The three headings I chose to look at were:
- ‘Multiculturalism’ written by Professor Tariq Modood
- ‘The ‘vaguely Christian’ UK’ written by Professor Craig Calhoun
- ‘Western European moderate secularism’ written by Professor Tariq Modood
Multiculturalism
Having read the text that provides an overview of the term ‘multiculturalism’ and its evolution since the 1960s, I believe that incorporating discussions and definitions of multiculturalism into my teaching practice will create an environment where students can express and navigate their views through their work in our increasingly diverse and interconnected world. This, to me, is paramount when considering the multicultural voices of our home and international students at UAL. It was interesting to learn that this was a term used only since the 1960s, to reflect the new social movements of the time.
To incorporate this, I could begin the session by reading the text aloud and encouraging students to share their experiences of ‘difference’, similar to my artefact workshop introduction. Allowing students to express dominant societal norms, such as masculinity or heterosexuality, from their perspectives can serve as a foundation for critical discussions on the implications of these biases within fashion, art, and culture. I could also give examples of organisations and brands that have embraced multiculturalist views to offer students concrete examples of its implementation and challenges.
Students could then undertake a design project with multicultural sensibilities at the forefront of research and development. For instance, developing work related to their opinions on how fashion can challenge “difference-blindness” and genuinely represent multicultural values.
Drawing upon my network, I could invite diverse voices to share their experiences and work related to multiculturalism. I currently programme visiting lecturer talks on the Master’s degree with a talk series called “Innovators”. These talks could evolve to become a creative workshop with the innovator around this topic.
By incorporating a discussion around multiculturalism and its significance in fashion and identity into my teaching, I aim to cultivate an environment where students not only become aware of diverse perspectives but also actively champion multicultural values and reflect them within their work. I would be interested to know of Tariq Modood’s background, and what provoked him to write this text. Given that there are no hard facts included in the text, I’m wondering if his opinion was influenced by personal experience, or if the text was researched and confirmed with data to back it up.
‘The ‘vaguely Christian’ UK’
I was most attracted to this text as I have felt an uncomfortability with religion being imposed onto children in school since I was young, attending a C of E primary and Catholic secondary school in the Midlands myself. After reading the text, two significant insights emerged for me. Firstly, the UK being ‘vaguely Christian’ is interesting to consider as a phrase. The subtle yet pervasive ways in which faith influences public life here in the UK without being overt, unlike some other countries, could be likened to the same ‘British’ subtlety often referred to surrounding discussions about race. Secondly, the text describes the blurring of religious and ethnic labels in the UK, which suggests that social identities imposed upon us often extend beyond spiritual beliefs, serving as markers for potential profiling. This felt like an obvious point; however, it was interesting to consider it when put in simple terms. I was unaware that the Archbishop of Canterbury coined the term ‘welfare state,’ which was interesting to learn. As a senior member of the House of Lords, the Archbishop can vote on law-making here in the UK. The text mentions Tariq Modood’s opinions on how other religious groups within the UK are said to be included in the ‘multicultural’ fabric of society yet, often portrayed, within popular belief, as demographics to be fearful of, particularly in the case of the Muslim community.
The author, Craig Calhoun, is an American sociologist who was Director and School Professor of Social Science and the London School of Economics and Political Science when the paper was published. Considering his positionality as a white American straight cis-male with a University degree from Oxford, his opinion would inevitably be influenced by these traits and experiences. I’d like to know how his faith and non-British background affect the religious and social commentary he writes about here.
In the context of my teaching practice, I would like to explore how these nuances around faith in the UK can inform discussions on multiculturalism and identity with students studying at UAL. I could incorporate sessions allowing students to delve into the intersections of their relationships to faith and fashion education, using their findings to develop an outcome. It’s fascinating when considering how pattern-cutting garments have colonial roots and how religion and fashion have influenced one another. It could be a great starting point for understanding the complexities of this process through a making project driven by an unobvious subject matter such as faith.
Western European moderate secularism
In the text, two main points caught my attention. First was the concept of religion as both a public good and a potential societal disruptor, specifically when the lines between public and private applications of religion are blurred. This insight highlighted the multifaceted role of faith in societal structures to me, bridging welfare, education, and national identity, which here in the UK are closely interlinked. For example, the Archbishop of Canterbury is a senior member of the House of Lords and can vote on national law-making. Secondly, the term ‘radical secularism’ itself was interesting to learn. After researching to understand its meaning further, there were contradictions highlighted by Madood. The French word ‘laïcité’ made me consider the possibilities of varied embodiments of secularism across West European landscapes ad the rest of the world and how they influence how we educate and teach within University institutions. If religious bodies can influence national law-making, then who’s to say that educational institutions cannot? Could this fundamentally impact how we teach art and fashion from a Eurocentric perspective?
One question that arose for me is how other countries balance their historic religious ties with modern secular philosophies and if we, in the UK, could reflect on their models. This could be an interesting insight to integrate into my teaching practice. For instance, students could engage in a comparative analysis of secular models across Europe, drawing parallels and contrast within fashion. Furthermore, students could discuss the nuances of ‘radical secularism’ and ‘laïcité’, examining their implications in contemporary society and influence within their design work. By doing so, I would aim to enhance their critical thinking skills and foster a broader understanding of the delicate interplay between faith, politics, and identity within the European fashion system.
Bibliography
Modood & Calhoun, 2015. Religion in Britain: Challenges for Higher Education. Stimulus paper. Available here: http://www.tariqmodood.com/uploads/1/2/3/9/12392325/6379_lfhe_stimulus_paper_-_modood_calhoun_32pp.pdf [Accessed 30th July 2023]
Arizona State University (no date). Craig Calhoun. [online] Available at: https://calhoun.faculty.asu.edu [Accessed: 30th July 2023].
