Kimberlé Crenshaw’s theory of intersectionality explains how identity factors such as faith, race, gender, and socio-economic status interact to shape experiences of discrimination. She argues that focusing on a single identity fails to capture the complexity of overlapping marginalisation. Building on Crenshaw’s work, later scholars introduced the concept of intersectional invisibility, where individuals with multiple marginalised identities are overlooked by systems intended to address discrimination.
Reki (2023) expands on Crenshaw’s theory by examining how religious identity intersects with other categories to create epistemic injustice, where individuals’ knowledge is dismissed or devalued due to prejudice. Using an intersectional lens, Reki shows how religious minorities face compounded marginalisation at the intersections of faith, race, gender, and class. This reinforces Crenshaw’s call to address multiple identity factors and deepen understanding of how religious identity shapes experiences of discrimination and invisibility. Kwame Anthony Appiah (2014), in Is Religion Good or Bad? touches on epistemic injustice as he reflects on how post-19th-century Europe saw a shift where “you could do all sorts of serious things… even philosophy” without religious constraint. However, as Appiah notes, “in large areas of the globe this separation between religion and science has not happened yet.” This shows that faith continues to shape intellectual and cultural life in many parts of the world. Crenshaw’s framework is useful here in revealing how religious belief, geography, and cultural background intersect with identity, influencing how individuals are perceived and treated. Due to the difference in culture and how the connection between science and faith has developed many are prone to situations of epistemic injustice due to stereotyping those with religious beliefs.
In Islam, Women and Sport, Jawad (2022) explores how faith and gender affect Muslim women’s participation in sport, stating their “invisibility in major sporting competitions” results from “social, political, economic, and educational” factors. Western sports culture often conflicts with Islamic values regarding women’s bodies, as many sports require “specific types of sports equipment and outfits that lead to high visibility of women’s bodies” and take place in mixed-sex settings. This tension increases where “the wearing of hijab is not allowed in some secular states and some international sports governing bodies” (Jawad, 2022). Intersectionality reveals how such policies are based on single-axis thinking that ignores the interaction of gender and religion. Jawad (2022) also notes that in some cultures, “sport related activities can be seen as low-status pursuits” or “a luxury activity,” highlighting how socio-economic status intersects with religious and cultural identity to limit access.
Simran Jeet Singh (2016), in Challenging Race, Religion, and Stereotypes in the Classroom, describes how people are judged “simply because of how they look or what they believe” and how society often denies this reality. He warns against painting communities “with a single brush stroke,” stressing the diversity within them. Singh’s experiences of discrimination based on visible identity markers demonstrate the intersection of faith and race. His advocacy for challenging stereotypes through “conversation and empathy” echoes Crenshaw’s call to recognise that identity categories interact rather than exist in isolation.
According to UAL’s 2024 Equality, Diversity and Inclusion report, 60 percent of students declare no religion or belief, 29 percent identify with a religion, and 11 percent prefer not to say. While this suggests a largely secular body, the religious third includes diverse groups such as Muslims, Christians, Hindus, and Buddhists. This diversity highlights the need for an intersectional approach, as students’ experiences are shaped not only by gender, race, or class but also by religious identity. Faith can influence expectations around clothing, schedules, and social inclusion. Crenshaw (1989) notes that those with intersecting identities often face invisibility and unmet needs. More detailed data on religion, gender, socio-economic status, and class, interpreted through intersectionality, would improve understanding of how economic hardship and faith-based exclusion overlap to impact educational outcomes. Without this insight, inclusion efforts risk reinforcing dominant norms.
Data not published as populations less than 10 ( – )
In my teaching context at UAL, these insights resonate strongly. Students from diverse faith backgrounds often encounter barriers arising from the intersection of faith, gender, and other identity factors. For example, some students may need time for prayer or may prefer gender-segregated spaces for certain activities. These are not merely isolated accommodations. They reflect the complex ways students’ identities shape their experiences of inclusion or exclusion. Crenshaw’s (1989) theory encourages us to move beyond one-size-fits-all approaches and to examine how institutional policies and cultural assumptions may unintentionally privilege dominant norms. Without an intersectional approach, students with multiple marginalised identities may experience institutional invisibility. Recognising and addressing these overlapping dynamics is essential for creating an educational environment where all students feel seen, supported, and valued.
