This was an interesting discussion about the “interpretative latitude” of sacred texts, and how the mutability of religious texts is key to their survival.

Appiah stresses the role of context in the interpretation of scriptures, giving the example of St. Paul’s instruction to women to cover their heads in church- when interpreting this directive, we should consider the strictures of dress for women in Corinth during this period.

In Women and Gender and Islam, Leila Ahmed describes the seamless assimilation of the traditions of conquered territories in the Middle East and Mediterranean. She cites the adoption of the veil as a product of this process.

In terms of how to apply this knowledge to my teaching practice, I need to consider how I can include reference images and materials by practitioners from religious minorities and work that deals explicitly with this subject, and how I can handle discussion in a learning setting around this material in an inclusive and culturally sensitive manner. I remember one Muslim student asking a colleague about whether a life drawing class would include a nude model. These are considerations that I rarely make in the designing and delivery of my lessons.

The reference images and reading lists I use in my teaching, fail to address concerns of religion, and I have not knowingly included religious imagery or work by practitioners from religious minority groups. Consulting my students around the development of learning materials e.g reading lists, reference images and seeking their feedback on lesson materials could be one way to address this.

Adopting the lens of the evolving significance of religious texts might equip me better to facilitate discussion on these topics in an educational setting. For example, gender is a topic that arises frequently during my lessons due to the reference material I am presenting to the students; developing an understanding of how gender intersects with religion would enable me to facilitate these discussions more inclusively.