Introduction
From my own experience studying at one of the universities in London, I encountered numerous opportunities that I wish had been available to support my academic excellence. I also noticed many missed opportunities and areas where educators and tutors could improve to better support marginalised student groups, particularly those with complex intersecting identities, such as Southeast Asian Muslim LGBTQ+ students. This group, in particular, may face unique challenges related to race, faith, and sexual orientation.
This intervention proposes a multi-pronged approach to classroom inclusivity, designed to create a safe and supportive space for these students in the classroom. Initially, my intervention proposal was quite broad and general. However, after discussing it with my tutor, she suggested narrowing it down to focus on my own intersectional experiences and how these can inform and enhance my teaching practices.
My Positionality
Martin and Gunten (2002) described the term positionality as “a concept that acknowledges that we are all raced, classed, and gendered and that these identities are relational, complex, and fluid positions rather than essential qualities”. In other words, our identities are shaped by socially constructed positions and memberships to which we belong. Such automatic categorisation is embedded in our society as a system and is pervasive in education and the workplace.
Because my intersectionality impacts my positionality in daily life, marginalisation and discrimination motivate me to include inclusive practices in my own teaching practices. I was born and raised in Malaysia in a working-class family for the first 30 years of my life. My religious education during childhood and teenager was heavily Islam-oriented in my household. At the same time, I was shaped by the conservative values in my Malay cultural heritage. However, my identity as part of the LGBTQ+ community has presented challenges within the context of my Muslim upbringing in Malaysia, and I often struggle to articulate my experiences and feelings. Therefore, I immigrated to the UK to pursue my postgraduate study to broaden my perspective, but also unfortunately, I experienced racism, Islamophobia and discrimination as well. These experiences, alongside my 15+ years in academia across different countries, have driven my commitment to creating inclusive learning environments in the classroom. Having witnessed the struggles of marginalised groups, particularly Muslim LGBTQ+ like myself, fuels my passion for promoting inclusive practices in educational opportunities that celebrate all intersectional identities.
Context
A lack of understanding of students’ intersectionality and cultural identities leads to their disempowerment, a lack of sense of belonging, and limited access to equitable educational experiences compared to their white peers. British Muslim students, in particular, are often labelled as problematic, potentially dangerous, and clashing with alleged ‘British’ values, and they are targeted for their perceived lack of anchoring in the UK (Kapinga et al., 2022).
With the hyper-visibility of Muslims since 9/11 and the “war on terror,” Muslims have faced intense scrutiny. Research often overlooks their daily lives, focusing instead on negative stereotypes (Jeldtoft, 2013; Stevenson, 2018). It’s crucial to move beyond this. Universities now recognise the needs of students from diverse religious backgrounds (Gilliat-Ray, 2000). Discussions about student experiences in higher education (HE) must prioritise the voices of Muslim students. By respecting their faith and its importance in university life, we can foster an inclusive learning environment and support their academic success (Dumangane, 2017).
According to the most recent census in England and Wales, approximately 3.2 percent of the population identifies as LGBT+ sexual orientation or approximately 1.3 million people. While there are approximately 6.5 percent or 3.87 million Muslims living in England and Wales. Each of these identities presents unique challenges, particularly when individuals openly identify as Muslim or LGBTQ+ community. However, when there is an intersectionality of these two identities, a more complex set of challenges may arise. The Office for National Statistics reported that the Muslim population is the lowest proportion of LGB+ people. However, the actual size of the UK’s Muslim LGBTQ+ community is likely much larger than reported, given the dangers of openly identifying as both Muslim and LGBT+.
When examining Muslim students separately, it becomes clear that they are underrepresented at the most academically selective institutions. Regarding degree attainment, the report found that nearly nine out of ten Jewish students graduated with a First or 2:1 degree, and students with no religion also achieved relatively high attainment. In contrast, less than two-thirds of Muslim students graduated with a First or 2:1. Additionally, Muslim students represent the smallest faith grouping as a percentage at Russell Group institutions.
Research into The Experiences of Muslim students in UK Higher Education can provide further insights into the reasons behind this specific attainment gap. Factors include differences in students’ backgrounds and experiences by religion, variations in treatment from staff and other students, and barriers specifically related to religious observation. For example, Pakistani, Bangladeshi, and Black African individuals are more likely to have grown up in and live in persistent poverty compared to White British people (Weekes Bernard, 2017; Department for Work and Pensions, 2019). Furthermore, while participation rates in higher education are higher for all young people from BAME backgrounds compared to White British young people, the average attainment in pre-university exams of Bangladeshi, Pakistani, and Black students is lower than that of White students (Department for Work and Pensions, 2019). Thus, attainment gaps for Muslim students may be partly driven by earlier gaps in school attainment.
