As we see in the discussion below, the Rambam and others say that it would be a mockery of Hashem to make a bracha. The discussion below just considers Jews and explains why they are should not make a bracha. As someone studying to become geir, one should discuss with his rabbi how much to practice like a Jew.
Do I Say a Blessing on Non-Kosher Food? on chabad.org says one reason is that it is mockery. Also kabbalah says the Sparks of holiness cannot be released by a bracha on non-kosher food.
With the blessing we are acknowledging G‑d, the Creator of the food, and thank Him for providing it for us.
It's a mockery to bless and thank G‑d for the un-kosher food that one
is eating—in opposition to His will.
Although all of physical matter contains within it the G‑dly sparks that give it existence, in some cases the Divine energy is accessible
to us, while in other cases it is inaccessible. The purpose of our
existence on this world is to interact with the physical world in
order to elevate the divine sparks within it. It therefore follows
that when the Divine energy within something is not accessible, we
have no business with it. Since the purpose of the blessing is to
release the Divine energy within food, one does not recite a blessing
over food whose Divine energy is so tightly imprisoned, that we cannot
access it and it cannot be elevated.
Rabbi David Sperling writes about this on Bracha On Non-Kosher Food that the Rambam (Braçhot 1:19) says it is forbidden, while the Raavad and Rosh say it is permitted, and the Shulchan Aruch rules in accordance with the Rambam. The Taz brings up case of sickness.
The Rambam writes "When a person eats a forbidden food - whether
bemaizid (intentionally) or beshogeg (inadvertently) - he should not
recite a blessing beforehand or afterward" (Brachot 1,19). This is
also found in the Talmud Yerushalmi, where it explains that such a
blessing would be "na'atz Hashem", as in Tehillim 10,3 which can be
read as "the one who blesses and blasphemes Hashem". What a chutzpah
to say a bracha on sinful eating!
However, both the Ra'avad and the Rosh rule that a blessing must be
said before and after eating non-kosher food. The Mishna merely rules
that a non-kosher meal is not considered as important enough to
require a zimun on it – but in the words of the Ra'avad, "why
shouldn't he say a bracha before and after eating, since he enjoyed
The Shulchan Aruch (Orach Haim 196,1) rules in line with the Rambam,
that one does not say a bracha before or after eating non-kosher food.
However, the Taz raises an interesting point. The subsequent halacha
in the Shulchan Aruch states that if someone had to eat food because
they were in danger (such as someone seriously ill or starving), they
do in fact say a blessing. If so, asks the Taz, why shouldn’t someone
who ate non-kosher food by accident (shogeg) say an after-blessing?
If the blessing is on the enjoyment of eating, then we would even say
a blessing over non-kosher food (like the Ra'avad and Rosh) because we
did in fact enjoy the food; or at least when such a blessing isn't a
blasphemy and an insult to Hashem (like the Taz). On the other hand,
perhaps blessings come to thank Hashem for creating the food we eat,
and not for the enjoyment of eating. If so, it makes no sense to thank
Hashem for creating the non-kosher food, which wasn't created for Jews
to eat at all, rather it becomes a stumbling block for the person who
inadvertently eats it. Alternatively we could say that blessings might
have been instituted in order to permit the food to be eaten – as the
Gemara says, it is forbidden to benefit from this world until one
recites a bracha. (This is especially true according to the
kabbalistic understanding that a bracha draws out the holy sparks from
the food). If so, it would make sense that brachot are only required
when the food is kosher or permitted, because otherwise the food
remains forbidden in any case, and the bracha is of no use.
Rambam Brachot 1:19
19 When a person eats a forbidden food - whether consciously or
inadvertently - he should not recite a blessing beforehand or
What is implied? If one eats tevel - even food that is classified as
tevel by Rabbinical decree, the first tithe from which terumah was not
separated, or the second tithe or sanctified foods that were not
redeemed in the proper manner, one should not recite a blessing.
Needless to say, this applies if one ate meat from an animal that was
not ritually slaughtered or was trefah or if one drank wine used as a
libation for idol worship.