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SZMSS v Minister for Immigration & Anor [2009] FMCA 93 (12 February 2009)
Last Updated: 24 February 2009
FEDERAL MAGISTRATES COURT OF AUSTRALIA
SZMSS v MINISTER FOR
IMMIGRATION & ANOR
|
|
MIGRATION – Review of Refugee Review
Tribunal decision – refusal of a protection visa – applicant
claiming religious
persecution in China – applicant not believed –
Tribunal reasons not supported by statements on transcript – apprehended
bias – jurisdictional error found.
|
Re Refugee Review Tribunal; Ex parte H [2001] HCA 28; (2001) 179 ALR
425
SZDFZ v Minister for Immigration [2008] FCA 390; (2008) 168 FCR 1
SZHVL v
Minister for Immigration [2008] FCA 356
SZLJF v Minister for
Immigration [2008] FMCA 1560
WALT v Minister for Immigration
[2007] FCAFC 2
|
First Respondent:
|
MINISTER FOR IMMIGRATION & CITIZENSHIP
|
REPRESENTATION
The Applicant appeared in person
Counsel for the Respondents:
|
Mr G Kennett
|
Solicitors for the Respondents:
|
DLA Phillips Fox
|
ORDERS
(1) A writ of certiorari issue quashing the decision of
the Refugee Review Tribunal signed on 30 July 2008 and handed down on 12 August
2008.
(2) A writ of mandamus issue requiring the Refugee Review Tribunal to
redetermine the review application before it according to law.
(3) The first respondent is to reimburse to the applicant the filing fee in the
sum of $374 paid by
him.
FEDERAL MAGISTRATESCOURT OF AUSTRALIA
ATSYDNEY
|
SYG 2345 of 2008
Applicant
And
MINISTER FOR IMMIGRATION &
CITIZENSHIP
|
First Respondent
Second Respondent
REASONS FOR JUDGMENT
(revised from transcript)
- This
is an application to review a decision of the Refugee Review Tribunal
(“the Tribunal”). The decision was handed
down on 12 August
2008. The Tribunal affirmed a decision of a delegate of the Minister not to
grant the applicant a protection visa.
The applicant is from China and had made
claims of religious persecution. He had also claimed to be a victim of the
Chinese one-child
policy. The background to the applicant's claims and the
Tribunal decision on them are conveniently summarised in the Minister's
submissions, filed on 3 February 2009. I adopt as background for the
purposes of this judgment, with minor amendments, paragraphs
1 to 5 of those
written submissions:
- The applicant
is a citizen of the Peoples Republic of China who arrived in Australia on
1 January 2008 and applied for a protection
visa on 14
February 2008. On 11 April 2008 a delegate of the Minister
decided to refuse the visa, and on 9 May 2008 the applicant
applied
for review of the delegate’s decision by the
Tribunal.[1]
- The Tribunal
made its decision, affirming the decision of the delegate, on
30 July 2008[2]
and handed it down on
12 August 2008.[3]
- Briefly, the
applicant’s claims related to two issues. First, he claimed that he and
his wife had had four children and that
they had had to go into hiding in order
to avoid serious sanctions under the one child
policy.[4] Secondly, he
claimed that he had joined an unofficial Christian church in 2006. People
associated with the church had been arrested
and imprisoned and the applicant
had fled China to avoid an investigation by the
PSB.[5]
- As to the
family planning issues, the Tribunal accepted that the applicant and his wife
had had four children, that they had paid
a fine on the birth of their second
child, and that they had avoided further fines by moving to other parts of
China. The applicant
did not claim to have suffered any other adverse
consequences and his youngest child was now 17 years old. The Tribunal was not
satisfied that he faced any real chance of further harm on this
account.[6]
- As to the
applicant’s claimed membership of an unofficial church, the Tribunal did
not accept that he was a committed Christian
or that he had been a member of any
such church. It gave reasons for this conclusion, which centred upon the
applicant’s answers
to questions during the Tribunal hearing about his
claimed involvement in the church and aspects of Christian
belief.[7] Being unable
to accept the factual basis for his claims, the Tribunal did not accept that he
faced any real chance of persecution
on religious grounds.
- These
proceedings began with a show cause application filed on 9 September 2008.
The applicant continues to rely upon that application.
I incorporate in this
judgment the grounds set out in that application:
- 1. The
Tribunal made its finding incorrectly about my commitment to Christianity; and
the Tribunal failed to ensure me to understand
its questions about the
Christian’s faith or Jesus’ teaching or the Bible; and the
Tribunal’s finding has included
a reasonable apprehension of
bias.
