Dear All

In Unit I of the course entitled MANAGING DIVERSITY IN

EDUCATION, we came to know that individuals are different.
Basically, an individual is different from other at least by one attribute
which may be age, gender, culture, language, so on and so forth. We
realized that these attributes made us unique from the others.
While entering into Unit Two, these terms of differences were
exposed to us as the dimensions of diversity. When we scrutinize (with
the lens of these dimensions of diversity) our family members,
community members and those with whom we work together in our
workplace, we happen to realize the prevalence of these dimensions of
diversity everywhere. In this connection, question of the kind emerged
into our mind:
What makes us different from others?
Why do these dimensions of diversity come into play?
What is the meaning of being different from one another?
Students differ in age, work experience, race, gender, learning styles,
language proficiency, prior knowledge, maturity, and learning abilities.
Each personal, economic, or cultural trait can affect students’ learning
experience in the classroom. Smith (2010) explained how different
epistemological beliefs, combined with other differences, can affect
learning in a diverse learning environment. Students and instructors
holding a belief that the teacher should be the ultimate source of
knowledge can fail to implement collaborative work and knowledge
sharing among diverse learners (Smith, 2010). Those epistemological
beliefs affecting the learning process can come from cultural
backgrounds or past learning habits.
Students coming from different cultural backgrounds have been
accustomed to certain teaching practices. In other words, they have been
socialized with learning methods in their previous culturally constructed
schooling environment (Eaves, 2009). rt, 2011; De Vita, 2001). Students
feel more or less confident with different learning activities, depending
on their previous cultural socialization (Boland et al., 2011; Eaves,
2009). De Vita (2001) tested learning styles for undergraduate business
studies students enrolled in the United Kingdom, showing that the scope
of learning styles’ diversity broadened when foreign students were taken
into account. By welcoming foreign students, universities increase the
panel of learning styles in the same classroom (De Vita, 2001). As a
result, learning styles vary considerably in an international classroom,
which can affect the learning process of both host and international
students.
How do these dimensions of diversity influence our ways of
knowing, being and valuing?
The above questions, on the whole, encourage us to delve into the
philosophical and theoretical interpretation of dimensions of diversity.
Keeping the above questions in mind, let's explore the philosophical and
theoretical notions of diversity. While doing so, we can consider the East
(Vedic and Buddhist) and the West wisdom (idealism and
realism/materialism) traditions. After investigating the claim of different
wisdom traditions in relation to diversity, let's discuss the educational
rationality behind the dimensions of diversity in today's context.

Hindu literatures describe the philosophy of unity of diversity and

affirms the same ancestor of the diverse world. The Maharshi Kashyap1
had 17 spouses (the world-mothers) and became mother of many non-
human races of the world. Aditi (12 aditya or devata, divine), Diti
(Daitya or demons and Marut), Danu (Danava), Kashtha (Horse and
animals with hoofs), Anishtha (Gandharva, the singers of heaven and
Yaksha), Surasa (Rakshasa), Eela (Trees and all plants), Muni (All the
apsara, the dancers of heaven), Krodhvasha (Snakes, scorpions, and
other poisonous insects and Reptiles), Suravi (all cattle), Sarama
(hunting animals, dogs etc.), Tamra (hunting birds, vulture, eagle etc.),
Timi (Fishes and all aquatic animals), Binata (Arun and Garud), Kadru
(Naga, Half human and half serpent), Patangi (All kinds of Birds), and
Yamini (insects) are all respected as the children of same father in
Hinduism. Manu becomes the mother of all men. Man is one of the races
that nature has gifted this earth along with animals, plants and many
other things that are both similar and dissimilar to each other. Often man
1
The Vedic sage of Hinduism. He was the son of the great Rishi Mareechi and his wife Kala. Mareechi was the
mindborn son of Brahma, the Creator. Kashyapa Maharshi is the one among the greatest seven Maharshi or the
member of the Constellation the Ursha Major.
is either compared or contrasted with animals in manifold manners
(Duvey, 2013). In Hinduism, therefore, you are not oppressed by the
limitations of thought, doctrine, or beliefs to find your way to find a
Karma (Action) and its purpose. The assimilative nature of Hinduism
arises from its acceptance of plurality and multiplicity as the defining
and undeniable aspect of human existence.
References
Dubey, A. (2013). Race and Religion: The Hindu Perspectives.
Humanities and Social Sciences. Vol. 1, No. 1, 2013, pp. 7-10. doi:
10.11648/j.hss.20130101.12
Dhallapiccola, Anna L (2002). Dictionary of Hindu Lore and
Legend.ISBN 0-500-51088-1.