iholmesPGCert_2025

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IP Unit_ Reflective Report

IP Unit_ Reflective Report

This report aims to address:  

  • Retention of Language Development (LD) students at London College of Fashion (LCF) 
  • Translation, Mediation and Cognition 
  • Inclusivity in the “international” multi-cultural, multi-lingual university space. 

Contextualization 

Regarding my own positionality, and ontology, I am cognizant of my relative privilege – as a white man in my late 40s living in the capital city of an advanced capitalist economy in the Global North, not to mention the fact that I speak English as a first language – I am, ostensibly, close to the apex of the power pyramid. 

However, the murder of Steven Lawrence in Eltham SE London 1993, the consequence of the everyday street level racism of the 1980s and 1990s, and the demonstration that racism permeated institutions and social structures, provoked my belief in anti-racism (Kendi, 2019). “White privilege” often confused with wealth and power, being the “absence of having to live with the consequences of racism” (C4, 2020). I remember vividly the aftermath, the faces of his killers, assured that the system would protect them from justice. The murder eventually resulted in the Macpherson Report (1999), with the promise of “a pivotal moment in the advance of race equality in Britain” (Gillborn et al., 2017, pp. 848-849).  

Racism involves both ideological and practical subordination (Golash- Borza, 2016), the synthesis of prejudice and power structures to sustain the dominance of privilege; “white supremacy” being a system which grants protections and power (Saad, 2020). Racism is perhaps less about the measure of social characteristics than the relationship between the dominant and the subordinate (Bhavnani, Mizra and Meeto, 2005), can be covert (Coates and Morrison, 2011), and becomes institutionalized when organizations fail to provide “an appropriate and professional service to people because of their colour, culture, or ethnic origin” (MacPherson, 1999, para 6.34). Inequalities may emerge unintentionally (Banaji, Fiske & Massey, 2021) and, in the HE context, examples of systemic and structural racial inequality include gaps in award, retention and progression, and differing experiences of “othering” (Advance HE, 2021 – also see Holmes (2025a) blog post on race).  

Fig 1. Percentage Continuation by Ethnicity (5 way). (UAL, 2025) 

UAL data (see example figure 1) is useful in analyzing disparities among home students, however my intervention focuses, primarily, on a demographic, which must also be addressed reflexively regarding race and class. Chinese students axiologically represent global socio- economic superiority over home students given the price tag of their tuition fees being at least 100% more than their home student counterparts. The intersectional lens of social class, overlooked in the breakdown of data, and potentially a factor in the perception and treatment of Chinese students, ironically given the logic of disenfranchisements in Crenshaw’s (1991) thesis of intersectionality. 

Anecdotally, Chinese students themselves have indicated their cognizance of socio- economic class superiority over home students. This is further compounded by the data collected regarding different racial groups being orientated by the requirements of the 2010 Equality Act (Gov.UK, 2023), international students absent via the intersectional lenses afforded to the analysis of home students. There is no specific data about the actual number of Chinese students at UAL, yet it is common knowledge that they make up the vast proportion of international students.  

One struggle for (non-compulsory) LD is attendance, and one potential factor affecting this may be perceptions around inclusivity and identity. It is a conundrum that through the universal offer, those who are in most need of support may feel intimidated by more competent speakers (including L1) and are then less inclined to attend.  

In the multicultural, multilingual space of the LD classroom, Chinese students will usually all sit together, this is understandable from the perspective of a shared language and identity, and not surprising with over 150,000 Chinese nationally, 90,000 of whom are postgraduates, that many should end up spending a lot of time with other Chinese students (Ebel, 2024, p.7). These students disclose that they “want to integrate better” and diversify friendship groups but feel unable to do this; often citing that they feel like they are being treated as sources of revenue (“cash cows”) rather than as valued members of the community (Ibid).  

