Ground 1
39 The first ground of appeal alleges that the Tribunal misunderstood the appellant's claim to be at risk of serious harm from Mangal Bagh and his Lashkar-e-Islam extremist organisation in relation to his grandfather's activities as an FM radio DJ, and consequently failed to consider that claim.
40 The appellant's claims were first set out in a detailed 18 page statement provided with his application for a protection visa. The statement contained no paragraph numbers and the Tribunal fairly described it as "long and convoluted". The poor quality of English, length, lack of structure and rambling form of the statement made it somewhat hard to follow.
41 At the start of the statement the appellant set out the names of twelve family members, being his father, mother, grandfather, brothers, uncles and sisters. Importantly, the appellant identified one of his relatives in the following terms:
Falak Niaz is famous in Terahwal (father uncle [sic] DJ in government FM 91 channel).
42 The statement then proceeded, roughly, chronologically. The appellant described the events giving rise to his fear of persecution that occurred from 2004 when he returned to live in Bara in the Khyber Agency in Pakistan. He described that time as the beginning of the "Talibanisation" of Pakistan and terrorism in Bara. He said that rival extremist Islamist leaders taught their doctrine in and around the area and sought to bring the people living in those areas under their control. For example, he stated that one leader ordered everyone to pray five times each day in a mosque, wear a beard and an Islamic cap whether they wanted to or not, and if they did not do so they were fined or punished. If a person displayed insufficient knowledge of Islam they faced being tied up with dogs because, it was said by the extreme Islamists, there was no difference between such a person and a dog.
43 He stated that the rival extremist groups included one led by Mufti Munir Shakir, and another named Amar Bill Maroof WA Nahya Aanil Munkar led by Namdar. He said that Mangal Bagh was one of Namdar's mujahideen. He stated that another, apparently rival, Islamic doctrine was taught by Peer Saifur Ur Rahman. He described clashes between these groups including a dispute between Namdar and Tehreek-e-Taliban, the Pakistan Taliban, which led to an unsuccessful suicide attack against Namdar. He said that Namdar was later shot by his bodyguard in front of many people.
44 The statement made a number of references to the use of FM radio as a medium for Islamic teaching and sectarian agitation. The appellant said:
Then Mufti is invited by our tribe Malakdin Khel and he again started Dars (teaching of Islam) in our tribe. They promoted the Panjipeer and Ihli Hadees ideology of Islam which is very much against the Peerism and Brelvi Muslim. Usually the Dars was given on FM channel. (Emphasis added.)
Then the statement said:
So the Mufti group targeted the Peer group on their FM channel. They said that according to Islam ideology Peer teachings is wrong. The Peer is spreading wrong doctrine of Islam. Due to this most of people join with Mufti group which is literally known is Lashkar-e-Islam. So the Peer group also started FM radio against Mufti group and abusing every day each other. Both group started saying that they were not Muslims to each other.
45 The appellant stated that Namdar sided with the Mufti group, known as Lashkar-e-Islam. He appeared to state that, after Namdar was shot, Mangal Bagh became the main leader of Lashkar-e-Islam and the group became large and very strong. He described conflict between Lashkar-e-Islam and the Peer group including with heavy machine guns, and that the Pakistani army became involved.
46 The statement also described fighting between Lashkar-e-Islam and the Bara Peace Committee (of which his uncle was a member) the result of which was that Lashkar-e-Islam destroyed the committee and killed its supporters. The Tribunal accepted that such "peace committees" existed and described them as volunteer local militia groups formed with government encouragement as part of the Pakistan Army's counter terrorism policy.
47 The statement described further fighting, starting in 2006, when another extremist group named Ansarul Islam established itself in Terah. The appellant said that Ansarul Islam supported the Peers group and that they burned the houses of Lashkar-e-Islam supporters and took their fields. He said that his village carried the flag of Ansarul Islam even though the villagers did not wish to be involved in the fighting, and that his village was attacked by hundreds of men with rocket launchers and machine guns. The appellant said that many villagers were taken to a private jail and they were not released for about two months and suffered heavy fines. After that time he said that Lashkar-e-Islam started killing men in the area.
