The main recurring theme that stood out to me when analysing the resources provided within the context of Kimberlé Crenshaw’s theory of intersectionality is that women with intersecting identities are particularly vulnerable to oppression and discrimination. In Crenshaw’s theory, she explains that political and social movements often marginalise those who are at the intersections of various identities, such as Black women (Crenshaw, 1990). Similarly, Haifaa Jawad’s blog demonstrates that, although the ‘Accept and Respect’ statement endorses Muslim women’s participation in physical activity, “women’s participation in the sporting arena is contested because the dominant (Western/secular) sporting culture can lead to high visibility of women’s bodies and public mixed-sex arenas,” (Jawad, 2022). Such exclusion is a consequence of using single-axis frameworks that consider faith and gender separately (Crenshaw, 1990) and requires secular states and international sports governing bodies to provide sex-segregated spaces and accommodations for modest dress (Jawad, 2022).

UAL’s Equality, Diversity, and Inclusion Annual Report 2022/2023 shows a steady decline in the number of students who state they follow a religion and belief. Between 2019/2020 and 2023/2024, the figure decreased from 34% to 29% (UAL, 2022). This data makes me ponder if the rise in global wars and political turmoil has changed students’ views on religion or instilled fear in revealing this part of their identity. As (Reki, 2023) states in his article, marginalisation affects students who are religious differently. He explains that “those who adhere to a minority religion in the West, such as Jews are reported to have “decreased sense of well-being and increased religious skepticism” in college contexts compared to those in a religious majority (Reki, 2023). At UAL, the religious majority identify as Christian (UAL, 2022).

In light of the recent occupation of the CSM reception by UAL’s Social Justice for Palestine student group (UAL_SJP, 2024), I also took note of the fact that 1% of the college’s students identify as Jewish compared to 4% who identify as Muslim (UAL, 2022). While this group is peacefully protesting against the genocide happening in Gaza, it is unjust to alienate Jewish students by tainting them with the same brush. I agree with Religion Professor, Simran Jeet Singh, who says that “there are multiple ways of looking at things and we need to try understand where people are coming from with empathy,” (Trinity University, 2016).

As I have discussed in previous blog posts, one limitation of not teaching a regular group of students is that I am unaware of their intersecting identities. Therefore, faith is not a feasible strong consideration to have my practice. However, I try to navigate sensitive objects and topics, like religion, with respect and diplomacy to prevent conflict occurring between students during group discussions at object-based learning workshops. Earlier this year, my manager, Judy Willcocks, noted some tension arise between student curators for our Belongings exhibition (UAL, 2024), which celebrated the contribution of migrants and refugees to British culture. This was a learning curve for our team, which highlighted the significance of having appropriate training to mitigate tension that leads to distress amongst students.

I commented on Yasi, Michelle, and Michael’s blog posts.

References

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity
politics, and Violence against Women of Color’, Stanford Law Review, 43(6), pp.
1241–1299. Available at: https://doi.org/10.2307/1229039.

Jawad, H, (2022) ‘Islam, Women and Sport: The Case of Visible Muslim
Women’, LSE, 22 September. Available at: Islam,
Women and Sport: The Case of Visible Muslim Women | Religion and Global Society
(lse.ac.uk) (Accessed: 22 May 2024).

Rekis, J. (2023) ‘Religious Identity and Epistemic Injustice: An
Intersectional Account’, Cambridge University Press, Issue 38, pp.
779-800, Available at: 10.1017/hyp.2023.86

TED (2014) Kwame Anthony Appiah: Is religion good or bad? (This is
a trick question). 16 June. Available at: Kwame Anthony Appiah: Is
religion good or bad? (This is a trick question) (youtube.com) (Accessed:
22 May 2024.

Trinity University (2016) Challenging Race, Religion, and
Stereotypes in Classroom. 1 December. Available at: Challenging Race, Religion,
and Stereotypes in Classroom (youtube.com) (Accessed: 22 May 2024).

UAL (2022). Equality, Diversity, and Inclusion Annual Report 2022/2023.
UAL. Available at: UAL
Equality Diversity and Inclusion annual report 2022/23 (arts.ac.uk) (Accessed:
06 May 2024)

UAL_SJP. (2024) ‘The reception area of UAL Central Saint Martins is occupied!’ [Instagram]. 16 May. Available at: UAL Students for Justice in Palestine (@ual_sjp) • Instagram photos and videos (Accessed: 22 May 2024).