A critical incident observed during a presentation workshop illustrated this exclusivity. There were 8 students – all female – 7 home (mainly white – but one black British) and one Chinese. The Chinese student sat alone at the front, so I asked the student to sit with the others so that she could participate in group work. However, the home students worked together and still excluded the Chinese student. The refusal of the home students to be inclusive – struck me as being something endemic within the university. This student will be reluctant to repeat the experience – affecting attendance and learning. Students in HE do not acknowledge these microaggressions as being racism, although a deeper exploration reveals that this denial is rooted in the lack of discourse around “‘anti-Asian racism,” and may be obscured and complicated by intersections “with other power axes such as gender” (Yu et al. 2023, p.1700). The exclusion of the student was based on their racialized -“othered” characteristic. Central to this identity is the language barrier, although it is the plurality of languages that may hold the key to building an intercultural space and the mediation of worldviews, not restricted to the acquisition of the hegemonic (colonial) language: English.  

Translanguaging and Paraphrasing 

Translanguaging is the act of accessing different linguistic features or various modes of “autonomous languages,” to optimize the potential for communication (Garcia, 2009, p.140). However, as Friere (2005, p.90) notes, dialogue cannot exist when one or both parties lack humility. This means that teachers must foster a space where mutual inclusion can occur.  

Paraphrasing is an essential skill in academic discourse, both in the production of writing and speaking, for several reasons. AI and machine translation enables generic product but lacks process: the cognitive linguistic synthesis of academic voices. In the context of HE, it is this process which enables students to demonstrate understanding of ideas and discourse, and crucially, enable autonomous learning. It also offers opportunities to explore how the differences between language systems can reveal the plurality of paradigmatic world views. The relationship between culture and language is deeply rooted in how language reflects perspective, where the plurality of ideas results from the plurality of languages in use (Ponorac, 2022).  

A “worldview lack of awareness of our own language and language use arises from the fact that as we master our native tongue, it in turn masters us” (Fantini, 1989, p.2). This “Linguistic determinism” can be defined as the system through which we understand and mediate the world and individuals exposed to a second language may develop an expanded vision of the world, facilitating participation with other cultural groups, “expanding qualitatively our social possibilities” (Ibid, pp.2-3). This mediation also has cognitive, social, and pragmatic benefits for first language (L1) speakers of English in engaging in this collaboration in the LD classroom. Learners as social agents focus on meaning making and communicating beyond linguistic and cultural barriers; all mediation relies on collaborative processes (CE, 2022). 

Reflection, Action and Evaluation 

Through peer discussion I have gained more confidence with the validity of the idea, for example PG Cert Fellow Jeff highlighted how the experience of “non-native” (L2) speakers of English at UAL resonates with Bourdieu’s (1991) concept of linguistic capital, privileging English – and English speakers – within academic and societal “markets,” marginalizing those who are not. My tutor Kwame also gave me inspiration with how to frame this intervention through examples to my students – in the Ghanaian language of his parents there are no differentiations between pronouns, as opposed to English (where recently this has become a highly politicized issue); drawing on another peer example, the diverse language of colours also provides a way into understanding the relationship between how language(s) can inform our world view.  

Fig 2. Language Development LCF Speaking and Listening Class: Student writing Chinese translations of key words from discussion (May 2025) 

Fig. 3. Language Development_BSc Fashion Management Class: Student writing Chinese translation of keyword for analysis (May 2025)    

I have afforded opportunities for students (only Chinese thus far) to write translations for key words and terms in the whiteboard/ flip chart (a tactile typography outside the digital space). This not only brings the visualization of culture through the visual representation of language into the foreground, but also provides the opportunity to explain the complexity of meanings, and how this might affect our world view (see Figure 2. and 3). Thus far this has been an illuminating process in which students’ culture and language is not hidden but forms a meaningful part of the learning process. This metalinguistic level of discussion also has potential for first language speakers in understanding how language informs their world view, although they will also need to be supported in the metalinguistics required for this discourse.   

My idea is based on two activities/ procedures – firstly, using the above to allow students to provide a translation then present their evaluation of the different ways that languages interpret this word, ad hoc during lessons. Secondly, drawing on Intercultural Communication Zine workshops – (see figure 4 and 5) – also see Ramejkis (n.d.) and Holmes (2025b), a process of collaborative interaction and production of Zines or posters, where real collaboration and cultural sharing can occur. This is also intended to be a means of exploring dialectical variation both lexico-grammatically and phonemically, applicable to the range of contexts within the English-speaking body of students.  

