Mr. Speaker, Bill C-55 deals with serious offences and the consequences that should be the result of engaging in behaviour which can be described adequately by two adjectives, heinous and repulsive. We find these offences difficult to express and difficult to define.
The proposals which have been made by my colleague would add at least ten to those which I am prepared to read into the record this morning. They have been listed, but I want to review briefly the things that are being discussed.
Serious offences should include sexual exploitation of others, bestiality in the presence of children or insisting that a child commit bestiality, a parent or a guardian who procures sexual activity from a child, living off the prostitution of a child, obtaining sexual services from a child, incest, sexual assault, sexual assault with a weapon, threats to a third party or causing bodily harm, and rape.
Any one of those is extremely serious. Not only are they a violation of the person, the consequences to the victim are automatic, immediate and very often permanent. Yes, the individual may learn to adjust. Yes, the individual may go on with their life. Yes, the individual may draw a line and say they will forget the incident and move on. Inevitably and invariably the victim of these kinds of behaviour says that it does not go away. The healing process which is essential in order to carry on normal activities and have a normal lifestyle is very difficult. Very often we do not deal with these offences with the sincerity and seriousness which which they ought to be dealt.
There is a provision in clause 15 which gives me cause for grave concern: "If the long term offender expresses the interest in being supervised in an aboriginal community, that community must receive notice of the supervision order and have the opportunity to propose a plan for the release and integration into the community". That is a very good provision. However, it would appear to be an example of the Liberal government's decision to treat some Canadians differently than others and bring about inequality.
Aboriginal communities will have the right to a notice of the release of a high risk offender into their community and the right to become involved in planning for their release. Other Canadians do not receive this notice or opportunity. That is a very difficult situation.
We need to know that this kind of provision ought not to exist. The offender is as dangerous in one community as in any other community. The issue has to be laid to rest once and for all. We have enough distinction and separation among Canadians. The time has come to build a united country, a country in which individuals are equal, where provinces are equal and where we can look forward to equality before and under the law, before and under the
Constitution and under every piece of legislation in this country. Notwithstanding the comments that are being made from across the way, every one of us should be equal and we should all be treated equally before and under the law.
The time has come for us to recognize that we have to do that. I would suggest that the hon. member who is making some comments should check his facts to see that we do subscribe to and recognize the equality of individuals before and under the law. We need to be factual and honest in our situation.
I want to go on to another thing here, victims. There are two kinds of victims. I talked about the first set of victims, the ones against whom rape is committed and against whom all kinds of influences are brought to bear. Those are the direct victims. There are indirect victims as well. These indirect victims are the families, associates and friends of the victims who suffered directly.
The mother of a child who has been raped suffers seriously, not in the same way her daughter or her son did, but suffers nevertheless. We identify with our children and our partners. Mr. Speaker, I cannot imagine what kind of an impact it would have if your wife were raped. If the Minister of Justice would have that kind of experience in his family he would not treat this in quite the same way as it is being treated at the present time.
Those are not the only indirect victims. The other set of indirect victims are members of society.
Not too long ago Mindy Tran was killed in Kelowna. Still today young children on their way to kindergarten are saying to their parents "mommy, should we not stop that person over there, she is walking alone?" They are afraid. This young person who is going to kindergarten and who said this did not know Mindy Tran and the anguish and agony that was created in the family, but she did understand that there is danger out there. If that kind of danger is allowed to go on unhampered and unhindered by the kinds of things we do to serious offenders, we as a society are in trouble.
There are the direct victims but there are also the indirect victims. There are some who would argue that this whole business of punishment really does not deter anyone. In a sense that is true. I remember having a bit of a discussion not too long with a young fellow who said that fines deter. He said when he drives he slows down when he sees a policeman. I said "After you have passed the policeman you speed up again, right? Are you breaking the law? You broke the law before and you broke the law again after so you paid the fine. Have you sped since you last paid your fine?" He said yes. Fines do not deter.
In some cases where people are a threat to reoffend in a similar way, we have to make sure that society is protected to the degree possible so that the offence does not again take place in that society. Something has to be done that will protect the rest of us.
I want to go beyond this point and indicate that we need to get into the business of preventing crime in the first place. It starts at home with an individual sense of what is right and what is wrong. Actions begin with thoughts. If we think right we act right. If we think wrong we act wrong. If we do not have a good governor of what is right and what is wrong in our conscience we will do what is wrong.
If we want to engender in our communities, our people or our citizens a sense of justice and fairness, we must also build in a clear understanding of what is right and what is wrong. That means strong families where values can be transferred from one generation to another and where the parents exemplify and demonstrate in their day to day operations how they can actually live in a just, fair and upright society.