*Note* – I will not use ‘BAME’ as this term is widely considered outdated and problematic. I personally do not like this term, and have chosen instead to use ‘Racially minoritised’ in its place.

Looking at dashboard data, 37.8% of students are racially minoritised.  At grade 4, 29.1% of staff are racially minoritised. At Grade 5, this rises to 31.5%. UAL’s target for minority representation in staff is 30%. But, if our student body statistics sits closer to 40%, is our target too low?

The dashboard data does not include international students, which means that the % of racially minoritised students enrolled is higher than 37.8%.

There is no space for racism in education. Working to decolonise the curriculum, it’s important to ensure that our studio spaces reflect the vast diversity of LCF’s student body.

Representation can’t be a token gesture. Alice Bradbury (2020) writes “policy is always political: it shapes subjectivities, produces discourses of success and failure, and determines practices and priorities, all in ways which work to advantage some students over others” (p. 256). If students don’t see themselves reflected in those who teach or lead them, it shapes what they believe is possible — and who knowledge belongs to.

To decolonise the curriculum, we have to consider not only the content we teach, but who is delivering teaching. Representation allows students to witness knowledge held and shared by people from a range of racial and cultural backgrounds. That kind of visibility is transformative and ensures a sense of belonging.

The barriers for racially minoritised staff in education are deep-rooted. Kalwant Bhopal, writing from a critical race and intersectional perspective, describes how racialised women in higher education often face a “triple burden” across race, gender, and class (Bhopal & Pitkin, 2020, p. 709). Lewis and Arday (2023) extend this critique further, describing the “whitening of neurodiversity” — showing how higher education tends to reward those who conform to white, neurotypical norms.

Nicola Rollock, in her research on Black Female Academics at professorship level, reveals that ‘Black female academics endure an uneven and convoluted pathway to professorship characterized by undermining, bullying, and the challenges of a largely opaque progression process.’ (Rollock, 2021, p.93) In 2019, there were just 25 Black female full professors in the UK — a shocking figure that speaks to a lack of institutional support. Two of Rollock’s participants resigned during her study, which further shows that education does not have support in place to ensure Black female professors can thrive.

Representation is not just about hiring — we need to create systems that retain and support staff of different ethnicity. That has to include transparent progression, culturally responsive leadership, and equitable access to development. It also includes reviewing assessment practices that may disadvantage racially minoritised students and embedding anti-racist values across policy — not just in EDI statements.

As a white woman in education, I’ve never had to navigate this kind of erasure. That’s a privilege. But it also means I have a responsibility — to advocate, to listen, and to create space. As Bradbury reminds us, we must “draw attention to the role of policy, and the policymakers themselves, in reproducing racial inequality” (2020, p. 256). That includes me.

Representation isn’t an optional extra — it’s the foundation of anti-racist education.

Bibliography

Bradbury, A. (2020). A critical race theory framework for education policy analysis: the case of bilingual learners and assessment policy in England. Race Ethnicity and Education, 23(2), pp. 250–268. Available at: https://doi.org/10.1080/13613324.2019.1599338 (Accessed: 18 June 2025).

Bhopal, K. and Pitkin, C. (2020). ‘Same old story, just a different policy’: race and policy making in higher education in the UK. Race Ethnicity and Education, 23(4), pp. 530–547. Available at: https://doi.org/10.1080/13613324.2020.1718082 (Accessed: 22 June 2025).

Garrett, R. (2024). Racism shapes careers: career trajectories and imagined futures of racialised minority PhDs in UK higher education. Globalisation, Societies and Education. Available at: https://doi.org/10.1080/14767724.2024.2307886 (Accessed: 22 June 2025).

Lewis, M. and Arday, J. (2023). The whitening of neurodiversity in higher education. In: Arday, J. and Mirza, H.S. (eds.) Dismantling Race in Higher Education. London: Palgrave Macmillan, pp. 1–18.

Rollock, N. (2021). ‘I would have become wallpaper had racism had its way’: Black female professors, racial battle fatigue and strategies for surviving higher education. In: Gabriel, I. (ed.) Transforming the Ivory Tower: Models for Gender Equality and Inclusive Leadership. Stoke-on-Trent: Trentham Books, pp. 89–105.

Image Bibliography

Figure 1. UAL Dashboard Data. London College of Fashion, Fashion Programmes. Available at: https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=5c6bb274-7645-4500-bb75-7e334f68ff24&dashcontextid=638892456346570261 (Accessed: 11 June 2025).