Fig 4. Welcome Week Zine Workshop Chelsea College of Arts (Autumn 2024) 

Fig 5. Example of student Zine created at CCW Welcome Week Zine workshops (Autumn 2024)    

This intervention will be evaluated cross sectionally using an ethnographic approach of student interactions and qualitative surveys (Saunders, Thornhill and Lewis, 2023) which could yield insights into student’s perceptions about both the value of the activities and their attitudes towards speakers of other languages – and through the analysis of the collaborative products themselves.  

The procedure aims to practice mediation, paraphrasing, translanguaging and expansion of world view, in the production of a cross-cultural artefact – exploring both denotation and connotation in the representation and cognitive significance of language. In 2025/26 I aim to foster a community of discourse where a plurality of cultures and languages can be seen as a gift rather than a burden to the learning experiences of all students. 

Word count 1650 (not including title, figure captions and reference list) 

List of Figures 

1. Percentage Continuation by Ethnicity (5 way). (UAL, 2025) 

2. Language Development LCF Speaking and Listening Class: Student writing Chinese translations of key words from discussion (May 2025)   

3. Language Development_BSc Fashion Management Class: Student writing Chinese translation of keyword for analysis (May 2025)   

4. Welcome Week Zine Workshop Chelsea College of Arts (Autumn 2024) 

5. Examples of student Zines created at CCW Welcome Week Zine workshops (Autumn 2024)   

References 

AdvanceHE (2021) ‘Understanding Structural Racism in UK Higher Education: an introduction’ Available at:  https://warwick.ac.uk/services/sg/si/diversity/advance_he_-_understanding_racism_report.pdf (Accessed on 12 June 2025)   

Banaji, M. R., Fiske. ,S. T., and Massey, D. S. (2021) ‘Systemic racism: individuals and interactions, institutions and society’ Cognitive Research: Principles and Implications, 82. 

Bhavnani, R, Mirza, H S, and Meetoo, V. (2005). Tackling the roots of racism: Lessons for success. Bristol: Policy Press   

Bourdieu, P. (1991) Language and Symbolic Power. Edited by J.B. Thompson. Translated by G. Raymond and M. Adamson. Cambridge: Polity Press 

C4 – Channel 4. (2020) The School That Tried to End Racism. [Online}. Youtube. 30 June. Available at: https://www.youtube.com/watch?v=1I3wJ7pJUjg (Accessed on 5th June 2025) 

CE- Council of Europe (2025) ‘Common European Framework of Reference for Languages (CEFR): Mediation. ‘Available at https://www.coe.int/en/web/common-european-framework-reference-languages/mediation (Accessed on 25/05/25)    

Coates, R. D., and Morrison, J. (2011) ‘Covert Racism Theories, Institutions, and Experiences Series:  Studies’ in Critical Social Sciences, Volume: 32. 

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color.’ Stanford Law Review 43 (6), pp.1241-1299    

Ebel, C.P., (2024) ‘How can UK universities improve their strategies for tackling integration challenges among Chinese students?’ Higher Education Policy Institute –HEPI Report 183 

Fantini, A.E. (1989) ‘Language and Worldview’ Journal of Bahá’í Studies Vol. 2-2: this paper was presented in Ottawa, October 7–10, 1988, at the Association’s Thirteenth Annual Conference, “Towards a Global Civilization.”   

Friere, P. (2005) Pedagogy of the Opressed: 30th Anniversary Edition, (Originally published 1970): Noew York: Continuem 

García, O. (2009) ‘Education, multilingualism and translanguaging in the 21st century.’ In: Ajit Mohanty, Minati Panda, Robert  Phillipson and Tove Skutnabb-Kangas (eds). Multilingual Education for Social Justice: Globalising the local. New Delhi: Orient Blackswan, pp. 128-145   

Gillborn, D., Demack, S., Rollock, N., and Warmington, P. (2017) ‘Moving the goalposts: Education policy and 25 years of the Black/White achievement gap’ British Educational Research Journal Vol. 43, No. 5, pp. 848–874 DOI: 10.1002/berj.3297   

Golash-Boza, T. (2016) ‘A critical and comprehensive theory of race and racism’, Sociology of Race and Ethnicity, 2(2): 129– 41.   