- Particulars
- It is no
doubt that my parents are Christian, but it never means that I must be familiar
with Christianity from my childhood.
- I have been
involved in the family church since 2005; and I have attended Sunday worship and
read the Bible on Tuesday, Thursdays
and Fridays; but I do not accept that I, at
both the Tribunal’s hearings, was given a number of opportunities to be
able to
demonstrate my interest in, and knowledge of, Christianity. On the
contrary, I believe that the Tribunal failed to ensure me to
understand it
questions about the Christian’s faith or Jesus’ teaching or the
Bible.
- It is
definitely not my evidence that I “...was not very familiar with the
contents of the Bible...”; and it is completely incorrect finding that
I was “...largely uniformed about” my claimed religion “to
the point of profound ignorance about the Christian faith, other than a few
carefully well rehearsed remarks” which I appeared determined to
present at the hearing. It is no doubt that the Tribunal’s finding has
included a reasonable
apprehension of bias.
- 2. Frankly
speaking, I do not believe that Mr Rodney Inder, the Presiding Member of the
Tribunal (“the Presiding Member”),
is willing to assess my claims,
properly and fairly; or has, carefully and thoroughly, considered my
application.
- Particulars
- I am sure
that the Presiding Member arranged a hearing for me as a mere formality, or did
it perfunctorily. During the Tribunal’s
hearing, I never thought that the
Presiding member was willing to, or genuinely intended to, provide me a fair
chance to present
my oral evidences and to give my arguments.
- I strongly
believe that the Presiding Member has already made his decision before the
Tribunal’s hearing, and thus the Tribunal’s
hearing was just for the
purpose to go through the motions.
- 3. Based
on the evidence that I have mentioned above, I do not think that the Presiding
Member has, genuinely and honestly, complied
with the obligations under s.425 of
the [Migration] Act [1958 (Cth) (“the Migration
Act”)].
- Particulars
- I have, in
fact, been denied the right to present my oral evidences in support of my
application fairly; and
- I have, in
fact, been denied the rights to give my argument against the issue arising from
the Tribunal in relation to my review
application.
- 4. I do
not think that the Presiding Member has, genuinely and honestly, complied with
his obligations under s.424AA or 424A(1) of the [Migration]
Act.
- Particulars
- The
Tribunal has in fact considered some piece of information including in my visa
application to Australia, which has neither been
prepared nor provided by me and
which has actually been prepared and provided by others, as reason or the part
of reason in determining
my application. However, the Presiding Member has
never ever provided me particulars of the above-mentioned information; and the
Presiding Member has never ever ensured me to understand that the
above-mentioned information would be in relation to my review application;
and
the Presiding Member has never ever given me a fair chance to comment on the
above-mentioned information.
- Frankly
speaking, I well understand the reasons why the Presiding Member did not do so
– it is because he has never ever wanted
to or intended to assess my
application fairly and properly.
- 5. The
Tribunal failed to consider my claims properly and fairly; and the Tribunal has
in fact ignored my important evidences.
- Particulars
- In my
application, I have clearly stated that:
- On 10 April
1983, I got married with my wife ... . Born and growing up from a
farmer’s family in the countryside, I very much
understand how important
for a family to have a son. According to local tradition, a girl must move to
her husband’s family
after her marriage. It means that the parents
actually got nothing if they have a daughter, because the daughter sooner or
later
would leave the home after she got married. On the other hand, a son is a
major labourer for the family to do farm work in the field
or to work outside
for earning the money to maintain family’s basic living. Particularly,
there was no social security or
superannuation system in the countryside at that
time; and aged people must rely on support of their sons. So, both my wife and
did expect a son indeed.
- However, the
PRC authorities carry out strict birth control policy; and each family was only
allowed to have one child. It was,
therefore, called as “One Child
Policy”. Owing to strict “One Child Policy”, my wife and I,
as well as my
family, have experienced many difficulties.
- My first child
was a girl who was born in April 1984. In order to keep a chance to have a son,
I had to bribe officials of Birth
Control Office and doctors as well as nurse at
the hospital, so that my wife was not sterilised while she gave birth to my
first
child. It was because that a woman was normally sterilised at the same
time while she gave birth to her baby in my hometown at that
time.
- My second
child was also a girl who was born in January 1986. I once again had to bribe
those officials at Birth Control Office
as well as doctors and nurses at the
hospital. I also had to pay RMB 10,000 yuan as penalty. However, although my
wife was not
sterilised while she gave a birth to my second child with an excuse
of her suffering from health problem, she was given strong pressure
by those
officials at Birth Control Office after that. The Birth Control Office wanted
my wife to have a sterilisation operation
as soon as possible.
