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A Comparative Study of the Highly Educated Muslim Uyghur Immigrants’ Identity Reconstruction Experiences in Quebec and English Canada Maihemuti Dilimulati (Dilmurat Mahmut) Department of Integrated Studies in Education Faculty of Education McGill University Supervisor: Dr. Ratna Ghosh A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy August 2020 1 Abstract Among the Muslim immigrants who have been arriving in Canada in recent years, Uyghur immigrants from Xinjiang Uyghur Autonomous Region (XUAR) of China reveal many special features. Their religious identity, language, education, and other forms of human rights have been facing serious threats under the current Chinese government. While immigrating to the Western liberal democracies may be conducive to protecting and strengthening their cultural identities, this may also create various new challenges to their collective identity. With such a background, this comparative study intends to explore the identity reconstruction experiences of the highly educated Muslim Uyghur immigrants in French Quebec and English Canada. This study looks into the Uyghur identity experiences through the intersection of multiple theoretical lenses, namely identity politics, post-colonialism, critical race theory and “Lost in Translation”. Methodologically, critical narrative analysis (CNA), which is an organic combination of critical discourse analysis (CDA) and narrative analysis (NA), is used to investigate the discursive formation and reconstruction of Uyghur identity within various Canadian contexts. More specifically, the narratives of 12 participants are studied through thematic analysis, as well as constant comparison method. Generally speaking, the findings of this comparative study show both similar and different perspectives and experiences of the Uyghur immigrants living in Quebec and English Canada. In terms of their educational experiences and perspectives, they expressed very common voices over the positive as well as negative influences of the Canadian educational institutions on the Uyghur identity and cultural values. They all began to more deeply value and appreciate their own community cultural wealth, while starting to question the Eurocentric cultural capital produced and reproduced in the Canadian education systems which they once highly admired. When they all showed dramatically increased consciousness of being Uyghur and Muslim in all Canadian contexts, they felt a significantly deeper sense of being excluded and discriminated in Quebec than in the English provinces. Moreover, there is a possibility that most of them may have internalized or developed an us/Muslim immigrants vs. them/local, White Canadians dichotomy, reflecting the long- existing discourse of Orientalism. But the extent of such a gap may again vary in different provinces, with Quebec exposing a wider and deeper division. At the same time, in English Canada, such a dichotomy seems to be largely cultural rather than political, while in Quebec it appears to be equally political and cultural. In other words, while they unanimously expressed their resistance to the dominant cultures in Canada through highlighting the values and importance of their own cultural wealth, in English provinces their resistance appears to have been unfolding more in the form of “oppositional culture” which could be quite apolitical. Yet in Quebec, it may have been manifesting itself at the level of “oppositional consciousness”, which can be significantly political. Meanwhile, their increased opportunity for resistance and freedom in Canada has also been accompanied by dilemmas, tensions and new forms of displacement, which have rendered them outsiders again after having lived as “strangers in their own land” - Xinjiang for about three decades. Such form of double displacement or twofold experience of alienation/estrangement has, to a great extent, shaped the process of the reconstitution of Uyghur identity in Canada. 2 Résumé Parmi les immigrants musulmans qui sont arrivés au Canada ces dernières années, les immigrants ouïghours de la région autonome ouïghoure du Xinjiang (XUAR) de Chine révèlent de nombreuses caractéristiques spéciales. Leur identité religieuse, leur langue, leur éducation et d'autres formes de droits humains ont du faire face à des menaces sérieuses sous le gouvernement chinois actuel. Bien que immigrer dans les démocraties libérales occidentales peut être propice à la protection et au renforcement de leur identités culturelles, cela peut également créer de nombreux et nouveaux défis pour leur identité collective. Dans ce contexte, cette étude comparative se propose d'explorer les expériences de reconstruction identitaire des immigrants ouïghours musulmans hautement