In her work, Reki (2023) delves into the dual prejudices faced by Muslim women, emphasizing the intersection of their religious and gender identities. Building on Fricker’s (2007) concepts of “epistemic injustice” and “hermeneutical injustice,” Reki argues that these two forms of injustice are deeply interconnected. Drawing on Medina’s (2013) insights, she highlights how human prejudices are intertwined, presenting a complex web of biases that shape individual experiences. Reki connects these discussions to the lived realities of Muslim women, illustrating how their voices are often marginalized within patriarchal structures and secular or Islamophobic contexts. This dual marginalization diminishes their credibility and silences their contributions in both public and private spheres. Similarly, Black Christians in predominantly white, secular spaces face compounded challenges as their faith identities are entangled with racial stereotypes, subjecting them to biased scrutiny or erasure.

Reki’s analysis uncovers recurring themes of invisibility and erasure for individuals navigating the intersection of faith and other marginalized identities. A significant theme is the systemic silencing of religious voices in academic and professional environments under the guise of secular neutrality. While secularism can create spaces for diverse perspectives, it can also inadvertently suppress faith-based viewpoints. Faith, however, holds the potential to transcend divides in multicultural societies. It can act as a unifying force, fostering connections across racial, gendered, and economic boundaries. Yet, as Appiah highlights in his TED Talk, the emergence and evolution of contemporary religions are deeply rooted in historical contexts, including colonialism. Western imperial powers have often wielded faith as a tool of colonization, shaping its global narrative and influencing its role in modern identities.

From my teaching experience at UAL, students’ faith identities significantly influence their creative processes, classroom interactions, and sense of belonging. Faith intersects with race and sociopolitical contexts within the student population, presenting unique challenges. For instance, many Chinese international students, shaped by the contemporary political and historical context of the People’s Republic of China, often lack a tradition of religious belief. Discussions on religion or faith might be unfamiliar, leading to heightened epistemic and hermeneutic prejudices. To foster inclusion and understanding among students with diverse international backgrounds, I incorporate clear, accessible guidance into my teaching practices. Even as someone who grew up in China but has lived in the UK’s religiously diverse environment for decades, I sometimes find it challenging to fully grasp faith-related topics due to my early context. This experience underscores the importance of providing international students with time and space to explore and overcome their biases and prejudices.

Fricker, M. (2007) Epistemic injustice: Power and the ethics of knowing. Oxford: Oxford University Press.

Medina, J. (2013) The epistemology of resistance: Gender and racial oppression, epistemic injustice, andresistant imaginations. New York: Oxford University Press.

Reki, J. (2023) Religious Identity and Epistemic Injustice: An Intersectional Account. Hypatia 38, pp779–800.