Evidence in the Circuit Court - The Tribunal hearing transcript
26 In support of the contention that the translation at the hearing was inadequate, the appellant relied on an English language transcript of the Tribunal hearing. There does not appear to have been any objection to the tender of that transcript. Nor was its accuracy disputed by the Minister. There is, however, a certain lack of clarity in parts of the transcript, mainly because it is unclear at times whether some of the words attributed to the interpreter represent statements by the interpreter personally, or represent the interpreter's translation of answers or statements by the appellant.
27 The following parts of the transcript are directly relevant to the arguments that were advanced by the parties before the primary judge, or the arguments that were advanced on appeal.
28 Towards the beginning of the hearing, shortly after the interpreter was sworn in, the following exchange occurred (at transcript page 3 lines 6 to 32):
MEMBER: Thank you. Okay, the Interpreter is here to interpret anything that anyone in the room says. And she has just made a promise to do that to the best of her ability. The Interpreter cannot advise you, or explain anything to you, so if you have any questions, please ask me through the Interpreter.
APPLICANT: Okay.
MEMBER: If you have any problems with the way the Interpreter is doing her job, please let me know so we can fix the problem straight away.
APPLICANT: Okay.
MEMBER: So if you think something hasn't been interpreted correctly, or the way that I'm asking questions doesn't appear to be um, in line with the responses that you've been given … you have been giving, just put your hand up and we'll um, sort out any problems on the spot.
APPLICANT: Okay.
MEMBER: Do you understand the Interpreter?
A. INTERPRETER: Yes.
MEMBER: And Interpreter, you understand the client?
INTERPRETER: Yes, I do.
29 The Tribunal member subsequently began to question the appellant concerning his claims. Not long into that questioning, the interpreter raised an issue concerning her ability to fully understand and accurately translate some of what the appellant was saying. The following exchange occurred (at transcript page 6 line 35 to page 7 line 44):
Q. Can you tell me what um, persecution you fear? And remember you need to say this in terms of what you personally fear, not what everybody else or you believe everybody else um, occurs to them. You need to give me examples of um, persecution that you yourself have suffered, or are likely to suffer. I have … I understand some Arabic and I've lived in the region for quite some time. I understand Arabic is quite a broad language, but I need you to be very specific for the purposes of this hearing.
A. APPLICANT: Okay.
Q. Okay. So, please tell me what persecution you fear because of your ethnicity as an Arab. What … what has happened to you in the past, what happened to you at the time that you left, what you fear would happen to you in the future, as an Arab. (Member interrupts Applicant) … just break … break it up a bit.
A. APPLICANT: No worries.
A. INTERPRETER: Well, I'm fearful of dying, um, I was fearful for my soul up until I left Iran because I was talking against the Iranians, against the Persians, and we were talking about wanting our freedom, and there were the pamphlets that I distributed, one day because of the rep … representative of the council ah, we do not support the Islamic ah, Iranian Republic, and we were telling people, all people you know, be aware, we want our culture, we want to study, we want our freedom.
Q. Okay. Yep.
A. APPLICANT: Okay.
Q. (Interrupting Applicant) … Remember you need … break it … break it up.
A. INTERPRETER: Ah well, the … the name that we talk about …
INTERPRETER: Member, can I please … Interpreter speaking, can I just clarify something?
MEMBER: Yeah, yeah.
INTERPRETER: Um, because of the Iranian background, so he's really not speaking proper Arabic …
MEMBER: Yep.
INTERPRETER: … and this is why the structure of the sentences is a bit messed up and some words are not very Arabic, um, so, I'm trying my best and if what I say does not seem to be well structured, it's because I'm maintaining the accuracy and saying word for word. I'm very quick in taking notes …
MEMBER: Sure.
INTERPRETER: … so I'm just repeating word for word.
MEMBER: Okay. Can you just um, reiterate the fact that because of um, some dialectic variations, it's very important that you break your ah, sentences up into smaller groups, so we can get a more accurate ah, interpretation. Your … your sentences are too long at the moment. Break your sentences up into smaller groups.
INTERPRETER: Ah, I'll also let him know what I've just said.
MEMBER: Yeah.
A. INTERPRETER: Ah, well we don't speak Arabic very well because that was one of the problems over there, we were fearful for ourselves, we were unable even to study Arabic and sometimes when I have an Egyptian or a Lebanese dialect, I can understand what he's saying, but he cannot understand me. And this is also due to our problem.
