This paragraph provides an overview of the life realities faced by individuals in Europe. You can find out about real-life experiences of individuals and the representation of people from the LGBTQIA+ community in media.
Life realities
Imagine navigating your education while also managing the complexities of being LGBTQIA+ in a world that’s not always welcoming. There are learners for whom this is a daily reality.
Learners in Europe who identify as LGBTQIA+ face a range of life realities and challenges, which can vary significantly depending on the country, region, and specific educational context. As an Adult Educator, it's essential to be aware of these challenges to create an inclusive and supportive learning environment.
LGBTQIA+ individuals often face discrimination, both subtle and overt. They might worry about coming out, fearing rejection or even bullying from peers - or worse, from educators. In some European regions, they enjoy strong legal protections and social acceptance. In others, they could encounter hostility, making every day a tightrope walk.
The legal landscape for LGBTQIA+ rights varies widely across Europe. Some countries, like Sweden, Germany, and the Netherlands, have robust legal protections for LGBTQIA+ individuals, including anti-discrimination laws and legal recognition of same-sex relationships. In contrast, other countries, particularly in Eastern Europe, may have more restrictive laws or even anti-LGBTQIA+ legislation. Especially the rights of transgender and intersex individuals can be particularly complex. Access to gender-affirming healthcare, legal gender recognition, and protection against discrimination can be limited or cumbersome, depending on the country.
Social acceptance of LGBTQIA+ identities varies. In more progressive regions, there may be strong community support, active LGBTQIA+ organisations, and visible role models. However, in more conservative areas, LGBTQIA+ learners may face significant stigma, discrimination, or even hostility.
Mental health is another significant challenge. The pressure of hiding their identity, combined with potential isolation, can lead to anxiety, depression, and even higher rates of suicide. This isn’t just about feeling different; it’s about the constant stress of wondering if they’re safe or accepted.
But it’s not all doom and gloom! LGBTQIA+ learners bring resilience, creativity, and a deep understanding of diversity. Having to adapt to different social environments, sometimes hiding aspects of their identity, LGBTQIA+ learners are often highly adaptable and capable of thriving in diverse settings. Above all, they thrive in environments where they feel seen and supported.
Their experiences with marginalization often foster a deep sense of empathy for others who face challenges or discrimination. LGBTQIA+ learners tend to be supportive peers and are often advocates for inclusion and social justice. They bring an understanding of the complexities of identity and the importance of respecting differences. This awareness can enrich discussions and promote a more inclusive learning environment.
LGBTQIA+ learners bring a rich diversity of thought and experience to the classroom, making them valuable contributors to any learning environment. As an educator, recognizing and nurturing these strengths can help create a more dynamic, inclusive, and supportive educational experience for all.
Biographies
People deal with their personal circumstances in different ways: some deal with them within themselves, others talk about them publicly. Through public awareness, we learn about individual fates, but it also enables the perception of issues from the LGBTQIA+ community as a whole.
Cece McDonald is a black transgender woman and activist. McDonald was thrust into the public eye after she was attacked by a group of people in 2011, leading to a physical altercation in which she defended herself, resulting in the death of one of her attackers. She was charged and sentenced to prison, where she faced the harsh realities of the criminal justice system as a trans woman.
McDonald's experience highlights the systemic discrimination and violence faced by transgender individuals, especially transgender women of colour. During her incarceration, she became a vocal advocate for transgender rights and the prison abolition movement. After her release in 2014, McDonald continued her activism, working to raise awareness about the intersections of race, gender, and the criminal justice system. She has spoken widely about her experiences, advocating for policy changes and better support for marginalised communities.
Her life reflects the struggles many transgender people face, including violence, legal injustices, and the fight for visibility and equal rights. Despite these challenges, McDonald has turned her personal experiences into a powerful platform for change, inspiring many within and outside the LGBTQIA+ community. McDonald has used her experiences to educate others through public speaking, interviews, and writing.
Felix Jaehn is a German DJ, music producer, and remixer known for tropical house music and international hits like "Cheerleader" (a remix of OMI’s song) and "Ain’t Nobody (Loves Me Better)" featuring Jasmine Thompson. Born on August 28, 1994, in Hamburg, Germany, Jaehn developed an early passion for music: He started playing the violin at a young age and later transitioned into electronic music, quickly making a name for himself in the global music scene.
In February 2018, Felix Jaehn publicly came out as bisexual in an interview with a German newspaper, Die Zeit: Jaehn described struggling with his sexual identity during his teenage years and early adulthood. Growing up, Felix Jaehn felt pressure to conform to societal norms regarding relationships and sexuality, which led to confusion and internal conflict. Before coming out publicly, Jaehn took time to explore and understand his sexuality, seeking therapy and engaging in self-reflection. As a public figure, Jaehn felt the weight of expectations from the fans and the music industry, often promoting certain stereotypes about masculinity and sexuality, which made the journey to self-acceptance more challenging. By coming out, Jaehn hoped to challenge these stereotypes and encourage others to be authentic. Jaehn expressed relief and happiness at being able to live openly and authentically and also highlighted the positive impact the coming out had on mental health, stating that being open about their own sexuality allowed them to feel more connected to the music and the audience. Following the coming out, Jaehn has become more vocal about LGBTQIA+ rights and representation.
Since coming out, Felix Jaehn continues to be an influential figure in the music industry, balancing the career with the personal life. Felix Jaehn aims to be a role model for others navigating their own paths of self-discovery.
The 30-year-old DJ had previously come out as pansexual and non-binary, and chose the gender-neutral name Fee - as a DJ still using the name Felix Jaehn. In August 2024, Felix Jaehn cancelled all concerts due to mental health concerns. Felix Jaehn announced feeling “too vulnerable to perform” and needed time to focus on the own well-being. Despite the cancellations, Felix Jaehn continues to release new music.
Now we have a look at media representation and fictional biographies: There are many texts, films, and other media that represent diverse identities.
Here are some examples:
"Hidden Figures" (2016, directed by Theodore Melfi):
“Hidden Figures” is an American biographical and powerful historical drama that tells the inspiring, untold story of three brilliant African American women whose exceptional mathematical and engineering talents were pivotal in NASA’s early space missions.
