Kimberlé Crenshaw’s theory of intersectionality reminds us that identities do not operate in isolation – faith, race, gender, class, and other social categories often overlap, amplifying or complicating experiences of inclusion or marginalisation. A personal teaching experience early in the academic year brought this into sharp focus for me.
As part of my commitment to community-building, I’ve embedded social experiences into the very first day of teaching – usually informal drinks either at the LCC Darkroom bar or The Elephant & Castle pub. The idea was to create an easy, welcoming space for students to connect. However, one year, a Muslim student approached me at the last minute to say they felt excluded from the event. It shook me. I had thought that offering a range of alcoholic and non-alcoholic drinks would be inclusive. What I hadn’t considered was that, for some Muslim students, being in a space that serves alcohol is considered haram (forbidden). This moment was a sharp learning curve.
I spent time with the student to better understand their concerns and quickly adjusted future social activities to take place in more neutral, inclusive venues such as cafés. This experience also framed how I interpreted the decision not to include a bar in the new LCC building – one reason cited was that such spaces can alienate students from cultures where alcohol is culturally or religiously inappropriate. This kind of spatial consideration is an example of institutional intersectionality in action.
In “Islam, Women and Sport”, Homa Jawad offers a similar insight into the ways visibility and space intersect with identity. Muslim women wearing hijabs often face exclusion in sports settings – not just due to dress codes, but because these environments aren’t designed with their faith in mind (Jawad, 2022). The intersection of gender, religion, and cultural identity can intensify marginalisation.
Juliana Reki, in “Religious Identity and Epistemic Injustice”, addresses how people of faith, particularly from racialised communities, are frequently subject to epistemic injustice – where their beliefs are considered irrational or less credible (Reki, 2023). The marginalisation is not just religious; it is compounded by race, gender, and cultural difference.
Kwame Anthony Appiah’s TED talk reminds us that religion is deeply enmeshed with identity, community, and tradition. It is not easily separated from culture or place (Appiah, 2014). This is echoed in Trinity University’s short video, where students speak to the compounded challenges of being both racialised and religious minorities in academic spaces (Trinity University, 2016). Assumptions and stereotypes operate across axes, not in silos.
At UAL, our own data supports the need for more nuanced inclusion. According to the 2022–23 EDI Report, only 29% of students declared a religion or belief, down from 34% in 2019–20. Meanwhile, 57.1% declared no religion, and 12.2% preferred not to say (UAL, 2023). This suggests a possible discomfort with sharing religious identity, or a perception that these identities are not fully welcomed or understood.
As educators, applying an intersectional lens to faith helps us better understand how seemingly inclusive practices can unintentionally exclude. My own learning experience made it clear that inclusive intentions are not enough – understanding the lived experiences of our students must be part of our design, planning, and reflection (Crenshaw, 1991).
References
Appiah, K.A. (2014) Is religion good or bad? (This is a trick question). [YouTube video], TED. Available at: https://www.youtube.com/watch?v=X2et2KO8gcY [Accessed 6 June 2025].
Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color’, Stanford Law Review, 43(6), pp. 1241–1299.
Jawad, H. (2022) Islam, women and sport: The case of visible Muslim women. Religion and Global Society, LSE. Available at: https://blogs.lse.ac.uk/religionglobalsociety/2022/09/islam-women-and-sport-the-case-of-visible-muslim-women/ [Accessed 6 June 2025].
Reki, J. (2023) ‘Religious Identity and Epistemic Injustice: An Intersectional Account’, Hypatia, 38(4), pp. 779–800.
Trinity University (2016) Challenging race, religion, and stereotypes in the classroom. [Video], YouTube. Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk [Accessed 6 June 2025].
University of the Arts London (UAL) (2023) Equality, Diversity and Inclusion Report 2022-23. Available at: https://www.arts.ac.uk/__data/assets/pdf_file/0015/432141/SPCB23435-EDI-report-2022-23.pdf [Accessed 6 June 2025].
6 responses to “Blog Task 2: Faith, Religion & Belief”
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Thanks for sharing your thoughts! It’s so important to listen and adapt because even well-meaning efforts can accidentally leave people out. I really like how you’re focusing on real student experiences and creating spaces that feel welcoming to everyone, like choosing venues that don’t revolve around alcohol, which is a simple but powerful change.
Your mention of overlapping identities and how exclusion works on multiple levels really hits home. It’s great to see you connecting research and real student needs, and using that to make your teaching more inclusive.
Overall, this is a great reminder that inclusion isn’t just a buzzword — it takes ongoing effort and genuine care.
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You’re absolutely right – even with the best intentions, it’s so easy to overlook things if we’re not actively listening and adapting. I’m learning that those seemingly small decisions, like the choice of venue, can make a big difference in whether students feel seen and considered.
I’m really glad the point about overlapping identities resonated – it’s something I’ve been thinking about a lot. Exclusion doesn’t always happen in obvious ways, and it’s often felt most sharply in the details. Trying to hold that complexity while staying grounded in actual student experiences feels like an ongoing process. Thanks again for your kind words – it’s so encouraging to be in conversation with others who are going through the same process and considerations!
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Hi Rachel, It was really helpful to read this example from your teaching experience. It helped me reflect on how space can include and exclude if we don’t consider all aspects of identity. A good reminder that even with the best intentions we can make mistakes! I also didn’t realise this about haram and being in space with alcohol. It makes me reflect on the importance of sharing experiences (like this one), listening, and making changes. Nice to hear also how you’ve connected this to institutional design and intersectionality.
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Hi Ella, I really appreciated your thoughtful response. I agree – it’s so easy to overlook how space can include or exclude depending on how it’s shaped, and even with the best intentions, we can miss things. That experience was a real turning point for me – it made me realise how much I still have to learn when it comes to holding space with care for different identities and cultural needs.And yes – connecting it to institutional design and intersectionality has been helpful in understanding that it’s not just about individual choices, but the broader systems we’re working within. These conversations have really stayed with me – I hope we can keep building on them.
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Hi Rachel, I identified with your anecdote around taking students to social situations which are centred around British drinking culture. I’ve also had a couple of occasions where I hadn’t given due consideration to different cultural values in a group.
I’ve had similar reason to reflect recently when working with Nonviolent communication methods in diverse groups, where different students have different expectations around how much personal information they feel comfortable bringing to a formal learning environment.
I’ve found it instructive reading Aruna D’Souza’s Imperfect Solidarities (Floating Opera Press 2024), in getting more perspective around the colonial extractive practices that D’Souza (via Glissant) refers to as “Western ontology’s demand for transparency” (p. 52).
I had also engaged with the materials you describe and found them helpful in similar terms.
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Hi Adam, It meant a lot that you connected with the anecdote about social situations tied to British drinking culture – it’s something I’ve become more aware of over time, especially when thinking about how inclusion plays out outside the classroom – but I also felt alone in my naivety so appreciate the shared experience.
Your point about NVC and the varying comfort levels around sharing personal experience really struck a chord. I’m having similar reflections – thinking about how to invite openness without assuming it looks the same for everyone, or asking students to perform a kind of emotional transparency that might not feel safe or culturally appropriate. It’s a delicate balance – and it’s so valuable to hear your experience with this.
Thanks as well for the reading recommendation – I haven’t read Imperfect Solidarities yet but will definitely look it up. That line – “Western ontology’s demand for transparency” – is such a powerful framing. It puts language to something I’ve been trying to articulate around visibility, voice, and what gets valued in learning environments.
I’d love to keep this conversation going – these exchanges feel really grounding as we work through our proposals.
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