48 The appellant said that to avoid the fighting his uncle told him and his brother, both of whom were under 18 years of age, to go to Peshawar to stay in his uncle's home. The Tribunal found that the appellant resided with his family at an address in Peshawar between 2009 and 2012 (at [40]) and seemed to accept that this was his uncle's home (at [39]). He said while he was in Peshawar the Taliban were searching for him. He said that the Taliban killed or kidnapped many people in Peshawar at that time and that he and his brother were not safe, although it was safer than at their home in Bara.
49 The statement then set out the appellant's claim which is central to the first ground of the appeal. The statement provided:
Our other reason for tension is our grandfather (from Terahwal) because Mangal Bagh is against him because he was a DJ on the FM radio playing songs. My grandfather is living in Jamrud (other area of Khyber agency) but Mangal Bagh sending threatening notices to us because of our grandfather. He threatens to kill us because in tribal system one cousin fight for other cousin and also enemy killed my cousin instead of me. (Emphasis added.)
50 The appellant contended that the essence of this claim is clear: that the appellant and his brother were sent notices by Mangal Bagh threatening to kill them because of the activities of their grandfather on FM radio. He argued that the last sentence of the passage is the appellant's explanation of why Mangal Bagh might do this, namely that under the Pakistani tribal system the activities of their grandfather would cause them to be perceived as enemies alongside him.
51 The reference in the statement to the appellant's "grandfather (from Terahwal)" who was "a DJ on the FM radio" must be understood to be the person named at the beginning of his statement as "Falak Niaz… famous in Terahwal (father uncle [sic] DJ in government FM 91 channel)". The appellant seemingly used the term "grandfather" to mean his father's uncle. The appellant's inconsistent nomenclature is understandable given his poor English language skills. For clarity, I will describe the person referred to in the statement as the appellant's "grandfather".
52 The appellant submitted that the Tribunal fundamentally misunderstood this claim. He argued that it was premised on a direct threat of harm having been made to the appellant in consequence of his grandfather's radio activities. He contended that the Tribunal erred by approaching the claim on the basis that it involved an assertion that the appellant and other members of his family had a propensity or cultural motivation to become involved in revenge should their grandfather be harmed by Mangal Bagh and the Lashkar-e-Islam organisation.
53 In my view the Tribunal's understanding of the appellant's claim in this regard is clear (at [55]) where it said:
The Tribunal has also considered the applicant's claims that he would be at risk because his uncle played music on an FM radio station. The Tribunal asked why the applicant would be at risk because of his uncle's activities. The applicant stated that the structure of family in Pakistani requires that if a member of the family is attacked by an enemy, his son would seek revenge. The Taliban itself states that if one member is considered an enemy, everyone is considered one. His uncle had been issued with a warning, advising him to stop playing the music. The applicant is not sure if the radio station is still running or if his uncle has heeded that warning or not. While the Tribunal considers that the Taliban may see the uncle as not adhering to their principles, the Tribunal does not accept that this would affect the applicant in any way. His claim that any threat or use of violence against his uncle would see his whole family involved in some form of revenge activity is countered by the applicant's evidence that in response to the disappearance of a cousin by 'secret agencies', the family has lodged a class action in court and are waiting for some legal response to their request for information. This is not a violent response, as the applicant stated would occur, but recourse to legal remedies that may or may not be effective. It belies the claim that the applicant would become involved in some form of revenge when a family member is harmed…
54 The appellant contended that this passage showed that the Tribunal misunderstood his claim, and considered a different claim to the claim advanced in his statement. He argued that by failing to determine the claim actually made the Tribunal did not properly discharge its review function. The appellant argued that there were three components to the Tribunal's misunderstanding:
(a) first, the appellant contended that the Tribunal dealt with the claim by reference to threats made to his grandfather - when in fact he claimed that Mangal Bagh made threats to kill him because of his grandfather's activity on FM radio;
(b) second, the appellant contended that the Tribunal limited its consideration of the death threats to a consideration of the risks of harm arising from revenge activity by the appellant and/or his family - when in fact the claim related to the risk of the appellant being killed; and
(c) third, the appellant contended that the Tribunal dealt with the claim by reference to threats of harm by the Taliban - when in fact he claimed that Mangal Bagh and his Lashkar-e-Islam forces made the threats.
