As I started to digest the material set to review for Blog#2, and the subsequent research that followed, to support my understanding of the task, it was overwhelming to digest the topic of how faith intersects with other aspects of an individual’s identity, and it triggered an emotional response and a reflection on my own positionality to the subject of faith.
As discussed by Anthony Appiah, in the film Religion Good or Bad? (this is a trick question). The concept of religion, as a believe in God is an elusive concept, as he points out the generic definition that religion can be explained as a belief in spiritual beings or in God, however the meaning of religion becomes difficult to define. Historically religion can be traced as a specific set of rules and rigid views, and it is this that has divided humanity, a lack of understanding, and pre-conception that has fuelled conflict. The intellectual evolution of human understanding and existence was put in direct conflict with religion from the turn of the century onwards, but in many parts of the world, and most especially amongst indigenous people belief is part of cultural ‘being’, not a set of rules, or defined as ‘a religion’, but something that is part of the human knowing. He questions the existence of religion.
As science and now technology ensue the dissipation of formal religion/s and a rise in secularisation is evidenced in the 2021 census, where there was a 13.9% drop in the majority religious belief in the UK, and no increase in other religion. It is also noted that misunderstanding and pre-conception fuel judgement and prejudice, and individuals are reluctant to discuss or share religious belief.
Lack of understanding seems to be the underlying theme running through all accounts of intersectionality of religion and other identities, and pre-conceived ideas of a person in any sense leads to prejudice and fear, on all sides, and most worryingly cause injustice and harm.
Miranda Fricker’s concept of epistemic injustice can be broken down to unfair treatment of individuals in their capacity as knowers. It includes testimonial injustice, where someone’s credibility is unfairly downgraded, and hermeneutical injustice, where someone’s social experiences are obscured. Examples include racial prejudice affecting credibility and the marginalization of women’s experiences. Most especially misunderstanding and epistemic injustice towards Muslim women who choose to veil and display religious testimony through dress, we understand this in detail through the research of Rekis, J. (2023):
‘epistemic injustice against religious subjects, and the diminishing religious knowledge that coincides with it, emerges from the negative impacts of secularism. It is secularism that ultimately marginalizes religion, either fostering real or anticipated negative prejudices against religious adherents, that causes them to suppress their testimony. As Lee notes, even the “mere perception that one’s religious experiences will be stigmatized owes to shifting norms related to a cultural trend towards secularity” (Lee 2021, 567–68).’
As Rekis, J elaborates ‘The ethical harm here is the depiction or assumption that Muslim women lack agency and rationality, and so credibility, which is difficult to defend against when the testimonial “exchange” is based simply on the appearance of religious identity markers (Lynch 2022, 4).’
Judgement towards religious ‘appearance’ is also discussed by Jawad, H. (2022) in the context of sport and the experience of Muslim women athletes. As islamophobia against visible Muslims increases, it is women who suffer the most impact. Freedom to express and be included within sport is a focus of current debate as the Paris 2024 Olympics has stirred unease with strict French secularism laws, prohibiting the home team to break religious dress laws, including Islamic veils.
I looked up the human rights on this issue, and it seems that France, are in breach of The Universal Declaration of Human Rights:
Article 18:
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. (Universal Declaration of Human Rights)
We have one word, ‘religion’, to describe a myriad of diverse beliefs, rather like disability is used to describe a multitude of difference in ability. Faith, used by UAL as a generic term is far less triggering. All UAL buildings have quiet spaces, at EB we have two small rooms on the 10th floor, room 1014 a well-being room, 1013 a multi-faith room, for: quiet reflection, prayer or meditation. This use of language feels inclusive of people within a religious, spiritual framework or those who simple want to have a quiet moment, or sensory relief.
Within my own teaching context on MA Fashion Artefact and MA Footwear, we use the word fashion in the wider context to explore the relationship of using object on or by the body to explore identity, cultural and spiritual connection. Within The London College of FASHION, a university that advocates individuality and creativity as powerful force of change (University Strategy 2022-2032) to promote inclusivity and a supportive environment for all, it is crucial that all forms of self-expression most especially through the expression of ‘self dress’ be understood, celebrated and supported.
A FINAL WORD:
REFINERY 29 ARTICLE:
LAST UPDATED 3 MAY 2022, 7:00
In this article in Refinery 29 Nadine Asbali, talks about her strong sense of identity and her experience wearing modest fashion despite fears for safety and prejudice. Coming from a mixed cultural parents, it was her choice at 14 to wear the Hijab, and she used YouTube tutorials to teach herself how to fashion the material correctly, as she chose to explore her female identity through religion.