Gov.UK (2013) The Equality Act 2010. Available at: https://www.gov.uk/guidance/equality-act-2010-guidance (Accessed on 14th July 2025) 

Holmes, I. D. (2025a) Inclusive Practice_ Blog Post 3_ Race. Available at: https://pgcertianholmes2025.myblog.arts.ac.uk/2025/06/12/inclusive-practice_blog-post-3_race/ (Accessed 14th July 2025) 

Holmes, I. D. (2025b) Reflective Post 4: Reflections on ‘zines,’ ‘roots’ and ‘routes’ in the multicultural university learning space. Available at: https://pgcertianholmes2025.myblog.arts.ac.uk/2025/03/18/blog-4-reflections-on-a-zine-fair-roots-and-routes-in-the-multicultural-university-learning-space/ (Accessed on 25th May 2025) 

Kendi, I. X., (2019) How to be an antiracist. New York: One World

Macpherson, W. (1999) ‘The Stephen Lawrence Inquiry,’ London, UK Home Office, Available at: https://assets.publishing.service.gov.uk/media/5a7c2af540f0b645ba3c7202/4262.pdf (Accessed 12th June 2025)  

Ponorac, J. (2022) ‘Culture and Language,’ Available at: https://epale.ec.europa.eu/en/blog/culture-and-language#:~:text=The%20relationship%20between%20language%20and,of%20identifying%20language%20and%20culture (Accessed on 25/05/25) 

Ramejkis, A. (n.d.) ‘#amazines workshops 23/24 some feedback and reflections. Available at: https://artslondon-my.sharepoint.com/:b:/g/personal/i_holmes_arts_ac_uk/EamkKnaSxQBFgL-Q3qqhFwoBJ-fb4adjjaDdGfLH8QV1OQ?e=ouaEsI (Accessed 25/05/25) 

Saunders, M.N.K., Thornhill, P., and Lewis, A. (2023) Research Methods for Business Students: Ninth Edition. Harlow: Pearson 

Saad, L.F., (2020) Me and white supremacy, London: Quercus 

UAL (2025) UG retention and continuation. Available at: https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=348a5321-e946-47c1-b9b8-aeb5a841d16c&dashcontextid=638684775887265547 (Accessed on 12th June 2025) 

Yu, J., Rai, R., Lim, M.A., and Li, H.  (2023) ‘The post‑racial myth: rethinking Chinese university students’ experiences and perceptions of racialised microaggressions in the UK.’ Higher Education (2024): 88:1695–1710 https://doi.org/10.1007/s10734-023-01126-5  

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Inclusive Practice Blogs

Inclusive Practice_Blog Post Two_Religion

Using Crenshaw’s (1991) lens, this blog focuses on how Muslim women (MW) navigate social and academic spaces, both from a worldview perspective and that of social identity. The hypervisibility of MW via the hijab and niqab materialize assumptions about disempowerment within the faith and culture of Islam and therefore promote the idea of MW’s lack of agency. Despite the Advance HE (2018) recommendations, which includes the promotion of ‘inclusive environments’ and ‘greater awareness of attainment gaps between different groups,’ UAL (2025) attainment data do not consider the intersection of religion as a characteristic.  

Religion is marginalized by secularism (Rekis, 2023, p.782), and the 19th Century division of religious and scientific epistemologies in the West– created a positionality through which religion is classified, however, in much of the world, this separation has not occurred (Appiah, 2014). The conceptualization of a list of paradigm religions and their sub parts, as Appiah (2014) suggests, was the construction of Europeans, who, upon discovering people who were not Christians – to describe what ‘they have instead of Christianity?’ The Equality Act 2010 includes. within its definition, the paradigm religions, but also smaller faiths, providing they have ‘clear structure and belief system’ (McKeown and Dunn, 2021, p.121). 