- Katherine Johnson (played by Taraji P. Henson): A mathematical genius who calculated the trajectories for many NASA missions, including the successful flight of astronaut John Glenn aboard the Friendship 7. Her work was crucial in ensuring that the mission was safe and accurate
- Dorothy Vaughan (played by Octavia Spencer): She was the acting supervisor of the West Area Computers but had not received the official title or pay. Vaughan became an expert in FORTRAN, an early computer programming language, and led the transition of her team to work with the new IBM computers that were being introduced at NASA.
- Mary Jackson (played by Janelle Monáe): An aspiring engineer who fought against segregationist policies to become NASA's first Black female engineer. She faced numerous challenges in her pursuit of education and professional recognition but ultimately succeeded in breaking barriers.
Set against the backdrop of the racially segregated United States in the 1960s, the film vividly portrays the women’s extraordinary contributions while navigating the hurdles of systemic racism and gender bias. It not only tries to avoid harmful stereotypes but transcends them. These characters are depicted as highly intelligent, dedicated, and integral to the success of the U.S. space program.
“Hidden Figures” represents diverse identities by showcasing the experiences of Black women in a predominantly white and male field. It does a good job of representing the intersectionality of race and gender. The film is often used in educational settings to discuss topics like racial and gender equality, the history of the Civil Rights Movement, and the importance of diversity in STEM fields. It has been included in school curricula to teach students about these hidden figures and their significant contributions to science and society.
However, it could be improved by including more diverse perspectives, such as the experiences of people of other races or people with disabilities in STEM fields. This would provide a more comprehensive view of diversity and intersectionality in STEM fields. In conclusion, “Hidden Figures” is a shining example of a film that not only avoids harmful stereotypes but also celebrates the strength, brilliance, and perseverance of Black women who made groundbreaking contributions to American history.
"The Hate U Give" (2017, written by Angie Thomas):
"The Hate U Give" is a young adult novel that explores themes of race, identity, and social justice. The story follows Starr Carter, a 16-year-old African American girl who navigates life between two worlds: the poor, predominantly Black neighbourhood where she lives and the affluent, mostly white private school she attends. Starr's life takes a dramatic turn when she witnesses the fatal shooting of her childhood friend, Khalil, by a white police officer during a traffic stop. Khalil was unarmed. As the only witness, Starr is thrust into the national spotlight and faces pressure from all sides. The media portrays Khalil as a drug dealer and thug, while Starr's community rallies for justice. Meanwhile, Starr grapples with her own identity, the fear of speaking out, and the potential repercussions for her family and community. The novel explores Starr's journey as she finds her voice and decides to speak out against the injustice, despite the personal risks involved.
The book is widely praised for its representation of diverse identities, particularly in its portrayal of African American experiences and the intersectionality of race, class, and social justice.
The novel became a significant cultural phenomenon and is widely used in educational settings to discuss issues related to race, police violence, and the Black Lives Matter movement. The book was later adapted into a successful film in 2018, directed by George Tillman Jr.
It could be improved by expanding its representation of other marginalized identities, such as LGBTQIA+ individuals, people with disabilities, and non-Black people of colour. These additions could provide an even richer, more intersectional exploration of the themes the novel addresses. However, "The Hate U Give"** is a powerful and important novel that successfully represents diverse identities, particularly in its portrayal of African American experiences. It has had a significant impact in highlighting issues of race and social justice.
In some parts of Europe, LGBTQIA+ people are more visible in media, politics, and public life, which can foster a sense of belonging and acceptance. Books, films and other media can contribute to the visibility and representation of LGBTQIA+ people.
"Moonlight" (2016, written by Angie Thomas):
“Moonlight” is an American coming-of-age drama film, based on Tarell Alvin McCraney's unpublished semi-autobiographical play "In Moonlight Black Boys Look Blue." This film tells the story of a younsg Black man grappling with his identity and sexuality while growing up in a rough neighborhood in Miami.
"Moonlight" follows Chiron through three stages of his life: As a young boy, Chiron, nicknamed "Little," lives with his drug-addicted mother and is bullied for being different. He finds support from Juan, a drug dealer who becomes a father figure, and his girlfriend Teresa. As a teenager, Chiron struggles with his sexuality and is bullied at school. He shares a tender moment with his friend Kevin, but Kevin later betrays him under peer pressure, leading to a violent incident that changes Chiron’s path. In adulthood, Chiron, now called "Black," is a drug dealer in Atlanta, reflecting Juan's influence. A call from Kevin brings him back to Miami, forcing Chiron to face his past and unresolved feelings.
The story is used in educational settings as a tool to explore a wide range of social, cultural, and psychological themes. It's often used to discuss themes of race, masculinity, and LGBTQIA+ identities. The film's mature content, including themes of drug use, violence, and sexuality, requires careful consideration regarding the age and maturity level of students. Educators often provide context and trigger warnings before viewing, and discussions are facilitated to ensure a respectful and supportive environment.
"Moonlight" is a portrayal of one man's struggle to find and accept himself in a world that often denies his existence. Through its storytelling, visuals, and depth, the film offers a exploration of identity, love, and the human condition.
NATIONAL CONTEXT AS INFLUENCE ON PERSONAL SITUATION
This section explores the national contexts of Bulgaria, France, Germany, Italy and Spain, showing how different forms of discrimination and privilege intersect in these countries, shaping the experiences of marginalized groups. By understanding the unique challenges and opportunities in each nation, the paragraph aims to deepen your knowledge of intersectionality and its implications in diverse European contexts.
Bulgaria
Bulgaria's legislation ensures gender equality through various laws, but traditional patriarchal norms persist, affecting women’s social roles and opportunities. The gender pay gap averages 12.6%, even in female-dominated fields like education and healthcare. Women hold 27% of parliamentary seats, and in the EU Parliament, only 4 out of 17 quotas are filled by women. Legal and social recognition of non-binary and diverse gender identities is lacking. However, a notable advancement is the 2023 inclusion of sexual orientation-based hate crimes in the criminal code, marking progress in LGBTQIA+ protections.
