Real

In his discussion, Joe underscores the importance of understanding, interaction, and accommodating diverse religious identities within educational settings. He warns against broad generalizations about religious groups, as they can foster unhealthy perceptions and hinder individuals’ positions within faith communities. Joe advocates for an interpretation of religion that values personal identity and encourages reflection and conversation about differing religious identities drawing from Kwame Anthony Appiah’s perspective. Additionally, he highlights Singh’s methodologies, which emphasize the practicality of personal interaction and discourse in overcoming harmful stereotypes.

Homogenizing diverse communities can lead to epistemic injustice, as highlighted by Garner and Selod (2015). This injustice occurs when prejudicial assumptions distort group images, particularly affecting Muslim women who wear veils. They face compounded injustices and stereotypes, resulting in their voices and rationality being dismissed, as discussed by Lynch (2022). Such prejudices block the understanding of detailed social knowledge and reinforce harmful stereotypes, denying autonomy and rationality.

I assume that personal experiences also shape one’s understanding of identity and interaction within society. As a Christian who attended both religiously homogeneous and diverse educational institutions, the value of acceptance became a core philosophical idea. This belief drives collaboration with students from diverse religious backgrounds, emphasizing the importance of individual experiences and social knowledge gained from interactions.

Rekis (2023) argues that stereotypes arise from the racialization of religion, attributing racial traits and biases to religious groups like Sikhs, Hindus, and Muslims. This racialization leads to discrimination and prejudice. It also denies autonomy and rationality to members of these religious communities. Such homogenization perpetuates harmful stereotypes and hinders understanding and cooperation.Drawing from Csikszentmihalyi’s (2004) perspective on joy and growth-promoting activities, there is a call for educators and society to encourage young people, particularly in higher education, to engage in social justice activities. Framing these endeavors as exciting adventures can divert students from aimless pursuits and enhance consciousness complexity. By fostering self-confidence, cooperation, mutual respect, and joy in classroom  society can prepare students in higher education to navigate future challenges and contribute positively to their communities .

References

Abu-Lughod, L. (2002). Do Muslim women really need saving? Anthropological reflections on cultural relativism and its others. American Anthropologist, 104 (3): 783–90.

Csikszentmihalyi, M.(2004). What we must accomplish in the coming decades. Zygon, 39, 2, 359-396.https://doi-org.arts.idm.oclc.org/10.1111/j.1467-9744.2004.00579.

Garner, S.,  Saher Selod (2015). The racialization of Muslims: Empirical studies of Islamophobia.Critical Sociology , 41 (1): 9–19.

Lynch, Thomas (2022). Epistemic injustice and the veil: Islam, vulnerability, and the task of historical revisionism.Culture and Religion, 21 (3): 1–18.

Rekis, J.(2023). Religious identity and epistemic injustice: An intersectional account. Hypatia,38,779-800.Cambridge UniversityPress. https://doi.org/10.1017/hyp.2023.86.

I am inspired by Faust’s attitude of acceptance towards differences in faith and their social impact, which resonates with Dr. Singh’s views on critical pedagogy (2018). Faust’s role as a Production Manager at Central Saint Martins and his family and educational  experiences with faith, race, and politics shape his inclusive teaching approach. He embraces an ideology of acceptance at his work, valuing all students’ ideas while critically teaching students to challenge their concepts and conduct risk assessments. Faust ensures that discriminatory content, such as racism and homophobia, is handled appropriately. In an interview with Vikki Hill, a UAL project associate for Changing Mindsets, Dr. Singh (2018), a Principal Lecturer at Coventry University, emphasized that higher education should embody inclusive practices. Dr Singh exchanges the belief  that there is fundamental equality and potential of all human beings, regardless of race or faith in higher education. Drawing inspiration from the profound idea of democracy in education from the 1960s, Dr. Singh asserts that education is not just preparation for life but life itself. He emphasizes the importance of adult lifelong education within the framework of critical pedagogy, challenging traditional educational norms and stereotypes. This inclusive and democratic approach ensures that through acceptance and understanding of multiple faiths, individuals’ lives are not restricted. Both Faust and Dr. Singh advocate for a deeper understanding of how faith intersects with race, gender, and socioeconomic status to combat discrimination. As a result this can promote a more equitable society

References

 Hill, V., Singh, G. (2018). Critical Pedagogy #1 ‘The Development of Critical Pedagogy’ [Online].Available https://www.youtube.com/watch?v=ZHhDUzvthM [Accessed 19 May 2004].

