Contrairement aux préjugés, les personnes aînées ne sont pas asexuelles ou post-sexuelles. Elles sont titulaires de droits sexuels, reconnus dans de nombreux textes législatifs. Cependant, la mise en œuvre de ces droits pose des défis, particulièrement pour les personnes aînées vivant en établissement et souffrant de problèmes neurocognitifs. Le Code criminel interdit tout contact sexuel entre personnes qui ne sont pas en mesure de consentir ou lorsqu’un des partenaires ne peut consentir. Cette règle a été critiquée parce qu’elle nie le droit à l’expression sexuelle de personnes aînées incapables de consentir en raison de maladies neurocognitives. Mon étude analyse un enjeu majeur en matière de lutte contre la maltraitance envers les personnes aînées : comment reconnaître et respecter à la fois le droit à l’expression sexuelle des personnes aînées vivant en établissement et leur droit à la sécurité, lorsque les maladies neurocognitives altèrent l’aptitude à consentir.

This article explores emotional harm in the context of the criminalization of HIV nondisclosure in Canada. With the exception of Matthew Weait in the United Kingdom, few scholars have examined what harm means in cases of HIV nondisclosure. We conceptualize the harm that follows nondisclosure as an affective response to the “HIV positive Other” and argue that law creates a legal norm about what harm is and feels like in cases of HIV nondisclosure when there is no clear consensus about how harm should be defined. Mobilizing the sociology of emotions literature, we contend that criminalizing HIV nondisclosure engages affective, moral, and criminal censure to regulate the behaviours of people living with HIV/AIDS (PLWH), thus reproducing HIV stigma and propagating emotional harm for PLWH. Canada’s response to HIV nondisclosure should instead involve a transformative justice approach that avoids the harm of criminalization and imprisonment while recognizing the emotional harm experienced by complainants.

There is little scholarship on museums and heritage sites that memorialize courts, judges, and law. Engaging with literatures on penal history and law and culture, we explore representations of law and power in court museums across Canada. Based on observations and interviews, we examine the meanings of the artifacts curated at court museum sites. In a post-Truth and Reconciliation Commission context, where heritage sites have been called upon to account for the atrocities experienced by Indigenous peoples in colonial institutions, we show how court museums in Canada continue to be curated in ways that naturalize the Canadian state and law, deny colonialism, and reproduce myths regarding the Canadian penal system. In our discussion, we reflect on the implications of our findings for literatures on representations of penality and law. We contend penal history museums must learn from critical, decolonizing trends in museological studies.

The Assisted Human Reproduction Act seeks to protect egg donors’ health and well-being and prevent trade in their reproductive capabilities. In order to fulfill these objectives, the Act prohibits the buying and selling of ova, and only allows for egg donors to be reimbursed for their expenses. However, no regulations setting out what expenses can be reimbursed were promulgated. Sixteen years later, these long-awaited regulations finally came into force in June 2020. In this study, I rely on data from interviews with sixteen egg donors in order to assess how the new regulations might help or hinder concerns that egg donors have with how egg transactions are regulated in Canada. I argue that the new regulations might hinder, more than help with, addressing current concerns related to egg transactions in Canada. The most likely result is that they will not change the current state of affairs.

Law is a powerful commitment device. By entering into a binding contract, a contracting party can invoke the coercive law enforcement powers of states to compel another party to perform. Many, if not most, contracts are carried out without ever invoking these coercive powers; they operate in the shadow of the law. Less attention has been paid to the flip side of law’s shadow: the possibility of relaxing or suspending the full force of the law, or making law elastic. While this may seem anathema to the “rule of law”, it is not an infrequent occurrence, especially in times of crisis. The elasticity of law should be distinguished from the incompleteness of law, that is, the inherent limitation lawmakers face in trying to anticipate all future contingencies. In this paper I will offer two tales of the American Insurance Group (AIG) to illustrate the elasticity of contracts as well as of law.