I’ve Worn The Hijab Since I Was 14. Here’s How I Feel About Modest Fashion
References:
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
Bowen, J. R. (2007). Why the French Don’t Like Headscarves: Islam, the State, and Public Space. Princeton University Press.
Briannica (On-line), 2024, Available at: https://www.britannica.com/topic/religion (Accessed 19th May 2024)
Fricker, M. (2007). Epistemic Injustice: Power and the Ethics of Knowing. Oxford University Press
Humanist Society, Secularism, (2021), Avaialble at: https://understandinghumanism.org.uk/wp-content/uploads/2021/10/Secularism.pdf (Accessed 22nd May 2024)
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 22nd May 2024)
King, T. BBC Sports. (2024). Paris Olympics 2024: The Controversial hijab ban at sport’s biggest party, (April 2024), Available at: https://www.bbc.co.uk/sport/olympics/68739487 (Accessed 22nd May 2024)
Lee, J. Y. 2021. Anticipatory epistemic injustice. Social Epistemology 35 (6): 564–76.
Lynch, Thomas. 2022. Epistemic injustice and the veil: Islam, vulnerability, and the task of historical revisionism. Culture and Religion 21 (3): 1–18.
Office of National Statistics, Religion, England and Wales: Census, (2021), Available at: https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/bulletins/religionenglandandwales/census2021 (Accessed 18th May 2024)
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. (Accessed 18th May 2024)
Refinery 29, (2022), Available at: https://www.refinery29.com/en-gb/hijab-modest-fashion-british-women (Accessed 22nd May 2024)
Trinity University (2016) Challenging Race, Religion, and Stereotypes in the Classroom. [Online]. Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk (Accessed 18th May 2024)
United Nations (website), Universal Declaration of Human Rights: Available at: https://www.un.org/en/about-us/universal-declaration-of-human-rights (Accessed 22nd May 2024)
You Tube, Miranda Fricker, “Epistemic Equality?” (Online) https://www.youtube.com/watch?v=u8zoN6GghXk (Accessed 18th May, 2024)
UAL RESOURCES:
Equality Diversity and Inclusion annual Report 2022/23: https://www.arts.ac.uk/__data/assets/pdf_file/0015/432141/SPCB23435-EDI-report-2022-23.pdf
Quiet Spaces: https://www.arts.ac.uk/students/student-diversity/quiet-spaces
Our Strategy: https://www.arts.ac.uk/about-ual/strategy-and-governance/strategy
Student Diversity: https://www.arts.ac.uk/students/student-diversity
Tell Someone: https://www.arts.ac.uk/students/student-services/tell-someone
Thank you for an insightful blog post on intersectionality and thank you for the very open and honest additional post you have made about your positionally on faith, your family history, and the struggles your sister went through. I really appreciate that you shared this with us and I wish your sister well.
The reflection you gave in reference to Kwame Anthony Appiah’s ted talk on religion was really helpful to me, (I had read this post a while ago not long after first watching the video [very sorry for late commenting]) and the way you have reflected on it helped me to process Appiah’s talk.
I agree that a lack of understanding is the underlying theme in the injustice people face around religion, just like when Appiah describes a possible way in which we came to have a ‘list’ of religions. By European travellers from a christian culture travelling around the world and when they came across other people with different cultures and views, asked themselves what they have instead of christianity? This desire to label and categorise people in accordance with a rigid set of rules has only served to divide people.
You provided some really interesting and relevant sources on the epistemic injustice, in particular that muslim women face. I also like how you have made connection to your own position at UAL and how we use inclusive language like faith to describe religion and how Fashion (a broad term) is the overarching term for how people from all backgrounds choose to express themselves (including wearing religious clothing).
Beth x
Thanks for your positive comments, I was really inspired by this subject and felt as I noted ‘triggered’ by the subject, in sharing the story about my sister it has allowed space for a conversation within my own family to discuss how ‘religious bias’ affected all my sisters in some way (I have 3 sisters in total. I continue to search for answers about the relevance of religion within my own life, and actively pursue these answers through spiritual practices and try to look beyond the boundaries of conventional belief systems. I always like to say I am ‘Good’ (like my name Goodman). I chose never to change my name when I was married. Slightly off point, but somehow name changing is linked to religious belief as I understand, Christianity denotes women change their name, while in other religions the names are combined. So in this way some religions support the independence of women, others do not – discriminatory acts from within, as well as from external prejudice. This is a short response, as my hand-in is now complete, but wanted to respond to your comments and thank you for the support. Best George xx