2
and with all your mind, and your neighbour as
yourself.” 28 And he said to him, “You have answered
correctly; do this, and you will live.” 29 But he,
desiring to justify himself, said to Jesus, “And who is
my neighbour?” 30 Jesus replied, “A man was going
down from Jerusalem to Jericho, and he fell among
robbers, who stripped him and beat him and
departed, leaving him half dead. 31 Now by chance a
priest was going down that road, and when he saw
him he passed by on the other side. 32 So likewise a
Levite, when he came to the place and saw him,
passed by on the other side. 33 But a Samaritan, as he
journeyed, came to where he was, and when he saw
him, he had compassion. 34 He went to him and
bound up his wounds, pouring on oil and wine. Then
he set him on his own animal and brought him to an
inn and took care of him. 35 And the next day he took
out two denarii and gave them to the innkeeper,
saying, “Take care of him, and whatever more you
spend, I will repay you when I come back.” 36 Which
of these three, do you think, proved to be a neighbour
to the man who fell among the robbers?” 37 He said,
“The one who showed himmercy.” And Jesus said to
him, “You go, and do likewise.”
in the other systems as a species of 'culpa', is no
doubt based upon a general public sentiment of
moral wrongdoing for which the offender must
pay. But acts or omissions which any moral code
would censure cannot in a practical world be
treated so as to give a right to every person injured
by them to demand relief. In this way rules of law
arise which limit the range of complainants and the
extent of their remedy. The rule that you are to
love your neighbour becomes in law, you must not
injure your neighbour; and the lawyer's question,
who is my neighbour? receives a restricted reply.
You must take reasonable care to avoid acts or
omissions which you can reasonably foresee would
be likely to injure your neighbour. Who, then, in
law is my neighbour? The answer seems to be --
persons who are so closely and directly affected by
my act that I ought reasonably to have them in
contemplation as being so affected when I am
directing my mind to the acts or omissions which
are called in question.
[Donoghue v. Stevenson, [1932] AC 562 at p. 580]
[Luke 10:25-37]
A.
[1]
Introduction and Overview
For many years, Loblaws, Canada’s largest retailer, purchased clothes from a
manufacturer whose factory was in the Rana Plaza, a building in Bangladesh. On April 24, 2013,
the Rana Plaza collapsed. 1,130 people died, and 2,520 people were seriously injured. On April
22, 2015, just before the second anniversary of the tragedy, four citizens of Bangladesh
commenced a proposed class action in Ontario against Loblaws.
[2]
The Plaintiffs are Mohamed Alauddin, Arati Rani Das, and Rehana Khatun, who were
among the injured garment workers, and Kashem Ali, whose two sons and a daughter-in-law
were garment workers that died in the collapse.
[3]
The Plaintiffs’ action is brought pursuant to the Class Proceedings Act, 1992, S.O. 1992,
c. 6. It is against George Weston Limited, Loblaws Companies Limited, Loblaws Inc., and Joe
Fresh Apparel Canada Inc. (collectively, “Loblaws”). It is also against Bureau Veritas - Registre
International de Classification de Navires et d’Aeronefs SA, Bureau Veritas Consumer Product
Services Inc., and Bureau Veritas Consumer Products Services (BD) Ltd. (collectively “Bureau
Veritas”). Bureau Veritas is a consulting services enterprise that Loblaws had retained to conduct
what is known as a “social audit” of factories in Bangladesh, including one of the factories in
Rana Plaza.
[4]
There are now multi-faceted motions before the court; the Plaintiffs’ motion for
certification of their action as a class proceeding, and the Defendants’ motions to have the
proposed class action dismissed. The opposing motions raise numerous issues including: