Mr. Chair and members of the committee, thank you for this special privilege to come before you today. I also want to thank my fellow witnesses here.
As moderator of the Presbyterian Church in Canada, I represent many Canadians of all cultures and backgrounds who hold deep faith and commitment to helping shape a better world for all. On their behalf, I express gratitude to this committee for the opportunity to contribute to the discussion of online hate.
As members of the Presbyterian Church in Canada, we have as our core value care, love and respect for our neighbours. We hold to an unwavering commitment to working for just causes and outcomes and affirming the inherent dignity of all persons. In this regard we enjoy special partnerships with many of our faith-based groups in our common vision to foster compassion and understanding towards one another.
We have all been alarmed by recent events around the world of mass killings that have targeted specific groups, whether based on race, ethnicity, cultural background, religion, geographic origin or sexual identity. Tragically, as each week goes by it seems that yet another similar event occurs. Since we received this invitation to appear before this committee, there have been, at least as reported in the media, two additional mass shootings, at least one of which is by an alleged white nationalist.
Often, the perpetrators of this violence have been radicalized by online influences, or they have discovered a like-minded online community and through it find validation for their specific personal bigotry and hatred. Sadly, it is not difficult to countenance the cruel reality of religious, racial and gender prejudices, racism, sexism, anti-Semitism, xenophobia, Islamophobia and homophobia, and the online platforms designed to recruit and incite others.
If we consider for a moment the brazen van attack in Toronto last spring that resulted in 10 deaths and 16 injured, mostly women, it raises an important question. Who would have thought that there existed a fringe cybercommunity of misogynists bonded together around their collective and explicit disdain of women because of their social and sexual rejection? It is deeply troubling that online hate and the incitement to violence are so exacting in their allure and resonance.
In virtually all these hate crimes reported in the North American media we have come to learn that the perpetrators were, to some degree, influenced by online activity and affiliations. Some cases involve pre-existing mental health issues. This might lead us to the conclusion that it is those individuals who hold bigoted views, who have a propensity for violence or who suffer from a form of mental illness who are susceptible to committing such crimes.
This may very well be true, but let us consider one poignant statement by this committee regarding the statistics on the rise of hate-related conduct. I quote from this committee: “non-violent crimes, such as public incitement of hatred, played a greater role in the increase than violent hate crimes”. This shows, then, that people in general are more emboldened to act and speak out of their particular bigoted views at an alarmingly higher rate than are doing so by just violent acts. For them, the Internet can often be found to act as an open door of incitement to hate. The very fact that there are others online who share the same hate is what gives it a perceived legitimacy.
The Italian economist and philosopher Vilfredo Pareto, in his commentary on the problems of power and wealth in a society, introduced the concept of residue. This was at the turn of the 20th century. Residue is what lies in all people, according to Pareto, as political and social beings, and in this sense refers to our deep-seated motives. It speaks to a fundamental aspect of how we wish to behave and the way we structure meaning in our lives. A successful leader or demagogue will be able to masterfully reach and manipulate those residues and turn people or the government to their own good through justifications and rationalizations.
Interestingly, Pareto observed that people are persuaded toward something, not because of the reasoning but because they already believed it. It should come as no surprise then that Pareto had a deep and lasting influence on the Italian dictator Benito Mussolini in his fascist policies.
I use this as a motif for the purposes of this hearing. I don't wish to overstate this case, but let us consider the possible implications for today. If Pareto is even remotely accurate in his assessment, then it could stand to reason that some of us, as social beings, potentially have some deep-seated residual prejudice. The growing incidence of hate-based actions and crimes committed by all people of all creeds and backgrounds across the social demographic demonstrates that this is not only an issue involving fringe, vulnerable or mentally ill individuals. Rhetorically speaking, what lies residually in all of us can be awakened by demagoguery, other authority or, in this case, the legitimacy of hatred that comes via online. The resonance of hate among a growing number of people should alarm us all.
Technology outpaces jurisprudence. The interaction of law and social media is a clear example of the complexity of balancing democratic liberties—with respect to charter rights of free speech and freedom—with discrimination. It is our hope, from our shared concern to address online hate, that through this legislative process, the protections and redress for all Canadians would be fair, equitable and robust.
The Presbyterian Church in Canada is committed to combatting online hate and prejudice in all forms and continues to promote a culture of care, compassion and mutual responsibility as a faith community, as Canadians and as global citizens.
Thank you.