In Bulgaria, the Constitution establishes Eastern Orthodoxy as the traditional religion, with religious institutions separate from the state. As of the 2021 census, 65% of Bulgarians identify as Christian and 10% as Muslim. A 2023 survey reveals that 53% of Bulgarians consider themselves religious, 29% are non-religious, and 9% are atheists. The religious landscape reflects diverse beliefs, but LGBTQIA+ individuals often face challenges in gaining acceptance and support, intersecting with issues of religious and cultural attitudes towards sexual orientation and gender identity.
In Bulgaria, social class divisions are pronounced, exacerbated by the transition from communism and ongoing economic challenges. The upper class, including wealthy business owners and political figures, wields significant influence. The expanding middle class faces economic instability despite growth. The working class encounters low wages and limited access to education and healthcare, while the lower class, including marginalized ethnic groups and rural residents, struggles with poverty and underemployment. Income inequality is severe, with the wealthiest 20% earning vastly more than the poorest. This disparity impacts LGBTQIA+ individuals, who may face compounded challenges due to intersecting economic and social disadvantages.
Homosexuality was decriminalized in Bulgaria in 1968, but legal recognition for same-sex couples and transgender individuals remains lacking. Same-sex marriages and civil partnerships are not recognized, affecting rights and benefits, while transgender people face difficulties in changing legal documents, impacting access to healthcare and job opportunities. Public attitudes are conservative, with significant negative views on LGBTQIA+ issues, particularly in rural areas. Urban centers like Sofia are more accepting, but support services are scarce and mostly provided by NGOs. Additionally, sex education is largely absent in schools due to political resistance, exacerbating challenges for LGBTQIA+ individuals.
Bulgaria's ethnic landscape is diverse, with Bulgarians forming 85% of the population, and significant minority groups including Turks (8-10%), primarily Muslim, and Roma (5%). Historical and cultural tensions, particularly negative attitudes toward Turks due to historical conflicts and forced assimilation policies under communism, persist. The Roma community faces severe economic and social challenges, including high poverty rates and discrimination. These intersecting issues complicate the experiences of LGBTQIA+ individuals within these groups, as they navigate both ethnic and sexual or gender identity-based discrimination. The complexity of Bulgaria's ethnic and cultural dynamics influences the level of acceptance and support for LGBTQIA+ individuals.
Bulgaria's legal framework guarantees gender equality, yet challenges persist, particularly for LGBTQIA+ individuals. While Bulgaria has ratified international conventions supporting women's rights, it did not ratify the Istanbul Convention, reflecting ongoing resistance to broader protections. Intersectional discrimination is prevalent, especially for LGBTQIA+ individuals who face compounded challenges due to both gender and sexual orientation. Despite legal protections, societal attitudes remain conservative, particularly in rural areas, limiting the effectiveness of these laws and the inclusion of LGBTQIA+ people in various social spheres.
In Bulgaria, anti-discrimination laws exist but are inconsistently enforced, particularly for marginalized groups like the Roma and Turkish minorities. Intersectional discrimination is prevalent, with LGBTQIA+ individuals, especially those from Roma or Turkish backgrounds, facing severe exclusion and stigmatization. Roma women and LGBTQIA+ individuals endure compounded challenges due to their ethnicity, gender, and sexual orientation, often resulting in social exclusion and limited access to education, employment, and healthcare.
France
According to a research conducted in France in 2020 and 2022, more than half of people reject gender stereotypes, while one in four accept them, and another fourth are ambivalent.
Factors increasing adherence to stereotypes include being male, over 65, religious, immigrant, or less educated.
The research highlights persistent domestic inequality: gender stereotypes correlate with unequal domestic roles. Although gender equality is legally mandated, traditional roles persist in professional, social, and family settings, emphasizing separate tasks for men and women.
Over the last few decades, French attitudes towards homosexuality have changed considerably. A survey by the Association for Research into Value Systems (Arval) shows that tolerance of homosexuality doubled between 1981 and 2018, with 90% of French people considering homosexuality to be a normal way of experiencing their sexuality.
Opinions on the rights of same-sex couples have also changed. However, homosexuality is not yet fully accepted in all aspects of public life. Around 15% of French people believe that sexual relations should be reserved for heterosexual couples, and there is stronger opposition to adoption and MAP for homosexual couples. Every year, around 140,000 people claim to be victims of homophobic abuse, showing that despite greater acceptance, homosexuality is still not fully integrated into French society.
Legally, there are no national minorities in France: since the French Revolution, there has been only one people in mainland France, and ethnic statistics are not permitted.
However, as a general observation, immigrants and descendants of immigrants may share characteristics linked to their origins that are likely to influence their employment situation: surname, religion, skin colour, cultural practices, etc. In addition, immigrants experience difficulties of their own, associated with the experience of migration (language skills, recognition of qualifications, administrative barriers linked to nationality, etc.). Moreover, immigrants experience difficulties that are specific to them, associated with the experience of migration (mastery of the language, recognition of diplomas, administrative barriers linked to nationality, etc.). If the difficulties specific to immigrants are added to the characteristics linked to origin, it is possible to identify, by difference, the role of origin in the persistence of inequalities in employment and wages between immigrants and descendants of immigrants.
The legal framework in relation to LGBT issues applicable in France has changed radically in recent decades, moving away from the repression of LGBT people's lifestyles towards equal rights. However, stereotypes and prejudices are still alive and kicking, fuelling hate speech, discrimination and violence, which are still all too often part of people's daily lives, while at the same time many rights remain ineffective.
Despite the measures taken to promote equal rights for LGBTI+ people since the 2000s, national victimisation surveys show that the level of anti-LGBTI violence remains high (in 2019, 55% of LGBT people reported having experienced violence related to their sexual orientation or gender identity in the course of their lives).
The concept of intersectionality has provoked debate because of its complex and nuanced approach to social identity, combining gender, race and class. While some critics see it as a threat to traditional class-centred sociological analysis, others see it as an essential approach to understanding the multiple facets of oppression and inequality in the modern world.