qualifiés du Québec français et du Canada anglais. Cette étude examine les expériences concernant l'identité ouïghoure à travers l'intersection de multiples lentilles théoriques, la politique identitaire, le post-colonialisme, la théorie critique de la race et «Lost in Translation». Sur le plan méthodologique, l'analyse narrative critique (ANC), qui est une combinaison organique d'analyse critique du discours (ADC) et d'analyse narrative (AN), est utilisé pour étudier la formation discursive et la reconstruction de l'identité ouïghoure dans divers contextes canadiens. Plus précisément, les récits de 12 participants sont étudiés au moyen de l’analyse thématique, ainsi que la méthode de la comparaison constante. D’une façon générale, les résultats de cette étude comparative montrent que des perspectives et des expériences des immigrants ouïghours vivant au Québec et au Canada anglais sont à la fois similaires et différentes. En ce qui concerne leur expériences éducatives et leur perspectives, ils ont exprimé des voix très communes sur les influences positives et négatives des établissements d'enseignement canadiens sur l'identité et les valeurs culturelles ouïghoures. Ils ont tous commencé à valoriser et à apprécier plus profondément la richesse culturelle de leur communauté, tout en commençant à remettre en question le capital culturel eurocentrique produit et reproduit dans les systèmes éducatif canadien qu'ils admiraient jadis. Lorsqu'ils ont tous montré une conscience considérablement accrue d'être ouïghours et musulmans dans tous les contextes canadiens, ils ont ressenti un sentiment d'exclusion et de discrimination beaucoup plus profond au Québec que dans les provinces anglaises. De plus, il est possible que la plupart d'entre eux aient intériorisé ou développé une dichotomie nous / immigrants musulmans contre eux / Canadiens blancs/locaux, reflétant le discours de longue date de l'orientalisme. Mais l'ampleur d'un tel écart peut à nouveau varier d'une province à l'autre, le Québec exposant une division de plus en plus profonde. En même temps, au Canada anglais, une telle dichotomie semble être largement culturelle plutôt que politique, alors qu'au Québec, elle semble être tout aussi politique et culturelle. En d'autres termes, bien qu’ils ont exprimé à l'unanimité leur résistance aux cultures dominantes au Canada en soulignant les valeurs et l'importance de leur propre richesse culturelle, dans les provinces anglaises, leur résistance semble s'être davantage développée sous la forme d'une «culture oppositionnelle» qui pourrait être assez apolitique. Néanmoins, au Québec, elle s'est peut-être manifestée au niveau de la «conscience oppositionnelle», qui peut être significativement politique. Entretemps, leur possibilité accrue de résistance et de liberté au Canada s'est également accompagnée de dilemmes, de tensions et de nouvelles formes de déplacement, qui les ont rendus des étrangers à nouveau après avoir vécu comme des «étrangers dans leur propre pays» - le Xinjiang - pendant environ trois décennies. Une telle forme de double déplacement ou double expérience d'aliénation / éloignement a, en grande partie, façonné le processus de reconstitution de l'identité ouïghoure au Canada. 3 Acknowledgements First of all, I would like to express my deepest gratitude to my supervisor Dr. Ratna Ghosh for the immense support she has given me in the past six years. It is whole-heartedly appreciated that her guidance has proved monumental towards the completion of this study. I appreciate all her contributions of time, ideas, and funding to make my Ph.D. experience rich and meaningful. It has been an honor to be her Ph.D. student. Meanwhile, I would like to extend a very special thanks to my Ph.D. advisory committee members for their patience and support in overcoming numerous obstacles I have faced throughout my research. I am deeply grateful to the late Dr. Doreen Starke-Meyerring whose thought triggering suggestions and guidance profoundly shaped the way I approach this study. She will be living in my memory forever. I am particularly indebted to Dr. Edmund Waite who was also my MA supervisor at the Institute of Education, University of London. His valuable guidance and generous encouragements have led me through the whole process. I would also like to thank the 12 Uyghur immigrants for their participation in the interviews that have offered me rich data for this study. Their stories are truly touching and inspirational! It is my honor to have their trust to share their life stories and experiences with me. Meanwhile, I would like to gratefully acknowledge the generous support of Fonds de recherche du Québec – Société et culture (FRQSC) that has freed me from financial worries during
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