Kimberlé Crenshaw’s theory of intersectionality offers a potent framework to examine how faith intersects with other aspects of identity, such as race, gender, and socioeconomic status. I am interested in unveiling complexities through which visible and invisible faith unfold and interplay, through which I will start by exploring through the lens of my personal experience as a Jewish woman, alongside other insights and resonances.
Intersectionality and Jewish Identity
As a Jewish woman my identity is complex and multifaceted. This complexity aligns with Jessica Greenebaum’s discussion on the positionality of Jewish women. Greenebaum highlights that American Jews of European descent often straddle a line of difference, being able to “pass” into the dominant white, Christian culture while still facing unique forms of marginalization. This duality can lead to the invisibility of Jewish experiences in discussions about race, class, and gender.
Evelyn Torton Beck argues that this invisibility can result in a denial of difference, particularly within feminist discourses that are supposed to champion diversity . Beck’s argument resonates with my personal experiences of often feeling overlooked in broader social justice conversations.
Faith and Socioeconomic Status
God’s influence in everyday life across levels of socioeconomic status (SES) and whether that association is contingent upon religious involvement (i.e., frequency of praying, attendance, reading religious texts, and subjective religiosity) (Schieman, 2010) is worth noting. Evidence confirms that low SES individuals are more likely to seek God’s will through prayer (Albrecht and Heaton 1984), and tend to report higher levels of divine interaction (Pollner 1989). The social causes and consequences associated are differential between individual religions and beliefs. Equally religion’s appeal to specific social groups and particular classes.
Interestingly historically, Jews have experienced economic success relative to other marginalized groups, yet because of this face exclusion from discussions on oppression. Patricia Hill Collins discusses how this can perpetuate a traditional either/or thinking about oppression and privilege, instead of embracing of both/and understanding. This complexity is crucial when considering the intersections of faith and socioeconomic status, whereby we must be open to those that do not fit neatly into conventional categories of privilege or marginalization.
Faith and Cultural Norms
Kwame Anthony Appiah’s nuanced discourse on the nature of religion, as discussed in his talk “Is religion good or bad? (This is a trick question)” and The Reith Lectures, interestingly underscores the interpretive nature of religious scriptures. Appiah posits that religious beliefs must be understood within their cultural and societal contexts and that while rituals and communal practices are essential dimensions of religion, we must consider that given scriptures in all faiths are ambiguous, they also practice contradictory guidance. His perspective helps illustrate how Judaism, like all other faiths where there are many diaspora, is deeply interwoven with cultural and historical significances dependant on their societal norms and values.
It is possible to read the Bible, Torah, Quran, Veda, Tripitaka for example within different society’s and conclude something very different, and this is also where larger discrepancies in interpretations causing schisms within the faith can become apparent.
Faith and Gender
In the cases of visible Muslim women in sports Haleh Jawad’s exploration of Muslim women provides a poignant example of how gender expectations and religious beliefs intersect to create unique challenges. Women often navigating a labyrinth of stereotypes and systemic barriers, which is reflective of the broader experiences of women of faith in various contexts. Practical examples like the challenges faced by Muslim women wanting to wear modest sportswear in sports or the need for women’s only spaces unearths their experiences and epitomize the intricate dance between faith and other identity factors, highlighting the compounding effects of discrimination.
Teaching and Intersectionality
In my own teaching context in Foundation Painting at UAL, considerations of faith permeate the pedagogical landscape, where diversity thrives and students bring a myriad of faith backgrounds to the large classrooms, through which they relate to one another and their work. I believe it is essential to create a diverse community of belonging and inclusivity within our learning environments that honour the intersections of faith with other identity aspects.
I recognize the importance of making suitable faith accomadations, centring diverse perspectives, challenging stereotypes, and fostering dialogue that embraces complexity. Not to exclude or alienate minority faiths, viewpoints and frameworks as being more or less important than another because of its society’s majority.
One practical suggestion from the workshop I felt was useful for all was to establish a student calendar at the beginning of the year, whereby students can add religious or cultural events important to them. This initiative fosters empathy and understanding among educators and students alike, promoting dialogue and visibility around diverse identities.