- Around May
1987, my wife got pregnant for the third time. In order to avoid those
officials at Birth Control Office and to protect
our unborn baby, I had to
decide to take my wife to my home village; and went for hiding at a distant
relative’s home in a
small village in mountain area in the west of Fujian
Province. Not long after my leaving, the Birth Control Office could not find
us
when they tried to give an examination to my wife. In order to force my parents
to expose where my wife and I had been to, those
officials at the Birth Control
Office and the police from the Public Security Bureau (PSB) many times
questioned my parents; and
they even damaged our house and took away our
property. But, no matter what those official or police had done, my parents
never
ever exposed any information about me and my wife.
- In January
1988, my third child was born. It was a daughter once more. In order to avoid
attention of the PRC authorities, I dared
not take my wife to any hospitals;
instead I had to invite a midwife in the mountain area to assist my wife to give
a birth to my
third child. After that, I was told that I had to pay RMB 30,000
yuan as penalty; and meanwhile, my wife would be sterilised immediately.
On one
hand, I really did not have such a big money at that time; and on the other
hand, I still wanted to have a son. Furthermore,
I was afraid of being
subjected to more severe punishment. Therefore, I had to decide to remain in
the outside of my home village.
- However, I
could not always stay at my distant relative’s home in that mountain area;
and I had to earn livings for my family.
Therefore, my wife and I had to travel
from one place to another during following years from 1988 to 1991. I earned
the money on
doing hard manual jobs for others; and my wife looked after our
third child. Although we suffered a lot during that particular period,
we
eventually got a son who was born in January 1991.
- But, we still
dared not return to our hometown. We were told that we would not only be
subjected to severe punishment but also have
to pay huge penalty – RMB
30,000 yuan for my third child and RMB 50,000 yuan for my last child.
- Not long after
I had a son in 1991, I was told that there were many chances in Zhuhai of
Guangdong Province; and also it was very
far away from my hometown. So, my wife
and I decided to go there. Zhuhai is close to Macao and near to Hong Kong; and
thousands
of people were from other places in the country; and the whole city
was developed very fast. I finally had a stable life; and particularly,
my two
daughters, who had separated from us for years, joined us later on so that my
family eventually re-united together in Zhuhai.
- In January
1994, I set up my own company, Zhuhai City Guanfu Industrial Co Ltd. Main
business of the company was to develop real
estate market. During following
years, the business was successfully developed; but I still dared not to return
to my home town
of Fujian.
- Even today,
I dared not return to my hometown; and I strongly believe that I must have a
real chance of being persecution on my return
under the strict birth control
policy in china. Unfortunately, owing to my activities of seriously
[violating] against. In 2005, the Chinese government suddenly changed
its policies and it directly caused my company’s business to decline
tremendously; and finally, my company was bankrupt. I was seriously attacked by
the unexpected disaster, mentally and psychologically;
and I was completely lost
without any confidence for my future. Especially, I had to earn the livings for
my whole families on one
hand; and on the other hand, I was in huge
debts.
- 6. I
understand that an administrative tribunal exceeds its powers and thus commits a
jurisdictional error if it identifies a wrong
issue, asks a wrong question,
ignores relevant material, relies on irrelevant material or, in some
circumstances, makes an erroneous
finding or reaches a mistake and conclusion in
the way that affects the exercise or purported exercise of the Tribunal’s
power.
- 7. In
determining my application, the Presiding Member has, definitely, committed at
least a jurisdictional error, because the Presiding
Member has identified a
wrong issue, asked a wrong question, ignored relevant material, relied on
irrelevant material or, in some
circumstances, made an erroneous finding or
reached a mistake and conclusion in the way that has affected the exercise or
purported
exercise of the Tribunal’s power.
- The
application is supported by a short affidavit filed with it, which I received.
I also received as evidence the court book filed
on 30 September 2008 and
transcripts of the two hearings conducted by the Tribunal, which I marked as
exhibit R1.
- I
conducted a show cause hearing in this matter on 17 November 2008. At that
time I identified three arguable propositions from the
show cause application,
and no others, which are reflected in order (2), made by me on that date. That
order was to require the Minister
to show cause why the applicant should not be
granted relief in relation to the issues of:
- whether
the Tribunal decision is vitiated by apprehended bias;
- whether
the Tribunal breached its obligation to provide a real hearing opportunity
pursuant to s.425 of the Migration Act; and
- whether
the Tribunal breached its obligation in reaching conclusions of the applicant's
faith that were not open to it on the material
before it.