In France, the concept is still recent and it will take some time to be understood through the lens of fundamental values of the French republic.
Germany
Germany has made notable progress in LGBTQIA+ rights, including recognizing a third gender option ("diverse") since 2018. However, challenges persist, such as discrimination, lengthy legal processes for gender changes, and varying levels of public acceptance. Intersections with race and immigration further exacerbate disparities, especially for women of color and immigrant women. While legal frameworks and healthcare for transgender individuals have improved, gaps remain in access to care and support. Regional differences in LGBTQIA+ acceptance exist, with larger cities often being more inclusive than rural areas. Ongoing advocacy aims to enhance representation and simplify legal procedures.
Germany’s religious landscape is diverse, with Christianity predominant and a significant presence of non-religious individuals, especially in former East Germany. Islam, Judaism, Buddhism, and Hinduism also contribute to this diversity. The integration of Muslims and the fight against Islamophobia and anti-Semitism are ongoing challenges, heightened by recent refugee influxes. LGBTQIA+ rights vary significantly: some Protestant churches support same-sex marriage, while the Catholic Church remains conservative. Islamic views on LGBTQIA+ issues are generally traditional, presenting challenges for LGBTQIA+ Muslims. Progressive Muslim groups are working towards greater acceptance and support within their communities.
Germany’s reunification in 1990 highlighted economic disparities between East and West, with higher unemployment and lower wages in the East. While Germany has strong social protections and progressive LGBTQIA+ rights, economic inequality remains significant, affecting LGBTQIA+ individuals differently based on their social class. Lower-income LGBTQIA+ people face more challenges in accessing support and opportunities compared to their wealthier counterparts. Social class and migration background also impact educational attainment, perpetuating poverty. Efforts to address these inequalities include inclusive policies and social support systems, with increasing focus on social justice and economic equality.
Homosexual acts were decriminalized in Germany by 1994, and same-sex marriage has been legal since 2017, with adoption rights granted. The General Equal Treatment Act (2006) prohibits discrimination based on sexual orientation. Despite increased social acceptance and legal protections, homophobia and transphobia persist, with significant anti-queer crime rates reported. Transgender and LGBTQIA+ people of color face heightened risks of violence and discrimination. While representation and visibility in media and public life are improving, full inclusion remains a challenge. Germany's pride events and support for LGBTQIA+ refugees highlight ongoing advocacy efforts for rights and protection.
Germany’s ethnic diversity has increased due to historical migration and recent refugee influxes, notably from the 2015 crisis. The General Equal Treatment Act (2006) prohibits ethnic discrimination, and integration policies support immigrants with language courses and vocational training. Despite these measures, ethnic minorities, particularly from non-EU countries, face significant inequalities in employment, education, and housing. Xenophobia and racism persist, exacerbated by rising right-wing populism. Movements like Black Lives Matter are highlighting systemic racism and pushing for reforms to improve integration and address disparities. Recent discussions focus on making immigration and asylum policies more inclusive.
Germany’s Basic Law (Grundgesetz) guarantees human dignity and equality, underpinning legal protections for LGBTQIA+ individuals. While laws and policies promote gender equality and address hate crimes, enforcement and effectiveness are issues. The welfare state offers comprehensive social security, but LGBTQIA+ people, especially transgender individuals, face ongoing discrimination and legal challenges, particularly in rural and conservative areas. Acceptance and support for LGBTQIA+ rights vary widely, highlighting the need for continued progress and improved enforcement of existing protections.
Germany's strong legal framework protects against discrimination, but LGBTQIA+ individuals, particularly those from ethnic minorities, often face heightened discrimination due to intersecting identities. The rise of right-wing ideologies has exacerbated these challenges, leading to increased hostility and exclusion. Women of color, Muslim women, and LGBTQIA+ refugees experience compounded discrimination across various domains, including employment, education, and healthcare. Despite legal protections, transgender individuals and LGBTQIA+ people from marginalized backgrounds continue to face significant barriers, highlighting the need for more inclusive and intersectional approaches to combating discrimination.
Italy
In Italy, there is no law against hate speech or aggravating circumstances for hate crimes motivated by queerphobia. The only anti-discrimination law that protects queer people is the EU directive prohibiting discrimination based on sexual orientation in the workplace.
The transition process of trans people is recognized by law and supported by the national health system, but there is no recognition of non-binary identities and no protection of the bodily integrity of intersex people.
Italy was the last country in Western Europe to recognize civil unions for same-sex couples, but not their right to marry or adopt.
In Italy, sex education is not a compulsory school subject. Each school can choose whether to teach it or not.
According to a 2024 survey by the newspaper Corriere della Sera, almost no primary schools organise sex education courses. In high schools, only a quarter of schools organise these courses, usually lasting only 6 hours.
This results in widespread ignorance about sexuality in general and even more so about minority sexual identities.
The term "intersectionality" is adopted by many organisations, sometimes more as a wish than a working method: the majority of political and social organisations continue to focus exclusively on single factors, such as gender, sexual orientation, or ethnicity.
For exemple, half of the feminist organizations support the queer community, but a still minority of organisations are involved in fighting racism and defending the rights of migrants and people with disabilities.
To understand the complexity of the intersectional issue, we can take Catholic queer people as an example.
In Italy, queer people are an oppressed minority, while it is commonly recognized that the Catholic Church exercises a strong social and political influence.
But being queer and Catholic does not mean "adding" a factor of discrimination and one of privilege, since the Catholic Church continues to condemn homosexuality and oppose the Lgbtqia+ rights. On the other hand, the position within the Catholic Church is not monolithic and in Italy there are very consolidated and visible associations of Christian queer people.
On the contrary, queer believers of other confessions are not very visible. The experience of the project Musulmani Omosessuali in Italia (Musulmani Omosessuali in Italia) ended a few years ago and the egalitarian doctrine of the Waldensian Church, which for example equates opposite-sex and same-sex couples, is little known.
Regarding racism, the growing xenophobia in the country and the media invisibility of racialized people is also reflected in the Lgbtqia+ community.
