral and ethi- ters. The presence of personal parameters cal attributes as an additional variable to in history curriculum can provide a space advance the framework of diversity man- for alternate perspectives or, to a certain agement in the future times, indeed, be- degree, a relativism in history learning. sides the current variable of diversity af- The personal parameter in the history cur- firmed by Riccucci (2018), such as the per- riculum diminishes a tendency to margin- son’s ability and the sexual orientation of alize or social grouping in the learning an individual. history process. It means that history cur- riculum should acknowledge social and Diversity Management in History Learn- psychological diversity encompassing the ing diverseness of religiosity, ethnicity, race, The reinterpretation of diversity based on and also the dimension of a moral and the Ramayana perspective can be used to ethical attribute of humans. In this con- build a framework of diversity manage- text, these are not intended to propose a ment in history learning. The framework revolutionary change on the existing histo- can be divided into three layers of diversi- ry curriculum, but rather provokes an in- ty management: (1) inclusive curriculum, stallment of personal and psychological (2) alternate narrative of history textbooks, attributes as an additional parameter in and (3) teacher and students’ attitude of understanding diversity in history learn- multi-perspectivity. ing. The authors propound the history The curriculum advancement leads curriculum as the foundation of diversity to the revision of learning material and management. The curriculum can be seen also the narratives of history textbooks. as the legal foundation of diversity man- The learning material and the narratives agement that provides a grand framework of textbooks should accommodate social for the practices of history teaching and and psychological diversity by providing learning in the classroom. The history cur- an alternate narrative inside of the grand riculum should accommodate inclusivism narratives. Ahonen (2001) explained the by acknowledging social as well as a per- definition of alternate narrative as the way sonal parameter in defining diversity. Sub- to give for inclusion in historical narra- stantially, the proposed curriculum is simi- tives. Ahonen (2001) suggested using col- lar to other existing curriculum models, lective and individual frameworks in de- such as inclusivism (McDonald, 2016) or fining alternate narratives. In this context, critical plurality (Parkes, 2009) in the cur- the authors perceive that a personal histo- riculum. McDonald’s (2016) and ry or biographical history can become a Parkers’ (2009) frameworks, which were model of alternate narrative in history framed in the European and Australian textbooks. Moreover, the alternate narra- contexts, emphasize on the social parame- tives in history textbooks in the form of ter and multicultural framework in under- personal or biographical history become standing diversity. However, these frame- the third way to counter the grand narra- works seem to be vulnerable from the tives and present the multi-narratives in threat of social marginalization based on learning history. History textbooks should social identities, such as in the cases of provide a biography or personal history of stigmatization of British Muslim pupils the person who comes from a marginal- (Wilkinson, 2014) or ethnic prejudice in ized or minority group. Reconsidering language curriculum in China (Gao, 2015) personal history becomes essential to get a The proposed curriculum emphasiz- better understanding of others by reading es the presence of personal parameters in an intimate historical experience and its creating inclusiveness and understanding connection to wider social events. diversity. From the authors’ perspective, The presence of personal history or