INTERPRETER: Now Member, this is the Interpreter speaking again. I'll interpret what you said before …
30 A number of points can be noted concerning this exchange.
31 First, it would appear that the Tribunal member himself had some familiarity with the Arabic language.
32 Second, the issue or difficulty with the translation appeared to be related to the fact that, at least from the interpreter's perspective, the appellant was not speaking "proper Arabic". The difficulty arose because of the appellant's Iranian background and from the fact that, according to the appellant at least, he was unable to study Arabic in Iran. It may have also had something to do with different dialects.
33 Third, it would appear that while the interpreter was having some difficulties understanding all that the appellant said, the appellant could understand what the interpreter was saying in Arabic.
34 Fourth, there is no indication that the appellant could understand what the interpreter was saying in English. It could not, therefore, be suggested that the appellant was in any position to determine whether the interpreter had correctly interpreted his answers into English.
35 Following that exchange, the Tribunal's questioning of the appellant continued for some time without any apparent major issues with the translating. It is tolerably clear from the transcript, however, that the interpreter was being particularly careful and astute to raise or clarify any difficulty she had with understanding the appellant or translating his evidence. That is clear from some very minor issues that were raised by the interpreter. For example, at one stage, the interpreter indicated that she was confused as to whether a name referred to by the appellant was the name of a person or a place (transcript at page 10 lines 14 to 21). That issue was clarified. On another occasion, the interpreter asked the appellant to clarify a word she did not understand (transcript page 13 lines 14 to 19), and, on another occasion, the interpreter made it clear that she could not find the exact word for something the appellant said (transcript page 19 lines 18 to 23). On each of those occasions, the issue raised by the interpreter appears to have been satisfactorily clarified or resolved.
36 At one stage of the questioning, an issue arose concerning one aspect of the appellant's evidence. The issue concerned whether the appellant had said that his friend, Abu Thar, who the appellant claimed was also handing out pamphlets, was wearing a form of traditional Arabic dress, a "dishdash" or "dishdasha", when he was handing out the pamphlets. The following exchange occurred (at transcript page 21 line 31 to page 23 line 2):
Q. Um, I also have concerns about how you went about this. You said that they brought lots of ah, lots of police were brought in to uprise during election time, and you said before that there are intelligence officers all over the streets, and yet here is your friend wearing a dishdash on a motorbike with you for two to three hours in the middle of the day, giving pamphlets out to children, putting pamphlets in houses, and yet, nothing happens to you over the space of two days. A … if you were concerned about this degree of security, why weren't you much more careful? Like even choosing to do it at night, putting it under people's doors where you couldn't be seen, and as you said, you know, at that time of day the shops are closed, children aren't running around the street playing at that time of day, they're normally at lunch at home as well. Why … why are you handing them to children who at this time of day when children aren't going to be the ones likely to be around, and even if they are, are they likely to pass them onto their parents, or if they are, then you only need one of these pamphlets to fall into the wrong person's hands and then here, you are over several hours over two days, somebody knowing exactly what you're doing.
A. APPLICANT: Okay.
Q. On … on the one hand you're telling me you're too scared to speak publically and you only spoke about this amongst friends, but yet you would spend two to three hours a day in the middle of the day, one person wearing dishdash, going on a motorbike when you know there's - according to you - there's security and police everywhere, and yet you're taking enormous risks when normally you'd take no risks at all because you believe it's too dangerous.
A. INTERPRETER: Can I answer what you're saying? In regards to the children, it's not like we would know that there are children on a certain street and we would go to them, we would be driving around and when we would see a child, just by coincidence, and we would give him a … a few pamphlets and he or she would distribute them. They don't know what's in these pamphlets. Ah, in regards to the night or noontime, it's because it's the elections time, so we don't … at night it's more dangerous. We don't go out at night, it's very dangerous. They can ah, stop us, ah, we don't have a license for the motorbike. However, during noontime it's normal ah, and we were putting pamphlets underneath the doors, or when we would see a child we would give him one.
Q. It's normal for a person on a … in a dishdash on a motorbike on election day and the day before election day handing out pamphlets for two to three hours on a motorbike, to go unnoticed?
INTERPRETER: Can I please just clarify one (indistinct) please?
