Intervention Summary Proposal

Reflecting on the previous blogs and the resources I engaged with, I have started to reconsider my approach to teaching and how it has been shaped by my own background. Before moving into education, I worked for 15 years in the fast fashion industry as a Garment Technologist. This role required a highly technical, precise and methodical approach, where the focus was on achieving correct fit, measurements and consistency at scale. Over time, this led me to develop quite a fixed idea of how garment construction should be done. When you are immersed in that environment for so long, it becomes difficult to see alternatives.

Former colonial powers… continue dominating the design, marketing, and selling of clothes and accessories, while people in former colonies (the Global South) work under exploitative conditions manufacturing these products as the industry continues to damage their natural environments.

Blanco F., J. and Reilly, A. (eds.) (2021) Fashion, dress and post-postmodernism. London: Bloomsbury Publishing.

Since working at UAL, and particularly within a more creative educational context, I have begun to recognise that these industry “rules” are not always necessary or helpful for students. Instead, they can feel limiting, especially in a space that encourages experimentation and individual expression. I have also become more aware of ongoing conversations around decolonising the curriculum, and how dominant Western approaches to garment construction may exclude or overlook other ways of making and thinking.

As a result, I would like to introduce a small-scale intervention within my teaching practice by adapting one of my existing workshops. Rather than teaching a single, industry-standard method, I would offer multiple approaches to garment construction. This could include alternative cutting techniques, more experimental processes, and references to non-Western garment practices. Alongside this, I would develop supporting materials such as visual guides or step-by-step resources, allowing students to engage with the content in different ways.

The intention behind this is to create a more inclusive learning environment. For students with different learning needs or disabilities, having multiple ways to approach a task can help reduce barriers. For example, some students may find highly technical or linear methods difficult to follow, whereas a more visual or exploratory approach may feel more accessible. Offering flexibility also allows students to work in ways that align better with how they process information and develop ideas.

From a race and cultural perspective, broadening the references and methods used within workshops may help students feel more represented and included. By moving beyond a singular Western framework, it opens up space for different forms of knowledge and making to be valued within the classroom. This also benefits all students, encouraging them to question established norms and consider alternative approaches.

This intervention feels both relevant and feasible within my current role. It would not require a complete redesign of the curriculum, but rather a shift in how I frame and deliver existing content. It may involve additional research and preparation, particularly in sourcing diverse references and methods, but I’m happy to put in the time and research over the summer.

Although I have not had detailed peer feedback on this specific idea, wider conversations within UAL around inclusivity and decolonising teaching suggest that this approach would be both timely and valuable. Ultimately, I hope this shift will support a more open and flexible learning environment, where students feel able to engage in ways that work for them and see their identities more clearly reflected in what they are being taught.

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Inclusive Practice Unit – Blog Post Two

Faith, Religion & Belief

Kimberlé Crenshaw, American civil rights scholar, developed the term Intersectionality in 1989. It is a framework that explains how a person’s overlapping social identities – such as race, gender, class, sexuality, and disability – can combine to create unique experiences of discrimination or privilege. She introduced the concept to illustrate how the experiences of Black women were frequently overlooked in legal and social systems, which treated anti-racism and sexism as separate issues. It challenges the idea that you can isolate these identities, and highlights how multiple forms of discrimination can intersect and compound.

This idea is reflected in Kwame Anthony Appiah’s talk, where he argues that religion cannot be understood in isolation from culture and lived experience. He suggests that religion is embedded within broader social practices, meaning its impact varies depending on context. This aligns with an intersectional perspective, where faith is not a single identity category but something shaped by overlapping factors.

It is important within higher education to support students of all beliefs and perspectives, in line with Article 10 of the Human Rights Act, which protects freedom of expression and the right to hold and share ideas without interference. In an educational context, this creates both opportunities and responsibilities: while diverse viewpoints should be welcomed, they must also be navigated carefully within inclusive learning environments.

These considerations are particularly relevant at a time when public discourse around race, religion and identity is increasingly polarised, including debates relating to antisemitism and Islamophobia. Within creative education, there can sometimes be an assumption that students share similar cultural or ethical perspectives. However, intersectional thinking highlights that students’ beliefs are shaped by complex combinations of identity, including faith, race and lived experience, which may differ significantly within the same classroom.

The intersection of faith, gender and race is particularly evident in Huma Jawad’s discussion of Muslim women in sport. Jawad highlights how visibly Muslim women, such as those who wear the hijab, experience multiple layers of scrutiny. Their religious identity is not only visible but often racialised and gendered, leading to stereotypes about oppression or lack of agency. This illustrates how faith can amplify discrimination when combined with other marginalised identities, rather than being the sole source of exclusion.

