Greetings, Vaibhav Sunder

Thank you for engaging with the discussion. You raise an interesting point about the complexities of identity and the tension between asserting versus negating one’s center. In exploring intersectionality, particularly through Crenshaw’s framework, I find it essential to recognize both visible and invisible identities and how individuals navigate or resist them in different cultural and institutional contexts.

I agree that regional and philosophical perspectives, such as those shaped by Eastern thought, can offer different views on identity, self, and relationality. In educational interpreting, these dynamics can be further layered by the simultaneous professional, cultural, and linguistic roles interpreters must inhabit.

I’d be very interested in hearing more about your experience or perspective, particularly how these ideas might affect interpreter recognition, role definition, or advocacy in your context. There’s so much we can learn from these divergent ways of knowing.

All the best, Dianala

Dear Dianala,

Thank you for bringing up such an essential and potent subject. To think in terms of Crenshaw’s intersectionality really adds layers to the discussion on educational interpreting, particularly in most hearing institutions where we don’t often consider systemic injustices.

From my firsthand and observed experiences, interpreters' positions and visibility are deeply rooted in their intersectional identities. For instance, interpreters who are women of color must frequently navigate not just professional demands of interpretership but also implicit biases around both race and gender. These elements can contribute to the ways in which their perceived authority is influenced, access to professional progression is obtained, and the extent to which their interpreting decisions are judged in comparison to their colleagues.

And as I’ve already mentioned, interpreters from marginalised backgrounds may indeed double up on their advocacy efforts working on behalf of the Deaf students they interpret for as well as the added disadvantage from within the institution. This frequently results in emotional labor that is seldom recognized in official job descriptions or professional accolades.

I’ve also found that institutional rules often do not factor in the varied sociocultural contexts interpreters are from. This can then lead to a lack of support networks or mentoring opportunities for interpreters who share intersecting minoritized identities.

Your idea for collaborative writing or research across sites sounds exciting and I would be extremely interested in taking this further. It’s important for us to centre out lived experiences in order to reconceptualize our perceptions of professional identity and equity in Deaf education.

Warm regards,

Moath

Thank you, Moath Al-Mazaydeh

Your point about the intersectional identities of interpreters, particularly women of color, is vital and echoes what I’ve seen in research and practice. The emotional labor you describe is real and often invisible, yet it’s a constant layer interpreters must carry, especially when navigating systemic inequities while advocating for Deaf students. Drawing from my work on socioculturalism in education, I agree that institutions must account for the diverse cultural and social contexts interpreters bring, shaping how they’re perceived and supported. The lack of mentorship and institutional acknowledgment you mention is a critical gap that deserves further attention.

All the best,

Dianala