Investigating the Language and Identity Negotiations of Second Generation Canadian-Born Muslim Students at the Post-Secondary Level
Abstract
This study investigated the schooling experiences and identities of second-generation Canadian-born Muslim students in Ontario. Prior research has shown that Muslim students feel they do not completely fit into their school or home cultures. In addition, their identities are perceived to be singular and homogenous. A qualitative study was conducted in two phases to explore Canadian-born Muslim students' experiences and perceptions of identity. In the first phase, a survey was conducted with 88 post-secondary Canadian-born Muslim students living in Ontario. In the second phase, 15 survey participants were interviewed and nine created a culture-gram that visually showcased their identities. Third space theory was drawn upon as a theoretical framework along with notions of superdiversity. These concepts emphasize identity as evolving, multiple, dynamic, and diverse, as opposed to colonial notions that confine culture, identity, and language into a single category.
The survey data revealed that most Canadian-born Muslim students identified as Canadian. However, there was a weak sense of belonging due to experiences of Islamophobia and microaggressions. The findings revealed an invisible group of Muslim students with identity tensions because they were not visibly Muslim. Nonetheless, participants conceptualized their own inclusive definitions of Canadians. During interviews, participants blended their identities using elements of third space (i.e., hybridity) and translanguaging resulting in seamless identity negotiation. These results illustrate that second-generation Muslim students can have multiple identities simultaneously.
Furthermore, the study also revealed how educators and peers treated Muslim students in Canadian schools. Participants reflected on their elementary and secondary school experiences in public, private, and catholic schools. Participants reported that some educators were Islamophobic and treated their students with prejudice. This made Muslim students feel uncomfortable and impacted their academic performance. However, when educators were inclusive and allowed students to explore and invest in their identities, they increased students' confidence and academic success. The study's implications suggest that educators can significantly impact students’ identity negotiations and make room for their multiple identities. This research is timely given that the largest number of Canadian-born Muslim children are entering Canadian elementary schools this decade. Therefore, the study's implications can inform policy and practice in Canadian classrooms.