Appiah questions the oversimplified dichotomies frequently encountered in discussions concerning religion. He advocates for a more nuanced perspective that takes into account the intricate nature of religious beliefs and practices. He stresses the significance of comprehending the cultural, historical, and individual contexts that shape religious encounters and expressions.
In her exploration of Islam, Women, and Sport, Haya Jawad investigates the convergence of religion, gender, and sports. Jawad sheds light on the intricate challenges encountered by visibly Muslim women engaged in sports, as they navigate societal expectations, religious observances, and cultural norms. Through her analysis, Jawad challenges prevalent stereotypes and provides insights into the diverse experiences of Muslim women in sports, underscoring the necessity for an inclusive and nuanced understanding of religious identity.
Exploring the intersection of religion and identity, Reki’s article in Hypatia delves into the concept of religious identity and its relation to epistemic injustice. Reki argues that individuals who belong to marginalized religious groups often face epistemic injustices, where their knowledge, beliefs, and experiences are dismissed or invalidated due to prevailing power dynamics and social hierarchies. By highlighting the intersectional nature of religious identity, she calls for a more inclusive approach to knowledge production and recognition, one that acknowledges and values diverse religious perspectives.
Singh discusses the challenges of addressing race, religion, and stereotypes in educational contexts. He emphasizes the importance of creating inclusive learning environments that foster critical thinking and dialogue around sensitive topics such as race and religion. He advocates for educators to engage students in meaningful discussions that challenge stereotypes and promote empathy and understanding.
While I engage with the sources and reflect on the workshop with Gurnam Singh where he spoke of critical pedagogy and collective action to bring about change, I wonder about my own comfort zone and conformity in the present context of my teaching practice. The critical consciousness of the students calling for a ceasefire in Palestine and the responses of universities in the west to student protests. I have no words…
While thinking about how I might practically facilitate nuanced dialogues around faith and intersectionality, I am contemplating the distinction between faith and religion and the role of ritual in everyday life and what rituals might have to offer as part of the practice of everyday life. I’d like my intervention to engage with a ritual to open up diverse experiences, interpretations and positionalities.
Bibliography
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 21 May 2024)
de Certeau, M. (1984). The Practice of Everyday Life. Berkeley: University of California Press.
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 21 May 2024)
Reki, J. (2023) Religious Identity and Epistemic Injustice: An Intersectional Account. Hypatia 38, pp779–800.
Singh, S. J. (2016) Challenging Race, Religion, and Stereotypes in the Classroom. Published by Trinity University [Online]. Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk (Accessed 21 May 2024)
Hi Smriti, thank you for sharing your thoughts on the intersectionality of faith and gender and your unease at the current situation in western countries’ universities in relation to students’ critical consciousness. I am very interested in learning about your intervention in relation to rituals and your mention of faith and the everyday (something you added to your comment to my post). I feel that there is this very painful disconnect between the politics at the level of nations (something which divides us because it’s rigid) and what goes on in people’s life, the everyday, where we are united in our being human and just wanting to get along with each other, as we all strive for mutual goals of physical and mental health, economic wellbeing, and resolution of big world problems such as dealing with the climate crisis. All the best, Giulia
Thanks Giulia, I struggle to talk about politics at the dinner table with extended family. So thinking about bringing it into the classroom seems even more challenging. However, I think that there are ways we can get to it laterally. To not avoid it but to find ways of learning about different faiths through rituals – finding meaning and sharing knowledge about the ways in which daily lives play out. This seems to me also the way to engage with it comfortably whilst knowing and acknowledging that I do not know everything.
This is such a good point. Thanks Smriti.
Hi Smriti, thanks for mentioning the dismissive and too often repressive responses from Western universities to students showing solidarity with the Palestinian people. It’s been important yet challenging to create spaces of exchange about this with students and staff from diverse faith and culture. Our discussions around faith are crucial for this. It reminds us to not assume anything from someone based on their religion, and to constantly seek dialogue and empathic listening.
It is very hard, Floriane. Students in our department have brought this up with us in student rep meetings. Faculty, including myself, have felt afraid of responding individually even though we feel strongly about what is happening. Eventually, we heard them out, sent their concerns further up the ladder and settled with the university’s response – which many of us don’t think helps the dialogue…
Hi Smriti, I enjoyed reading your insights on faith and intersectionality. I especially emphasise with your point on one’s own comfortability with facilitating student’s critical consciousness. Like you said, finding ways to learn of other faiths through rituals is a positive way of creating a space of learning with the students without a sense of hierarchy.