Figure 2. UAL Dashboard Data. London College of Fashion, BA Fashion Contour. Student Profiles, Ethnicity. Available at: https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=5c6bb274-7645-4500-bb75-7e334f68ff24&dashcontextid=638892456346570261 (Accessed: 11 June 2025).

Kimberlé Crenshaw’s intersectionality theory explains that different parts of who we are—our faith, race, gender, class—combine to shape our lived experiences in complex and unique ways. Faith doesn’t exist in isolation, it intersects with other identity factors, often amplifying unique challenges, but also offering strength and resilience.

Race and faith come together to shape how we are treated and perceived. A Black Muslim woman, for instance, might experience discrimination not only because of her race, but also due to stereotypes about Islam, and the gender roles within her faith. This triple-layered identity creates barriers that can’t be fully understood if examined in isolation (Crenshaw, 1991).

Jaclyn Rekis explores how religious people experience epistemic injustices shaped by the intersections of religion, race, gender, and secularism. She writes about the stereotyping of veiled Muslim women and the neglect of voices like Sojourner Truth. She argues that intersectionality is necessary to fully respect and understand someones lived experience.  “When we conflate two or more of these social identities, we wrongly assume we understand how they intersect” (Rekis, 2023, p. 789).

Kwame Anthony Appiah explains that religion isn’t one single, fixed thing. He believes that it’s a mix of different practices and beliefs that change depending on culture and community. He highlights how religion can bring people together and create a sense of belonging and support. In today’s world, where connection can feel hard to find, these shared beliefs and rituals are important to help people feel seen and supported.

‘There’s a guy talking to a rabbi. The rabbi says he doesn’t believe in God. The guy says ‘’you’re a rabbi, how can you not believe in God?’’ and the reply is, ‘’it’s what’s so great about being Jewish. You don’t have to believe in a god per se, just in being Jewish.’

(Appiah, 2014)

Intersectionality explains that support for the students can’t be one-size-fits-all. A Sikh woman’s experience will differ greatly from a Jewish man’s, especially when layered with race, class, or other identity factors. Understanding these nuanced intersections is essential for building empathy and meaningful support systems, to ensure every student’s best chance of success.

UAL’s dashboard data shows a diverse student body where faith, race, gender, and class often intersect. This requires flexibility in my teaching practice, including:

• Recognising religious holidays.
• Consulting the UAL religious holiday calendar and accommodating absences.
• Ensuring students who miss class have access to workshop materials and catch-up support.
• Avoiding drawing attention to absences.

^{Fig 1. University of the Arts London:  Active Dashboard . Fashion Programmes. Religion. (2024-2025)}

^{Fig.2 : University of the Arts London : Active Dashboard. BA Fashion Contour. Religion. (2024-2025)}

Beyond the practical, creating an inclusive learning environment means allowing students to bring their whole selves into the classroom without fear of judgment. Crenshaw’s explains that identities are interconnected, not separate. Faith shapes how people experience and move through the world, and recognising this is essential for equality.

As a white, agnostic woman, I recognise that faith does not carry social weight in my own intersectionality—this is a privilege. I’m always curious and open to learning about my students’ faiths and experiences, and I work to ensure that they feel safe, respected, and fully seen in the classroom.

“If we can try to understand where people are coming from with empathy… that allows us to engage with difference in a way that is constructive, rather than destructive.” (Trinity University, 2016)

Bibliography

Appiah, K.A. (2014) Is religion good or bad? (This is a trick question). TED. Available at: Kwame Anthony Appiah: Is religion good or bad? (This is a trick question) (Accessed 6 Jun. 2025).

Crenshaw, K. (1991) Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color. Stanford Law Review, 43(6), pp.1241–1299. Available at: https://www.jstor.org/stable/1229039 [Accessed 6 Jun. 2025].

Rekis, J. (2023) Religious Identity and Epistemic Injustice: An Intersectional Approach. Hypatia, 38(4), pp.779–800. Available at: https://philarchive.org/rec/REKRIA [Accessed 6 Jun. 2025].

Trinity University (2016) Challenging Race, Religion, and Stereotypes in Classroom. YouTube. Available at: https://www.youtube.com/watch?v=0CAOKTo_DOk [Accessed 6 Jun. 2025].

Image Bibliography

Figure 1. UAL Dashboard Data. London College of Fashion, Fashion Programmes. Student Profiles, Religion. Available at: https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=5c6bb274-7645-4500-bb75-7e334f68ff24&dashcontextid=638892456346570261 (Accessed: 4 June 2025).