55 In response the Minister sought to rely on a post-hearing submission to the Tribunal by the appellant's migration agent, which stated:
The family commenced to reside in Peshawar following their displacement from Khyber agency. The family moved to Peshawar in 2009. The review applicant states that the internal displacement is evidence of itself that the family was fearful of the Taliban forces. Moreover the family came to the particular attention of the Taliban forces because of their opposition to the Taliban. Note the family were members of the Laskar and as indicated by the review applicant. His Uncle ran a radio station in opposition to the Taliban. This is a government funded radio station running in opposition to the FM Mullahs that are renowned as running radio stations to promote their version of the Koran and the promotion of Sharia law.
(Emphasis added.)
56 The Minister contended that the appellant's claims "evolved" through the visa application process and in the post-hearing submission. He argued that it was significant that the post-hearing submission referred to the appellant's uncle rather than to his grandfather and to the Taliban rather than to Lashkar-e-Islam, and that the submission described the organisation from which the appellant feared harm as the "Taliban" and made reference to "FM Mullahs" but did not expressly refer to Mangal Bagh or Lashkar-e-Islam. The Minister submitted that the post-hearing submission showed that the appellant moved away from the claim of fearing harm from Magal Bagh's Lashkar-e-Islam forces as a result of his grandfather's work as a DJ at an FM radio station. In the alternative, the Minister argued that the Tribunal considered and rejected that claim.
57 I do not accept these contentions. First, in my view it is wrong to ascribe much significance to the changes in in the nomenclature used to describe the appellant's relative who worked as a DJ. Whatever nomenclature the appellant used in relation to that relative - whether "uncle" or "grandfather" or "father uncle" - made no difference to the essential nature of the appellant's claim. It is also wrong to ascribe much significance to the post-hearing submission's use of "Taliban" as a general descriptor of extremist Islamist organisations in that part of Pakistan. There are many instances in the Tribunal's decision where it seems to use "Taliban" as a general descriptor of such organisations, doing so in phrases such as, "extremist or Taliban related issues", "the Taliban or any insurgent organisations" and "anti-insurgent or anti-Taliban".
58 Second, there is nothing in the Tribunal's reasons to indicate that it considered the appellant's post-hearing submission amounted to a change or "evolution" in his claim, and in particular an abandonment of the claim of a fear of harm by Mangal Bagh and his Lashkar-e-Islam forces. Indeed, the Tribunal said (at [76]) that:
The applicant's statement discusses at length the influence of Lashkar-e-Islam in the applicant's home region. He provides information about threats from Lashkar-e-Islam, such as fly our flag or we will burn your house down, pay us money, threats to kidnap or harm family members… [t]he information as provided by the applicant… is consistent with the… country information… The applicant claimed that his family had to pay money to [Lashkar-e-Islam] in their home area in lieu of providing a family member as a fighter. The Tribunal accepts that while the family lived in this location this money was paid, but the money stopped being paid when the family removed itself from the [Lashkar-e-Islam] vicinity [sic].
If the Tribunal considered that the appellant had abandoned his claim in respect of fear of harm by Mangal Bagh and Lashkar-e-Islam or had changed his account in that regard I would expect it to have commented on that (perhaps even drawing an inference as to his credibility). It did not.
59 Third, as the above extract shows, the Tribunal was alive to and considered threats to the appellant emanating from Lashkar-e-Islam. If the Tribunal thought there was a question as to whether the appellant's claim - in relation to the risks of harm from Lashkar-e-Islam arising because he had a famous relative who worked as a DJ - had changed in a manner that affected the prospects of success in that claim, then the Tribunal should have clarified that matter. If the Tribunal proceeded to determine the application without clarifying whether the post-hearing submission made such an important change in the appellant's claim it failed to accord the appellant procedural fairness.
60 In my view the appellant's claim did not materially change through the post-hearing submissions, and the Tribunal was required to consider the claims made in the appellant's statement. As I explain, it did not.