UAL. (2024) Belongings. Available at: Museum exhibitions | Central Saint Martins (arts.ac.uk) (Accessed: 22 May 2024).

Having read Kimberlé Crenshaw’s theory of intersectionality at the start of Unit 2, I was able to understand the intersectional issues conveyed in all three interviews as “potential coalitions between race, gender and disability,” (Crenshaw, 1991). While Ade Adepitan, Chay Brown, and Christine Sun Kim’s lived experiences are unique, I took note of certain parallels. For example, there is a clear need for and reliance on the disabled community they identify with. In Sun Kim’s own words, “a perk of being a member of the deaf community is you have a shared culture, a shared language, and so people like to stay there. They don’t want to be oppressed the way they are in the hearing community, but sometimes they get trapped in that echo,” (Art 21, 2023). Meanwhile, the Paralympic community has given Adepitan evidence that, when society gives disabled people opportunities to thrive, “the sky is the limit,” (Paralympics GB, 2020)

Moreover, there is a recurring notion that it is not the disabilities that impact the quality of life of the interviewees, but rather society that makes their disabilities feel like a hindrance. In the interview with Adeptian, he says that he is “disabled because society has not allowed [him] to shine,” (Paralympics GB, 2020). Adversely, Sun Kim’s experience of living as a deaf artist in Berlin demonstrates the improved quality of life that can be achieved when you live in a country where the ” government actually supports their people,” (Art 21, 2023). Oppression and discrimination are particularly apparent in the interviews with Adepitan, whose physical disability intersects with race, and Chay Brown, who hidden disability intersects with gender. The reason for this is likely to be that society has historically attached a lot of shame and stigma onto people of colour, the LGBTQ+ community, and mental health illnesses. Yet, Brown acknowledges that being a white trans male with a hidden disability makes him more privileged than some members of the neurodiverse, LGBTQ+ community (Parapride, 2020). This statement resonates with Crenshaw’s point about accounting for “multiple grounds of identity when considering how the social world is constructed,” (1991).

According to UAL’s EDI Annual Report, 21% of students studying at CSM in 23/24 declared a disability, which is 3% higher than 22/23 and the highest figure across all the UAL colleges (UAL, 2022, pg. 21). Interestingly, the attainment gap between non-disabled and disabled students was only 2% in 22/23, which suggests that educators are fulfilling additional support needs. With regard to disability considerations in my own teaching context as the Curriculum Development Curator of the CSM Museum & Study Collection, I am yet to encounter declared hidden or physical disabilities. The reason for this is likely to be that I rarely teach the same group of students more than once, so either the tutor or student don’t feel the need to tell me in advance if there are disability considerations I should be aware of before delivering object-based learning workshops. However, having taught more than 500 students in the last six months across all colleges and levels of education, I feel confident to say that neurodiversity impacts most of my students. In one instance when the tutor was present in my workshop, he spoke with me afterwards in private about the conduct of a particular student who was quite disruptive, alluding to undiagnosed ADHD.

I commented on Yasi, Michael, and Sid’s blog posts.

References

Art 21 (2023), Christine Sun Kim in “Friends & Strangers” –
Season 11 | Art21. 01 November 2023. Available at: Christine Sun Kim in
“Friends & Strangers” – Season 11 | Art21 – YouTube (Access: 06 May
2020)

BBC Three (2023) Rose Ayling-Ellis: Signs for Change. 2 July. Available at: BBC One – Rose Ayling-Ellis: Signs for Change (Accessed: 24 May 2024).

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity
politics, and Violence against Women of Color’, Stanford Law Review, 43(6), pp.
1241–1299. Available at: https://doi.org/10.2307/1229039.

Paralympics GB (2020), Ade Adepitan gives amazing explanation of
systemic racism. 16 October 2020. Available at: Ade Adepitan gives amazing
explanation of systemic racism – YouTube (Accessed: 06 May 2024)

Parapride (2020), Intersectionality in Focus: Empowering Voices during
UK Disability History Month 2023. 13 December 2020. Available at: Intersectionality
in Focus: Empowering Voices during UK Disability History Month 2023
(youtube.com) (Accessed: 06 May 2020)

UAL (2022). Equality, Diversity, and Inclusion Annual Report
2022/2023. UAL. Available at: UAL
Equality Diversity and Inclusion annual report 2022/23 (arts.ac.uk)
(Accessed: 06 May 2024