Learning to Teach While Muslim: Examining Muslim Teacher Candidates’ Experiences in Canadian Teacher Education

Abstract

This critical qualitative study examined the experiences of a small group of Muslim teacher candidates (TCs) and the various challenges they encountered while enrolled in teacher education programs in Ontario. Semi-structured interviews and focus groups were conducted with Muslim TCs at three Ontario universities, and interviews were also conducted with faculty and staff nominated as supportive by Muslim TC participants. Findings are situated within a conceptual framework bringing together Islamophobia, Orientalism, anti-Brown racism, and tenets of critical race theory (CRT). The first findings chapter examined microaggressions experienced by Muslim TCs in their teacher education, including those perpetrated by peers, professors, associate teachers, K-12 students, and program administrative staff. The following three themes are explored: (1) participants’ experiences of implicit Islamophobia as largely microaggressive and occurring overwhelmingly on practicum (as opposed to teacher education coursework); (2) faced stereotype-based expectations, including assumptions about their unfamiliarity and illegitimacy within the teaching field, and ostracizing Muslim TCs; and (3) assumptions of homogeneity, including assumptions that Muslim TCs are homophobic or transphobic, or necessarily devout; or assumptions that Muslim women are oppressed and silenced. The second findings chapter identified five overarching themes that reflect macro or structural barriers to Muslim TCs: (1) religious practices and a lack of accommodations; (2) Eurocentric curriculum as a structural barrier; (3) a lack of consideration for TC demographics in practicum placement; and (4) professionalism discourse. A third findings chapter examined various strategies employed by Muslim TCs in response to the challenges they face in their courses and on practicum. These are: (1) creating a counterspace through the support and solidarity offered by formal identity-congruent groups or clubs; (2) relying on informal support networks by connecting with other racialized TCs; (3) developing a ‘thicker skin’; (4) being assertive in countering Islamophobic stereotypes or other forms of racism; and (5) finding solace in prayer and spirituality. Lastly, a discussion chapter engages with various concepts employed in this study (i.e., Islamophobia, Orientalism, anti-Brown racism, and various tents of CRT), and examines how these concepts contribute to addressing the research questions. The dissertation concludes with a set of recommendations for policy and practice.