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The Online Harms Bill (Bill C-63) imposed on larger social media platforms a “duty to act responsibly,” which rested on a recognition that traditional legal responses were no longer effective in addressing hate speech and other forms of unlawful expression when they occur online. This recognition, however, made it all the more surprising that the Bill also included an amendment to the Canadian Human Rights Act (CHRA), adding a prohibition on online hate speech. This ban was a slightly revised version of a provision — section 13 of the CHRA — that had been repealed by the federal government in 2014. The proposed revisions to the earlier CHRA ban on hate speech addressed some of the concerns raised about the earlier version of the section and that led to its repeal, but fail to account for the fact that the communication landscape has changed dramatically since 2014. In this new landscape, traditional legal responses, including human rights code restrictions, are simply too slow and cumbersome to respond effectively to the problem of online hate speech.
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This article explores the relationship between legal ethics and restorative justice. It argues that the legal profession should be reoriented around restorative justice as the moral foundation of a more progressive approach to legal ethics and professional responsibility. It translates concepts from restorative justice into ethical terms, grounding ideas about interdependence, community involvement, and public accountability into a list of restorative principles that can be readily applied in the practice of law, and recommending a series of practices and regulatory measures that are consistent with a restorative principles-based approach. Ultimately, the article shows that such an approach has the potential to raise the moral consciousness of lawyers, facilitate collaboration within communities and across systems, and redefine the role of lawyers in the administration of justice, transforming conditions of law and society in a more equitable direction.
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This article examines the reasonable suspicion requirement in the entrapment defence as applied in Canadian terrorism prosecutions. Although designed as an objective safeguard against state overreach, reasonable suspicion has proven highly malleable in practice, often shaped less by concrete conduct than by institutional narratives of threat, vulnerability, and deviance. Drawing on all five terrorism-related entrapment cases in Canada to date, the article demonstrates how courts have permitted markers of ideology, religion, and identity to serve as proxies for criminal intent. While Canadian jurisprudence has formally rejected the American subjective predisposition test, the case law reveals a troubling drift toward a distinct form of subjectivity: one grounded in perceived ideology or motive. In this way, suspicion attaches to who a defendant is imagined to be--because of their beliefs--rather than to what they have done.
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- Shanthi E. Senthe (1)
- Vasanthi Venkatesh (1)