(Mis)Understanding Muslim Converts in Canada: A Critical Discussion of Muslim Converts in the Contexts of Security and Society
Project Title
The Canadian Network for Research on Terrorism, Security and Society (TSAS) - Kanishka Project Working Paper Series
Lead / Author
Scott Flower and Deborah Birkett; University of Melbourne and University of Waterloo
Relevant Dates
Published July 2014.
Description
This working paper presents results of an initial study that is part of a broader research program to better understanding the causes, processes and scale of Islamic conversion in Canada. The ultimate aim is to better contextualize religious conversion within debates over national security in countries like Canada.
Since there is very little research on ‘new Muslims’ in Canada, despite Census data showing it to be the fastest growing religion the in country, the authors set out to improve general understanding of Islamic conversion as a normal social phenomenon. The study argues that such research is in need considering the post 9/11 rise in negative media coverage of Muslims and Islam, as well as the pattern in countries like Canada, the UK, US and Australia for converts to be statistically over-represented for involvement in terrorism compared to those ‘born Muslim.’ The authors state that understanding the why and how of Islamic conversion in Canada in general is essential to avoid stigmatizing converts as suspect individuals on the basis of religious choice, especially given the common finding that the majority of Muslim converts report positive outcomes as a result of conversion.
The research in this study examines Muslim conversion in Ontario, with a focus on how social context affects converts’ beliefs, experiences, attitudes and behavior, through interview-based research as well as assessment of existing literature. Twenty-five Muslim converts were interviewed, with fourteen women and eleven men having participated, ranging in age from eighteen to seventy-five. Twelve of the participants were twenty-nine years old or younger.
Select Findings
The authors argue that the findings of their research, while limited due to the small number of interviews, suggest that Muslim conversion in Canada is more diverse and nuanced than commonly considered. In reviewing the broader state of research about links between processes of religious conversion and radicalization leading to violence – emphasizing the miniscule number of converts who become involved in violent extremism – this report finds little available evidence to support such connections. Instead, they find evidence to underscore some of the differences between processes of conversion and violent radicalization.
With respect to demographics and background, the participants in the study were found to be well educated, and to come from diverse religious upbringings, including Roman Catholicism, Hinduism and atheism. Sixteen of the twenty-five were considered ‘white’. Concerning their conversions to Islam, seventeen of the twenty-five (or 68%) converted between the ages of sixteen and twenty-six, while two converted between the ages of twelve and fourteen. The majority of the participants in the study are described by the researchers as ‘unmosqued’ - i.e., not attached to a mosque and its community and culture.
Regarding the causes and processes of the participants’ conversions, the researchers find that while motives varied, the most frequent spur to search for new religion was crisis owing to unsatisfying answers to theological questions from the religion of upbringing. The response to such a ‘crisis’ of theology was often a creative, deliberative ‘quest’ by the individual over a period of time (e.g. rather than being converted by a particular figure or movement). The researchers found particularly wide variation in how the quest led to the encounter with Islam, including hip-hop music, books, high school or university courses, friends, roommates, classmates, or neighbours – none of whom were actively proselytizing.
Also discussed are the consequences of conversions. On the negative side, consequences included some being disowned by their families. One man, a convert from Hinduism, indicated that he feared his family would kill him. Some of the female participants who had adopted the practice of hijab reported ongoing and varied harassment and discrimination. On the positive side, many were able to rebuild family relationships, and in some cases the positive outcomes led other family members to convert as well.
With respect to possible links to violent radicalization, the authors note that while conversion and radicalization on the surface may involve similar changes in beliefs, attitudes and behaviour, radicalization is fundamentally different because it is a process based on preparation for and commitment to intergroup conflict. Rather than the “us vs. them” of radicalization, recent converts to Islam express high self-esteem and social inclusion. Further, the authors note evidence that significant time lapse occurs between conversion and later radicalization in such cases, and that the more direct influence from direct recruitment by members of violent extremist movements. For such reasons, the authors argue that conversion to Islam alone is note a valid or reliable predictive indicator.
Further Information
Related Initiatives
Wesley Wark et al., “Securitizing Minority/Muslim Canadians: Evaluating the Impact of Counter-terrorism, National Security and Immigration Policies since 9/11,” University of Ottawa, 2016.
Myrna Lashley et al., “Cultural Competence and Canada’s Security: Can being culturally competent assist police and security officers in ensuring Canada’s security?," Environics, 2014.
Canadian Council of Muslim Women, “Community Resilience: Environment Scan,” Carleton Centre for the Study of Islam, 2015.
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