The community represents itself almost exclusively through white people, while racialized people are generally relegated to speaking about immigration and the right to asylum.
In this regard, it is important to point out how the reforms of all recent governments have made it increasingly difficult in practice to recognize the right (enshrined in the laws) to international protection of LGBTQIA+ people.
Another difficulty is represented by language: information on what the rights of Lgbtqia+ people in Italy are and how to assert them are often difficult to access for those who do not master the Italian language.
According to a study by the Politesse Research Center of the University of Verona, attitudes toward homosexuality differ little between social classes, while there is greater acceptance of transgenderism in the wealthier class.
On the other hand, a queer and poor person has to simultaneously face queerphobia and social and economic marginalization.
This is particularly dramatic for trans people, who have greater difficulty entering the workforce and who often have to accept underemployment or unwanted jobs in order to survive.
Spain
Franco's dictatorship (ended in 1975) imposed strict gender roles, limited women's rights, and restricted access to education and employment. Unfortunately, healing the wounds of fascism and civil war takes a long time. Currently, not only are there still high-ranking officials in public institutions with this ideology, but social discrimination persists.
These discriminations are evident in the world of work. Women are paid less and have less access to positions of responsibility in companies. The trans population has higher unemployment and underemployment rates compared to the general population, and 77% have experienced discrimination when looking for work; meanwhile, non-binary identities also struggle to be understood and accepted in traditional workplace structures.
For the rest of the LGBTQIA+ population, on the other hand, the employment rate is higher than in the general population. This is probably due, on the one hand, to the fact that a higher percentage of young people identify as queer and, on the other hand, to the fact that a lower percentage of the LGBTQIA+ population is engaged in unpaid domestic work.
LGBTQIA+ people (and especially trans people), especially those with little education and no or low income, are also the most affected by homelessness. Half of trans people have experienced homelessness in their lives.
Spain has implemented policies to combat discrimination. Among the most recent examples, we can mention three laws from 2023, of which we illustrate only some highlights. A first law allows people aged 16 and over to legally change their gender without medical requirements. A second law allows female couples to be automatically recognised as parents, without having to be married and go through adoption. Finally, a third law ensures that all types of families are recognised and granted equal rights.
Unfortunately, cultural and social change is lagging behind, as the Catholic Church continues to have a strong influence on society and the Spanish population that grew up under Francoism is often more resistant to change.
The absolute majority of the Spanish population identifies as Catholic (although the number of believers is constantly decreasing), while only the relative majority of the LGBTQIA+ population is Catholic. This is probably also due to the historic alliance between the Franco dictatorship and the Catholic Church, based on the defense of patriarchal values. Nearly 8% of the LGBTQIA+ population in the country professes minority religions (compared to 2.5% in the general population).
The topic of intersectionality is of great importance, if we take into account that approximately one third of the Spanish LGBTQIA+ population declares belonging to a minority (ethnic, religious, functional...) in addition to the sexual one. However, only 6.6% of the migrant population declares itself LGBTQIA+, in contrast to both 11.7% in the general population and approximately 10% among asylum seekers. The data on the migrant population not seeking asylum seems to show a difficulty in recognizing and/or declaring themselves as belonging to a sexual minority.
Since 2006, sexual education has been a cross-cutting subject in schools and addresses gender violence and affective-sexual diversity, but there is no mandatory curriculum for this subject.
There is no specific law that comprehensively addresses the sexual rights of people with disabilities.
The HIV Unit of the Hospital Clínic in Barcelona has reported alarming epidemiological data among Latin American trans women sex workers, calling for the development of specific clinical guidelines for this group.
FROM LIFE REALITIES TO THEORY
This paragraph will delve into the theoretical aspects of intersectionality and discrimination. It will provide an analysis of the concepts of privilege and oppression, then it will focus on the definition and the theoretical background of intersectionality. Finally, special attention will be paid to forms of discrimination with a reference to EU law.
Privilege and oppression
Intersectional analysis allows for a new reading of social phenomena and, in particular, of discrimination, questioning categories and looking instead at the dynamics of power and thus of privilege and oppression that are generated in certain contexts.
Thinking about differences in terms of power relations, privileges and oppressions, leads us to question the idea that we are all equal and have the same possibilities, because it is a fact that some people start from a position of disadvantage, for example because of the colour of their skin, gender, social class, sexual orientation... This vision is fundamental in order to understand that it is not enough to provide the same resources to everyone, because it is difficult for a person who starts from a disadvantaged position to reach the same position and to have the same quality of life as a person who is in a privileged position. And this discourse must then be intersected with other lines of oppression that may or may not facilitate this person's life path. Here lies the difference between equality and equity, where we move from considering everyone equal to guaranteeing everyone the same opportunities, taking into account differences and privileges.
| Equality |
doesn’t mean |
equity |
Recognizing and identifying privilege and oppression facilitates the cultivation of an understanding of how being privileged or oppressed affects life experiences both in general and within the specific context of education.
Privilege
The authors Linda L. Black and David Stone in their article Expanding the definition of privilege: the concept of social privilege identify five components of privilege:
- It is a special advantage; it is neither common nor universal. It is special because it belongs to only a few and because it is not transferable.
- It is granted, not earned or obtained through individual effort or talent.
- It is a right or authorisation that provides privileged status or rank. It therefore provides easier access to opportunities or resources.
- It is exercised for the benefit of the recipient, to the exclusion or detriment of others. Merit has nothing to do with it.
- It is often outside the awareness of the person who possesses it. We don't realise our privilege until we bump into those who don't have that privilege. Until we get up close and observe with our own eyes those who suffer racism, sexism or those who have not been able to study. Or when we travel and find ourselves in faraway places where our privilege no longer counts, and then we feel discriminated against.
Privilege was first studied in the race and gender contexts - white privilege or male privilege being the most commonly studied and cited instances. But we now know that there are many types of social privilege. For example: sexual orientation privilege, class privilege, able-bodied privilege, religious privilege, age-based privilege...
When talking about privilege, it is also important to notice that these forms of privilege can combine with each other (e.g. an able-bodied young white man who is from upper socio-economic class).
