Workshop 1
Key Concepts in Inclusive Practice
Reading list:
- Crenshaw, K. (1990) Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color. Stanford Law Review 43 (6)
- 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.
Summary:
Reading Kimberlé Crenshaw’s (1990) foundational article Mapping the Margins, I was introduced to the concept of intersectionality: a framework that explores how overlapping identities such as race and gender create unique forms of discrimination. Crenshaw focuses on how women of colour, particularly in the context of violence and institutional neglect, are often excluded from both feminist and antiracist discourses.
Similarly, Lukkien et al. (2024) examine how intersectionality plays out in Western higher education, identifying a significant gap between institutions’ stated commitments to diversity and their actual practices. They argue that many diversity policies fail to address the lived realities of individuals with intersecting identities, and offer practical recommendations for more inclusive, system-level change.
Both articles prompted me to reflect on my own position as a Chinese woman in the UK, and the ways intersectionality impacts not only my personal experiences but also my role in supporting students from diverse backgrounds.
Reflective writing:
Reflecting on Intersectionality and My Positionality as a Chinese Woman in the UK
Reading Kimberlé Crenshaw’s work on intersectionality made me reflect deeply on my own identity as a Chinese woman living and working in the UK. While I couldn’t immediately recall specific moments when stereotypes impacted me, I’m certain they have—whether subtly or overtly. As I think more carefully, I realize these experiences are often layered into daily life, making them harder to pinpoint, yet impossible to ignore.
There’s a pervasive stereotype that Asian, particularly Chinese women are submissive, quiet, and less likely to speak up for themselves. I’ve felt that people often assume we’re more agreeable, easier to ask favours from, or less likely to challenge authority. I’ve observed that when similar situations involve white women, others tend to show more caution or emotional sensitivity in their approach. This subtle difference reinforces a kind of social hierarchy, in which Chinese women are perceived to be “beneath” their white peers—not just culturally, but even interpersonally. As Crenshaw (1990, p. 1244) explains, women of colour are often “marginalized within both” feminist and antiracist discourses because of their intersectional identity. This really resonated with me.
These experiences are made more complex by how China is portrayed in Western media. I’ve lost count of the number of times someone’s asked me if I eat dog or cat, or assumed that I lived under 24/7 surveillance with no freedom of speech. It’s honestly exhausting. These aren’t innocent questions—they’re shaped by years of media framing China as this mysterious, oppressive, “othered” place. And when people discover I’m Chinese, it’s like all of that baggage gets projected onto me automatically. It reduces who I am to a political narrative. Crenshaw (1990, p. 1242) talks about how ignoring the differences within groups creates tension among them, this kind of generalisation is exactly that. It doesn’t leave space for my actual experience as an individual.
Thinking about my role as a technician and lecturer, I’ve started seeing how my own background—growing up in a family that valued organisation and independence has shaped the way I handle work. I started living alone at sixteen, so by the time I went to university, I already had experience managing my own schedule and reaching out for help when I needed it. But not all of my students have had the same experience. Some are first-generation university students. Others are juggling jobs, caring responsibilities, or mental health challenges. I used to find it frustrating when they wouldn’t turn up to tutorials or ask for support when falling behind. But now I’m starting to realise: I was seeing it through my lens, not theirs.
This shift in thinking links to what Lukkien et al. (2024, p. 5) describe as the “principle–practice gap” in universities. Institutions often say they value diversity and inclusion, but don’t always make space for people with intersectional identities in a meaningful way. And the problem isn’t just about surface-level representation it’s also about deeper power dynamics. As they put it, one of the reasons institutions struggle to apply intersectionality in practice is because “the heterogeneity of intersectional identities makes it impossible to meet everyone’s needs” (Lukkien et al., 2024, p. 18). But that doesn’t mean we give up—it means we need more thoughtful, flexible approaches.
One thing I’m reflecting on is how to better support students who might not feel comfortable speaking up. I’ve noticed many international students, especially from Asian backgrounds, are very quiet in class. It’s not because they have nothing to say, it’s often because they feel unsure, or the environment doesn’t feel accessible to them. As Lukkien et al. (2024, p. 19) recommend, universities need to think more about “supportive mentoring and allyship structures” that reflect the actual lived experiences of minoritised students. That could mean more check-ins, more encouragement, or just making it easier for them to say when something’s hard.
Crenshaw (1990, p. 1241) reminds us that “many of the experiences… are not subsumed within the traditional boundaries of race or gender discrimination.” That hits home for me. It’s not about choosing one identity over another—it’s about understanding how they work together. And it’s only when we recognise, relate to, and really see someone else’s struggle that we can find real solutions. That applies not just to institutions, but also to me, as someone who works with and supports students every day.
Reference:
Crenshaw, K. (1990) ‘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, [online] Available at: https://doi.org/10.1002/berj.4096 [Accessed 11 Apr. 2025].