201 Paramita: Historical Studies Journal, 30(2), 2020 biographical history is similar to the gogical approach in the form of teachers’ framework of enriching subject through and students’ attitudes in acknowledging autobiographical work that was promoted diversity. However, Virta’s (2009) re- by Symeoniduou and Damianidou’s search explains that teachers seem difficult (2013) framework. They assume that auto- to insert the idea of multi-perspectivity biographical work can be used as an alter- into the practice of teaching history or en- native way to present the unrepresented riching their learning material along with person or group in the learning process by diversity. It challenges the practice of his- deeply understanding the trace of individ- tory teaching. In this context, firstly, the ual life experiences. Similar to their frame- authors believe that teachers and students work, the authors believe that the presence should have the ability to understand mul- of personal history or biographical history ti-perspectivity as the representation of contends the hegemony of grand narra- diversity in history learning. In dealing tives in history textbooks. Rusen (1994) with the grand narrative, teachers and stu- already mentioned that the grand narra- dents should not have the intention of pur- tive is the main challenge of inclusivism in suing historical truth or accepting or re- history learning. Rusen (1994) added that jecting one absolute narrative in the text- the existence of a grand narrative had an book. This kind of truthfulness leads the impact on the process of exclusion and practice of history learning into a mono- inclusion in history textbooks. Further- logue that only emphasizes on the grand more, based on Abidin’s (2017) research, narration with the mono-perspective the grand narrative is constructed by a bi- framework. Mono-perspective is a threat nary logic system that generates a polari- to the presence of other perspectives of zation of society, which mostly divide so- analysis and historical narratives in the ciety into a nationalist party and the oppo- learning process. This attitude, certainly, site such as the colonialists, separatists, or did not support diversity management in colonialists, in the narratives of history history learning. textbooks. Jamatia and Gundimeda Moreover, the authors provoke a (2019) have made similar findings that the philosophical foundation of historical grand narrative in history textbooks also learning by emphasizing the empower- produces majority and minority identity in ment of the teachers’ pedagogical skills. society. The ability of the teachers to make a dis- The authors assume that the tenden- tinction between the past, the historical cy of polarization and social grouping can event and historical narration is very use- be diminished by providing a biographical ful to distress the teachers’ mono- or historical person who represents the perspective in history learning. White’s minority or marginalized group in history (1990) conception can be used to under- textbooks as the third way to counter the stand the difference between the past, his- binary logical narratives in the history torical events, and historical narrative. textbooks. Personal and biographical his- According to this categorization, the histo- tory consists of the historical experience of ry textbook is categorized as the historical a minority or marginalized groups that narrative that could not be associated di- need to be taught by students. It means rectly with the historical event in the past. that the personal and biographical history The teachers should realize that historical can minimize the threats of a grand narra- narrative is written by the historians as the tive that commonly lead to the polariza- reflection and interpretation of the past. tion and the process of exclusion and mar- Thus it is full of subjectivity. ginalization in history textbooks This philosophical foundation desta- The presence of personal and bio- bilizes the position of historical narrative graphical history in history textbooks, as the absolute representation of the past which lead to the emergence of alternate by giving a wise understanding to teachers history, should be accompanied by a peda- that there is no absolute narration and

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Table 1. Three layers of Diversity Management in History Learning

Dimensions of Diversity Descriptions management Inclusive Curriculum The curriculum can be seen as the legal foundation of diversity man- agement that provides a grand framework for the practices of history teaching and learning in the classroom. The history curriculum should accommodate inclusivism by acknowledging social as well as a personal parameter in defining diversity. Alternate narrative History textbooks should provide a biography or personal history of the person who comes from the marginalized or minority group to counter the grand narrative and present multi-perspectivity. Recon- sidering personal history becomes essential to get a better understand- ing of other people or groups by reading their intimate historical ex- perience. Teachers and students’ Teachers and students should have the ability to understand multi- multi-perspectivity perspectivity as the representation of diversity in history learning. Teachers avoid ethnic prejudices and the tendency to pursue histori- cal truth by understand multi-perspectivity in history learning. With a multi-perspectivity in perceiving history, the students will get more views to understand and to learn history from diverse angles that can be very useful in history learning. many lenses to perceive the past through the students will get more views to under- historical learning. This philosophical stand and to learn history from diverse stance can be sensed as relativism or post- angles that can be very useful in history modern stance in history learning. Parkes learning. Teachers can avoid ethnic preju- (2013), in his examination in Anker- dices and the tendency to pursue historical smith’s perspective, describes the impact truth by understand multi-perspectivity in of relativism in the term of narrative sub- history learning. The relativism in history stance that can be defined as a tendency to destabilizes the position of absolute narra- emphasize a narrative stance in history as tives and provides many lenses to perceive well as history didactic fields. In extreme the past in history learning. It provides articulation, the narrative stance put histo- more opportunities for teachers and stu- ry only as merely a narrative of the past. dents to be wise in facing diversity in the Certainly, this philosophical stance is the history learning process. The authors sum- double-edged sword for history and histo- marize the discussion of diversity manage- ry education. In the history research field, ment in history learning in the table 1. this derogates the position of history from Overall, it can be highlighted that a scientific production to only a narrative the core of the framework of diversity of historians. Meanwhile, in the field of management in history learning is the in- history education, this can produce a fruit- clusive curriculum that accommodates ful implication for learning history, espe- social attributes and also the moral and cially in diminishing absolute narrative psychological attributes of a person in the and promoting multi-perspectivity in his- parameter in the curriculum. It means that tory learning. diversity cannot be seen merely in the so- By this philosophical foundation, cial term but also in the personal term. teachers and students are expected to be This curriculum is expected to become a wise in facing multi-perspectivity and di- foundation for diminishing the tendency versity in the history learning process to of prejudices based on social generaliza- not believe only in one narrative. With a tion. The learning materials and history multi-perspectivity in perceiving history, textbooks follow the curriculum advance-