- The
concern in this matter relates to the manner in which the Tribunal reached
adverse credibility findings on the applicant's asserted
Christian faith. The
Tribunal's reasoning on that issue is contained in paragraphs 60 to 62 of its
reasons[8]:
- The
Tribunal finds that the applicant’s claims about his faith and religion
contained in both his protection visa application
and at the hearing are very
basic and uninformed, and reveal no real knowledge of, let alone commitment to,
Christianity, the Christian
faith, Jesus’ teaching, or the Bible. For
example, the applicant did not reveal any real knowledge of the Bible to the
extent
that one would expect from a Christian, notwithstanding claiming at the
hearing that his parents were Christian so he was familiar
with Christianity
from his childhood. And while being able to recite a few very basic facts at
the hearing, that Tribunal is satisfied
that the extremely limited nature of his
responses is totally inconsistent with his claim that he has been involved in
the family
church since 2005, he attended Sunday worship, and read the Bible on
Tuesdays, Thursdays and Fridays if he had time. Indeed, at
both the initial
hearing, and when it was resumed on 28 July 2008, the applicant was given a
number of opportunities to be able to
demonstrate his interest in, and knowledge
of, Christianity, but failed to do. On the contrary, the applicant himself
claimed that
he was not very familiar with the contents of the Bible. Indeed,
the Tribunal finds he is largely uninformed about his claimed religion
to the
point of profound ignorance about the Christian faith, other than a few
carefully well rehearsed remarks which he appeared
determined to present at the
hearing on 22 July 2008, irrespective of the questions asked of him.
- However,
notwithstanding the applicant's unsupported claims about his being a Christian
in China, and the country information he
provided at the resumed hearing about
the treatment of some Christians in China, in view of his limited response to
this information,
put to him at the hearing, the Tribunal has not been able to
satisfy itself that the applicant is a Christian or, more importantly,
was a
Christian in China. Indeed, the Tribunal does not accept that his lack of any
real or meaningful knowledge of the Bible and
the Christian faith, let alone his
lack of any commitment to it, is consistent with a person claiming to be a
Christian who has been
persecuted because of this, even accepting he only claims
to have become involved in the family church in 2005 which is now some
3 years
ago. And when asked if he had ever preached the Gospel, he replied in the
affirmative and claimed he normally spoke to his
friends who had not been
converted two or three nights per week, and introduced three people (whom he
named) to this belief. However,
when the Tribunal asked the applicant to tell it
about the Gospel message, and why Jesus Christ came into the world, he revealed
no real knowledge or understanding of these issues, and certainly not that
necessary for a person to be able to preach the Gospel,
referring instead to
Adam and Eve not listening to his instructions, so God became dissatisfied with
man’s behaviour, and he
sent Jesus to save us as new human beings. The
Tribunal repeated the question, and the applicant replied that the message was
how
God saved the people in the world. In short, the Tribunal is satisfied that
if the applicant was in fact a Christian in China, and
had a well founded fear
of being persecuted because of this, he would have had a sound knowledge on
which his faith was based. While
it is generally the case that applicants who
are otherwise credible and plausible should, unless there are good reasons
otherwise,
be given the benefit of the doubt, it is not the case that the
evidence of an applicant should be believed by the Tribunal unless
specifically
disproved by the objective evidence before the Tribunal. The Tribunal is not
required to accept uncritically any and
all the allegations made by an
applicant: Randhawa v MIEA [1994] FCA 1253; (1994) 52 FCR 437 at 451. The mere fact that
a person claims fear of persecution for a particular Convention reason does not
establish either the
genuineness of the asserted fear or that it is well-founded
or that it is for the reasons claimed. It is for the Tribunal to be
satisfied
that all of the statutory elements are made out (Guo’s case at
596).
- In coming
to its finding, the Tribunal accepts that a person’s faith is a very
personal matter and that different people have
different levels of knowledge,
interpretation and understanding about what their faith means to them,
especially if, like the applicant,
they claim they have only joined the church
in the last two years; are not involved in the official or mainstream church;
but rather
are involved in the less ritualistic family or underground church.
In this context, the Tribunal accepts that it is not necessary
for a person to
have a deep and profound level of theological knowledge and expertise in order
to believe in Christianity or to be
subject to prosecution as a Christian.