Other reasons contributing to the attainment gap among Muslim students include competing priorities such as balancing university studies, part-time work, and/or childcare, commuting times, and understanding academic norms and expectations. Some factors specifically relate to religion, while many are practical constraints.
Meanwhile, according to a report published by UCAS, in collaboration with Stonewall analyses the 1 in 13 university applicants who declared they are LGBT+ found that 42 percent have hidden their identity for fear of discrimination (Stonewall, 2021) and more than a third of trans students and 7 percent of lesbian, gay and bi students who aren’t trans faced negative comment or conduct from university staff. Additionally, LGBT+ students are more likely to be from disadvantaged areas or living in poverty.
Generally, those LGBT+ students who responded to this survey said their experience at school or college was positive, 47 percent said that their experience as a member of the LGBT+ community at school or college was good or very good but 17 percent had a negative experience. For 2017-18 entrants, the continuation rate of LGB students was 1.1 percentage points lower than that of heterosexual students, and for students who are neither heterosexual nor LGB, it was 5.6 percentage points lower, as shown in Figure 4. According to the Office for Students, this disparity may result from these students feeling less welcome or supported in the university environment, making it harder for them to continue in their studies.
Figure 4: The differences in continuation rate by sexual orientation for full-time, UK-domiciled, undergraduate students
When reporting a positive experience, the most common reason was that students felt accepted in school or college by their peers. 84 percent of trans students who said their experience was good attributed this to being able to talk openly about their identity at school or college. Of the 12 percent that said their experience in school or college was not positive, the most common reason was that their identity was not reflected in the things they learned at school or college this include having a bad experience such as bullying. This highlights the importance of a diverse and inclusive subject content and curriculum.
In short, Muslim and LGBTQ+ marginalised communities face significant diversity and inclusivity issues that must be addressed to ensure they are not excluded in higher education teaching practices. By fostering a sense of belonging and enabling their contributions to the university’s success stories, we can create a more inclusive academic environment. My intervention is designed to tackle these issues, particularly for LGBTQ+ and Muslim communities, empowering them to achieve success and ensuring they are treated equally to their white peers.
Guest Lectures and Panel Forums
To inspire and connect with students in different and marginalised communities, I invited speakers from diverse backgrounds, such as pioneering Muslim LGBTQ in tech, developers from underrepresented minorities, and accessibility experts. Hearing from role models can inspire students and provide relatable success stories. These role models will share their experiences and discuss the applications of social justice in technology, connecting with students in meaningful ways.
Charity-led organisations like the Hidayah LGBT Foundation and Imaan can play a crucial role in this initiative. The Hidayah LGBT Foundation supports the welfare of Muslims LGBTQ+ and champions social justice and education. By providing a platform and co-constructing safe spaces, Hidayah helps counter discrimination, prejudice, and injustice. Similarly, Imaan supports LGBTQ+ Muslims by campaigning to ensure that no Muslim LGBTQ+ in Britain feels excluded from their friends and family due to identity-related issues. Imaan has organised hundreds of LGBTQ+ events and collaborated with individuals, community groups, and organisations across London. Speakers from these organisations can inspire and motivate students from marginalised groups to feel part of a supportive community.
To ensure the success of this initiative, it is essential to engage students from various backgrounds to discuss with the panel about identity, challenges, and success stories to promote understanding and empathy among students.
Creating Safe Spaces and Inclusion for Muslim LGBTQ+
Establishing safe spaces where students feel secure to express their identities is essential. This includes implementing zero-tolerance policies for bullying and discrimination and providing support resources specifically for LGBTQ+ Muslim students. At the very beginning of the class, there is should be clear statement to the students that every one of them is welcome in the class and that their own lived experience is a positive addition to the classroom. This action welcomes not only for Muslim LGBTQ+ students, it also acknowledges the full breadth of diversity among all of your students.