Bibliography
Appiah, K.A., 2014. Is religion good or bad? (This is a trick question). [YouTube] 16 June. Available at: https://www.youtube.com/watch?v=X2et2KO8gcY [Accessed 26 April 2025].
Crenshaw, K., 1989. Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics. University of Chicago Legal Forum, 1989(1), pp.139–167.
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/ [Accessed 19 April 2025].
Purdie-Vaughns, V. and Eibach, R.P., 2008. Intersectional invisibility: The distinctive advantages and disadvantages of multiple subordinate-group identities. Sex Roles, 59(5–6), pp.377–391. Available at: https://link.springer.com/article/10.1007/s11199-008-9424-4 [Accessed 17 April 2025].
Reki, J., 2023. Religious Identity and Epistemic Injustice: An Intersectional Account. Hypatia, 38, pp.779–800. Available through academic databases and Moodle [Accessed 30 April 2025].
Trinity University, 2016. Challenging Race, Religion, and Stereotypes in the Classroom. [YouTube] Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk [Accessed 22 April 2025].
University of the Arts London, 2024. Equality, Diversity and Inclusion Data Report 2024. [pdf] Available at: https://www.arts.ac.uk/__data/assets/pdf_file/0030/472836/UAL-EDI-data-report-2024-PDFA.pdf [Accessed 28 April 2025].
4 replies on “Faith and Intersectionality”
This is a very insightful and informative blog. The post engages with rich resources on the topic and makes meaningful connections to Crenshaw’s theory of intersectionality. I was particularly impressed by how you grounded theoretical discussions from Crenshaw, Appiah, Jawad, and Rekis using data from UAL’s 2024 Equality report. This connection between theory and the micro-level realities we face right now is especially compelling.
I also resonate strongly with your final reflection in class. As an academic staff member, I continuously strive to acknowledge and make space for the diverse backgrounds and beliefs of students—many of which remain invisible in day-to-day academic environments.
I really appreciate you highlighting the link between theory and the lived realities at UAL. That balance was central to how I approached the post. Your point about the invisible aspects of students’ identities is really eye-opening. It’s something I think we need to keep doing, pushing boundaries to recognise the need of actively go towards inclusivity in both teaching and our institutions. I also think it’s important, though I know difficult at times, that we continue to be a voice for these issues at an institutional level, especially to those in leadership who may be more removed from the day-to-day experiences with students.
Hi Andrada,
You’ve raised some really important points around intersectionality and how religious identity is often marginalised in subtle but powerful ways. I found what you said about epistemic injustice particularly relevant, it’s something that often gets overlooked when we think about inclusion. The way you brought in Reki’s perspective really helped to show how religious belief can be dismissed or devalued, especially when it intersects with other identity factors like race, gender, and class.
I also thought the examples around sport and education helped highlight how this marginalisation plays out in real life. The issue of Muslim women facing barriers in sports, for instance, clearly shows how policies that don’t take both faith and gender into account can unintentionally exclude people. It made me think about what’s considered ‘normal’ or standard is often based on the experiences of the majority, and how this can unintentionally exclude people whose needs or identities don’t fit within those expectations.
The point about “one-size-fits-all” inclusion policies really stood out. I’ve seen how this plays out in my own teaching at UAL, for example, students needing space and time for prayer, or feeling more comfortable in gender-segregated settings. These aren’t just practical requests, they reflect deeper issues around visibility and belonging. Your reference to the UAL data reinforced this by showing that religious identity is a significant part of student life, even though it can often go unrecognised in broader conversations about diversity.
Reading your blog really showed how using an intersectional lens is essential when thinking about inclusion. It’s a useful reminder that if we overlook how identity factors combine, we risk missing the full picture of students’ experiences.
Thanks for sharing these insights they really resonated with me.
I’m glad these points connect with your own experience. Epistemic injustice is definitely one of those aspects that gets overlooked but has real impact on how people feel seen and heard. You’ve picked up on exactly what I was trying to show, how religious identity gets sidelined under the assumption of neutrality. That gap between policy and lived experience is where a lot of marginalisation happens.
It’s exactly why a one-size-fits-all approach to inclusion falls short. Without considering how faith intersects with other factors, institutional responses risk reinforcing invisibility rather than challenging it.