Indeed, the Tribunal is not trying to rate his knowledge of his faith and the
Bible by the
questions that were put to him at the hearing and his responses to
them. That said, however, the Tribunal would reasonably expect
him to talk,
even in simple terms, about his faith and outline on what it was based if this
was important to him, and was the reason
why he fears he would be persecuted in
China, especially after the Tribunal wrote to him on 11 June 2008 and told him
that it was
unable to make a favourable decision on the information he had
provided (not notwithstanding his claim, made at the hearing, that
his adviser
had not told him of this). Indeed, and while the applicant acknowledged at the
resumed hearing that his knowledge of
the Bible was very limited but
nevertheless remained adamant that he believed in God, the Tribunal is satisfied
that it would be
reasonable to expect a person who claims he assisted [Person E]
to organise Bible studies, to spread the gospel to young people,
and was so
proactive that it was he who suggested to [Person E] that they organise members
to widely distribute pamphlets during
the Beijing CCP National Congress in
October 2007, to have a strongly held and soundly based faith which he could
clearly express
at the hearing. However, he did not do so notwithstanding the
Tribunal being adjourned to enable him more time to reflect on his
responses.
In short, the Tribunal finds that the applicant has no real knowledge,
conviction, understanding, or awareness of what
could reasonably be expected
from a person who even loosely believes in the Christian faith and is a member
of the family or underground
church in China.
- The
Tribunal's conclusions were strong ones and appeared not to sit particularly
well with the applicant's Christian knowledge, as
recited by the Tribunal from
its record of what occurred at the hearing. That concern is amplified from the
transcript. The applicant
was questioned about his faith at the hearing on 22
July 2008, as appears on the transcript, from line 40 on page 14 of
the transcript
through to line 16 on page 18:
- MR INDER:
You claim that you're a Christian; is that correct?
- THE
INTERPRETER: Yes.
- MR INDER:
When did you become a Christian?
- THE
INTERPRETER: Well, the actual time that I joined the church was 2005 when I
was referred by this [named person].
- MR INDER:
When in 2005?
- THE
INTERPRETER: It was in January, around late January of 2005 because I was
having my birthday then.
- MR INDER:
When did you start reading the Bible?
- THE
INTERPRETER: From that time onwards.
- MR INDER:
How often do you read the Bible?
- THE
INTERPRETER: On Sundays. Also I read the Bible on Tuesdays, Thursdays and
Fridays if I was not very busy by then.
- MR INDER:
What type of Christianity do you believe in? What sort of
denomination?
- THE
INTERPRETER: Just Christianity.
- MR INDER:
Not any particular sort?
- THE
INTERPRETER: In Zhuhai they actually refer to this church as a family
church.
- MR INDER:
Well, tell me about the religious services and other religious activities you
participated in China.
- THE
INTERPRETER: Regarding my religious activities I will have to make the
following supplementary comments. As a matter of fact
my parents have always
been Christian practitioners, so I have heard of and I have - I have heard of
the Christian concepts and other
stuff from my childhood, but later as I started
working I didn't have enough time to participate in such activities. However, I
started joining the church from 2005 onwards.
- MR INDER:
So my question was what sort of religious activities and services did you
participate in in China?
- THE
INTERPRETER: With regard to the religious activities, first, I participate in
the Sunday worship, and, secondly, I spread messages
of God to other people,
and, third, I try to convert other people and try to tell the good word or good
news to other people.
- MR INDER:
How many people attended the Sunday worship you attended?
- THE
INTERPRETER: Well, around 20 to 30 people.
- MR INDER:
Did you study the Bible at these services?
- THE
INTERPRETER: Yes.
- MR INDER:
What did you do in the family church, what was your role?
- THE
INTERPRETER: Well, in the church, I mean on the worship date I just worked as
a receptionist inside.
- MR INDER:
Did you ever preach the Gospel?
- THE
INTERPRETER: Ever preach the Gospel, sir?
- MR INDER:
Correct, yes.
- THE
INTERPRETER: I did.
- MR INDER:
Where, how often and to whom?
- THE
INTERPRETER: Normally within a week I would spend two to three nights with my
other friends who haven't been converted to this
religious belief. Also for the
names of these people are [three named people]. After I joined I
introduced them to this belief.
- MR INDER:
Please tell me what the Gospel message is and why Jesus came into the
world?
- THE
INTERPRETER: Because that - with regard to why Jesus came to the world because
it is said in the Old Testament that God has
said and a deal or an agreement
with the Israelis and because this world has been created by God. Either Adam
and Eve didn't listen
to the instructions of God and God became more
dissatisfied with the behaviour happening in this world. That's why he destroy
it
and Jesus was sent to save us.
- MR INDER:
So what - sorry?
- THE
INTERPRETER: Sorry. Jesus was sent to save us as new human beings.
- MR INDER:
So what's the Gospel message?
- THE
INTERPRETER: The Gospel actually tells about the message from God how God
saved the people in this world.
