austlii:cth/FedCFamC2G/2025/2104
General information, not legal advice.
FedCFamC2G
2025-12-19
Callinan JJ
Original judgment source is linked above.
Mr N. Dobbie of Dobbie & Devine Immigration Lawyers appeared in person
Mr C. Burke of Sparke Helmore Lawyers appeared in person
FEDERAL CIRCUIT AND FAMILY COURT OF AUSTRALIA (DIVISION 2)
Note: The form of the order is subject to the entry in the Court's records.
Note: The Court may vary or set aside a judgment or order to remedy minor typographic, clerical or grammatical errors (r 24.04(2)(g) Federal Circuit and Family Court of Australia (Division 2) (General Federal Law) Rules 2025 (Cth) (Rules), or to record a variation to the order pursuant to r 24.04(h) of the Rules.
c. Relating reasons that make me fearful and reluctant to return to that country:
As I have mention at the top, as time goes by, I have become very aware of the frequent violations of human rights in that country, which show no sign of improvements in the near future. Basic rights, including freedom of speech, opinion, press, association, religion...etc, are restricted. A simple research would yield tens if not hundreds cases involving those violations. But I am not going too much in details with these issues because:
- - I do not intend to just use that information as an excuse for not return to that country.
- - I am too fearful to voice or criticize the Government and its policies, because I know the consequences for others who did so.
- However, some of those issues are so much relevant to my case, for examples:
- - Human rights: There are many instances; an individual has been jailed without trial for number of years. I believe I will fall into similar situations if I am detained upon my arrival.
- - Brutal police tactics: In order to gather information, very high numbers of police officers in my country are not hesitant at all to use brutal tactics when interrogating an individual.
- - Corruption: The country is notorious for bribes and corruption ...
- - Education: I strongly disagree with the politically motivated education system in the country, which aims to drive the next generations toward socialist ideology. Given children mostly learn and follow what they have been taught; I am very concerned with the idea of enrolling my children in public schools in Vietnam for that reason.
He is too fearful to voice or criticize the Government and its politics because he knows the consequences for others who did.
When one has regard to the above country information, it is self-evident that the Vietnamese authorities do not only target high profile activists. In its determination to preserve its one-party rule, the Communist Party of Vietnam takes action against people who oppose it and its ideology.
The applicant's claim that he is afraid to speak out against the regime is one that is supported by the country information. If the Tribunal finds that he is a person who genuinely does not accept the one-party rule of the Communist Party of Vietnam, then he should be found to be a person to whom Australia owes protection obligations, given the restriction of his ability to express his political opinion.
- ...
- He has never engaged in any criticism of the Vietnamese government or Communist party of Vietnam and never will.
The notion that it is reasonable for a person to take action that will avoid persecutory harm invariably leads a tribunal of fact into a failure to consider properly whether there is a real chance of persecution if the person is returned to the country of nationality. This is particularly so where the actions of the persecutors have already caused the person affected to modify his or her conduct by hiding his or her religious beliefs, political opinions, racial origins, country of nationality or membership of a particular social group. In cases where the applicant has modified his or her conduct, there is a natural tendency for the tribunal of fact to reason that, because the applicant has not been persecuted in the past, he or she will not be persecuted in the future. The fallacy underlying this approach is the assumption that the conduct of the applicant is uninfluenced by the conduct of the persecutor and that the relevant persecutory conduct is the harm that will be inflicted. In many - perhaps the majority of - cases, however, the applicant has acted in the way that he or she did only because of the threat of harm. In such cases, the well-founded fear of persecution held by the applicant is the fear that, unless that person acts to avoid the harmful conduct, he or she will suffer harm. It is the threat of serious harm with its menacing implications that constitutes the persecutory conduct. To determine the issue of real chance without determining whether the modified conduct was influenced by the threat of harm is to fail to consider that issue properly.
At [87]-[88] of the same decision, Gummow and Hayne JJ said (citations omitted):
[87] The primary judge and the Full Court understood the Tribunal as finding that ''[i]t is only if a homosexual couple force Bangladeshi society to confront their homosexual identity that they will encounter problems''. That may be accepted. Both the primary judge and the Full Court held further, however, that the finding about how the appellants were likely to live on their return to Bangladesh supported the Tribunal's finding that the appellants' fears of persecution were not well founded. That is, the primary judge and the Full Court both read the Tribunal's reasons as finding that the appellants were likely to live in a way that would not cause Bangladeshi society to confront their homosexual identity.
