SBBG v Minister for Immigration & Multicultural & Indigenous Affairs
[2003] FCAFC 121
At a glance
Source factsCourt
Federal Court of Australia (Full Court)
Decision date
2003-06-06
Before
Selway JJ
Source
Original judgment source is linked above.
Judgment (11 paragraphs)
REASONS FOR JUDGMENT THE COURT 1 The question arising in this appeal is whether there is any appealable error in the reasoning of the primary judge that judicial review was not available of the decision of the Refugee Review Tribunal ('the Tribunal') in this matter. For the reasons set out below we find that there was such an appealable error, namely that the primary judge and the parties proceeded on a misunderstanding of the Migration Act 1958 (Cth) ('the Act') - a misunderstanding revealed by subsequent decisions of the High Court. In light of that error it is appropriate on the particular facts and issues that arise in this case that the appeal be allowed and for the matter to be remitted to a single judge for that judge to determine the application for judicial review in accordance with law.
THE FACTS 2 The appellant, his wife and two children arrived in Australia on 5 April 2001. They were and are 'unlawful non-citizens' for the purposes of the Act. They were taken into detention. 3 The appellant is a citizen of Iran. Iran has an Islamic government. Within that system of government there is no separation between the institutions of government and those of the established Islamic religion. 4 The appellant and his family are members of the Mandaean religion (also called the Sabaean, or Sobbi religion). The appellant claimed to have a well-founded fear of persecution in Iran by reason of his religion. 5 On 25 June 2001, the appellant lodged an application for a protection visa. In order to obtain such a visa the respondent had to be satisfied that the appellant is a person to whom Australia has protection obligations under the Refugees Convention as amended by the Refugees Protocol: s 36(2) of the Act. In general terms the Minister for Immigration and Multicultural and Indigenous Affairs ('the Minister') had to be satisfied that the appellant was a 'refugee' as defined in the Convention being a person who: '…owing to a well-founded fear of being persecuted for reason of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, is unwilling to avail himself of the protection of that country; or who, not having a nationality and being outside the country of his former habitual residence, is unable or, owing to such fear, is unwilling to return to it.' 6 On 13 September 2001, a delegate of the Minister refused to grant the appellant a visa. On 17 September 2001, the appellant sought a review of that decision from the Refugee Review Tribunal. The Tribunal gave its decision on 19 December 2001. 7 The persecution alleged by the appellant, supported by his wife and children, fell into two categories. The first was what might be described as 'general' discrimination against all Mandaeans. This discrimination arose because the Mandaean religion was not an official religion in Iran. The Mandaeans were treated as 'dirty'. The discrimination alleged included: (a) Mandaean men are very limited in what employment they can undertake. In general terms they are limited to working with jewellery, particularly goldsmithing. They are particularly limited from working with food. Mandaean women would seem to be even more limited in the jobs they can do. (b) Mandaeans will not be employed by the government. (c) If Mandaean children are to educated in government schools then they receive compulsory education in Islam. (d) Mandaeans suffer discrimination in the courts. Some remedies that are available to Islamic citizens are not available to Mandaeans. The judiciary is affected by religious influence. Even where Mandaeans apparently have equal rights, their evidence is unlikely to be believed, particularly where it conflicts with evidence of a Moslem person. (e) Mandaean places of worship have been seized by the government. Their cemeteries have been destroyed. (f) Mandaeans suffer general abuse and vilification from their Moslem neighbours. Women, in particular, are assaulted and often raped. (g) The authorities do not protect the rights of Mandaeans. To the contrary, Moslems that abuse and attack Mandaeans will be protected in the education and judicial systems and by the police. 8 In considering these claims the Tribunal compared them to other information available to the Tribunal. We comment further on this below. The Tribunal concluded: 'The Tribunal finds that as a religious minority in Iran, the Sabian/Mandaean community faces some discrimination, and that as individuals, Sabian/Mandaeans may thus face some discrimination…The Tribunal finds that these occurrences are unpleasant but do not consider that such treatment amounts to "serious punishment or penalty" or "significant detriment or disadvantage" [see McHugh J in Chan's Case] and therefore does not amount to persecution for the purposes of the Convention.' 9 In addition, the appellant and his wife and children made specific claims of individual events of persecution to which they claimed to have been subjected. So, for example, the appellant claimed to have been assaulted for wearing a cross. The appellant's wife claimed that she had been harassed for non-compliance with the Islamic dress code for women; that she was assaulted by an official when she tried to enrol her daughter at school; and that she was often assaulted in the street. The appellant's son gave evidence of being assaulted at school and of the school principal supporting the assailant. He also gave evidence of having been taken into detention and then being assaulted by the Iranian authorities. The appellant's daughter gave evidence of threats that had been made to her to induce her to convert to Islam; of having had acid thrown at her in the street; of having been kidnapped; of having been forced to wear the chador. 10 As to these specific claims the Tribunal generally disbelieved the appellant, his wife and children. This disbelief was usually based either upon inconsistencies between the specific claim made and the other information available to the Tribunal, or on the basis that the claim made was inherently unreasonable or illogical. So, for example, the appellant's claim that he could not obtain employment was rejected as being inconsistent with the other material before the Tribunal. And his claim that he was assaulted for wearing a crucifix was rejected because the Tribunal found the claim that he was wearing a crucifix implausible in light of the independent evidence that Mandaeans believe that Christ is a false prophet. 11 There were a limited number of occasions where the Tribunal was prepared to accept that the specific allegations of discrimination might be true. But in those cases it found that the specific allegation did not amount to 'persecution' for the purposes of the Act. So, for example, the Tribunal accepted that the appellant's wife and daughter were compelled by Iranian law to wear the chador, but found that the law was a law of general application which 'does not ordinarily constitute persecution'.