- MR INDER:
Were you ever baptised?
- THE
INTERPRETER: I was baptised.
- MR INDER:
When and where?
- THE
INTERPRETER: Well, the location is in Zhuhai and the time was around 1 June
2005.
- MR INDER:
In your protection visa application you say it was 1 June in 2006 in Macao. How
do you explain the difference?
- THE
INTERPRETER: Sorry, I made a mistake. It just really slips my mind. I joined
in 2005 and then - but however the actual time
that I joined - I mean by then I
became a real member. It was in January 2006 and I was baptised on 1 June 2006.
- MR INDER:
Where?
- THE
INTERPRETER: It was by a pastor from Macao in Zhuhai.
- MR INDER:
Who is John the Baptist and what did he do?
- THE
INTERPRETER: What did you say, sorry?
- MR INDER:
Who was John the Baptist and what did he do?
- THE
INTERPRETER: The Baptist John is a missionary.
- MR INDER:
Who was Moses and what did he do?
- THE
INTERPRETER: Moses has been selected by God to save the Israeli people to get
them out of Egypt.
- MR INDER:
What job did Peter have before he became a disciple of Jesus?
- THE
INTERPRETER: Peter is a fisherman.
- MR INDER:
Do you know the Books of the Corinthians in the Bible?
- THE
INTERPRETER: Sorry, sir?
- MR INDER:
Do you know the Books of the Corinthians? Can you translate that,
interpreter?
- THE
INTERPRETER: How do you spell that word?
- MR INDER:
Oh, look, I won't use - I'll - - -
- THE
INTERPRETER: I've got my glossary here. Maybe I can - - -
- MR INDER:
Corinthians, C-o-r-i-n-t-h-i-a-n-s.
- THE
INTERPRETER: No, that one is - - -
- MR INDER:
Okay, well, look, we won't worry about that. What sermon - what did Jesus say
when he gave a sermon on the top of a
mountain? What did he tell his followers
to do?
- THE
INTERPRETER: On the top of the mountain he issued the Ten Commandments.
- That
was the extent of the Tribunal’s questioning of the applicant’s
knowledge of Christianity. The applicant’s
answers were short, but he had
been instructed by the presiding member to keep his answers to questions
short[9]. Only the
answer to the final question is clearly wrong. The test for apprehended bias is
whether a fair-minded lay observer, properly
informed of the circumstances,
would apprehend that the decision-maker might not bring an unprejudiced mind to
bear upon the question
to be
decided[10]. The
minister's submissions in relation to that issue are set out in paragraphs 9 to
14, which also deal with other issues raised
by me:
- First, it
should be noted that the Tribunal was entitled to ask the Applicant questions
about the activities he said he had undertaken.
It was also entitled to ask him
questions designed to show the level of his knowledge of and commitment to
Christian beliefs and
doctrines, and to draw conclusions from the way he
answered such
questions.[11]
- Given that
the Applicant claimed to have read the Bible regularly and to have been quite
active in the
church,[12] the depth
of his knowledge of Christian teachings was clearly capable shedding light on
the truth or otherwise of his claims. The
Tribunal showed a proper appreciation
of the use that could safely be made of such
evidence.[13]
Importantly, the Tribunal understood that the depth of the Applicant’s
knowledge of Christian beliefs became relevant when
it was related to the length
and intensity of his claimed involvement in the Church. Making that comparison
(as the Tribunal did)
did not involve making itself an arbiter of doctrine.
Accordingly, pursuing and considering the issue did not give rise to any
apprehension
of bias or result in the Tribunal falling into other
error.
- As to the
manner in which the Tribunal pursued the issue during its hearings, there is
nothing to indicate that its questioning was
anything other than respectful and
appropriate.[14] Even
if some of the questions were difficult (an assessment which the Court is not in
a position to make), all that would follow
is that additional caution was needed
in drawing conclusions from the Applicant’s answers. It would not follow
that the Tribunal
erred by asking such questions.
