Kimberlé Crenshaw’s theory of intersectionality examines how overlapping aspects of identities interact to shape individuals’ experiences in complex ways.
‘…the intersectional experience is greater than the sum of racism and sexism…’ Crenshaw, K. (1989)
Intersectionality isn’t just the stacking of identities, but about how they combine in unique ways that produce specific and often overlooked forms of discrimination. It is clear from many of the resources provided, that considering intersectionality within workplaces and society benefits everyone and often something new emerges in the way we learn and interact; however, inequality for marginalised people still exists due to the lack of consideration on how these combined identities affect access and inclusion.
Islam, Women and Sport: The Case of Visible Muslim Women, Jawad (2022) discusses how Muslim women in sports navigate visibility and modesty. There are similar challenges in fashion education, where the way someone looks/clothes someone wears is often central and linked to the identity and authenticity of a creatives work. A visibly Muslim student may struggle to feel included in spaces where fashion norms prioritise trends over tradition. This can be further complicated by race, when assumptions about faith and culture are racialised, and by socioeconomic factors. There are clear divides in some student cohorts with visible wealth and how this creates comparison and impacts a sense of validity of work and of belonging in certain spaces.
LCF courses tend to have a Eurocentric view on fashion trends and specifically market marginalising the design traditions of students from diverse faith backgrounds. In my teaching experience, I have supported many students who wish to focus their Final Major Projects (FMPs) on fashion markets centred around traditional South Asian attire, such as the shalwar kameez, sari, and lehenga, drawing from their cultural heritage. However, some students mention the lack of understanding or acceptance of their ideas from tutors who thought their chosen market wasn’t suitable or contemporary enough. In Challenging Race, Religion, and Stereotypes in the Classroom, Trinity University (2016) Simran Jeet Singh, a religion professor, calls for educators to move beyond assumptions and create inclusive environments. I think personal design preferences, bias, and a lack of cultural awareness can frequently shape or skew a tutor’s feedback.
The UAL Equality, Diversity and Inclusion Annual Report 2024 shows there is 58% of the students at LCF identifying as ‘no religion or belief’ with 32% identifying a faith and 9% preferring not to say. From my own teaching experience, students of faith have raised concerns about clashes between deadlines and timetabled sessions whilst they are fasting and feelings of cultural isolation or segregation between peers.
The course has worked hard to decolonise the curriculum however I think there is a lot less consideration of faith in the diversity of our courses resources then there is around race and gender for instance. Timetabling can be hard to effectively change as there are many factors that determine course timelines, rooms and dates but there could be more of a university shared resource to create more of an awareness around religious and cultural holidays. Diverse cultural representation remains limited within course teams and senior management, highlighting an area in need of meaningful improvement. Without this diversity, there is a risk that dominant perspectives remain unchallenged, perpetuating narrow definitions of success and creativity.
Through learning more about intersectionality I have become more observant in the classroom about how different identities in conjunction with teaching content and environment has the ability empower but also marginalise. I aim to continue developing my teaching practice and my understanding of this complexity to support genuinely inclusive and equitable learning environments.
References:
Appiah, K. A. (2014) ‘Is religion good or bad?’ https://www.youtube.com/watch?v=X2et2KO8gcY (Accessed on 7 May 2025)
Crenshaw, K. (1989) ‘Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.’ The University of Chicago Legal Forum. Feminism in the Law: Theory, Practice and Criticism, 1989, pp.139-167.
Jawad, H. (2022). ‘Islam, Women and Sport: The Case of Visible Muslim Women’ LSE. https://blogs.lse.ac.uk/religionglobalsociety/2022/09/islam-women-and-sport-the-case-of-visible-muslim-women/ (Accessed 7 May 2025)
Rekis, J. (2022). ‘Religious Identity and Epistemic Injustice: An Intersectional Account’, Cambridge University Press.
Trinity University (2016). ‘Challenging Race, Religion and stereotypes in the Classroom’ https://www.youtube.com/watch?v=0CAOKTo_DOk (Accessed on 7 May 2025)
Your post offers a thoughtful and deeply reflective exploration of how intersectionality, particularly in relation to faith, operates within the context of fashion education. It highlights how intersecting identities, such as being visibly Muslim, racialised, or from a lower socioeconomic background, can influence students’ experiences of inclusion, creativity, and legitimacy. What stands out is the awareness that inclusion is not just about content or policy, but about how biases and norms shape everyday interactions and judgments. The commitment to listening more closely, questioning assumptions, and valuing students’ cultural and religious perspectives marks a meaningful step toward more inclusive teaching. Ellie, It’s clear you’re engaging critically with your role, seeking not only to understand intersectionality but to actively embed that understanding into your pedagogy, this was a pleasure to read.
Ellie, this was a thorough first-hand account of your thinking and your experiences teaching in classroom. I think there definitely is a mapping of race onto religion that is not explicitly discussed about, particularly as Muslim identities are Othered, and racialised, even though it is a religious belief. This is certainly creating a binary existence in today’s polarised world. Your discussion of ‘visible wealth’ is also interesting, as class is coded in different ways across different cultures, and I’ve heard about the vulgarity of visible wealth too, which then seems mapped onto race in reductive ways. Do you have any specific teaching adjustments now in mind considering our discussion about faith?