Faith is often seen as a private matter; a personal set of spiritual beliefs held quietly by individuals. But faith doesn’t exist in isolation. It is shaped, expressed, and interpreted through a web of other identity markers especially race, gender, and socioeconomic status. Drawing on Kimberlé Crenshaw’s theory of intersectionality, we can better understand how these layers of identity overlap to influence the religious experiences of individuals, particularly those from marginalised communities.
In many societies, religion is racialised. People often associate certain faiths with ethnic groups, leading to stereotyping and discrimination. Muslims, Sikhs, and Hindus in the West, for example, are not only judged by their beliefs but also by their skin colour, names, or clothing. These assumptions feed into broader social prejudices. Within some communities, internal divisions have also emerged where faith becomes a tool for differentiation, leading to distinctions like “we are not like them”, a dynamic rooted in the politics of respectability and assimilation.
Even within dominant religious traditions, race shapes whose voices are heard. In the United States, Black Christians have long drawn on Black liberation theology to express their faith as a force for justice. Yet, their perspectives are often marginalised in favour of White Christian norms. This silencing shows how racial identity can influence theological credibility and visibility.
Gender adds another critical layer. Women of faith, especially those who express their beliefs through religious dress, face compounded challenges. In secular societies, veiled Muslim women are frequently perceived as oppressed or lacking agency. Yet, many wear the hijab or other garments as a deeply personal and empowered choice. Visit Whitechapel High Street or Green Street , Upton Park in London, and you’ll see this clearly—women expressing their faith and identity with pride and individuality through fashion.
However, women of faith often encounter bias both within and outside religious institutions. They may be excluded from leadership roles or dismissed when contributing to theological or political discourse. Yet figures like Sojourner Truth remind us that faith can be a tool of resistance. Her Christian beliefs were central to her activism, showing how faith and feminism are not mutually exclusive.
Class also plays a significant role in shaping religious life. For individuals facing economic hardship, faith communities often provide vital emotional, material, and spiritual support. Yet, mainstream religious narratives frequently reflect middle- or upper-class values, excluding the lived realities and theologies of the economically marginalized.
This intersectional view of faith is not just theoretical—it plays out in real-world educational settings. As a lecturer on the MA Commercial Photography course at UAL, I witness how students navigate these complexities firsthand. In a recent project, a stylist of Goan Hindu heritage collaborated with a Pakistani Muslim model. The model didn’t wear a hijab but wanted to maintain cultural modesty in the shoot. Through open conversation and collaborative planning, we were able to honour both fashion and faith—balancing creativity with cultural sensitivity. This allowed the students to actively learn and understand the intersections of race, faith and gender and to be able to respond and respect to communities and individuals that many of my our students are unaware of beyond generalised stereotypes.
Bringing in individuals from industry and those whose lived experience allows the students brings a different and more pronounced dynamic and I would argue a better and stronger interaction and response.
However I think that we must be aware of the growing influence of social media and the impact it has both nationally and internationally. Alongside intimidation by students on their peers and those who don’t agree with their religious or nationalistic beliefs.
Looking at UAL’s diversity and inclusion data, it’s clear we must foster deeper engagement with diverse belief systems. In my teaching, I aim to create inclusive learning environments through the visual references I choose, one-on-one support, and a classroom culture of mutual respect. I avoid assumptions and encourage dialogue, ensuring every student feels seen and valued. This must also be essential in the work that students want to produce, we as educators must be aware of our own prejudices and offer our students the widest opportunity not narrow bandwidths that can add to embedding cliches and stereotypes.
Religion is never one-dimensional. To understand it, we must acknowledge how faith interacts with race, gender, and class—and ensure that those at the margins are not only heard but embraced.