Rekis (2023, p.784) maintains injustice occurs both when social identity is at stake, and, when ‘a person’s worldview is at stake.’  The conflation of two or more social identities can wrongly create assumptions about how they intersect. However, underestimating the connections potentially denies individuals the credibility to speak on those ‘specific theologies,’ placing individuals at a conceptual disadvantage i.e. MW in the contemporary West (Ibid, p.789). 

The hijab and niqab are problematized through the frame of a highly gendered- Islamophobia emphasizing ‘incompatibility of aspects of Muslim identity with western values’ (Ramadan, 2022, p.34). This discourse designates MW’s ‘radical otherness’ associating it with religio-cultural oppression and backwardness. Participants, in Ramadan’s (2022, p.108) study, disclose the strategies that they employ to mitigate and recalibrate colleagues’ perceptions, wanting to show them that they are ‘like any other person,’ by chatting and joking with them ‘along the corridors to show them that I am not what you see in the media. We are normal people …’ This is an instinct echoed by Simran Jeet Singh: 

When I walk onto an airplane and people are looking at me with fear and funny looks – I strike up conversations – and smile and laugh and eventually pull out pictures of my daughters – so that they can see that I’m just a normal person.  

(Trinity University, 2021) 

In the video, we can see that he is wearing Sikh head covering, part of difference which, along with his beard and brown skin, signify the ‘radical otherness’ which he senses he must diffuse in the context of the post 9.11 world, where these racial and religious signifiers are enough to stimulate the described reaction. Significantly, he is not a Muslim, although the signifiers of his faith, just like the hijab for MW, are effective in focusing the attention and prejudice of the hegemonic white gaze. Also significant, he is a man, so his agency, in respect of choice of the signifiers of his faith, are assumed.  

Jawad (2022) explores the intersection of gender and faith in the context of sport. The notion of women being excluded from participation in Islam is challenged, through the hermeneutical interpretation of the Hadith text as evidence of ‘equality and support for women attaining and maintaining physical capability,’ substantiating the ‘Accept and Respect’ declaration which claims Islam is a religion of enablement and not of prohibition towards women in sport; the onus being on sports educators, administrators, and organizers to ‘incorporate greater awareness of faith-based principles’ and create more inclusive spaces for female Muslims in sport (Ibid). This suggests that adjustment can be made in the hegemonic world to accommodate faith-based differences and (perhaps) highlights the tensions that exist within the perceived need for MW to prove that they are ‘just like’ their colleagues in the dominant culture where their social identity is at stake (as in Ramadan’s 2022 study), and the need to validate a worldview as compatible with the secular world’s claim on gender equality.  

Although not having the same lived experience, my approach (and philosophy) regarding discourse around faith and culture, aligns with that of Simran Jeet Singh: ‘no community is a monolith’ – and I try to foster an environment where the differences within each community can be demonstrated, through developing an understanding of ‘where people are coming from – with empathy’ (Trinity University, 2021). 

Applying intersectionality to awarding gaps helps to understand how identity and social location influence outcomes (Banerjee, 2024, p.35). The current UAL (2025) data for the student population shows that nearly 60% of the cohort would identify as secular (i.e. no religion) and of those declaring religious membership – Christian (12%) followed by Muslim (4.2%) are the largest groups (see fig 1). However, whilst data is presented regarding attainment and gender (see fig 2), and ethnicity (see fig 3), there is no data on religion, or for that matter, data that helps illustrate the relationship between intersecting identities (e.g. religion, race and gender) and attainment, ultimately a (quantitative) KPI of EDI.  

