Intergroup Relations and Group Maintenance

According to the 1989 survey in Quebec, the attitudes of Egyptian immigrants towards Canadian society are positive. Freedom and peace are the most appreciated features of life in Canada, while other Canadians, the standard of living, and the natural world are also valued. The degree of identification with the country is also high; the majority in the survey now call Canada their home and said that they intend to stay. However, dissatisfaction may be stronger among immigrants who arrived since 1990 because of their lack of economic and professional success.

In general, Egyptians in Canada have experienced little discrimination in the workplace or in housing. Three factors have played a role. Because of their exposure to European culture in the homeland, they are already acculturated to Western values and traditions. Many Egyptians attended English- or French-language schools in Egypt and speak one or both of the official languages. Thus most immigrants have been able to adapt easily to this country and have not been obvious targets of discrimination. A second and closely related factor is that Egyptians come from a pluralistic society and have been able to adjust to the multicultural nature of Canada with little difficulty. Thirdly, the immigration of Egyptians coincided with the Quiet Revolution in Quebec, when many anglophones left the province and the newcomers were able to fill the resulting demand for bilingual employees.

It is difficult to speak of a unified Egyptian community in Canada because of its diverse religious and ethnic nature. Interaction between native Egyptians who are Coptic or Muslim is limited because of a lack of interest and because there is no structure that encourages such relationships. Their separate religious institutions do not provide an opportunity for association, and socio-cultural institutions have so far been unsuccessful in bringing the two groups together. The only contact is at weekend Arabic schools and indirectly through the media aimed at the broader Egyptian community. Contact between native Egyptians and the semi-Egyptianized foreign groups is also limited. The Syrio-Lebanese have some relations with the native community through attendance at Catholic churches. Most Armenians, Jews, and Europeans, however, identify with their own ethnic groups after they come to Canada. 0Interaction between Muslim Egyptians and other Islamic groups is limited to participation in religious ceremonies, but the absence of strong socio-cultural Arabic organizations contributes to their lack of contact. Moreover, many members of the community, especially the Copts, tend to identify themselves as Egyptian rather than Arab. Consequently, interaction is limited to cultural events, such as dance productions, concerts, and lectures featuring artists and speakers from the Arab world.

The 1989 study of the community in Quebec revealed that Egyptian immigrants are a highly assimilated group in both the primary (home) and secondary (outside the home) environments. In terms of language, diet, and the celebration of Egyptian culture, their degree of ethnicity is low. They also have little involvement in specifically Egyptian associations, religions, and the mass media. However, with regard to sexual behaviour, the father’s role as head of the family, and conformity to community norms, they tend to maintain their traditional values. Most Egyptian Canadians return to their homeland on a regular basis, taking advantage of group fares on the airlines. These trips are usually made to visit relatives or for recreational reasons. However, some use them for the express purpose of teaching their children about Egyptian history, culture, and language, introducing them to their extended families, and encouraging them to take pride in their origins.