Appiah (2014) examines religion’s complex intersectionality with race, gender, and socioeconomic status, citing examples like Agamemnon’s sacrifice and colonial influences. Reki (2023) reveals how faith intersects with identity, leading to epistemic injustice for minority religious groups, perpetuating the marginalization of Sikhs and Muslims. Intersectionality, pioneered by Crenshaw and Collins, underscores how discrimination compounds to marginalize individuals and religious minorities (Reki, 2023). Visible minority groups like Sikhs and Muslims face stereotyping, leading to self-censorship and harm (Reki, 2023). In order to address epistemic injustice necessitates understanding negative prejudices impacting religious and non-religious individuals. Additionally, religious identity intersects with gender and exacerbates injustice for Muslim women (Reki, 2023). Prejudicial stereotypes against veiled Muslim women result in exclusion from secular and political spheres. Hence, the racialization of religion distorts their testimony and generates harmful assumptions about rationality (Reki, 2023). In an article journal it is argued that Islam’s intersection with gender identity and physical activity is multifaceted (Jawad, 2022). Despite islamic support for women’s involvement in sports, various barriers limit Muslim women’s participation. This is exacerbated by media portrayal and Islamophobia. To address these challenges requires understanding of religious beliefs within inclusive environments (Jawad, 2022).

According to statistics provided by the University of the Arts London, data reveals that among students, 57% reported having no religion, while Christians account for 11.8%, Hindus for 2.4%, and 4% identify as spiritual (Active Dashboard, 2023/24). Also 31.7% of students identify as Black, Asian, and Minority Ethnic (BAME), while 65.3% identify as white. This demographic diversity brings a wealth of linguistic differences, religious beliefs and varied perspectives. Drawing from my teaching experience in  a unit called quantitative methods, I integrate the 7 C’s of engagement to facilitate anti-racism attitudes. In an open classroom environment, I empower students to take ownership of their research laboratory reports, being considerate and fostering courage to ask questions and provide constructive feedback to each other. Students learn to transit from the fear zone to the learning and growth zone (Kendi, 2019) by confronting inequities and listening to classmates who look and are different from each other. Through role-playing, active negotiation, and problem-solving within teams, students collaborate and share research findings in the second year of Psychology of Fashion. Throughout this process students are reminded to express concerns politely, communicate clearly, and provide constructive feedback to enhance learning (Austerlitz et al., 2008).This approach reflects the pedagogy of ambiguity allowing students freedom to experiment and develop identity (Austerlitz et al., 2008). Professor Simran Singh of Trinity University discusses religion’s intersectionality with discrimination and diverse identities (Trinity University, 2016), challenging stereotypes through his personal experiences. Singh integrates power dynamics and political propaganda discussions in his classroom and empowers students to interpret political dynamics and power strategically (Trinity University, 2016). Through analysis of speech and media, students gain insight into political dynamics, highlighting the complexity of diversity and social injustice (Trinity University, 2016).

References

Active Dashboards (2023/24). University of the Arts London. Enrolments and Profile. Students’ Profile by Characteristic. Available at: ttps://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=5c6bb274-7645-4500-bb75-7e334f68ff24&dashcontextid=636529875869474104 (Accessed  9 March 2024).
Appiah, K.A. (2014) Is religion good or bad? (This is a trick question). Youtube [Online]. 16 June. Available at: https://www.youtube.com/watch?v=X2et2KO8gcY(Accessed 14 May 2024).
Austerlitz,N.(2008). Unspoken interactions:Exploing the unspoken dimensions of learning and teaching in creative subjects. London: The centre for learning in Art and Design:University of the Arts London.

Jawad, H. (2022) Islam, Women and Sport: The Case of Visible Muslim Women. [Online]. Available at: https://blogs.lse.ac.uk/religionglobalsociety/2022/09/islam-women-and-sport-the-case-of-visible-muslim-women.

Kendi,I.X.(2019).How to be an antiracist.The New York Times Bestseller

Reki, J. (2023) Religious Identity and Epistemic Injustice: An Intersectional Account. Hypatia 38, pp779–800. Available to download from Moodle    via the Readings & Resources folder.

Trinity University (2016). Challenging Race, Religion, and Stereotypes in the Classroom. [Online]. Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk (Accessed 13 May 2024).