Figure 1: Student Profiles – Characteristics: Religion (UAL, 2025)  

 Figure 2: Attainment Rates by Profile: Gender. (UAL, 2025)  

Figure 3: Attainment Rates by Profile: Ethnicity 5 ways. (UAL 2025)  

References: 

Advance HE (2018) ‘Religion and belief: supporting inclusion of staff and students in higher education and colleges Section 3: Student inclusion: access, experience and learning’ Advance HE 

Appiah, K.A. (2014) Is religion good or bad? (This is a trick question) Available at: https://youtu.be/X2et2KO8gcY (Accessed on 15.05.25)  

Banarjee, P. (2024) ‘Connecting the dots: a systematic review of explanatory factors linking contextual indicators, institutional culture and degree awarding gaps,’ Higher Education Evaluation and Development Vol. 18 No. 1, 2024 pp. 31-52 DOI 10.1108/HEED-07-2023-0020 

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color.’ Stanford Law Review 43 (6), pp.1241-1299   

Jawad, H. (2022) Islam, Women and Sport: The Case of Visible Muslim Women. Available at: https://blogs.lse.ac.uk/religionglobalsociety/2022/09/islam-women-and-sport-the-case-of-visible-muslim-women/ (Accessed on 15.05.25) 

McKeown, P., and Dunn, R.A. (2021) A ‘Life‑Style Choice’ or a Philosophical Belief?: The Argument for Veganism and Vegetarianism to be a Protected Philosophical Belief and the Position in England and Wales,’ Liverpool Law Review 42:207–241 https://doi.org/10.1007/s10991-020-09273-w 

Ramadan, (2022) ‘When faith intersects with gender: the challenges and successes in the experiences of Muslim women academics,’ Gender and Education, 34:1, 33-48, DOI: 10.1080/09540253.2021.1893664 

Rekis, J. (2023) ‘Religious Identity and Epistemic Injustice: An Intersectional Account.’ Hypatia 38, pp779–800. doi:10.1017/hyp.2023.86 

Trinity University (2016) Challenging Race, Religion, and Stereotypes in Classroom Available at: https://youtu.be/0CAOKTo_DOk (Accessed on 15.05.25)  

UAL (2025) Active Dashboards. Available at: https://dashboards.arts.ac.uk/dashboard/ActiveDashboards/DashboardPage.aspx?dashboardid=99b2fe03-d417-45d3-bea9-1a65ebc250ea&dashcontextid=638773918741985949 (Accessed on 15.05.25)  

Categories
Inclusive Practice Blogs

Inclusive Practice_ Blog Post One_ Disability

Crenshaw (1991, p.1245) highlights the ‘need to account for multiple grounds for identity’ in understanding the construction of the social world and asserts that individuals with ‘multiple targeted identities’ are disempowered through hegemony and systemic inequality. These identities are tied to social group membership (Lukkien, Chauhan and Otaye-Ebede, 2024. p.3), one such group identity being disability. The Social Model of Disability suggests that disability is constructed by barriers in the hegemonic social world and that this world can be (re)designed to include the needs and differences of all individuals (UAL, no date).  

What ‘makes people disabled is not their disability,’ rather it is barriers constructed in society; the Paralympics being evidence of an opportunity for ‘people to shine’ when these barriers are removed (Adeptian and Webborn, 2020). Whilst street level discrimination against both race and disability has reduced, the more difficult progress remains in tackling dominant social systems, and although Ade acknowledges his own empowered position as a sports and media personality, he represents both black and disabled identities and articulates the parallel struggle against systemic inequality (Ibid). He draws a comparison between the Paralympics and the Black Lives Matter movement as critical moments which made these struggles visible in the hegemonic social world. Whilst the narrative of his own lived experience alludes to the compounded disenfranchisement of intersectional identities, it was Stoke Mandeville hospital and the disability community where he found his ‘tribe’ (Ibid), this ultimately mitigating the disempowerment of being a Nigerian immigrant with polio growing up in East London.

Chay Brown (2023) explores complex intersectional identities as a trans, gay man, not neuro typical, and having experienced mental health difficulties, whilst acknowledging potential privilege within the trans community, as a white man. He identifies that for trans people, struggling with social situations and anxiety can present significant challenges specific to navigating the codes that exist within the LGBTQ+ community (Ibid). This highlights the complexity of intersecting identities within the membership of a wider disenfranchised group. Brown (2023) asserts that ‘If we’re not working for disabled trans people we’re not working for the trans community because we’re missing people out.’