203 Paramita: Historical Studies Journal, 30(2), 2020 ment by providing alternate narratives in ty in history learning to be not only the the form of personal or biographical histo- problem of the cultural clash but also the ry who came from the marginalized or morality and psychological problems. The minority group. Reconsidering personal research is limited only in theoretical dis- history can provide a better understanding cussion in building a framework of diversi- of diversity in the history learning process, ty management in history learning. Other especially to contend the grand narrative practical aspects are the implementation and mono-perspectivity in history text- of the learning model, method of teaching, books. Moreover, teachers and students or media of education still unexamined in should have a philosophical foundation in this research. Therefore, the authors real- perceiving multi-perspectivity presented in ize that the discussion of diversity man- the history textbook and learning process. agement in history learning should be pro- Teachers and students are expected to be longed to its practicality, especially to de- wise in facing diversity in the history velop more appropriate historical narra- learning process. The authors believe that tives in the history textbook, learning ap- these layers of diversity management can proaches, learning models to support the provide a prolific understanding of di- activism in managing diversity in history verseness and its relativity in history learn- learning practice. Therefore, the authors ing in which diversity could not be merely recommend further researchers to gener- observed in the societal term but also the ate a model or practical approach based personal parameter. on the problem of diversity in the society or organization. CONCLUSION Kakawin Ramayana had provided a frame- REFERENCES work for managing diversity in history Abidin, N. F. (2017). Narasi Nasionalisme learning. Diversity should be defined in dan Logika Oposisi Biner dalam Buku the moral and psychological attributes of a Teks Sejarah dari Orde Baru hingga Post person. There are no prejudices based on -reformasi. Menemukan Historiografi Indo- nesiasentris, 436-460. social attributes such as race, ethnicity, or Abidin, N. F., Joebagio, H., & Sariyatun. religiosity. Kakawin Ramayana mentioned (2018). A Path to Altruistic Leader generosity, hospitality, compassion, and Based on the Nine Values of Indonesian simplicity as the living principles that and India Ramayana. Purushartha: A should be flourished in society as the liv- Journal of Management, Ethics, and Spiritu- ing values. The living principles are sup- ality, X(2), 1–7. ported by the structuring principles that Ahonen, S. (2001). Politics of identity through consist of law and order, supervision, history curriculum: narratives of the past community responsibility, and individual for social exclusion-or inclusion?. Journal rights and obligation. Those principles of curriculum studies, 33(2), 179-194. reaffirm the culture of diversity by provid- Alvesson, M., & Sandkull, B. (1988). The or- ganizational melting-pot: an arena for ing active altruism in society. different cultures. Scandinavian Journal of This conceptual framework could be Management. https:// posited as an alternative approach to man- doi.org/10.1016/0956-5221(88)90005-X age diversity in history learning. The find- Bamel, U. K., Paul, H., & Bamel, N. (2018). ings of the research show that the frame- Managing workplace diversity through work of diversity management in history organizational climate. In Flexibility in learning can be built by creating three lay- Resource Management (pp. 87–97). Spring- ers: (1) inclusive curriculum, (2) alternate er. narratives in learning materials and histo- Bhatia, V. P. (2016). Ethical and Spiritual Values ry textbooks, and (3) teacher and students’ in Indian Scriptures. Notion Press. attitude of multi-perspectivity. The au- Bhattacharjee, A. (2017). Ancient Philosophy, Quantum Reality, and Management. thors hope that this framework will give a Purushartha: A Journal of Management, better understanding of perceiving diversi- Ethics, and Spirituality, X(43–52).

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