Faith does not exist in isolation but is deeply intertwined with other aspects of identity, including race, gender, and socioeconomic status. Across all three resources; Appiah (2014), Trinity University (2016), and Jawad (2022), a recurring theme is the complexity and intersectionality of religious identity. Jawdad (2022), for instance, focuses on the experiences of hijab wearing Muslim women in sport and how under respresented they are. Not only because of their faith, but because of other intersectional barriers they face for example sexism, islamophobia and sometimes economic limitations. The article addresses how institutional structures often fail to accomodate faith-based needs and often their religious and cultural needs are ignored, which in tern, reinforces systemic exclusion and inequality.
This analysis is echoed and supported by Ramadan’s (2022) in article When faith intersects with gender, where she writes about the experiences of Muslim woman academics. Hijab wearing academics often face micro-agressions and institutional bias, often requiring them to work harder than their white or non-Muslim peers to achieve similar professional recognition and progression. Both authors highlight how gendered Islamophobia and structural discrimination restrict opportunities. They also show a collective similar trait of agency in Muslim women, whether by creating inclusive environments or challenging stereotypes.
In In the Trinity University video (2016), Simran Singh reflects on how race and religion intersect, and how he addresses this within the classroom. Singh shares personal experiences of being stereotyped and descriminated against becuase of his visible religious identity – marked by his turban and beard. He shows similar agency to confonting these bias, emphasising the importance, particularly in a educational setting to promote empathy and understanding among students/colleagues of all backgrounds.
I found this blog more challenging to engage with than others, and I felt a sense of discomfort in realising that I’ve rarely considered faith in my teaching practice. Unlike other barriers such as disability as an example, which I’ve more naturally integrated into my thinking, religion has been something I’ve overlooked. That realisation in itself was powerful and highlighted a gap in my awareness.
It feels like the issue of faith within education is an issue much larger and at a systematic level, however, moving forward, inspired by Singh’s call for inclusive teaching, I’m committed to making small but meaningful changes. For example, during student bookings or tutorials, I could be more explicit in letting students know they’re welcome to take breaks when needed, or that appointments can be rescheduled if the timing conflicts with other obligations they have.
Another area I’m reflecting on is language. I often refer to Christmas or Easter breaks, which might carry a christian-centric assumption. Going forward, I’ll use more inclusive terms like “Winter” and “Spring” break. Similarly, I aim to be more aware of the habitual language I use in phrases such as “oh my God” or “thank God”, which might unintentionally alienate others. It’s a small but important reminder of how I also have a responsibility to be more thoughtful in the way I speak and interact in diverse spaces.
References:
TED (2014). Kwame Anthony Appiah: Is religion good or bad? (This is a trick question). YouTube. Available at: https://www.youtube.com/watch?v=X2et2KO8gcY.
Ramadan, I. (2021). When Faith Intersects with Gender: The Challenges and Successes in the Experiences of Muslim Women Academics. Gender and Education, 34(1), pp.1–16. doi:https://doi.org/10.1080/09540253.2021.1893664.
University, T. (2016). Challenging Race, Religion, and Stereotypes in Classroom. YouTube. Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk [Accessed 9 Oct. 2020].
Thank you Sophie! for such a thoughtful and honest reflection. I really appreciated your openness in acknowledging that faith isn’t something you’ve always considered in your teaching practice. I feel quite similarly — it’s made me reflect on how often I’ve assumed religion doesn’t really come into play in my sessions, when actually, that might not be the case at all.
Your examples — like being more flexible with timing or avoiding Christian-centric language — are really helpful, and something I’d like to take on board too. I also agree that everyday language, even when casually used, can carry unintended weight.
One thing I’ve noticed in my own teaching is that we have a large number of Chinese and East Asian students, many of whom don’t identify with a particular religion. Because of that, it’s quite easy to fall into the habit of overlooking faith altogether — not out of ill intent, but simply because it’s not immediately visible in the group. But of course, that makes it even more important to stay mindful of those who do have specific religious needs, and to avoid setting a ‘default’ that quietly excludes them.
Reading your post made me wonder — in your own teaching context, do you think there’s anything in your content or structure that could be adjusted to better acknowledge students’ religious needs? Or do you feel it hasn’t really come up as something that matters? Either way, I’d be curious to know what you think — and whether having more regular staff discussions around this would help us stay more aware and better equipped. Thanks Ko xx
Hi Ko, thank you for your thoughtful feedback and for being so open in your reflections. Your point about avoiding a ‘default’ that unintentionally excludes religious students really resonated with me, it’s such an important reminder to stay aware of the assumptions we might carry into our practice.
In my own teaching context, I focus mainly on delivering technical advice rather than engaging with broader historical or cultural content, so I’ve often assumed that religious considerations don’t directly apply. However, reflecting on this, I realise that being more openly flexible, especially around scheduling during religious holidays, is one simple but meaningful way to be more inclusive.
I also really agree with your suggestion that more open conversations among staff, alongside some targeted training, would be hugely beneficial. Faith is rarely something we discuss in our professional context, and I think creating space for that could really deepen our collective understanding and help us support all students more thoughtfully. Perhaps more visible communication and celebration of different faiths within the institution could also help shift the culture. Thanks again, Ko, for raising these important points!
Hiya!
We came to similar conclusions, our language is so important as it’s our main tool for interpersonal connection! I would say in all reason that it sadly isn’t enough, small gestures like language aren’t enough to fully establish a sense of mutual understanding in the times we’re living in, we do need something more meaningful to help reach out to students but what could that be? better yet what could we as individuals with limited power in our institutions really do?
I think language whilst small is the first step to better inclusion, so for now, it’s a great step!
Hi Phoebe, thank you for your thoughtful feedback! I completely agree, language is powerful, but as you rightly pointed out, it’s often not enough on its own.
I’ve been reflecting about how small actions can complement inclusive language. Things like making space for quiet conversations, scheduling breaks in the day that allow time for prayer or reflection, or even simply sharing resources among peers can go a long way. These actions may seem small, but collectively, they help create a more supportive and inclusive culture over time.
So yes, starting with language is important, but sustaining inclusion means also using our influence to push things forward in a practial way also. Thanks again, Phoebe!
Thank you, Sophie, for such an insightful and honest reflection. I really appreciate how you’ve brought attention to faith as a deeply intersectional aspect of identity that often gets overlooked in educational practice. Your awareness of how institutional structures can inadvertently reinforce exclusion, especially around religion, is an important step toward fostering more inclusive spaces.
At the same time, an aspect I am very curious about in your practice is how this awareness connects with producing tangible outcomes or facilitating the process of creating such outcomes. As a technician working closely with students, I often wonder if you have encountered student projects that engage with faith, considering faith is often viewed as intangible or abstract. There are some fascinating and poetic examples where faith is playfully and thoughtfully intertwined (sorry to be tongue in cheek!) with materials like textiles, opening up rich avenues for exploration. Have you observed or supported work that weaves faith into physical or creative outputs?
This also raises a broader question: how might we encourage and support students to express complex aspects of identity such as faith through their practice, while honouring its intangible nature?