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Explores the interplay between law and religion in the area of hate speech, whether religion is the target or source
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Supporters of the recently enacted bubble zone by-law in Toronto argue that the law is necessary to protect individuals, who are entering and leaving places such as synagogues and religious schools, from harassment and intimidation by protestors. While very little was said in these debates about the protection of “captive audiences” from speech they find objectionable, this concern is, I think, implicit in the claim that the speech of protestors, and more particularly pro-Palestinian protestors, is harmful.
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While much of Canada’s early commitment to religious freedom was simply a pragmatic compromise to ensure social peace and political stability, the Supreme Court of Canada in a series of judgments that pre-dated the Charter sought to articulate a principled account of religious freedom as an “original freedom” that is an important “mode[] of self-expression” and “the primary condition[] of the community life”. This understanding of religious freedom shaped the Supreme Court of Canada’s initial reading of freedom of conscience and religion protected by s. 2 (a) of the Canadian Charter of Rights and Freedoms. However, the story of religious freedom in Canada is not simply that of a linear progression from the pragmatic tolerance of religious minorities to the principled protection of the individual’s religious freedom. In its subsequent s 2 (a) decisions, the Court began to read freedom of religion as a form of equality right that requires the state to remain neutral in religious matters. The state must not prefer the practices of one religious group over those of another and it must not restrict the religious practices of a group unless it has a substantial public reason to do so. Underlying the Court’s commitment to religious freedom is a recognition of the deep connection between the individual and her/his spiritual commitments and religious community and a desire to avoid the marginalization of minority religious groups. Concerns about inclusion and social peace that lay behind the extension of religious tolerance in Canada’s early history continue to be important in the contemporary justification and interpretation of religious freedom. The Court’s commitment to state neutrality in religious matters requires it to distinguish between the private sphere of individual or group spiritual life and the sphere of public secular life. However, the line between these two spheres is contestable, moveable, and porous.
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In their early decisions under the Charter of Rights and Freedoms, the Canadian courts described religious freedom as a liberty that protects the individual from state coercion in religious matters. According to the courts, the individual has both the right to practice their religion without state interference and the right not to be compelled by the state to perform a particular religions practice. However, in later judgments the courts have also, or instead, described religious freedom as a form of equality right that requires the state to remain neutral in religious matters – to not favour the practices and beliefs of one religious community over those of another. Underlying the courts’ judgments is a complex conception of religious commitment in which religion is viewed as both a personal commitment to a set of beliefs about truth and right and as a cultural identity. The challenge for the courts has been to fit this complex conception of religious commitment into a constitutional framework that relies on a distinction between individual choices or commitments that should be protected as a matter of liberty, and individual or shared attributes that should be respected as a matter of equality. The constitutional framework imposes this distinction between judgment and identity on the rich and complex experience of religious commitment.
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Law and Religious Pluralism in Canada seeks to elucidate the complex and often uneasy relationship between law and religion in democracies committed both to equal citizenship and religious pluralism. Leading socio-legal scholars consider the role of religious values in public decision making, government support for religious practices, and the restriction and accommodation by government of minority religious practices. They examine such current issues as the legal recognition of sharia arbitration, the re-definition of civil marriage, and the accommodation of religious practice in the public sphere.
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The public debate surrounding Bill C-63, the Online Harms Act, has focused primarily on Human Rights Act and Criminal Code reforms. The Human Rights Act changes include the return of Section 13 on hate speech, which was repealed by the Harper government after criticisms that it unduly chilled freedom of expression. To help understand the history of Section 13 and its latest iteration, this week Professor Richard Moon, Distinguished University Professor and Professor of Law at the University of Windsor joins the Law Bytes podcast. The Canadian Human Rights Commission asked Professor Moon to conduct a study on Section 13 in 2008 and his report is the leading source on its history and application. In this episode, we discuss that history and consider the benefits and risks of inserting it into Bill C-63.
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