Before the Tribunal
5 The appellant, who is a citizen of Sri Lanka, arrived in Australia on 29 June 2012 as an irregular maritime arrival. On 27 August 2012, he applied for a Protection (Class XA) visa. On 5 July 2013, that application was refused by a delegate of the Minister. On 26 July 2013, the appellant applied to the Tribunal for a review of the delegate's decision.
6 The Tribunal's review hearing was conducted on 20 May 2014. In support of his application for a protection visa, the appellant primarily advanced a claim that he is a perceived ethnic Tamil who has been and will be imputed with links to the Liberation Tigers of Tamil Eelam (LTTE) due to his association with an abducted Tamil man.
7 As disclosed in the transcript of the hearing and reflected in the reasons at [54], the Tribunal, apparently on its own initiative, asked the appellant a number of questions concerning his perceived ethnicity, noting that the appellant was of Muslim religion according to the information on his file. The Tribunal queried what impact this might have on how he is perceived in Sri Lankan society. The appellant responded by saying, through an interpreter, that he had been brought up amongst Tamils "throughout his life", having studied at a Tamil school and having been "brought up in a Tamil environment". When asked by the Tribunal member whether he thought there was "any difference between the way he was perceived in society and by the authorities compared with being someone of Tamil ethnicity", the appellant said "I think they look at me as a Tamil yes". He said that the authorities would not be able to identify him as Muslim "straight away", as Muslims "always wear a cap". He said that he only carried a cap when he went to a mosque for prayers, only wore it inside, and when he left he would remove it. He also said that he attended Hindu temples with his friends and that "when I go with them I am also part and parcel of the Hindu youths". On the face of what the appellant said, he seemed to be disavowing any concern about being identified as Muslim, let alone any fear of persecution upon that basis, that issue having been squarely raised by the Tribunal.
8 On 1 July 2014, subsequent to the Tribunal hearing, the appellant's legal representative provided further information in writing to the Tribunal in support of a contention that the appellant feared there was a real chance he would be persecuted on the basis of his religious beliefs as a Muslim (post-hearing submission). This fear was only said to have arisen following a telephone conversation on 22 June 2014 in which the appellant's parents advised him of attacks against Muslims in certain regions of Sri Lanka. The submission stated as follows (verbatim, omitting footnotes):
1. Further to the Applicant's Refugee Review Tribunal (Tribunal) Hearing on 20 May 2014, the Applicant would like to provide the following additional information.
2. On 22 June 2014, the Applicant spoke to his parents who currently reside in Udappu, Mundalama Divisional Secretariat, Puttalam District, North Western Province, Sri Lanka (Udappu). The Applicant's parents told him they were very frightened as there had recently been attacks against Muslims in Beruwala and Aluthgama which are only about 60 kilometres south from Colombo. The Applicant's parents explained that there was a sense of tension in Udappu and that the local mosque was being guarded by Sri Lankan authorities. The Applicant's parents are currently not attending the mosque as they are worried about their safety and do not trust that the Sri Lankan authorities will protect them.
3. The outbreak of violence on 15 June 2014 occurred after the ultranationalist Buddhist Bodhu Bala Sena (BBS) organisation led a rally 'purportedly to express concerns for the safety of Buddhists in the area'. The BBS leader Galagodaaththe Gnanasara Thera gave a speech at the rally in which he claimed 'the majority Sinhalese population was in need of protection and that the government security forces deployed at the meeting were against them'. Soon after, a mob carrying poles and other weapons attacked Muslims and Muslim business resulting in the death of four Muslims and 80 Muslims being injured.
4. Integrated Regional Information Network has called these recent attacks against the Muslim minority 'the worst classes in five years'. They quote David Griffiths, Asia-Pacific deputy director at Amnesty International, warning that 'there is a real risk of violence spreading elsewhere unless the government acts immediately… This is an issue that has been brewing for some time and that should have been addressed long ago'.
5. The United Nations High Commissioner Navi Pillay has also stated:
I am very concerned this violence could spread to Muslim communities in other parts of the country… The authorities must immediately bring the perpetrators of such attacks to book and make it clear… that there is no place for inflammatory rhetoric and incitement to violence.
6. Of particular concern is Amnesty's 17 June 2014 report that indicates that sectarian violence has already spread to other towns in Sri Lanka.
7. Given these recent attacks, the Applicant fears that if he were to be returned to Sri Lanka, there is a real chance that he would be persecuted on the basis of his religion. Accordingly, in reference to the above country information, the Tribunal should find that the Applicant's fear is well-founded.