Christine Sun Kim (2024), in her context as Asian American deaf artist, is driven to force the voice of the deaf community into the everyday lives of the hearing world. This is realized through her insistence on communicating through sign language, signs, symbols, infographics and scaled up captioning of the city – the sky; through creating a greater visibility of useful communications for deaf people she seeks to put deaf lives into the minds of the hearing, and challenge social norms (Ibid).

The common theme of these narratives is that the hegemonic (ableist) world, where the intersection of disability is made invisible, can be reconstructed at both the micro and macro level and provide access through making disabled people visible and included. If the world can be designed to accommodate differences, then it will work in optimizing opportunities for everyone.  

In the context of UAL, data suggests that there are improving opportunities for attainment: students with declared disabilities (see fig.1), achieving an overall 3pp higher than those without (Campos-Barbi, 2025a, p14), although completion rates for disabled students are significantly lower (Campos-Barbi, 2025b, p.12), and crucially this data does not take into account the intersection of other multiple identities of disempowerment (Crenshaw, 1991). This lack of an intersectional lens points to positionality (Bayeck, 2022) in the data design, interpretation, and potential impact.

Figure 1. Attainment Rates by Disability (6 way) 1st– 2:1 (Campos-Barbi, 2025a, p.15) 

Bayeck (2022, p.7) suggests it is the ‘complex interplay of identity, space and context’ that informs positionality. I consider the accessibility to learning spaces as afforded by the design of the university, and the design of my lessons in meeting the needs of complex student identities. However, I also consider this from the perspective of my own context as Language Development tutor. Crenshaw (1991, p.1249) identifies language barriers as a source of intersectional subordination which limit opportunity; language remains invisible in the UAL data. For example, a student asked me whether we could hold a tutorial online, they had disclosed to me that they had some mental health issues which prevented them from being able to attend in person; it was a small adjustment that I was happy to make. However, on reflection, did other aspects of privilege provide the agency for this solicitation? This student was female, white, British and speaks English as a first language. Would a more disenfranchising intersectionality have prevented this request from being made, resulting in a lack of participation? Would this have led to sub optimal attainment? 

References 

Adepitan, A. and Webborn, N. (2020). Nick Webborn interviews Ade Adepitan. ParalympicsGB Legends [Online]. Youtube. 27 August. Available at: https://www.youtube.com/watch?v=bnRjdol_j0c  (Accessed on 23.04.25) 

Bayeck, R.Y. (2022) Positionality: ‘The Interplay of Space, Context and Identity,’ International Journal of Qualitative Methods Volume 21: 1–9: DOI: 10.1177/16094069221114745

Brown, C. (2023) Interview with ParaPride. Intersectionality in Focus: Empowering Voices during UK Disability History Month [Online]. Youtube. 13 December. Available at: https://www.youtube.com/watch?v=_yID8_s5tjc (Accessed on 15.04.25) 

Campos- Barbi, T. (2025a) UAL Undergraduate Attainment Report 2023-24 Available at: https://canvas.arts.ac.uk/documents/sppreview/1cdc0ff4-8830-4787-b187-f7db576ab259 (Accessed on 23.04.25) 

Campos-Barbi, T. (2025b) UAL Undergraduate Completion Report 2023-24. Available at: https://canvas.arts.ac.uk/documents/sppreview/99c0212e-0eb0-47c0-97e9-2038d9d407cf (Accessed on 23.04.25) 

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color.’ Stanford Law Review 43 (6), pp.1241-1299   

Lukkien, T., Chauhan, T. and Otaye‐Ebede, L. (2024) ‘Addressing the diversity principle–practice gap in Western higher education institutions: A systematic review on intersectionality.’ British Educational Research Journal. doi:https://doi.org/10.1002/berj.4096., pp2-7 and pp17-20   

Sun, C. (2024). Christine Sun Kim in ‘Friends & Strangers’ – Season 11 | Art21. [online] YouTube. Available at: https://youtu.be/2NpRaEDlLsI  (Accessed on 23.04.25)  

UAL (no date) ‘The Social Model of Disability at UAL.’ Available at: https://youtu.be/mNdnjmcrzgw (Accessed on 19.04.25).