[88] This reveals the error made by the Tribunal. The Tribunal did not ask why the appellants would live ''discreetly''. It did not ask whether the appellants would live ''discreetly'' because that was the way in which they would hope to avoid persecution. That is, the Tribunal was diverted from addressing the fundamental question of whether there was a well-founded fear of persecution by considering whether the appellants were likely to live as a couple in a way that would not attract adverse attention. That the Tribunal was diverted in that way is revealed by considering the three statements in its reasons that are referred to earlier: first, that it is not possible to ''live openly as a homosexual in Bangladesh''; secondly, that ''[t]o attempt to [live openly] would mean to face problems''; and, thirdly, that ''Bangladeshi men can have homosexual affairs or relationships, provided they are discreet''. Nowhere did the Tribunal relate the first and second of these statements to the position of the appellants. It did not consider whether the adverse consequences to which it referred sufficed to make the appellants' fears well founded. All that was said was that they would live discreetly.
The essential reasoning in S395 was that the Tribunal had diverted itself from its task of determining whether there would be a real chance that the applicants would be persecuted if they returned to Bangladesh, by focusing on an assumption about how the risk of persecution might be avoided. Gummow and Hayne JJ said that the inquiry was what might happen if the applicants returned, not whether adverse consequences could be avoided. It followed that the issue to which the correct inquiry was directed - whether the fear of persecution was well founded - had not been addressed.
(a) "[T]here was no suggestion that either applicant had ever been involved in any anti Vietnamese Government activity or anti Communist party activity whilst in Australia or Vietnam".
(b) "[T]he applicant had done nothing to bring himself to the attention of the Vietnamese government".
(c) Given it was unclear if any debt was owed to the Vietnamese government, the only arguable misdemeanour by the applicant was "his purported failure to comply with the signed agreement to return to Vietnam".
(d) There was insufficient material to find the applicant was a person of interest, noting that his Vietnamese passport had twice been renewed, but that otherwise there had been no engagement by the applicant with the Vietnamese government for the past 30 years.
(e) While the applicant's submissions had contended he did not support a one-party state, he "had not expressed that view in Vietnam or Australia at any time in his life." Not only was he not a person of a high political profile, he had zero political profile, and leaving aside his own evidence, there was therefore no evidence he was at risk of being "detained, arrested or harmed".
(f) Referring to the country information provided, "the applicant was not an activist and, with the arguable exception of not returning to his home country, the Tribunal was not aware he had violated any laws of Vietnam."
(g) "[H]e was not at risk of being detained for anti-Communist party or anti-Vietnamese government views", because, on his own evidence, he had never expressed such views in Australia or Vietnam.
(h) A lot of the "old ways and old restrictions" in Vietnam have little place in modern Vietnam. Therefore, there was "only a remote or far-fetched chance the applicant would be harmed for any of the reasons claimed".
[9] The country information on the subject of the treatment of Christians in Iran distinguished between "converts to Christianity who go about their devotions quietly and maintain a low profile [who] are generally not disturbed" and persons involved in the "aggressive outreach through proselytising by adherents of some more fundamental faiths". The distinction thus drawn is far from clear-cut, but it is not meaningless. It was open to the Tribunal, as a matter of factual judgment, to accept the distinction offered by the information, and to regard it as useful in considering the position of the appellant. The Tribunal noted that the Uniting Church was not one of the "fundamental faiths" that require proselytising by their adherents, and it did not regard the conduct of the appellant since he had converted to Christianity as involving "aggressive outreach". It made the following findings:
"The Tribunal finds that the applicant is able to practise his faith in Iran as he has done outside that country and without facing a real chance of persecution. It is not satisfied that there are any essential aspects of his faith he would be constrained in practising in Iran due to any well-founded fear of persecution.