A. INTERPRETER: Okay. And ah, in regards ah about um, in regard to distributing the pamphlet ah, we were … every now and then we would be in a different street, doing things very quickly ah, it's not like we spend from 1 o'clock to 3 o'clock and that was our set time in … in the one street. Ah, we did spend 2-3 hours but going from one area to the other, from one street to the other. And there's sometimes ah, we … we would need some time to get from one street to the other and to be in the street just for few minutes and then drive to the other street. So we were not distributing the pamphlets all through the two to three hours, there was some driving time.
Q. Nobody ever pulled you over 'cause your friend was wearing a dishdash?
A. INTERPRETER: Ah, not … not even once on the motorbike when distributing pamphlets. When I spoke about the dishdasha, I … I was referring to the elderly people, they're the ones who it, ah, and also the elderly put, ah, red head cover.
Q. (Indistinct).
A. INTERPRETER: Yeah. But um, but I … up until today, nobody is able to put this red ah, (indistinct) on, and for us young ones, we can't wear the dishdasha.
Q. But your friend was wearing it.
A. INTERPRETER: Yes, he was.
Q. Okay. Um …
A. INTERPRETER: No, on the day when my friend and I were distributing the pamphlets, my friend was not wearing a dishdasha. I did not say he was wearing (indistinct). I did not say he was wearing a dishdasha.
Q. Ah, I think you did. You said he was very … get the exact words, ah, very, very brave, or foolish or crazy, and he was wearing a dishdasha.
A. INTERPRETER: Ah yes, he does, he wears a dishdasha but not on the day of distributing the pamphlets.
MEMBER: Okay. We'll find out um, for your advisor if you think there is a problem with the ah, interpreting that supports that claim, then you can include that in your submission.
ADVISOR: (Indistinct).
MEMBER: And if not, then we've got to … if I hear nothing, then we'll go with um, what I believe was on the ah, tape.
37 The following points may be made concerning this exchange.
38 First, it is not entirely clear that this issue arose as a result of any problem with the translating. Rather, the issue appeared to be whether, at some earlier stage, the appellant had said that his friend was wearing a dishdasha on the day he was handing out the pamphlets. The transcript does not record the appellant giving that evidence at the time, or shortly before, the issue arose. Earlier in his evidence, however, the appellant had said, in the context of the arrest of his friend, that "he [Abu Thar] was a bit radical and he was wearing his dishdasha, which is the Arabic clothing, and they were there and he was on his motorbike". That evidence was somewhat ambiguous as to whether Abu Thar was wearing his dishdasha when he was handing out the pamphlets. It may well have been the source of the issue or misunderstanding.
39 Second, this issue was specifically addressed in the appellant's post-hearing submission, though the appellant did not suggest that the issue concerning this aspect of his evidence arose as a result of any problem in relation to the translating.
40 Third, while the Tribunal did not believe the appellant's evidence concerning the handing out of pamphlets with Abu Thar, the Tribunal's reasons for disbelieving the appellant's evidence do not appear to have anything to do with any issue about whether or not Abu Thar was wearing a dishdasha at the time of his arrest. The Tribunal ultimately did not resolve the question whether or not the appellant had initially given that evidence. It is unclear whether that was because the Tribunal accepted the post-hearing submission on that point, or because the Tribunal did not consider it to be a material issue, or for some other reason.
41 At the conclusion of the Tribunal's questioning of the appellant, and shortly before a break in the hearing which had been requested by the appellant's migration agent so that she could confer with the appellant, the following exchange occurred (at transcript page 27 line 42 to page 28 line 52):
INTERPRETER: … actually when he was talking I could hear him saying, "supporters, supporters", and I thought, no, I'm sure he meant, "not supporters of the regime". Um, I'm trying to say, you know how he said that in the pamphlets we said, "do … we are not supporters and if you elect that means you are supporters of the regime", so that was not very clear because when he says, "you are not supporters (speaks Arabic)" and sometimes he'd say (speaks Arabic), so it … it was a bit confusing. So I … either if you like I can listen to the recording again and confirm whether the pamphlets did say "do not vote" because that means you are a supporters of the regime, or if the solicitor would like to get another interpreter to confirm that.
MEMBER: Did you um, I'm more interested in whether um, in his evidence he said um, I didn't in my notes see it, didn't hear him say that um, they urged them not to vote …
INTERPRETER: Hmmm.
MEMBER: … in fact didn't talk about voting at all, and I specifically asked about voting. If he um, where he said supporters or not supporters, that's not necessarily relevant to the question. The question was about whether you heard the word "voting" or "not to vote".
