Blog 2: Challenging Race, Religion, and Stereotypes in Classroom.

Challenging Race, Religion, and Stereotypes in Classroom – By Simran Jeet Singh – Religion Professor, Trinity University.

Prof. Simran began by stating that this nation was founded on practices of discrimination and racism, and these issues persist to this day. He highlighted that race-related problems are evident in our country, citing the protests in Charlotte as an example, where the police killing of a young Black man became a global issue of racism.

He pointed out that anti-Muslim sentiment and their rhetoric is a real challenge, with tendencies to paint entire communities with a single brushstroke when something negative happens. Prof. Simran emphasised that although people often view communities as monolithic, each community is, in fact, diverse.

To challenge basic stereotypes, Prof. Simran shared a personal anecdote. On an aeroplane, he noticed people looking at him with fear and suspicion. To break the ice, he initiated conversations with a smile and laughter. He further eased the tension by showing a picture of his daughter to the passenger next to him, demonstrating that he is a normal person and challenging their stereotypes.

In the classroom, Prof. Simran aimed to show students that there are multiple ways of looking at everything. He stressed that everyone has their own experiences and perspectives and that understanding others requires empathy and a human touch. He advocated for providing a space for constructive, rather than destructive, engagement. He also emphasized the importance of dealing with arguments rather than remaining silent, examining how people use agreements and propaganda to gain power.

Prof. Simran argued that the use of media and speech, including dog whistles and political debates, often involves fear-mongering to gain political power. By studying these techniques, students can better understand what is happening in the world and learn to interpret and engage with the information they encounter daily.

I can relate to this video through my own experiences as a Southeast Asian Muslim student in the UK back in 1998. The stigma and negative perceptions from my predominantly White classmates were very strong. I am practising Islam from a young age, and my religion plays a significant and vital role in my day-to-day life.

For instance, during lecture sessions, I had to perform noon and late afternoon prayers, which required me to leave the class for about 10 minutes or more. Often, I would sneak into an empty classroom to pray quickly and then return to the lecture. This was especially challenging if there were no empty spaces nearby, as I had to walk to the prayer/faith room that was located far from the lecture hall, causing me to miss important notes. Consequently, lecturers perceived me as a problematic student because I frequently left the class and disappeared for a specific amount of time. There was no way for me to explain my actions to my lecturers, as these practices were never publicly discussed or included in the unit brief at the beginning of the class.

Another challenge was during Ramadan when most Muslim students fast. Fasting during the long summer days meant going without food and drink for nearly 18 hours, leading to fatigue and difficulty concentrating in class. Some classes lasted up to six hours a day, with breaks for lunch or coffee breaks. As I was fasting, I felt excluded, and no one mentioned to the lecturers that we might need to skip lunch breaks or leave early. Instead, we were labelled as lazy and inattentive.

These experiences as a student highlight the importance of creating an inclusive and understanding environment for students from diverse religious and faith backgrounds.

In my teaching context, I prioritise understanding and respecting my students’ religious and faith practices. On the first day of class, I always ask if anyone has concerns related to their religion and faith practices. This opens a dialogue and ensures that I am aware of any specific needs from the start. I’ve noticed significant changes recently, such as lecturers and tutors wishing their students and colleagues “Ramadan Mubarak” at the beginning of Ramadan. This simple gesture demonstrates our understanding and respect for Muslim students.

Accommodating Daily Prayers
I will discuss with the course leader to designate a clean and quiet space within the classroom, lecture theatre or in the university building for students who need to perform their daily prayers. If prayer times fall during lecture hours, I will be flexible and allow short breaks for students to pray. I plan these breaks into the schedule or allow students to leave and return discreetly when needed.

Sensitivity During Ramadan
During Ramadan, I will discuss with all students in my cohort the importance of being mindful of food and drink consumption. I avoid planning class activities involving food or drink, especially during the later hours of the day when students might be breaking their fast. I also consider offering flexibility regarding workloads, particularly during the last ten days of Ramadan when fasting and prayers are intensified. This could involve allowing slightly longer deadlines for assignments or offering alternative assessments, ensuring this flexibility does not disadvantage other students.

Celebration of Faith
The Religious and Cultural Observances Calendar is an excellent initiative from UAL that can greatly assist with scheduling events, workshops, and activities within our department teams or for our students. This calendar not only helps in planning but also enhances awareness and knowledge of significant religious and cultural events and festivals throughout the year. By using this resource, we can ensure that our scheduling is considerate and inclusive of all students’ and staff members’ diverse backgrounds and practices.

By integrating these practices into my teaching, I aim to create a more inclusive and supportive learning environment for all students, respecting and accommodating their diverse religious and faith needs.

References:

Ahmed, S. (2007). “You end up doing the document rather than doing the doing’: Diversity, race equality and the politics of documentation“. Ethnic and Racial Studies, 30(4), 590–609.

Alsultany, E. (2012). Arabs and Muslims in the media: Race and representation after 9/11. New York University Press.

Bhopal, K., & Henderson, H. (2019). “Competing inequalities: Gender versus race in higher education institutions in the UK”. Educational Review, 73(2), 153–169.

Crenshaw, K. (1989). “Demarginalizing the intersection of race and sex: A Black feminist critique of antidiscrimination doctrine, feminist theory and antiracist politics” (Vol. 1, pp. 139–166). University of Chicago Legal Forum.

Garner, S., & Selod, S. (2015). “The racialization of Muslims: Empirical studies of Islamophobia”. Critical Sociology, 41(1), 9–19. https://doi.org/10.1177/0896920514531606

Perry, B. (2014). “Gendered Islamophobia: Hate crime against Muslim women. Social Identities”, 20(1), 74–89. https://doi.org/10.1080/13504630.2013.864467 

Schmuck, D., Matthes, J., & Paul, F. H. (2017). “Negative stereotypical portrayals of Muslims in right-wing populist campaigns: Perceived discrimination, social identity threats, and hostility among young Muslim adults“. Journal of Communication, 67(4), 610–634. https://doi.org/10.1111/jcom.12313