There are two approaches that can be taken to understanding privilege. First, you can recognize how societal structures may benefit you, such as through skin color, gender, or physical ability. Second, you can become aware that others may not share these advantages, particularly in shared environments like classes.
By doing this, you take personal responsibility for mitigating the disadvantages others might face through no fault of their own. As an educator, there is a lot you can do to be an ally of your queer learners. For example, you can make them feel seen including lessons about LGBTQIA+ movement and people in your programme, scenarios that include same-sex couples and trans people, or set up a Pride group.
Reflecting on your own privileges and their intersections with those of others can help you overcome obstacles to creating an inclusive community and equip you for thriving in an increasingly inclusive environment.
Oppression
The word oppression can seem strange in our contemporary society, as for many people it holds connotations of obvious, visible cruelty, or mistreatment. In modern western societies, however, the nature of oppression has shifted such that oppression functions structurally, meaning that people experience oppression as they interact with social systems (like education, social services, financial institutions, healthcare agencies, etc.) in ways that may not be obvious to other people who are not experiencing oppression, or not experiencing it in the same way or to the same degree.
Oppression occurs at all levels and is reinforced by social norms, institutional biases, interpersonal relationships and personal beliefs.
Feminist and political theorist Iris Marion Young is the author of the “Five Faces of Oppression” model. In the homonymous essay, she provides a framework with categories for the various types of oppression. These categories are:
- Exploitation: it refers to the act of using people’s labors to produce profit, while not compensating them fairly.
- Marginalisation: it is the act of relegating or confining a group of people to a lower social standing or outer limit or edge of society (i.e. exclusion).
- Powerlessness: This form of oppression refers to how some in a society are relegated to be powerless and are dominated by “the ruling class.” They are used to taking orders and rarely or never have the right to give them.
- Cultural Imperialism: This is the taking of culture by the “ruling class” and establishing it as the norm, defining other groups as deviant and/or inferior.
- Violence: This form of oppression looks like when members of some groups live with the knowledge that they must fear random, unprovoked attacks on their persons or property.
As an educator, it is fundamental that you can identify the multiple ways in which oppression shows up or persists for your learners, for the different communities, and for yourself, and begin to identify how you can take action to break the chain and change things. We can only identify how power plays out when we are conscious and committed to understanding racism, sexism, classism, ableism, heterosexism and all other forms of oppression that affect each one of us.
Definition and theoretical background of intersectionality
The term intersectionality was coined in 1989 by the African-American lawyer Kimberlé Williams Crenshaw, in the essay Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.
Intersectionality has been manifest in black feminist writing since the 1960s. Michele Wallace was a pioneering thinker in this regard, criticising misogyny within the Black Power movement, and pointing to the framework common to misogyny and racism. Angela Davis' texts were instrumental in analysing the relationship between class and race, exploring the role of both in the particular marginalisation of black women. Bell Hooks also identified racism and sexism as inherently interconnected forms of structural oppression, pointing to the black national liberation movement as patriarchal and feminism as a white, middle-class movement, entirely alien to the needs of non-white and poor women.
In her essay, Crenshaw provided a legal analysis of cases of discrimination against black women and she suggested using the term intersectionality to address the marginalisation of African American women in both anti-discrimination legislation and feminist and anti-racist theory and policy.
In particular, Crenshaw's theoretical view was deeply motivated by the case of Emma DeGraffenreid. In 1976, Emma and four other black women sued General Motors for discrimination. They claimed the company was excluding black women.
Emma's case was dismissed by the court. The judge ruled that the company did not discriminate based on gender because it hired women (white women for administrative positions). Similarly, the company did not discriminate based on race because it hired black people (black men for industrial work). However, the real problem was not acknowledged by the judge. Emma was trying to prove that black women faced a specific type of discrimination. This discrimination was not just the sum of what black men and white women experienced.
Despite being doubly affected, black women received no attention from either group. They were overlooked by the male-dominated civil rights movement and the mostly affluent white-led feminist movement.
It was in this context that Crenshaw developed the concept of intersectionality, pointing out the relationships between social positions and oppression.
In Emma DeGraffenreid’s case, considering race and gender as mutually exclusive categories of experience and analysis led to the invisibility of her social position marked by multiple oppressions. Analytical perspectives that do not reflect the interaction between systems of oppression and privilege fail to address these issues. The intersectional perspective, on the other hand, makes it possible to consider each problem as a complex whole and to take into account the different levels and categories of oppression that do not accumulate with each other, but combine and intersect simultaneously. For this reason, the most frequently used metaphor is that of the traffic in an intersection, coming and going in all four directions. Thus, discrimination can flow in each direction. And if an accident happens in an intersection, it can be caused by cars travelling in any of the directions and sometimes even all of them. Similarly, if a black woman is injured in an intersection, her injury could result from sexual or racial discrimination. But it is not always easy to reconstruct an accident: sometimes the skid marks and injuries simply indicate that these two events occurred simultaneously, saying little about which driver caused the injury.
Adopting an intersectional approach means recognising the uniqueness of each person's experience as well as the possible discrimination and forms of exclusion they experience. It also means recognising that one's view and knowledge of the world is never neutral, universal, but always situated and determined by our social positioning and the power dynamics in which each of us is embedded.
The intersectional perspective allows the development of more inclusive policies that take into account the needs of specific groups, so that no one is left behind and all are adequately represented in the policies and measures that affect them.
Moreover, it is important to highlight that when overlapping oppressions are ignored, it becomes easier for extremists to spread their ideology and create divisions within progressive groups. This shift turns the discussion into an "us vs. them" movement rather than a collaborative effort to fight for justice and equity for all. Extremist groups rely on this mindset to further marginalise people and to disguise their dangerous ideology with fear-mongering arguments that suggest "more rights for them means fewer rights for us."
Forms of discrimination and how it is acted
Discrimination is defined as behaviour that causes unequal treatment of a person or group of persons, based on their belonging to a certain category. A distinction is made between different forms of discrimination.