During an introductory workshop on eye tracking, I provided MSc students with insights into the practical aspects and technical challenges associated with implementing AI. Some of the hurdles they face include managing project completion time, becoming familiar with the eye tracker, and the limitation that the eye tracker can only be utilized within the premises of UAL, rather than outside the building. A pair of students are planning to visit the digital laboratory to enhance their proficiency in integrating the eye tracker into their projects if possible. I hope that creative computing courses in AI will integrate eye tracking for PhD projects. This will be a discursive space to encapsulate inclusive pedagogy. It may also enhance the space of learning not only for students of fixed ability but also for every student –maybe  a chance for the ‘disabled’ or any marginalised group -to be taken into consideration.

The process of inclusion begins with a basic recognition of the multi and complex challenges  faced by individuals with disabilities. Subsequently, there arises a need for additional classroom support to facilitate their learning as Moray House School suggests (2016).

References

 Moray (2016). Moray House School of Education Election Briefings Education from early years to 18 Research and Practice Contributing to Policy. Inclusive Pedagogy. The University of Edinburgh, Moray House School of Education. Available at www.ed.ac.uk/education (Accessed 7th May 2024).

In places like where you teach fashion journalism, the mix of money and health issues that aren’t obvious can stop students from doing their best. Understanding this better shows how important it is to notice and deal with all the different kinds of unfairness and problems that disabled people face. It shows we need to have ways of teaching and helping that take into account how everyone’s different backgrounds and situations intersect.

Burke & McManus (2011) agree with your viewpoint. They believe that admission rules for art and design courses mix up ideas of being fair and being clear. They  do not do enough to deal with the complex social and cultural differences among students. They say that instead of talking about rules, we should focus on what individual students do. This helps to show how we decide who has the potential to succeed in art and design courses. It often ends up favouring certain types of students and leaving others out.

References

Burke, P.J, McManus, J. (2011). Art for a few: exclusions and misrecognitions in higher education admissions practices. Discourse: Studies in the Cultural Politics of Education Vol. 32, No. 5, December 2011, 699-712. Routledge: Taylor & Francis Group. ISSN 0159-6306 print/ISSN 1469-3739 online.

I concur with your perspective, Andrew. It appears that society often stigmatizes and marginalizes individuals who lack privilege or are disabled. It  is essential to approach statistical data with care, and perhaps we should consistently consider control factors  such as -race i.e. white individuals-and what kind of effect this factor has on  disability and  their contributions in the workplace. In future work, we should realise the deep correlation between ‘home’ disabled individuals and ‘non -home’ disabled (building a highly relevant correlation mechanism to provide comprehensive changes for societal inclusion of the disabled at work.

References

Crenshaw, K. (1990). Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color. Stanford Law Review 43 (6), pp.1241-1299.

I found interesting your viewpoint on how we as individuals consider disabilitiesThe application of intersectionality can vary across contexts and individuals may prioritize different aspects of their identities at different times. The interviews with Adepitan  (2020) and narratives by Kim (2024) & Brown (2023) highlight the experiences of individuals at the intersection of disability, race, and sexism including those who are black, transgender and deaf. Rather than simply challenging the complexity of multiple identities, I believe it is important to consider how these differences impact their lives. We should reconceptualize disability and racism to foster solidarity between black and white individuals with disabilities and transgender. Intersectionality, as proposed by Crenshaw in 1990, allows us to challenge the fixed categories of identity. Challenging the groups that are ‘home’ to everyone is not easy. This can cause discomfort as it challenges the centrality of certain groups. For instance, in the context of disability and racism, intersectionality explains why black individuals with disabilities can not simply prioritize the community’s interests over addressing interracial discrimination. Disability can unite people across different identities, but it can also perpetuate discrimination within schools and universities. I believe that what is important is to acknowledge the diversity within institutional settings and the existence of various discourses within them. This can elicit tensions and inherent flexibility that allow for multiple interpretations. Brown (2022) suggests that institutions consist of diverse perspectives and practices. Individuals within these institutions have the ability to blend or adopt different elements of these discourses to suit their own objectives. In other words, there is a recognition that institutional settings are complex ecosystems. As a result,  different voices and viewpoints can coexist and provide individuals with opportunities to navigate and utilize these complexities to their advantage irrelevant of any disability.