- Findings
from the Applicant’s answers
- If the
Court were to consider that the Tribunal’s conclusion that the Applicant
was not a genuine Christian was not ‘open
to it on the evidence’, or
even that that finding was irrational, that would not in itself establish
jurisdictional error by
the
Tribunal.[15]
- The
Tribunal’s findings were in any case clearly open to it. The Applicant
answered some simple questions about Biblical characters
and events correctly
and others
incorrectly;[16] he
gave a very vague answer to a more analytical question about the ‘Gospel
message’;[17] he
gave contradictory answers as to where and when he himself had been baptised,
observing that ‘it really just slips my
mind’;[18] and
he showed no appreciation of the existence of different Christian
denominations.[19]
This was an applicant who claimed to have had Christian parents, to have studied
the Bible and to have introduced others to
Christianity.[20] The
presiding member was also in a position to observe the Applicant’s
demeanour, and described his answers as ‘carefully
well rehearsed remarks
which he appeared determined to
present’.[21]
There was nothing surprising or illogical in the Tribunal’s finding that
he had a limited degree of knowledge that was inconsistent
with the truth of his
claims.[22]
- Certainly,
the Tribunal’s findings are not such as to give rise to an apprehension of
bias. It is only in a rare and exceptional
case that bias could be established
on the part of the Tribunal simply by reference to its
reasons.[23] This is
not such a case. Nor do the Tribunal’s findings give rise to any issue
regarding compliance with s 425 of the Migration Act: a second hearing was
held, at which the presiding member squarely put to the Applicant his opinion of
the Applicant’s answers
to questions and the inference that would
follow.[24]
- I
accept that it will be an exceptional case that bias, even apprehended bias, is
established simply by reference to the Tribunal
reasons. However, in this case,
having regard to the transcript, I do conclude that a case of apprehended bias
is made out. I refer
in particular to the following factors. First, the
presiding member, at paragraph 60 of the Tribunal reasons, states
that[25]:
- ... the
Tribunal finds he is largely uninformed about his claimed religion to the point
of profound ignorance about the Christian
faith, other than a few carefully well
rehearsed remarks which he appeared determined to present at hearing on
22 July 2008, irrespective
of the questions asked of him.
- I
invited counsel for the Minister to show me, on the transcript of the hearing on
that day, what supported the statement that the
applicant was determined to
present well-rehearsed remarks, irrespective of questions asked of him. Counsel
was unable to point to
anything on the transcript to support that statement. On
the contrary, the applicant's answers were responsive to the questions put
to
him. There is nothing in the applicant's answers which, objectively and
necessarily, points to rehearsal or to a desire to give
answers that did not
relate to the questions put.
- Secondly,
the applicant, on an objective view, displayed a reasonable knowledge of the
Christian faith in dealing with the questions
put to him. For example, he was
asked what the Gospel message is and why Jesus came into the world. The
applicant identified the
Christian belief that Jesus came into the world to
cleanse mankind of original sin, by reference to Adam and Eve. The presiding
member
appeared not to understand or give credit to the answer. The applicant
responded to further prompting on the Gospel message by answering
briefly that
God saved the people of the world. He knew what status John the Baptist had, he
knew who Moses was and what he did,
and he knew that the apostle Peter was a
fisherman. A question about the Books of Corinthians was abandoned due to
apparent interpretation
difficulties. The applicant was confused about the
question put concerning Jesus' sermon on the mount, but I accept that such
confusion
is entirely possible between the delivery of the commandments in the
old testament from the mountaintop and Jesus' sermon on the
mount referred to in
the new testament. Given the questions put which were limited in scope and
detail and the applicant's answers,
the Tribunal's conclusions seem
unnecessarily harsh.
- The
Tribunal recognised that faith is a personal matter and that persons will have
different levels of knowledge and understanding.
That is reflective of the
Federal Court's decision in WALT v Minister for Immigration [2007]
FCAFC 2. However, while the Tribunal says it was not trying to rate his
knowledge of his faith in the Bible by the questions that were put
to him at the
hearing and his responses to them, it appears to me, on a fair reading of the
decision and the transcript, that that
is indeed what the Tribunal was
attempting to do. The presiding member says, in his reasons at paragraph
62[26],
that:
- ... the
Tribunal would reasonably expect [the applicant] to talk, even in simple
terms, about his faith and outline on what it was based if this was important to
him, and was the reason
why he fears he would be persecuted in China...
- However,
I am unable to identify in the transcript any occasion upon which the applicant
was invited to speak generally about his
faith so as to satisfy the Tribunal's
concerns. Rather, he was asked a series of specific questions and answered them
to the best
of his ability. He was
asked[27] why he
believed he was a refugee and gave the following answer:
- THE
INTERPRETER: The key reason is actually I have joined this church which is
considered by the Chinese Communist Party as an
illegal organisation, so I had
this fear and I could not stay in China any longer.
- The
applicant would not have seen that as an opportunity to speak generally about
his faith.