Direct discrimination occurs when action is taken to put a person or group of persons in a disadvantageous situation or position. An example of direct discrimination is non hiring a muslim, although qualified for the job, because of his or her religion.
Conversely, indirect discrimination occurs when an apparently neutral rule, regulation, practice puts - in fact - a person or category of persons at a disadvantage. An example of indirect discrimination is requiring all shop assistants in a shop to keep their hair uncovered, thereby affecting all women who wear hijabs.
Indirect discrimination includes structural discrimination, that is when the unequal treatment has its basis in the organisational set-up, for example when patriarchal, religious or homophobic conventions, customs or traditions lead to a certain group of people being disadvantaged and this is considered “normal”.
Discriminatory situations can occur in several fields of social life: school, work, public life… and can be acted by an individual, a group or an institution.
According to the European Union legislation, the protected grounds for discrimination are the six listed in art. 19 of the Treaty on the Functioning of the European Union:
- sex
- racial or ethnic origin;
- religion or belief;
- disability;
- age;
- sexual orientation.
Despite this, it is widely known that there are many other factors for which people are discriminated against.
At national level, some states have adopted lists that include further protected grounds, but anti-discrimination law in Europe still leaves out of its protection a huge number of people.
Bearing in mind that the discrimination factors are potentially infinite, further grounds could be:
- socio-economic;
- health status (that should be recognised as a ground on its own, since the disability ground does not cover all instances of health issues on the basis of which discrimination is likely to occur);
- gender identity;
- gender expression;
- sex characteristics;
- language;
- physical characteristics, somatic features, height, weight;
- education.
Identifying additional factors of discrimination is closely connected to the issue of additive/cumulative and intersectional discrimination. The first ones occur when discrimination happens based on several grounds that operate simultaneously but separately. In contrast, intersectional discrimination arises when the grounds cannot be separated due to the synergy between them.
In conclusion, to combat all forms of discrimination, discriminatory situations must be considered comprehensively.
According to a report commissioned by the European Network of Equality Bodies (Equinet), that brings together 47 organisations from across Europe which are empowered to counteract discrimination as national equality bodies, EU law should explicitly prohibit additive/cumulative discrimination as well as intersectional discrimination. However, most of the bodies surveyed for the report, claim that in light of the unanimity requirement at EU level, additive/cumulative and intersectional discrimination should be also recognised explicitly at national level where this is not yet the case.
IMPLEMENTING INTERSECTIONALITY IN THE TEACHING ACTIVITY
Now you have gained valuable insights into recognizing and embracing the diverse identities within your classroom. Educate Yourself: Continuously learn about the concept of intersectionality and how it applies to your students. Understanding the unique challenges faced by students with intersecting identities is the first step toward supporting them effectively. By fostering diversity through thoughtful selection of teaching materials and inclusive practices, you are taking significant steps towards creating a learning environment where all students feel respected and valued. Regularly reflect on your teaching practices and be open to feedback. Consider how your own identities and biases may affect your interactions with students, and be willing to adapt your approach to better meet their needs.
However, understanding and recognizing diversity is just the beginning. The next step is to actively implement these principles in your daily teaching activities. Together, these efforts will empower you to not only recognize but also effectively address the unique challenges and opportunities that arise from the intersectionality of your students' identities, ultimately contributing to a more inclusive and equitable educational experience for everyone.
EVALUATING AND CHOOSING TEACHING MATERIALS
Textbooks and teaching materials often transmit and reinforce the stereotypes prevalent in society. This usually happens with small unconscious actions that do not arise from a normative will. This happens, for example, when in math problems a woman has to calculate the amount of ingredients to bake a cake, when the financial education textbook shows the arrival of only heterosexual couples at the bank, when the art history course focuses only on "white" artists.
In this way, some students will not see themselves reflected in the curriculum and will not feel valued in the learning environment.
This is why it is important to critically evaluate textbooks and teaching materials and choose those that incorporate more diverse perspectives. In choosing, you can help yourself with this scheme:
- People with oppressed identities must be present.
- People with oppressed identities must not be represented in a stereotypical way.
- Non-stereotypical representation must not result in a concealment of oppression and privilege
The third point deserves special consideration. Non-stereotypical representation risks hiding some social problems (for example, if we represent all racialized people as rich, we represent a world in which there is no systemic discrimination against those who are not "white") or reinforcing some judgments linked to stereotypes (for example, if we represent all gay men as very "masculine," we convey the idea that effeminacy is a characteristic to be avoided).
This is why it is important to have diverse representations of people and, when possible, to explicitly address issues of privilege and oppression.
STEP 1. Teaching Material Audit
Examine the textbooks, articles, videos, and other resources that you currently use in your classroom and consider the following questions:
- Whose voices and perspectives are represented in this material?
- Are there any groups that are underrepresented or missing altogether?
- Does this material challenge stereotypes, or does it reinforce them? How does this material align with the diverse identities of your students
STEP 2. Reflection and Identification
Write a brief reflection (about 300 words) on your findings from the audit, answering the following questions:
- Does this material adequately represent the diversity of your students? Which diversities are not represented?
- What impact can this material have on students' learning experiences and sense of belonging?
- In general, what are its strengths and weaknesses with regard to the needs we have analysed here?
STEP 3. Action plan
Based on your reflection, create an action plan to diversify your teaching materials and give a broader and more accurate representation of all identities.
- If your textbook has significant gaps, choose a new textbook that is attentive to all forms of diversity.
- If there are no textbooks in your subject area that represent all forms of diversity, identify new teaching materials (books, articles, videos, etc.) that allow you to integrate other voices and perspectives. In courses where we normally work with "characters" (literature, creative writing, psychology, social work, languages, etc.), we can propose novels and short stories (preferably autobiographical ones) about people belonging to one or more oppressed communities.
- Outline a new teaching strategy or classroom activity that you will implement to promote inclusivity and engage students with different perspectives. For example, in courses where we do not normally work with "characters" (mechanics, pastry, electronics, gardening, etc.), we can introduce role-plays in which we have to interact with colleagues or customers with different characteristics. These role-plays are important both to raise awareness of intersectionality issues and to develop students' professional skills.