La commission d’un inceste par un fils à l’encontre de sa mère semble ne pas être aussi exceptionnelle que la pauvreté de la littérature pourrait le laisser croire. L’absence de définition légale, le déni sociétal, la psychiatrisation, etc., concourent à se détourner de tels actes. Les auteurs reprennent quatre cas d’inceste mère-fils perpétrés par le fils afin d’en analyser les aspects cliniques, psychodynamiques et légaux. La simple méthodologie descriptive permet de mettre en avant des aspects particuliers dans ces différents domaines, singularisant ainsi « l’inceste mère-fils » lorsque l’auteur en est le fils. Ces actes qui dépassent l’entendement doivent tout de même recevoir une qualification légale. Mais le droit pénal peine à donner une réponse adaptée et la psychiatrie hésite à responsabiliser ou non ces criminels.

Les fausses allégations d’agression sexuelle de nature incestueuse semblent se multiplier. Un cas singulier de dénonciation par un fils d’un inceste commis à son encontre par sa mère est détaillé. Les aspects juridiques et psychopathologiques de la sincérité sont étudiés et appliqués aux fausses allégations d’agression sexuelle, puis aux aveux de fausses allégations. L’inceste est un acte qui se prête aisément aux fausses allégations, même si cela reste l’exception. Mais cet aspect ne peut être rejeté sans analyse préalable, tant par les juristes que par les psychiatres. Un tel acte paraît tellement monstrueux que sa réalité peut être refusée. Au total, le problème de la sincérité dans l’inceste mère-fils est très complexe et des éléments d’analyse psychodynamique sont apportés par les auteurs.

Whilst the law maintains a right to silence, the sensorial and performative dimensions of that silence are seldom considered. This paper adopts an interdisciplinary approach, informed by legal theory and scholarship in the performing arts, such as theatre, performance studies, and music, as a way of understanding how silence plays in the court. The paper offers a typology to navigate the interpretation of silence in legal performance—both verbal and environmental—and to frame discussion of silence’s impact on the legal audience. The author concludes that silence is used and experienced in a similar way in legal and theatrical performance, namely as a means of attunement. The paper contributes new insights into the existing scholarship on acoustic jurisprudence and invites listening to the gaps in speech, the pauses, the background noise, and the silence in the court.

Le tournant sensoriel en droit nous invite à vivre différemment le droit en reconnaissant la centralité de tous nos sens dans l’étude et la pratique d’une vocation qui nous appelle à la quête de sens. Il vise à renverser l’anesthésie générale qui afflige les études en droit, et en droit et société : la juridicité elle-même, c’est-à-dire l’essence du droit – les sens du droit – est une question sensorielle et sensuelle.

This paper tells the story of how full-service restaurant work is organized in such a way that sexualized interactions between customers and women working as servers, bartenders, and hostesses become enmeshed in the labour process. Key to this organization is how law contributes to making restaurant work precarious. With the unique gendered wage-tip relation, a relation legitimized and reinforced through lower minimum wage regulations for alcohol servers, workers rely on customers for tips. This fuels a relationship of unequal power that leaves workers vulnerable to sexual harassment and sexualized interactions with customers as the price to be paid for a tip—a form of institutionalized quid pro quo. Moreover, power relations become intensified in a work environment where employee schedules, duration of shifts, the regulation of tips, and overall income are insecure and unpredictable—all of these characteristics are attributable, in large part, to shortcomings of employment standards legislation in British Columbia.

Education—and particularly public education—has become a crucible for the relationship between state and religious diversity, a principal site for contemporary debates about the meaning of secularism and the management of religious difference. This is so across a variety of national traditions, and despite wide differences in the historical and “emotional inheritances” surrounding the configuration of law, politics, and religion. Through an exploration of Hannah Arendt’s thought about responsibility and freedom in education, this article works towards a better understanding of why education is such a crucial and fraught field in the modern encounter between religion and law. The article turns to the recent jurisprudence of the Supreme Court of Canada to draw out the implications of these ideas, arriving ultimately at a claim about the nature and limits of the concept of state neutrality.