In weighing all the evidence, including the applicant's practice of his faith to date and the tenets of that faith, the Tribunal finds that any decision to avoid proselytising in Iran or of actively seeking attention on matters of religion is not inconsistent with his beliefs and practices. It finds that the present applicant is not constrained in the practice of his avowed faith, nor would he be in Iran, due to a perception that to behave more openly or aggressively would leave him at risk of persecution."
[10] Once the Tribunal accepted, as it was entitled to do on the basis of the country information, that not all Christians in Iran suffer persecution, or a real chance of persecution, then it was required to consider the individual circumstances of the appellant in the light of the available information. It could hardly be contended that, whether they realise it or not, all Christians in Iran are being persecuted by reason of the fact that, if they were ever to turn to "aggressive outreach through proselytising" (even though they may have no intention of doing so), they would suffer retribution. That would be to debase the currency of the language which the Tribunal was bound to apply. Nor could it be contended that any Iranian who becomes a Christian of any denomination suffers a real chance of persecution if he or she ever returns to Iran. That would be tantamount to saying that the country information was completely misleading, and was based on a misunderstanding of what amounts to persecution. No such case was argued.
[11] The Tribunal gave proper consideration to the particular circumstances of the appellant. In considering what might happen if he were to return to Iran, it applied a distinction which was neither meaningless nor irrelevant. Its process of factual reasoning was open on the evidence. No jurisdictional error has been shown.
Further, at [166]-[168], Hayne and Heydon JJ explained:
[166] In the present case, the Tribunal made findings about the way in which the appellant had hitherto practised his faith and about what he would choose to do in Iran. It accepted that he had discussed Christianity with other detainees but it did not accept that his activities since leaving Iran "constitute[d] active attempts to convert others through proselytism as distinct from quiet sharing of his faith". It concluded that he would not "choose to generally broadcast his practice of Christianity or conspicuously proselytize in Iran". It found that "any decision to avoid proselytizing in Iran or of actively seeking attention on matters of religion is not inconsistent with his beliefs and practices". And, as noted earlier, it found that he was not constrained in the practice of his faith "nor would he be in Iran, due to a perception that to behave more openly or aggressively would leave him at risk of persecution".
[167] The Tribunal related its conclusions to the information it had about conditions in Iran. That information drew a distinction which, whatever its difficulties and imperfections, the Tribunal had to consider. It concluded that the appellant's conduct in Australia, if continued in Iran, was properly described as not being proselytizing or actively seeking attention. That is, the Tribunal concluded that the appellant's conduct would fall wholly within one of the descriptions of conduct given in the information it had about treatment of Christians in Iran.
[168] At no point in its chain of reasoning did the Tribunal divert from inquiring about whether the fears which the appellant had were well founded. It did not ask (as the Tribunal had asked in Appellant S395/2002) whether the appellant could avoid persecution; it asked what may happen to the appellant if he returned to Iran. Based on the material the Tribunal had, including the material concerning what the appellant had done while in detention, it concluded that were he to practise his faith in the way he chose to do so, there was not a real risk of his being persecuted.
(a) He was not a person of interest to the current Vietnamese government - having had no contact with it or its agents at any time, nor had he done anything to bring himself to the attention of that government while in Australia - he had never been an activist, a critic or a dissenter.
(b) The Vietnamese authorities had renewed his passport twice.
(c) Essentially, the fears of being charged with treason by reason of a doubtful debt owed by him on the basis of a written undertaking to return 30 years ago were not accepted, but those claims were squarely considered, in a process of active intellectual engagement by the Tribunal. Disagreement, even emphatic disagreement, with the Tribunal's conclusions does not amount to jurisdictional error.
(a) did not have a well founded fear of persecution (at [33]);
(b) had claims without a credible basis (at [33]); and
(c) had "only a remote or far-fetched chance that he will be harmed for any of the reasons he has claimed" (at [34])
all involved squarely confronting and considering the applicant's claims and did not involve an Appellant S395/2002 error.
I certify that the preceding twenty-four (24) numbered paragraphs are a true copy of the Reasons for Judgment of Judge Renwick.
ANS23
Minister for Immigration and Citizenship [2025] FedCFamC2G 2104
(2003) 216 CLR 473
(1996) 185 CLR 259
(2003) 77 ALJR 1088
(2014) 254 CLR 317