In contrast to quantitative studies that rely on numerical data to highlight racial disparities in police street checks, this article offers a qualitative methodology for examining how histories of anti-Blackness configure civilians’ experiences of present-day policing. Taking the Halifax Street Checks Report as our primary object of analysis, we apply an innovative dermatological approach, demonstrating how skin itself becomes meaningful when police officers and civilians make contact in the process of a street check. We explore how street checks become an occasion for epidermalization, whereby a law enforcement practice projects onto the skins of civilians locally specific histories and emotions. To think with skin, we focus on the narratives shared by African Nova Scotians, a group that has been street checked at higher rates than their white counterparts. By doing so, we argue that current debates about police street checks in Halifax must attend to the emotional stakes of police-initiated encounters in order to fully appreciate the lived experience of street checks for Black civilians.

Community trust in law enforcement and confidence in the administration of justice is put to the ultimate test when police officers act outside the limits prescribed by the criminal law. External and civilian oversight of the police can be essential to investigate and respond to allegations of police criminality and impropriety. However, little is known about the investigations completed by civilian oversight agencies and the prosecution of police officers. In this paper, we analyze 159 investigations by the Ontario Special Investigations Unit over a fifteen-year period. We examine each case from the laying of charges to prosecution through to sentencing. We provide an empirical analysis of how the justice system responds to police officers charged with a criminal offence. We situate these findings within the context of the broader justice system and police oversight. At the same time, we observe certain differences between the Canadian and American approaches to dealing with police offenders accused and convicted of criminal offences.

La présence accrue de justiciables non représenté·e·s devant les tribunaux est régulièrement attribuée à un manque de confiance envers le système judiciaire, notamment à l’égard des avocat·e·s. Agir seul·e devant les tribunaux serait donc un choix délibéré. Un sondage réalisé dans la population générale au Québec permet de démontrer au contraire que la grande majorité des citoyen·ne·s redoutent de faire face seul·e·s à la justice et souhaitent avoir accès aux services d’un·e professionnel·le du droit pour les représenter. Il permet aussi d’établir des liens entre certaines composantes de la localisation sociale des répondant·e·s – âge, condition socioéconomique, scolarité et genre – et leur opinion sur le système de justice et la non-représentation. Il faut en conclure que le rapport au droit et à la justice est la conséquence directe de structures sociales dont il faut tenir compte dans la compréhension de la réalité de la non-représentation.

The collaborative involvement of legal and healthcare professionals is often crucial when managing the consequences of the difficult experiences of those seeking asylum and the impact of these on the construction of the asylum application itself. While such collaboration is not always possible, this article focuses on the experiences of lawyers specialized in immigration law, who are often faced with challenges that do not fall strictly within the legal sphere but must be understood in order to support a successful asylum claim. This article examines the different perceptions among these lawyers as to the scope and limits of their role in this context. Some place greater emphasis on the distinction between professions and the limits of each person’s role. Others appear to express a more nuanced perspective, proposing specific strategies to better manage certain aspects related to mental health in particular.

In February 2020, the Supreme Court of Canada rendered a decision—Nevsun Resources Ltd. v. Araya, 2020 SCC 5—that can properly be described as revolutionary. In Nevsun, the court found that a Canadian corporation operating in a host state, Eretria, could be liable under Canadian domestic law for human rights abuses committed in Eritrea under customary international law, as incorporated into Canadian domestic law. The decision merits special attention because it is likely to fundamentally change the relationship between foreign investors, host states and the residents of host states adversely affected by investors’ unlawful conduct which amount to modern slavery.

Religious freedom is protected by section 2(a) of the Canadian Charter of Rights and Freedoms. Historically, the right has been understood in individual terms, though the courts have acknowledged a collective dimension to religion as expressed in a community of believers. Yet, the precise meaning of collective religious freedom has not been fully fleshed out. The current case law only encompasses a limited range of forms of collective religious expression and does not articulate a coherent theory as to why some collective 2(a) claims succeed while others fail. This paper draws on concepts from interpretive sociology to help clarify the existing jurisprudence and reveal a tension that is otherwise invisible over the status of volition/voluntariness in the collective religious freedom framework. Addressing this tension can help rationalize the Court’s jurisprudence and give resources to critics looking to change how the law encompasses collective religious experience.

This article examines Canada’s first internet gambling website blocking scheme, which was enacted in Quebec as part of the implementation of the province’s 2015 budget. Using qualitative research methods, the article illustrates the complexities of regulating online gambling. Influenced by critical sociological and anthropological studies of gambling, and taking a socio-legal, governmentality perspective, it shows how socio-legal studies can illuminate research on the regulation of gambling, and how the study of online gambling can, as a sentinel site for the regulation of online consumption, contribute to the development of socio-legal studies. Our analysis shows that the governmentality of online gambling is framed so as to exclude 1) a range of risks (e.g., related to consumer profiling and the capacity to stimulate “addictive consumption”), 2) the heterogeneity of everyday experience that connects online gambling with online addictive consumption more generally, and 3) a range of possibilities for governing online gambling otherwise.

This article examines the emotional terrain and discursive frames that govern the constitution of those subject to the “dangerous offender” (DO) designation in Canada. Focusing on the emotion of remorse, we discuss four narratives involving individuals who went through the DO hearing process, gaining significant media attention. Asking what role Indigeneity and other factors play in how the media discuss the emotional comportment of DOs, we examine the persistence of particular discursive frames in these narratives, and the counter-frames that challenge or disrupt dominant understandings of what it is appropriate to feel. The expression of emotion, and its interpretation, can be critical to the outcome of cases, criminalized people/survivor stigmatization, and normalization of punishment and may also motivate community mobilization and prompt policy change. Yet, emotion, and how it may be performed and interpreted differently, is not well understood or discussed in these narratives.