- It
is true that, at the resumed hearing on 28 July 2008, the presiding member
squarely put to the applicant his concern that the applicant
had displayed an
inadequate knowledge of Christianity and invited a response. This is reflected
in the transcript of that hearing,
on pages 3 and 4, from line 45 to line
11:
- MR INDER: I
put to you at the last – at the earlier part of the hearing a number of
elementary questions about the Bible and
the Christian faith to which you gave
very limited and uninformed answers, and this revealed that you had no real
understanding,
knowledge of or commitment to the Christian faith, and they
indicate that you were not a Christian in China. Is there anything further
you’d like to say in response to this information that I put to you at the
last – at the earlier hearing?
- THE
INTERPRETER: I properly joined Christianity after 2005. I’m not very
– I can’t – I can’t say that
I’m very familiar
with the Bible, the content of the Bible but before God I can promise that I am
a Christian. Because of
God’s love, that’s why I can make – I
can make progress until now. I hope you, member, can
understand.
- However,
to my mind, the important factor is that the presiding member, at that point,
had already formed a firm view before the applicant
had been given an
opportunity to respond or speak generally. The perception created is that
nothing the applicant might say could
change that view. Indeed, the applicant
was accused by the presiding member of being a liar before he was asked any
questions about
his claim of religious
persecution[28]
- There
is sufficient of concern in the Tribunal reasons, as amplified by the
transcript, to support the conclusion that a fair-minded
lay observer, so
informed, might reasonably apprehend that the presiding member did not bring an
unprejudiced mind to bear upon the
question of the applicant's faith. That
constitutes jurisdictional error and entitles the applicant to the relief he
seeks.
- There
was otherwise no breach of s.425 of the Migration Act. The applicant was
properly invited to a hearing and was put on notice of the essential and
significant issues on which the review
would turn. Apart from the issue of
bias, the hearing opportunity was an adequate one. The applicant was
accompanied to the hearing
by Rev Samuel Lawrence, who was identified in the
applicant’s response to hearing
invitation[29] as a
person who would give oral evidence in support of the application. Rev Lawrence
gave no evidence and it appears that the Tribunal
staff identified him merely as
a support person[30].
While that failure to give evidence is unfortunate, especially as the Tribunal
had no evidence (or claims) in relation to the applicant’s
religious
observance in Australia, the available material does not support a conclusion of
any fault on the part of the Tribunal.
It is unnecessary to deal with the third
issue raised in the show cause orders.
- I
will order that a writ of certiorari issue quashing the decision of the Refugee
Review Tribunal signed on 30 July 2008 and handed
down on 12 August 2008. I
will also order that a writ of mandamus issue requiring the Refugee Review
Tribunal to redetermine the
review application before it according to law.
- On
the question of costs, the applicant is self-represented and confirmed that he
has not incurred any legal costs. He has paid an
application fee to the Court of
$374 and should be reimbursed. The setting-down fee for today's hearing has not
been paid and I will
make no order in relation to it. I order that the first
respondent is to reimburse to the applicant the filing fee in the sum of
$374
paid by him.
I certify that the preceding nineteen (19)
paragraphs are a true copy of the reasons for judgment of Driver FM
Associate:
Date: 19 February 2009
[1] See Court Book
(CB) 100
[1]-[4]
[2]
CB 99
[3]
CB 116
[4] See
CB 102-103
[5]
See
CB 103-104
[6]
CB 113
[65]-[66]
[7]
CB 111-113
[8]
CB 111-112
[9]
Transcript (22.07.08) p13, line
34
[10] Re
Refugee Review Tribunal; Ex parte H [2001] HCA
1
[11] See WALT
v Minister for Immigration and Citizenship [2007] FCAFC 2 at [27]-[30];
SZLJF v Minister for Immigration and Citizenship [2008] FMCA 1560 at
[17]
[12] See
CB 104 [30], 106
[40]
[13] CB 112
[62]
[14] See the
transcript (22.7.08) at
pp 16-18
[15]
Eg SZDFZ v Minister for Immigration and Citizenship [2008] FCA 390; (2008) 168 FCR 1 at
[40]
[16]
Transcript (22.7.08)
pp 17-18
[17]
Transcript (22.7.08)
pp 16-17
[18]
Transcript (22.7.08)
p 17
[19]
Transcript (22.7.08)
p 15
[20]
Transcript (22.7.08)
pp 15-16
[21]
Ibid
[22]
CB 111
[60]
[23] SZHVL
v Minister for Immigration and Citizenship [2008] FCA 356 at [17] per
McKerracher J
[24]
Transcript (28.7.08)
pp 3-4
[25] CB
111
[26] CB
112
[27] Transcript
(22.07.08) p12, line
38
[28] Transcript
(22.07.08) p7, lines
16-33
[29] CB
71
[30] CB 72
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