8. Please call me on [telephone number] if you require any additional information regarding this matter.
Yours sincerely
[Agent's name and details]
9 It may be observed that no request was made for any further hearing in the submission, nor subsequently. Nor was it suggested that any more information was able to be provided in support of the submission.
10 On 11 November 2014, a further letter was sent to the Tribunal on behalf of the appellant raising concerns about a visit to his parents' home by the Sri Lankan Criminal Investigation Department. Nothing more was raised about the claims made in the 1 July 2014 submission. This further letter did not form any part of the case advanced in the Court below or on appeal to this Court.
11 On 28 November 2014, the Tribunal affirmed the delegate's decision not to grant the appellant a protection visa. The Tribunal did not accept that the appellant was owed protection by reason of his imputed Tamil ethnicity, his imputed LTTE opinions or membership, his illegal departure from Sri Lanka or his prospective return to the country as a failed asylum seeker. No challenge in relation to the Tribunal's rejection of these claims was pursued further before the primary judge or in this Court.
12 Similarly, having also considered the appellant's post-hearing submission of 1 July 2014, the Tribunal did not accept the appellant's religion-based claim. In particular, the Tribunal did not accept that the country information advanced related to Udappu and expressed doubt about the appellant's claimed subjective fears having regard to the timing of his claim. The relevant aspects of the Tribunal's decision were as follows:
54. I accept the applicant's consistent account that he is a Muslim. Despite the opportunity, the applicant did not advance any religion-based claim of past harm or future feared harm to the Department or the Tribunal (until after the hearing). This was despite me noting the applicant's Muslim religion at the hearing and him mentioning his mosque attendance (in the context of arguing that he was perceived as Tamil). During the hearing, I invited the applicant to indicate any fear he had in returning to Sri Lanka, and he did not at all raise the matter of his religion. It has been entirely open to him to advance claims regarding his Muslim religion and he did not at all do so until after the hearing, through his representative.
55. After the hearing, on 1 July 2014, the representative submitted as follows. On 22 June 2014, the applicant spoke to his parents who reside in Udappu. They told him they were very frightened as there had recently been attacks against Muslims in two named areas about sixty kilometres sought [sic] from Colombo. They said there was a sense of tension in Udappu and the local mosque was being guarded by the authorities. The parents are currently not attending the mosque out of worry for their safety and they do not trust the authorities will protect them.
56. The representative cited Human Rights Watch indicating the June 2014 violence was prompted by ultra-nationalist Buddhists and resulted in the deaths of four and injuring of eighty Muslims. She cited the UN IRIN network calling these attacks "the worst clashes in five years" and quoted Amnesty International Warning there is a real risk of violence spreading elsewhere unless the government acts immediately. She quotes the UN High Commissioner stating her concern that this violence could spread to Muslim communities in other parts of the country and calling for the authorities to call the perpetrators to account and make it clear that there is no place for inflammatory rhetoric and violence. The representative argues that of particular concern is Amnesty's June 2014 report indicating that sectarian violence has already spread to other towns in Sri Lanka. On these bases, the representative indicates the applicant fears he faces a real chance of persecution due to his religion, and argues - in light of the country information cited - that his fear is well-founded.
57. I accept the incidents referred to in the reporting cited by the representative occurred and that the reporting points to escalating tension and increased reports of attacks on mosques and some Muslims in some areas, prompted by ultra-nationalist Buddhist sentiment. I note the June 2014 Amnesty report cited by the representative indicates it received "hundreds of reports of harassment, threats and attacks on Muslims and Christians and their place of worship in 2013" but does not indicate how many relate to Muslims or in which locations the claims leave me in real doubt about his claimed subjective fears. Regardless, I do not accept that the material cited relates to Udappu (which is well north of Colombo) specifically, and I am not willing to extrapolate from the reporting provided that the applicant as a Muslim personally faces a real chance of religiously-motivated attack or harm or serious harm in Udappu, now or in the reasonably foreseeable future.
58. I do not accept that this aspect of the applicant's claims feeds into his other cumulative claims for protection. That is, I do not accept this his religion is relevant to, or compounds the risks to him of any adverse profile on return to Sri Lanka, such that taken alone or cumulatively, his religion leads to any real chance of harm or serious harm now or in the reasonably foreseeable future.
13 It is the above treatment of the appellant's asserted fear of religious persecution that occupied the totality of the proceedings in the Court below and on appeal to this Court. The issues raised all turned on the way in which that claim was dealt with, including, in particular, the asserted right to a further hearing to address the claims that the appellant made. That was so despite such a hearing not having been sought by him or by his migration agents. If the appellant's contentions detailed below were correct, it would have the potential to change radically the way in which post-hearing submissions must be dealt with by the Tribunal, especially as to their subjective assessment and evaluation.