Similarly, Jovana Reki introduces the concept of epistemic injustice, showing how individuals’ knowledge and experiences can be dismissed due to their religious identity. From an intersectional perspective, this dismissal is often intensified when faith intersects with other factors such as ethnicity or migration status. For example, a student’s perspective may be undervalued not only because of their faith, but because of assumptions linked to race or language.

In my teaching context at UAL, these insights highlight several important considerations. The student body is highly diverse, yet faith is often less explicitly addressed than other aspects of identity. Key considerations relevant to my role and teaching practice include awareness of religious observances, and maybe an awareness of the content of my teaching

References

Appiah, K.A. (2014) Is religion good or bad? (This is a trick question). Available at: https://www.youtube.com/watch?v=X2et2KO8gcY (Accessed: 22 May 2026).

Reki, J. (2023) ‘Religious identity and epistemic injustice: An intersectional account’, Hypatia, 38, pp. 779–800.

Jawad, H. (2022) ‘Islam, women and sport: The case of visible Muslim women’, LSE Religion and Global Society Blog. Available at: https://blogs.lse.ac.uk/religionglobalsociety/2022/09/islam-women-and-sport-the-case-of-visible-muslim-women/ (Accessed: 22 May 2026).

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Inclusive Practice Unit – Blog Post One – Disability

In the provided video reference, Ade Adepitan talks about how disability and race intersect, particularly in relation to opportunity and systemic inequality. He connects his experiences as a Paralympian with broader conversations about race and access, especially following the Black Lives Matter movement.

He describes disability through what feels very close to the social model, that it’s not just about impairment, but about the barriers society creates – especially around access and opportunity. At the same time, he makes it clear that race adds another layer to that experience. His point that

 “if we give people the opportunity to shine, the sky’s the limit” 

really stayed with me, because it shifts the focus away from limitation and towards systems and structures.

He uses the Paralympic movement as an example of what can happen when access is properly supported. But he also challenges us to think beyond sport, suggesting that the same logic should apply across education, work and society more broadly.


‘Look at what can be achieved when you look at the Paralympic movement – that opportunity should be given to everyone’.

Listening to the BBC Access All podcast (Episode 193, 2026) brought this into a more everyday context. Hearing young disabled people talk about education and employment felt more relevant.

One case was Niamh (17), who described finally getting a communication support worker after having to fight for it. She talked about how exhausting school had been before that support -how she couldn’t always process information because she was so tired. She describes how much difference the right adjustment made, not just academically, but in her ability to actually participate in learning.

Another example was Izemrasen (27), who was told they were rejected from a job because their hearing was considered a “health and safety issue.” That felt like a very blunt example of how disability is still often misunderstood in professional contexts, and how quickly it can become a barrier to opportunity and an easy example of marginalisation.

At the same time, Seren’s experience felt more hopeful. She described a workplace where adjustments were implemented immediately, and where support systems were already in place. It made me think about how much difference institutional attitude makes – sometimes more than policy itself.

Across all of these stories, what was clear was how inconsistent support is. It often sounds like disabled people have to advocate, explain, and justify access repeatedly, rather than it being built into systems from the start.

On a personal level, this topic connects quite closely to my own experiences. I struggled in higher education earlier in life and eventually left two universities due to poor mental health and lack of support. At the time, I genuinely felt like university wasn’t designed for me. Looking back, I still wonder how much of that was about the environment being disabling, rather than anything individual.

My understanding of disability has also been shaped by growing up with my mother, who used a wheelchair. As a child, that just felt like normal life, but in hindsight I can see how many barriers she had to navigate – physically, socially and emotionally. The social model of disability wasn’t something I learned at the time, but something I witnessed constantly, especially when we were in unfamiliar or new places.

That said, I’m also aware that my understanding is still shaped mostly by experiences of the physical disability that my mother had. Listening to the podcast made me think more about other, invisible disabilities and how different those experiences can be, especially around fatigue, communication, mental health and cognition.

What I’m taking from these examples is how uneven access still is, and how much difference the right support and attitudes can make. It also makes me more aware that disability isn’t a single, fixed experience – it changes depending on context, environment and the systems around a person. I’m still developing my understanding of inclusive practice, particularly beyond physical disability, and this feels like an ongoing area of learning for me 

References 

Adepitan, A. (2020) Ade Adepitan gives explanation of systemic racism. Available at: https://www.youtube.com/watch?v=KAsxndpgagU (Accessed: 22 May 2026).

BBC (2026) Access All – Disability News & Mental Health: What does 2026 mean if you’re young and disabled? (Episode 193). Presented by Emma Tracey. Available at: https://www.bbc.co.uk/accessall (Accessed: 22 May 2026). 

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