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).
Hi Dayna,
thanks for your engaging post. I was also taken by Reis’ report on how students well being declined around religious skeptical environments. It made me reflect on how passive actions such as remaining partial in secular environments as we are taught to do in order to not shape bias’ or hold preferential favours or discriminate, can also cause harm. It seems counterintuitive to invite religious discussions when I am not of any faith, as we are also taught to not speak on the behalf of anyone else’s lived experiences . However I understand how paradoxically this is how religion is excluded in academia. It is notable that the resources chosen were all individuals speaking from personal experience, rather than someone who is secular inviting religion into the classroom. It would be interesting to have some examples of this scenario for us to gauge.
Hi Michelle,
Thank you for your thought provoking comment. As an agnostic myself, I also struggle to determine whether I should be active or passive in discussions relating to religion at UAL. Perhaps, we should find out which other staff members are in our position and decide on a best way forward together.
Best,
Dayna
Thank you Dayna for sharing your analysis on the intersection of faith, gender, and other identities, and how they contribute to the marginalisation and oppression of certain groups. Your references to Crenshaw’s intersectionality theory and the various resources provided a comprehensive understanding of the complexities involved.
I found your observation regarding the declining number of UAL students identifying with a religion particularly interesting and something that I hadn’t thought about, with regards to the potential reasons you suggested, such as the impact of global conflicts and political turmoil, or fear of revealing this aspect of their identity. This fear highlights a very real-world consequence of subjugation and the persistent nee for creating a safe and inclusive spaces.
Your acknowledgment of the nuances within religious communities and the importance of avoiding broad generalisations is also useful, highlighting empathy and nuanced understanding across intersecting identities.
I appreciate your transparency in recognising the limitations of your teaching context, where you may not have regular interactions with the same group of students due to the nature of your role. Your willingness to navigate sensitive objects and topics to prevent conflict is commendable, although I wonder whether there are strategies that could be put in place to mitigate such conflict arising in the first place? I know this is not always possible, and conflict isn’t necessarily a bad thing, but for those situations that might require more sensitivity there could be guidelines that are created to ensure parity of participation within workshops or exhibition creation. I wonder whether there’s something to do with identity expression that could be explored further in your work. I would also argue slightly to your point, that faith *should* be a strong consideration as an intersectional identity to have in your practice, if only from the Rekis’ perspective that not ‘granting credibility’ or acknowledging religion and faith can lead to epistemic harms (particularly for muslim women who wear the hijab) but also those who have religious identities.
I know this is a really tricky and delicate area so your continued thoughts that you post about are really welcomed and I appreciate the way you approach your blogs.
Yasi
Hi Yasi,
Thank you for your kinds words about my blog and insightful comment.
You made me reflect on my positionality in the classroom and whether I could take a more active measure to mitigate conflict arising from religious differences than wait until such a scenario occurs. I would like to discuss faith with my manager, Judy Willcocks, to learn about her experience navigating this identity in our classroom and find out if there are guidelines we can enforce to maintain a safe and inclusive space for our workshop attendees.
Best,
Dayna
Dear Dayna
Thank you for your Blog Post 2: How faith intersects with other identity factors
I really enjoyed reading your blog and I was quickly drawn to the essential points you raise concern women with intersecting identities that are vulnerable to abuse, discrimination, marginalization, and on their well-being within societies. I feel these are embedded barriers that refuses to be broken down or takes time for change to occur within a country, political state, or depending in which part of the world you come from- West, East, North and South.
UAL is a ‘Micro-world’ of diverse students and your critical question: ‘global wars and political turmoil has changed students’ views on religion or instilled fear in revealing this part of their identity. As (Reki, 2023) is a powerful observational link in the attempt to described and acknowledge the state of religious identities and attitudes that students have.
Again, you bring to the fore the present situation at Central Saint Martins with the occupation of CSM Reception by UAL’s Social Justice for Palestine student group (UAL_SJP, 2024), Where politics, religion- and can I add ‘generational attitudes’: ‘Baby Boomers’ and ‘Millennial’s’ and ‘Generation X’ joust for a voice to express their views on current events. I strongly agree with you that no race or religious faith should be marginalized or tainted and that an ‘all-encompassing view from all angles’ should be welcomed. And your reference to Professor, Simran Jeet Singh, is a strong point rightfully highlighted (Trinity University, 2016). This should be our universal approach.
Please find below Photograph of Pro-Palestine protesters at fashion graduation show at Central Saint Martins-Kings Cross (Evening Standard_ Thursday 30 May 2024) to support your Blog 2 post: ( unable to send or attache image to this reply will send picture to you by email)
I agree with you that it is difficult to be aware of student’s faiths if you do not have regular teaching contact with them or the intersecting, layering of identities that they must navigate through to have a fully engaging, inclusive education within CSM. Your tactful actions towards sensitive subjects through ‘object -based’ learning is the best approach when placed in difficult student situations.
Human Resources should arrange additional training or create a support programmed that is available for Technicians and Academics with specific learning outcomes that helps staff to navigate the ‘religious faiths and political governance’s’ that students at CSM traverse and at times impact on us, and we as teachers must take on board and support so that the student course curricular can be delivered.
It was a great read, looking forward to your next Blog.
Regards
Michael
Hi Michael,
Thank you for sending another pertinent news clipping via email related to my blog post and your comment. This context is essential to understanding the topics and themes we are exploring in Unit 2. I support your idea that Human Resources should develop a training program for navigating different student religions. It’s something we could feedback as staff if an opportunity arises.
Best wishes,
Dayna