The video from Trinity University on challenging race, religion, and stereotypes in the classroom emphasizes the importance of addressing these intersections thoughtfully. There can be “Tendencies to paint all communities with a single brush stroke” (Trinity University, 2016) Where in fact inside and outside of our studios at UAL “Each community is diverse’ in its own right. It suggests that educators should engage with multiple perspectives and challenge mainstream views to broaden understanding and foster inclusivity.
Conclusion
Drawing from Crenshaw’s intersectionality theory, it is clear that I’ve only just scratched the surface in regards to how faith (Visible and invisible) intersects with other identity aspects in a myriad of complex ways, influencing individuals’ experiences and societal challenges. As an Associate Lecturer, and as you know a Jewish woman, I am continually aware that my own identity encompasses a rich tapestry of cultural, historical, anthropological, religious, racial and gendered and literary dimensions which are just as diverse within the Jewish Communities as they are more broadly at UAL. It can only be beneficial to continually re-examine how ones positionality relates to other individuals, staff members, stakeholders and students in acknowledging through educational and social contexts. By fostering dialogue, advocating for inclusivity, and challenging stereotypes, we can better navigate the intricate intersections of faith and identity, striving towards a more equitable society.
References
- Greenebaum, J. (1999). Placing Jewish Women into THE INTERSECTIONALITY OF Race, Class, and Gender. Race, Gender & Class, 6(4), 41-60.
- Beck, E. T. (1988). The Denial of Difference: Jewish Women and the Feminist Movement. University of Massachusetts Press.
- Collins, P. H. (1991). Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Routledge.
- Appiah, K. A. (2014). Is religion good or bad? (This is a trick question). Youtube. [Online]. Available at: YouTube
- The Reith Lectures BBC Radio 4. Available at: BBC
- Jawad, H. (2022). Islam, Women and Sport: The Case of Visible Muslim Women. [Online]. Available at: LSE
- Scott Schieman (2010). Socioeconomic Status and Beliefs about Gods Influence in Everyday Life, Sociology of Religion, Volume 71, Issue 1, pages 25-51 https://doi.org/10.1093/socrel/srq004
- Trinity University. (2016). Challenging Race, Religion, and Stereotypes in the Classroom. [Online]. Available at: YouTube
4 replies on “Unveiling the Intersections: Navigating Faith as a Jewish Woman”
Hi Becky,
I enjoyed reading your sensitive account of intersectionality in relation to faith through the lens of your own lived experience as a white Jewish woman. It helped me better understand the how duality of identity can lead to an ‘invisibility of Jewish experiences in discussions about race, class, and gender’.
An underlying impression I was left with was the importance of nuance, empathy, and being ’open to those that do not fit neatly into conventional categories of privilege and marginalisation’ across all the intersections you highlight. Your article reinforces the significance of continually re-examining your own positionality.
I agree that the Religious Cultural Calendar could be a useful exercise in opening up discussions around faith, I wonder what other practical exercises could be useful, to bring these conversations back to the everyday for us as educators in the studio?
Sorry, Becki*!
Hi Becki, I loved reading your account about being a Jewish woman within the context of these conversations. It was wonderful hear how the experience of your own intersectional identity has created this multifaceted and rich experience. You have written with empathy for the student experience, particularly for students whose own faith identities may fall outside of a dominant cultural experience. It was interesting to hear about navigating this part of your identity as something not that is not visibly obvious, and the unique challenges that it presents, in sometimes feeling let down by discussions on oppression. This resonated with the experience of many students who may not feel comfortable discussing their faith within the studio setting, especially at the younger ages of Foundation. The calendar you suggest would promote an open atmosphere where conversations can be started and those with all faiths and none can feel celebrated.
Hi Becki – I enjoyed your eloquent and sensitive account of intersecting Jewish identities both in your own experience and more broadly. Particularly, I found it interesting the way in which you framed Greenebaum’s discussion on how ‘passing’ in the West and Jewish faith identites can lead to facing specific forms of marginalisation which are not regularly addressed in wider discourses around faith. I agree that with an empathy centered approach, we can invite a much more nuanced, open and genuinely curious framework. Similarly, the suggestion of a multi-faith calendar for the classroom space invites a kind of visibility which is celebratory is a great idea to put into practice.