STEP 4. Implementation and Review
After implementing the new materials and strategies in your class, gather feedback from your students. Ask them how these changes have impacted their learning and sense of inclusion. Reflect on this feedback and consider further adjustments to continue fostering diversity in your classroom.
DECONSTRUCTING IDENTITIES
One of the biggest risks when we address issues related to an identity trait (from ethnic origins to sexual orientation, from gender identity to religion) is the fact of emphasising only the aspects that differentiate that identity from others. On the one hand, we risk increasing the sense of estrangement and distance in those who do not share that identity trait and, on the other hand, we risk flattening the image of minorities on a few traits (and then it is easy to build stereotypes and prejudices on these traits).
Instead, we should remember ourselves and remind our students of three essential aspects:
- there are many characteristics that make us different from each other, but there are at least as many characteristics that we share and that make us similar;
- no group is monolithic because within each group there is always great variability;
- in each person we can notice the intertwining of different identities, but no person is the mere union of a set of identities: for a variety of reasons, including personal choice, each person can have characteristics that are different from those prevalent in the groups with which they identify.
The intersectional point of view is essential to understand and convey these messages, because it immediately shows the kaleidoscopic complexity of identities.
For this reason, when we organise initiatives dedicated to an identity group (for example, when we remember the victims of the Holocaust on January 27 or when we celebrate LGBTQIA+ identities during Pride Month) it is essential to introduce some intersectional ideas.
Take the intersectional aspect into account when choosing the films to screen in a short film festival, when you invite guests for a debate, when you organise an exhibition, when you propose an artistic workshop, etc.
WORKING IN A GROUP
Group work among peers is often the best way to work on intersectionality. When we work in a group, we need to take into account all the other people and the different skills and knowledge that each person can bring to the group. When we work well in a group, we get to know each other better, beyond the image we present to society, and we realise the many facets that our personalities have.
After each group work of any kind, you can ask your students to reflect on their diversity and the contribution that each of them has given to the common work. You can also ask them to hypothesise where their diversity of skills and knowledge comes from.
You can also set up a group work more explicitly focused on human diversity and intersectionality. For example, when they develop a project (from imagining opening a hotel to creating a course blog), we can ask them to take into account a very diverse audience when they set up the needs and benefits analysis. For example, is our hotel ready to host an elderly person? And an elderly non-binary person? And are the icons on our blog accessible to a colorblind person? And to a colorblind person who did not grow up in the prevailing culture in our country? In a work of this kind, group work is naturally ideal to bring out the plurality of questions and the complexity of answers.
We will now see some proposals for group activities to work on the themes of intersectionality.
PLAYING WITH PREJUDICES
This activity aims to recognize stereotypes and prejudices and reflect on their absurdity.
To prepare the activity, you need:
- to have blank sheets of paper (useless sheets printed on one side and to be recycled are fine) and pencils, pens or markers.
First, explain that you will propose an activity on prejudices and that the aim is simply to reflect on this theme. Explain that you will work on some aspects of identity, being careful not to hurt anyone's feelings. For this reason, ask your students to write on sheets of paper, secretly and anonymously, which aspects of identity they do not want to talk about.
After reading what the students have written anonymously, write at the top of several sheets of paper the noun or adjective that describes some identities that are often the victim of prejudice (for example, "Arab", "lesbian" or "Jehovah's Witness"). Do not write the identities indicated anonymously by the students on the sheets.
Divide the sheets of paper between the groups and ask them to write down the stereotypes that affect the identities indicated on the sheets.
After 15 minutes, ask the groups to compare their work. Are there similar stereotypes that affect different groups? Are there opposite stereotypes that affect identities that can be present in the same person? And what happens in that case?
For example, in the presence of the stereotypes according to which Asian people are naturally gifted for mathematical calculations and women are not, what happens if we take into consideration an Asian woman? And if we take into consideration an African asexual person, what happens to the stereotype according to which Africans are all greedy for sex?
Finally, ask the students to look online for examples of people who embody identities with opposite stereotypes. Who are they? How do they behave? In a later lesson, the groups will introduce these people to the rest of the class.
BUILDING AN IDENTITY
This activity aims to reflect on intersectional identities and how people's experiences change when they face different forms of oppression.
To prepare for the activity, you need to:
- have one to three 6-sided dices.
Divide the class into 3 groups, preferably as non homogeneous as possible.
Ask each group to realistically dramatise a given situation, possibly connected to the topic of your course (for example, in a health care course you can ask them to imagine the relationship with a patient; in a finance course you can ask them to imagine the arrival of a person who wants to ask for a mortgage, etc...). Explain that in the dramatisation everyone will be able to play a different role freely, but one student will have to play the role of a person with a series of characteristics that will be raffled off later.
The groups roll the dice twice, each group randomly selects characteristics A and B indicated in the grid below. Then each group has 5 minutes to prepare the scene. Finally, each group acts out the scene in front of the rest of the class.
Subsequently, with a new roll of the dice, each group adds a third characteristic (characteristic C) to their characters. Each group will have another 5 minutes to understand if and what changes by changing the character's identity. At the end, each group plays the scene again in front of everyone.
Proceed in the same way for characteristic D, E and/or F (choose the duration of the activity also taking into account the involvement of the students).
At the end, ask the students to comment on the activity: did they always behave the same way? Were the changes dictated by greater attention to the other person or by prejudices? What reflections emerge? What are the implications for their daily lives and their professional lives?
|
 |
 |
 |
| Characteristic A |
The person looks like a man |
The person looks like a woman |
The person’s gender is unclear |
| Characteristic B |
The person has dark skin |
The person has light skin |
The person has olive skin |
| Characteristic C |
The person’s clothing is typically feminine |
The person’s clothing is typically male |
The person’s clothing is unisex |
| Characteristic D |
The person is 20 years old |
The person is 50 years old |
The person is 80 years old |
| Characteristic E |
The person has an average build |
The person has a very robust build |
The person moves around in a wheelchair |
| Characteristic F |
The person does not speak the local language |
The person speaks the local language |
The person speaks the local language with a strong foreign accent |