In the context of positive change in higher education, it is becoming important to create safe space for dialogue and conversation. If classrooms are to become more inclusive, they must be places where the climate is trustworthy, and participants can freely engage in critical dialogue about all topics–including Islam and LGBTQ+. This practice is based on the implicit understanding that each individual student’s knowledge is valid, so open debates and collective learning benefits the entire community of students in a classroom (Turner et al., 2012).
Academic calendar, timetabling and examinations
Most higher education institutions (HEIs) in the UK organise their academic calendars around trimesters or semesters aligned with the Western Christian (Gregorian) calendar to accommodate the festivals of Christmas and Easter. While other major religious festivals are often acknowledged, students and staff who observe non-Christian religious festivals must make special arrangements to take time off, which can lead to feelings of compromise and exclusion. Some students may face difficulties settling into university life due to clashes between the observance of certain festivals and the start dates of university terms, semesters, or courses.
The timetabling of lectures and examinations on specific days of the week particularly affects certain religious groups. For example, Muslim and Jewish staff and students may face issues with events scheduled on Fridays (the main day for Muslim congregational prayers) and Friday late afternoons/evenings and Saturdays (the Jewish Sabbath, during which work is prohibited).
It’s crucial to be culturally sensitive to everyone in the academic environment. This means not only having knowledge of different cultural and religious practices but also understanding how to apply that knowledge in practical terms, such as grading and timetabling. While it is easy to make statements about ‘being aware’, it is important to ensure that academic staff are well-prepared and understand what this awareness means in practice. This can improve inclusivity and support for all students and staff.
Peer Mentoring Programs
Mentorship can play a key role in increasing Muslim LGBTQ+ students’ access to inclusive spaces where they can be themselves without fear of judgment or persecution. However, research suggests this population is currently underserved by the mentoring field. Intentional mentoring programs and relationships can be invaluable for Muslim LGBTQ+ students, helping address the array of challenges they face, including heightened levels of psychological distress, bullying, conflict at home, and verbal and physical harassment.
Connecting LGBTQ+ Muslim students with mentors who share similar backgrounds can provide valuable support and guidance. These mentors can offer insights on navigating the challenges of intersecting identities within academia (Misawa, 2010). The peer mentoring project can link students with trained volunteer peer mentors who help them develop new skills, explore areas of interest, improve social connections, and try new things. Mentors can be matched with students based on similar interests, experiences, and identities, depending on the students’ needs and preferences.
I aim to implement this intervention in the beginning of the term, I have identified several mentoring opportunities that can support the Muslim LGBTQ+ mentoring programme such as MindOut and LGBT Great.
Conclusion
Creating truly inclusive classrooms requires recognising the intersectional experiences of LGBTQ+ Muslim students. These students may face unique challenges, such as navigating potential conflicts between their faith and sexual or gender identity, feeling isolated due to a lack of LGBTQ+ representation in their faith community or classroom, and experiencing prejudice from both Muslim and non-Muslim peers.
By promoting a welcoming environment that celebrates diversity and accommodates individual needs, we can empower these students to thrive.
- Diverse Guest Speakers: Invite speakers who represent a range of identities and experiences to provide students with diverse perspectives and role models.
- Safe Spaces: Establish safe spaces where students can express themselves freely without fear of judgment or discrimination. These spaces can provide a sense of belonging and community.
- Flexible Schedules: Offer flexible scheduling to accommodate religious practices and observances, as well as the unique needs of LGBTQ+ students. Inclusivity means recognising that needs may change.
- Peer Mentoring Programs: Develop mentorship programs that connect students with supportive mentors who understand their intersectional experiences.
As we move towards a more inclusive educational landscape, prioritising the needs of students with intersectional marginalised identities is not just essential; it is the foundation for a richer learning experience for all.
Feedback
After conversations with my peer group, Nina Van Volkinburg and Jess Ball, I gained valuable new insights for my intervention. Nina and Jess suggested using simple and inclusive language for the software installation process, emphasising the importance of accessibility so that all students can benefit.
When I presented my intervention outline to my tutor, she encouraged me to view inclusivity from a different perspective. She advised me to base my intervention on my own experiences as a student. This approach would not only simplify implementation but also increase the likelihood of success by utilising my firsthand understanding of the challenges involved in the Muslim LGBTQ+ identities.
I found researching inclusive teaching practices quite enjoyable, particularly those focusing on intersectional identities within marginalised communities. I hope my intervention will not only benefit my students but also contribute to my personal development and success, making it a living testament to the effectiveness of inclusive practices.
References
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