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The equality rights guarantee contained in section 15 of the Canadian Charter of Rights and Freedoms has been described by members of the Supreme Court of Canada as “the most difficult right” and “the Charter’s most conceptually difficult provision.” Therefore, it is not surprising that, as Mr. Justice LeBel stated in Québec v A., “the analytical framework [of s. 15] developed by this Court has been discussed, reformulated and enriched many times over the last two decades”. Mr. Justice Cory stated in Vriend that the equality rights guarantee in the Charter embodies “our fondest dreams, the highest hopes and the finest aspirations of Canadian society.” In this paper, I will look back at the last decade of Supreme Court of Canada case law and review how it has been reformulated. I will then look forward and make some comments about where the Court should go with its equality jurisprudence in the next decade if it is to help us realize the “finest dreams of Canadian society.”
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Disclaimer: This summary was generated by AI based on the content of the source document.
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Disclaimer: This summary was generated by AI based on the content of the source document.
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This article draws on debates about the ‘boundary problem’ in democratic theory to consider the normative challenges raised by descent-based Aboriginal membership rules in Canada. The boundary paradox is one of the most intractable puzzles of democratic theory. If a demos is necessarily bounded, so that some people are excluded, what normative principle could justify these exclusions? Liberal theory tends to insist on the primacy of consent as the basis of political society and so fails to explain the reliance of liberal democracies on birthright membership, especially the distribution of citizenship to foreign-born descendants of citizens. Applied to expressly kinship-based polities like Aboriginal communities, liberal approaches prioritize non-discrimination, potentially denying to those communities the capacity to distribute membership by reference to characteristics listed as ‘prohibited grounds’ in human rights law, including, most problematically, race and ethnicity. The article outlines the parallels between Canadian citizenship law, the Indian Act regime, and First Nations’ membership codes, and examines the distinctive role to be played by section 35 of Canada’s Constitution Act 1982 in tempering non-discrimination logics. It concludes that existing justificatory tests (the ‘valid legislative object’ test, and the section 1 ‘reasonable limits’ test) are unlikely to provide a way forward, but that a promising methodology can be discerned in Canadian law and policy, in which the ‘reasonableness’ of Aboriginal descent–based exclusions is assessed relative to the characteristics of a free and democratic Aboriginal community. I suggest that this adaptation of liberal non-discrimination norms is an expression of the continuing importance of kinship and descent boundaries in settler-state constitutionalism. Although many questions remain to be resolved, Canadian human rights laws and methodologies could assist in the primary challenge posed to settler-state political theory: the reconciliation of tribal and liberal forms of political organization.
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Aboriginal law disputes are disputes that arise in the spaces between Indigenous and non-Indigenous societies. To date, the Supreme Court of Canada has resolved Aboriginal law disputes under section 35 by relying heavily on the common law to the exclusion of Indigenous legal traditions and principles. In this article, the author argues that applying a bijural interpretation of the principle of respect provides a promising pathway forward in resolving Aboriginal law disputes in a way that supports the grand purpose of section 35 of the Constitution Act, 1982—reconciliation. The author discusses the principle of respect by considering both non-Indigenous and Indigenous theories to propose a robust conception of respect to guide Aboriginal law jurisprudence. She then suggests three ways to implement the principle of respect in the intercultural relationship: (1) making interdependence and relationships primary; (2) rejecting colonial attitudes and stereotypes of Indigenous peoples; and (3) creating political and legal space for the expression and flourishing of cultural difference.
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This article presents a study of the main characteristics (actors, values, principles, and rules) of the Quebec and Innu legal traditions with respect to their relationship to territory. This primarily descriptive study is followed by an analysis of the interactions that govern the two legal traditions. The article highlights the process of invalidation of the rules of Indigenous law effectuated by Quebec’s law of public and private property, and land resources more generally.
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"In 1982, Canada formally recognized Aboriginal rights within its Constitution. The move reflected a consensus that states should and could use group rights to protect and accommodate subnational groups within their borders. Decades later, however, no one is happy. This state of affairs, Panagos argues, is rooted in a failure to define what aboriginality means, which has led to the promotion and protection of a single vision of aboriginality--that of the justices of the Supreme Court. He concludes that there can be no justice so long as the state continues to safeguard a set of values and interests defined by non-Aboriginal people."-- Provided by publisher.
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Disclaimer: This summary was generated by AI based on the content of the source document.
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Disclaimer: This summary was generated by AI based on the content of the source document.
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"The book introduces and describes the principal characteristics of the Canadian constitution, including Canada's institutional structure and the principal drivers of Canadian constitutional development. The constitution is set in its historical context, noting especially the complex interaction of national and regional societies that continues to shape the constitution of Canada. The book argues that aspects of the constitution are best understood in 'agonistic' terms, as the product of a continuing encounter or negotiation, with each of the contending interpretations rooted in significantly different visions of the relationship among peoples and societies in Canada. It suggests how these agonistic relationships have, in complex ways, found expression in distinctive doctrines of Canadian constitutional law and how these doctrines represent approaches to constitutional legality that may be more widely applicable. As such, the book charts the Canadian expression of trans-societal constitutional themes: democracy; parliamentarism; the rule of law; federalism; human rights; and Indigenous rights, and describes the country that has resulted from the interplay of these themes"-- Provided by publisher.
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