References

Brown, A,D.(2022). Identities in and around organizations:Towards an identity work perspective. Human relations, 75 (7),pp. 1205-1237. DOI:10.1177/0018726721993910.

Brown, C. (2023). Parapride. Intersectionality in Focus: Empowering Voices during UK Disability History Month 2023 [Online] Available at: https://www.youtube.com/watch?v=_yID8_s5tjc (Accessed: 1 May 2024).

Crenshaw, K. (1990). Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color. Stanford Law Review 43 (6), pp.1241-1299.

Kim, C.S. (2024). Christine Sun Kim: “Friends and Strangers” [Online] Available at: https://youtu.be/2NpRaEDlLsI?si=QV59cxUazGY4Ca2t (Accessed :1 May 2024).

ParalympicsGB (2020) .Ade Adepitan gives amazing explanation of systemic racism. 16 October. Available at: https://www.youtube.com/watch?v=KAsxndpgagU&t=88s (Accessed: 1 May l 2024).

My reply to Kwame’s comments on 30/04/2024

According to the article Disability and other identities?—how do they intersect?  It is reported that  disabled individuals especially white ones may face hidden challenges due to intertwined racial and socioeconomic stereotypes, making their disabilities less visible. Attitudes toward disability like those toward race or gender are shaped by cultural and social factors. To address these challenges, we need to recognize how different identities affect experiences. Despite the complexity it is crucial to acknowledge disability as a key part of identity and take practical steps to tackle discrimination. This involves implementing structured frameworks and monitoring mechanisms to ensure equal inclusion for everyone, regardless of their multiple identities. By shifting the dialogue towards practical solutions and inclusive monitoring mechanisms, we can mitigate the stigma, misunderstanding, and discrimination faced by individuals with disabilities among their other intersecting identities. Ultimately, equitable inclusion for all  must be the overarching goal.

References

Wickenden, M.(2023). Disability and other identities. How do they intersect. Frontiers in  Rehabilitation Sciences, 4: 1200386. Doi:10.3389/fresc.2023.1200386(Accessed:30 april 2024).

My response to Peer’s blog 1 (Disability) Peer’s name  : Faust Peneyra

Your perspective, aligned with Crenshaw’s intersectionality approach, emphasizes incremental changes to promote inclusivity in education, awareness, and societal attitudes towards disability. These changes, such as community engagement and victim support, aim to address the overlapping identities and experiences of disabled individuals, encompassing factors like race, gender, sexuality, and socioeconomic status. Discrimination often arises from these intersecting identities, leading to marginalization and lack of support. In Hong Kong, personalized tutoring sessions for disabled students demonstrate tailored education approaches, fostering inclusivity and comprehensive support. Initiatives like the ‘Offer an Interview Scheme’ at UAL combat discrimination and promote inclusion for disabled candidates, reflecting a culture of equality (2022/2023).  Statistics from 2023/2024 UAL students’ report show an increase in disabled students as 17% of UAL students have declared disability (UAL Equality Diversity and Inclusion, 2022/23), necessitating an inclusive learning environment with accessible facilities and support staff on site to support individuals wit learning disabilities. It would be great if sign interpreters, tactile equipment  aids (for the people with visual impairments), and wheel chair access to the toilets were included.

Referring to Oliver’s (1990) social model of disability, power sharing is advocated, emphasizing collaborative decision-making and diverse perspectives to address disability-related issues. This shift in focus from individual impairments to societal structures fosters meaningful relationships between doctors and disabled individuals, promoting understanding and collaboration towards enhancing the quality of life for people with disabilities.

References

Crenshaw, K. (1990).Mapping the margins: Intersectionality, identity politics, and violence against women of colour. Stanford Law Review, 43, pp. 1241.

Oliver, M. (1990). The individual and social models of disability. Paper presented at Joint workshop of the Living Options Group and the Research unit of the Royal College of physicians. Available at: https://disability-studies.leeds.ac.uk/wp-content/uploads/sites/40/library/Oliver-in-soc-dis.pdf (Accessed: 26 March 2024)

UAL Equality, Diversity and Inclusion(2022/23).Staff Report. Annual Report. Available at: https://www.arts.ac.uk/__data/assets/pdf_file/0015/432141/SPCB23435-EDI-report-2022-23.pdf (Accessed :26 March 2024).

