Ethnic and religious identity retention among second-generation Arab youths in Montreal

Employing a non-random sample survey and in-depth interview, I explore the relationship between ethnic and religious identity retention among Arab-origin students from five Cegeps in Montreal. Being non-random, this sample is not representative of the whole population of Arab-origin Cegep students in Montreal. Special attention is paid to the influence of three socio-cultural factors: parental socialization, gender-related traditionalism, and perceived discrimination and stereotyping. I examine how group boundaries among the second generation emerge from re-appropriations of pre-fabricated ethnic labels and identities. Although these youths identify strongly with their ethnic culture and community, nonetheless, they fail to show matching levels of enmeshment in ethnic-based socialization networks. While it may be argued that a symbolic ethnicity is well underway among these second-generationers, I discovered that a symbolic religiosity was even more prevalent. Indeed, religion is more experienced by these youths as a group boundary marker, than as a binding frame of religious prescriptions and rituals. In any case, the data strongly suggest that religion and ethnicity are intertwined within these youths' identity structure. This connection reflects the refocusing of national Great narratives, in the postcolonial Arab world, on religious symbolism and rhetoric. Female conduct and sexuality also proved to be a primary locus of ethno-religious identity. However, traditional gender relationships come to be highly problematized as part of these youths' identity building strategies. Furthermore, females are more likely than males to critically engage traditional gender roles. Also, these Arab youths generally feel well accepted by Canadians in their personal life. However, they often downplay the Arab component of their identity as a way to ward off prejudice and discrimination. As well, there is a strong perception among these youths that Canadian people and media have a very low regard for Arab and/or Muslim culture. Finally, because Canadians lump all Arab groups together, these second-generationers largely come to identify themselves as Arabs. However, the adoption of a transnational Arab identity presupposes the subversion of the Western-made derogatory significations attached to it. Yet, oustide labelling exerts "symbolic violence" on these youths, which leads some, especially Christians, to reject the Arab label, deemed socially compromising.

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