E.3.5. Consideration
116 In my view the Tribunal did not deny procedural fairness to the applicant by its statement that this was not a protection visa application.
117 The applicant relies on the following exchange with the Tribunal to make good his claim that there had been a denial of procedural fairness:
[Applicant:] … I'd like to just to address the concern based on my conversion to Christianity. I acknowledgement (sic) the development in Nepal constitution and it's now (indistinct) recognised country as secular, however, it is essential to provide further - - -
Okay, I need to stop you there. This is not a Protection visa application. You have been a practicing, believing Christian, as I understand it, since January 2011, is that correct? - - - Yes.
Now, you've been back to Nepal several times since then. Were you persecuted on return to Nepal on any of those occasions on the basis that you are a practicing Christian? - - - (No audible response.)
Then why would be persecuted in the future if you return to Nepal for the essential and significant reason that you are a practicing Christian? - - - I did not - I - I do not, like, get, but I did express - like, I did experience, like, discrimination, harassment, and - - -
118 Notwithstanding this exchange with the applicant, the Tribunal then proceeded to explore in some detail with the applicant what specific concerns he had about returning to Nepal. This exploration included the following initial enquiry:
I understand that dislocation on return to a home country does happen. People can find it difficult to re-establish themselves. I'm not saying it wouldn't necessarily be a challenge. But the things I have to consider are would you be persecuted, and that requires agents of harm motivated by some personal attribute that you have that's immutable that would attract harm to you. Now, who are those agents of harm and why would they be motivated to harm you? - - - One example. If I go back to Nepal permanently, I will − I don't have any friends and family. Yes, of course, I will be proselytising and trying to tell the Gospel of God and whatever I know - - -
119 The Tribunal then observed to the applicant that he had returned to Nepal on several occasions and the following exchange then took place between the Tribunal and the applicant:
And you say you didn't experience persecution on return. I'm just trying to understand what it is you want me to find? - - - Just I − like, I'm - I'm just trying to, on my understanding as being human beings, and just to − like, I have a very highly chance I can − if I get − my fear is that − is like, I have a, like, potential harm, that's all I want to say.
Generalised fear of harm, is that what you're saying? - - -Yes, like a discrimination, harassment. I have, like, a chance, significant chance.
120 Next, the Tribunal drew the applicant's attention to the most recent Department of Foreign Affairs and Trade report on Nepal, in the following terms:
First of all, I'll take you to page 182. 182, paragraph 3.25:
Overall, DFAT assesses that people of different religions generally live side-by-side without incident in a richly multi-ethnic and multi-religious society. Incidents of tensions between groups and discrimination against them has been reported, mostly in localised events. These are described in the relevant section below. DFAT assesses that people involved in multi-ethnic marriages may be at risk from disapproving families, but this depends on the attitudes of individual parents.
Over the page, page 183 at paragraph 3.32:
DFAT assesses that Hindu citizens who convert to Christianity are publicly and safely able to do so, although they may experience low-level societal or family discrimination which may vary according to their personal and family circumstances.
Now, your evidence is that you're currently divorced from all of your wives. You have visited Nepal multiple times. You've stayed with your mother. You've been a practicing Christian since 2011. It seems to be completely consistent with the DFAT country information for Nepal. What is it, in particular, you feel will happen to you if you go back to Nepal tomorrow? - - - Like, I can be all, like, vulnerable from discrimination and harassment.
Because? - - - Because of my religious belief and identity. Like, I'm, like, Brahmin - Brahmin - - -
So you disagree with the country information, despite the fact that your own personal experience has been that you have been able to go back to Nepal? - - - I did − I did - - -
- - - several times without incident and you said that it would be your intention to go back and visit your mother anyway? Do you understand that that is inconsistent evidence? - - - Yes.
Okay, thank you. Anything else you would like to say to me about the prospect of returning to Nepal? - - - About the legal consequence?
Anything at all you would like to say to me about the − that you haven't already said to me about your − the prospects of returning to Nepal? - - - (No audible response.)
121 Nor, in my view, did the Tribunal fail to consider the applicant's representations that he faced discrimination and harassment in Nepal. I do not accept that the Tribunal's consideration of these representations was limited to a consideration of whether the potential discrimination and harassment constituted persecution for the purposes of Australia's non-refoulement obligations.
122 I accept that the Tribunal's specific consideration of the applicant's discrimination and harassment claims at DR [108]-[111] was in the context of its consideration of Australia's non-refoulement obligations in sub-paragraphs 9.1(2) and (3) of Direction 99. Nevertheless, that consideration gives focus and content to the Tribunal's finding at DR [114], that the applicant's evidence had "been entirely consistent to the effect that his future in Nepal would be less felicitous or agreeable than continuing to reside in Australia" but this had to be balanced against "the fact that the Applicant had returned to Nepal several times since first arriving in Australia". In context, it was plain that the "balanced against" remark was to highlight the significance of the absence of any difficulty that the applicant had experienced in returning to Nepal.
123 Further, as Perram J emphasised in Bale v Minister for Immigration, Migrant Services and Multicultural Affairs [2020] FCA 646 at [26], in response to an argument that the Tribunal had failed to take into account a specific matter:
I do not accept this argument because whichever way one looks at it, the fact that Mr Bale's wife desired for him to remain in Australia was taken into account by the Tribunal. Where a matter is relevant to two or more mandatory relevant considerations, a decision-maker is not usually required to take the matter into account repetitiously: see Hodgson v Minister for Immigration & Border Protection [2017] FCA 1141 at [40] per Tracey J; RZSN v Minister for Home Affairs (2019) FCA 1731 at [67] ff per Anderson J. And, as [54] of the Tribunal's reasons shows, the Tribunal was well-aware that she was one of his victims.
124 Finally, as the Minister submits, and is readily apparent from the extracts of the exchanges between the Tribunal and the applicant extracted at [117]-[120] above, the representations made by the applicant were "no more than bald assertions bereft of any explanation, detail, or accounts of prior harm, mistreatment or fear".
125 Neither limbs of this ground of review have been made out.