Figure 2. UAL Dashboard Data. London College of Fashion, BA Fashion Contour. Student Profiles, Religion. Available at: https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=5c6bb274-7645-4500-bb75-7e334f68ff24&dashcontextid=638892456346570261 (Accessed: 4 June 2025).

Ade Adepitan, in his interview with Paralympics GB, highlights that people’s disabilities don’t limit them, but instead its the societal barriers and discrimination surrounding them. This aligns with the social model of disability, which suggests it’s society,not impairment, that disables people.

“What makes people disabled is not their disability… it’s society. Society is what holds us back; it’s that systemic discrimination and oppression” (Adepitan, 2020).

He also says, “I intersect disability and race, so I see discrimination from both angles.” (Adepitan, 2020). Intersectionality—how overlapping identities, like race and disability, shape someone’s lived experience in complex and compounding ways. For Adepitan, these intersections lead to visible, public experiences of exclusion.

Christine Sun Kim’s work as a Deaf artist made me reflect on my own practice. In her Art21 interview, she describes her life as lived through “echoes” – navigating through translation and interpretation. She talks about being a Deaf mother and artist in Germany, and how state-supported structures enable her to function in both roles. Kim’s experience shows how supportive structures can reduce barriers. (It was a striking contrast compared to Adepitan’s experience – and between the two videos addressed how support structures can create or reduce opportunity.

Kim’s idea that “size equals visibility” resonates – who is visible in my studio? Is my teaching making enough space for diverse needs and identities?

Chay Brown, a neurodiverse, trans, gay man, talks about how some identities are “invisible”—and while this may lessen the discrimination he faces in public, it can also make it harder to be recognised and included. His reflections underline how intersectionality isn’t always about what’s seen, but also about what’s missed.

“It’s to do with listening to disabled people and being willing to be told ‘actually you could have done this better’” (Brown, 2023).

This echoes the principles of Universal Design for Learning (UDL), discussed by Glass, Meyer, and Rose (2012), who argue that inclusive approaches benefit everyone—not just students with declared needs.

“What is critical is not to make education more accessible to students with disabilities… but to ensure that UDL options and alternatives are exercised broadly” Glass, Meyer, & Rose, (2012, p. 117).

In my role, I demonstrate complex sewing techniques using a pinned camera. I’ve realised my handouts no longer match the delivery, which disadvantages students who need or prefer written instructions. I’m updating those and adding closed captions to videos, reflecting UDL principles and shifting the burden off students to adapt.

UAL’s Access and Participation Plan notes an attainment gap for disabled students, reminding me that inclusivity isn’t optional—it’s essential. Being inclusive isn’t about getting it perfect, but about being open to feedback and willing to change. Recognising intersectionality, embedding UDL, and following the social model of disability helps me design a learning space that doesn’t just work for some—but works better for all.

Bibliography

Adepitan, A. (2020). ‘Ade Adepitan gives amazing explanation of systemic racism’. Interview with Ade Adepitan. Interviewed by Nick Webborn for Paralympics GB, 16 October. Available at: https://www.youtube.com/watch?v=KAsxndpgagU (Accessed: 25 April 2025).

Brown, C. (2023). ‘Intersectionality in Focus: Empowering Voices during UK Disability History Month 2023’. Interview with Chay Brown. Interviewed for Parapride, 13 December. Available at: https://www.youtube.com/watch?v=_yID8_s5tjc (Accessed: 25 April 2025).

Glass, D. Meyer, A. and Rose, D. (2012) Universal design for learning in the classroom: practical applications. New York: Guilford Press.

Kim, C. S. (2023) ‘Christine Sun Kim in “Friends & Strangers” – Season 11 | Art21’. Interview with Christine Sun Kim. Interviewed for Art21, 1 November. Available at: https://www.youtube.com/watch?v=2NpRaEDlLsI&t=1s (Accessed: 25 April 2025).

University of the Arts London, London College of Fashion (2025) Access and Participation Plan 2025-26 to 2028-29. London. Available at : Access and Participation Plan 2025-26 to 2028-29 (Accessed: 03 June 2025)

Image Bibliography

Fig.1 Rowe, M. (2019) Christine Sun Kim’s ‘if sign language was considered equal we’d already be friends. Available at : Christine Sun Kim; If Sign Language Was Considered Equal We’d Already Be Friends; Art Night 2019 image courtesy Matt Rowe – Mentoring and Coaching for Creatives(Accessed: 03 June 2025)