UAL Equality, Diversity and Inclusion (2022/2023). Student Report. Annual Report.Available at: https://www.arts.ac.uk/__data/assets/pdf_file/0015/432141/SPCB23435-EDI-report-2022-23.pdf (Accessed: 26 April 2024).

Blog Post 1: Disability

The Diversity, Equality, and Inclusion Policy at the University of the Arts London (UAL) is foundational to the institution’s ethos, striving for fair treatment and opportunities for all individuals. Utilizing metrics to pinpoint areas for improvement, UAL prioritizes catering to the diverse needs of its student body (Jesper, 2019). Notably, recent data reveals that 17% of UAL students identify as having a disability, underscoring the significance of informed decision-making to enhance the student experience (Active Dashboards,2023/24).

Adepitan’s video resonates profoundly as it exposes the persistent discrimination faced by marginalized communities, particularly those at the intersection of race and disability. Despite societal advancements, entrenched biases persist, hindering opportunities for these individuals. Adepitan’s personal experiences with derogatory language and employment barriers vividly illustrate the enduring challenges faced by those navigating multiple marginalized identities. His advocacy for accessible transportation and employment opportunities underscores the urgency of proactive measures to foster equality and empowerment. However, despite efforts towards diversity and inclusion, disparities persist among student demographics,  with white students making up the largest portion at 65.3%, followed by mixed race students at 11.3%, and Asian students at 10.3%. Black students constitute the smallest proportion at 7.4%, with 2.7% belonging to other ethnicities (Active Dashboards, 2023/24).

Similarly, Christine Sun Kim’s video, “Friends and Strangers,” offers poignant insights into the complex interplay between disability and various facets of identity, including deafness, motherhood, artistic practice, and cultural belonging. Kim’s deaf identity significantly influences her communication style and interactions, navigating a world where sign language is often misunderstood. Motherhood further shapes Kim’s artistic practice, integrating personal experiences and family life into her work. Despite facing obstacles such as the lack of accessibility in educational settings and societal pressure to conform, Kim passionately advocates for inclusion and representation within society.

In contrast, Brown’s experiences shed light on the intricate intersectionality of disability within the LGBTQ+ community. As a white, trans, gay man, Brown acknowledges his privilege compared to other trans and disabled individuals. He highlights the challenges faced by disabled trans individuals, such as difficulties accessing facilities during social events, advocating for accommodations like British Sign Language interpreters and close captioning to foster inclusivity within the LGBTQ+ community.

In my teaching experience, I have encountered various considerations related to disabilities. Introducing eye tracking technology necessitated accommodating diverse learning styles for all students. I provided additional support through hands-on workshops and supplementary materials, offering individualized guidance and technical assistance for students with learning disabilities. Additionally, I ensured accommodations such as extra time and accessible classroom settings during exams, embracing inclusive teaching practices by Freire (1970) actively listening and engaging with students to understand their needs and concerns. Overall, these narratives underscore the importance of recognizing and addressing the intersections of disability with other identity aspects. By fostering inclusivity and actively addressing accessibility issues, both society and educational institutions can better support the well-being and participation of all students, irrespective of their intersecting identities.

References

Active Dashboards (2023/2024). Enrolments  and Profiles: Student Profile by Characteristic  [Online] Available at:https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx? (Accessed:23 March 2024).

Adepitan, A. (2020). ParalympicsGB. Disability and Race. Ade Adepitan gives amazing explanation of systemic racism [Online]  Available at:https://youtu.be/KAsxndpgagU?si=aI3G67ZlXpbyaGnZ (Accessed 23 March 2024).

Brown, C. (2023). Parapride. Intersectionality in Focus: Empowering Voices during UK Disability History Month 2023 [Online] Available at: https://www.youtube.com/watch?v=_yID8_s5tjc (Accessed: 23 March 2024).

Freire, P. (1970). Pedagogy of the Oppressed. New York: Bloomsbury Academic. (eBook in library).

Jesper, A. (2019). UAL: Diversity,Equality and Inclusion: people Management Essentials. pp. 1-3. Available at: https://canvas.arts.ac.uk/documents/sppreview/15887d03-b942-4cdc-83ad-d7cd15d1f38c (Accessed: 23 March 2024).

Kim, C.S. (2024). Christine Sun Kim: “Friends and Strangers” [Online] Available at: https://youtu.be/2NpRaEDlLsI?si=QV59cxUazGY4Ca2t (Accessed :23 March 2024).