INTERPRETER: That's another problem because in Arabic he never used the word … the word "vote" and I don't think he knows what the word "vote" means in Arabic. But he was saying (speaks Arabic word) … and then later on when you spoke about the … you know, later in the hearing, that it made sense to me that he means you know, "vote", so, (speaks Arabic word) in Arabic means you know, "move forward" …
MEMBER: Yeah.
INTERPRETER: … or a approach this thing. But he was actually, when he was using this word, he was referring to "vote" or "do not vote". So he might have touched base on that …
MEMBER: Can we … can we just clarify here what um, phrase um, you would use for elections and voting?
INTERPRETER: Well, if I'm going to say to him in Arabic, then he might use my words.
MEMBER: Yeah.
INTERPRETER: But he repeatedly later on in the hearing said, 'cause he repeats himself a lot, he said um, ah …
MEMBER: Okay.
INTERPRETER: … (speaks Arabic) as in (indistinct).
MEMBER: In fact I don't … yeah, I don't think it's going to be, ah, the thing's going to hinge on that particular, um, translation.
INTERPRETER: Okay. I …
MEMBER: Yep.
INTERPRETER: … just needed to say that because …
MEMBER: Sure.
INTERPRETER: … it might be important.
MEMBER: Um, but by all means to the representative, if you want to bring that out in your um, ah, submission pre or post, ah, feel free.
ADVISOR: Not a problem, thank you, we'll definitely address that.
42 A number of points should be noted concerning this exchange.
43 First, it is clear that a potential issue in relation to the translation was again raised by the interpreter. The issue concerned the appellant's earlier evidence concerning the contents of the pamphlets: specifically, whether when he first gave evidence concerning the contents of the pamphlets he had said, or perhaps had intended to say, in substance, that the pamphlets encouraged people not to vote. The interpreter was saying that it appeared that when the appellant was first questioned about the contents of the pamphlets, he had not used the Arabic word for "vote", but that it had become apparent to the interpreter, when the appellant was subsequently questioned, that this may have been because the appellant did not know the Arabic word for "vote". He had used some other word instead. The interpreter appeared to be saying that the appellant may have been intending to refer to "vote" or "do not vote" in his initial answer.
44 Second, the specific context in which this exchange occurred is readily apparent from the transcript. When the appellant was first questioned about the contents of the pamphlets, his answers, translated into English, did not include the word "vote". Rather, they suggested that the pamphlets simply said that the authors of the pamphlets did not support the Islamic Republic (see, for example, transcript page 8 lines 15 to 20). The Tribunal subsequently questioned the appellant about why the pamphlets did not contain instructions for how to vote. The appellant's response was to the effect that the pamphlets did, in effect, encourage people not to vote: "we are against the Republic, we are against the regime. So we wanted people to be aware and not to vote" (transcript at page 21 lines 10 to 15). The Tribunal then appeared to suggest to the appellant that there had been an inconsistency in his evidence because he had initially said that the pamphlets were about general issues to do with Ahawazi Nationalism. The appellant's evidence in response was that the pamphlets said, in effect, that people should not vote because voting for anybody would be supporting the Islamic Republic.
45 Third, this issue was potentially significant because, if there had been such an inconsistency in the appellant's evidence, that could have reflected adversely on the appellant's credibility.
46 Fourth, the Tribunal appeared to understand what the interpreter was saying about the translation issue concerning the use of the Arabic word for "vote". The Tribunal's response was that it was unlikely that anything was going to "hinge on that particular … translation". The Tribunal indicated that the appellant's post-hearing submission could address that issue.
47 Fifth, the appellant's post-hearing submission did directly address that issue. It was submitted, in short, that there was no inconsistency in the appellant's evidence concerning the content of the pamphlets. Rather, it was a "communication issue".
48 Sixth, while the Tribunal ultimately did not accept or believe the appellant's evidence concerning him handing out the pamphlets, the Tribunal's reasons for rejecting that evidence did not include any inconsistency in the appellant's evidence concerning the contents of the pamphlets. Like the issue concerning the appellant's evidence about his friend wearing a dishdasha, the Tribunal ultimately did not resolve the question of whether or not the appellant's initial evidence concerning the pamphlets was or was not consistent with his later evidence that the pamphlets encouraged people not to vote. It is unclear whether that was because the Tribunal accepted the post-hearing submission on that point, or because the Tribunal did not consider it to be a material issue, or for some other reason.