61 Fourth, in the alternative, the Minister contended that the Tribunal properly considered the appellant's claim that he feared harm because of his famous grandfather's work as a DJ on an FM radio station. I do not accept this contention. The Tribunal's reasons expressly stated (at [55]) that:
His uncle had been issued with a warning…
This showed the Tribunal's fundamental misunderstanding of the appellant's claim. The Tribunal failed to consider the express and intelligible claim in the appellant's statement that he was threatened with death.
62 Instead, as the passage extracted above at [53] shows, the Tribunal considered whether if the appellant's grandfather was harmed by the Taliban and the appellant and his family were required (as a result of their tribal affiliation) to take revenge in that regard, the appellant would then suffer a risk of harm. By considering only the possibility of the appellant engaging in revenge activity, the Tribunal failed to deal with the claim of risk of serious harm to the appellant arising from being targeted personally by Mangal Bagh and his Lashkar-e-Islam forces as a consequence of his famous grandfather's work as a DJ on FM radio.
63 I consider the Tribunal misconstrued a critical factual claim - that the appellant was threatened personally and faced a risk of serious harm from Mangal Bagh and his Lashkar-e-Islam forces in relation to his famous grandfather's work as an FM radio DJ. In NABE v Minister for Immigration & Multicultural & Indigenous Affairs (No 2) 144 FCR 1; 219 ALR 27; [2004] FCAFC 263 (Black CJ, French and Selway JJ) at [63] the Full Court said that where the decision-maker:
…makes an error of fact in misunderstanding or misconstruing a claim advanced by the applicant and bases its conclusion in whole or in part upon the claim so misunderstood or misconstrued its error is tantamount to a failure to consider the claim and on that basis can constitute jurisdictional error.
64 Fifth, in response the Minister contended that the appellant's claim that he had been threatened personally was not supported by probative evidence and relied on SZTDY v Minister for Immigration and Border Protection (2015) 145 ALD 381; [2015] FCA 303 at [35] (Perry J). In that case her Honour cited WAEE v Minister for Immigration and Multicultural and Indigenous Affairs (2003) 75 ALD 630; [2003] FCAFC 184 at [45], and highlighted the requirement for probative material as follows:
If the Tribunal fails to consider a contention that the applicant fears persecution for a particular reason which, if accepted, would justify concluding that the applicant has satisfied the relevant criterion, and if that contention is supported by probative material…
65 I do not accept this contention. I consider the appellant's claim of having been personally threatened was supported by probative material. I say this because the Tribunal had country information concerning Mangal Bagh and Lashkar-e-Islam and it found that organisation to be "an important militant group in Khyber" (at [77]). The appellant's statement was replete with numerous claims of Lashkar-e-Islam killing and otherwise harming its opponents, and the Tribunal considered non-specific threats to the appellant from Lashkar-e-Islam. In that context the Tribunal had before it the appellant's statement regarding the personal threat to the appellant from Mangal Bagh and Lashkar-e-Islam, but it misunderstood that statement in the manner I have described. Because the Tribunal misunderstood, and therefore did not consider, the appellant's claim that he was personally threatened it failed to discharge its statutory task and to exercise its jurisdiction.
66 Another way of understanding the Tribunal's constructive failure to exercise its jurisdiction is by reference to its failure to consider a "substantial, clearly articulated argument relying upon established facts" that would establish a well-founded fear of persecution if accepted. It is established that such a failure may amount to a failure to afford procedural fairness or a failure to exercise jurisdiction: Dranichnikov v Minister for Immigration and Multicultural Affairs (2003) 197 ALR 389 ("Dranichnikov") (Gummow and Callinan JJ at [24], Hayne J agreeing at [95]).
67 The relevant claim was substantial and articulated clearly enough, and it was based on an established fact regarding the grandfather's FM radio activity, as the Tribunal seemed to accept that the grandfather undertook that activity (at [55]). If the claim was accepted by the Tribunal it might establish a well-founded fear of persecution. I also note my agreement with Griffiths J in SZSSC v Minister for Immigration and Border Protection (2014) 317 ALR 365; [2014] FCA 863 at [79] where his Honour said that Dranichnikov should not be read as imposing an inflexible requirement for "established facts" to be shown in all cases, before a lack of procedural fairness may be established.
68 The appeal succeeds on the first ground.