“She is used to living her life as a western woman. She would not be able to live under the restrictions placed on women in Iraq and in Muslim societies…my daughter’s westernised behaviour would be viewed as shameful in Iraq”
“I could not accept living in an environment where I am not treated as an equal citizen”
“[he] is a brilliant student who caught my eye in the very first lecture. I taught him in the first and second year and I have no doubt that he is exceptionally talented”
‘Representatives of minority religious groups continued to state that while the central government did not generally interfere with religious observances and even provided security for religious sites, including churches, mosques, shrines, and religious pilgrimage sites and routes, local authorities in some regions continued to verbally harass and impose restrictions on their activities. ‘…Leaders of non-Muslim communities continued to state that corruption, uneven application of the rule of law, and nepotism in hiring practices throughout the country by members of the majority Muslim population continued to have detrimental economic effects on non-Muslim communities and contributed to their decision to emigrate. ‘…There were continued reports that members of non-Muslim minority groups felt pressured by the Muslim majority to adhere to certain Islamic practices, such as wearing the hijab or fasting during Ramadan. Non-Shia Muslims and non-Muslim women continued to feel societal pressure to wear hijabs and all-black clothing during Muharram, particularly during Ashura, to avoid harassment. According to representatives of Christian NGOs, some Muslims continued to threaten women and girls, regardless of their religious affiliation, for refusing to wear the hijab, for dressing in Western-style clothing, or for not adhering to strict interpretations of Islamic norms governing public behavior. Outside the IKR, numerous women, including Christians and Sabean-Mandeans, said they opted to wear the hijab after experiencing continual harassment.’
“For the majority of Iraqis, Islam is viewed as a core component of Iraqi identity and is deeply entwined with social norms and traditions. As British journalist and author, Brian Whitaker, observes of religion in the Middle East, “religion in the Arab countries is not simply a matter of belief or disbelief, nor is it necessarily treated as a matter of personal choice. Islam has strong social aspects based around the concept of ummah – the community of believers – and expressions of individualism or nonconformity tend to be frowned upon…when someone breaks away from established norms – especially if they do so publicly – they are liable to be seen as damaging communal solidarity”
“Yet the state aside, Iraqi society does not generally tolerate the idea of an individual not believing in God. Iraqi society is traditional and conservative, and anyone professing a lack of faith would be considered to be transgressing social norms. Although attitudes are somewhat more liberal in some of the more upmarket urban areas, in general the idea of an Iraqi being atheist is considered shocking and unacceptable. Indeed atheism is viewed as something foreign and imported, and as a threat to Iraqi society. These kinds of views are reinforced and upheld by religious figures in Iraq. In 2017 influential Iraqi cleric and politician, Amar Al-Hakim, threatened to strike at atheism with an “iron fist” and quash it through “rational thought”…. Most Iraqi atheists therefore, conceal their lack of faith. As the New Humanist writes, ‘very few people in Iraq openly identify as atheist due to the danger this poses, but many who do so have sought refuge overseas’. The Baghdad Post commented in 2019 ‘In Iraq, vocalising belief in atheism or disbelief in Islam can be a death sentence’. One atheist medical student in Baghdad told NBC news in April 2019 ‘I am afraid of being discovered – then I would be killed…this may also harm my family, although none of them know that I don’t believe’. He told NBC that in order to avoid detection he deletes all searches on his computer and mobile telephone. Another atheist explained that whilst he had told his two older sons about his lack of belief, he had concealed it from his 14 year old because he feared he might talk to his friends and endanger the family”
"The Convention is not there to safeguard or protect potentially affected persons from having to live in regimes where pluralist liberal values are less respected, even much less respected, than they are here. It is there to secure international protection to the extent agreed by the contracting states."
“Unless and until a tribunal or court directs otherwise, or the Appellant’s protection claim is finally determined, the Appellant is granted anonymity. No report of these proceedings shall directly or indirectly identify him, any of his witnesses or any member of his family. This direction applies to, amongst others, both the Appellant and the Respondent. Failure to comply with this direction could lead to contempt of court proceedings”
“Most Iraqi atheists therefore conceal their lack of faith. As the New Humanist writes, ‘very few people in Iraq openly identify as atheist due to the danger this poses, but many who do so have sought refuge overseas’. The Baghdad Post commented in 2019 ‘In Iraq, vocalising belief in atheism or disbelief in Islam can be a death sentence’. One atheist medical student in Baghdad told NBC news in April 2019 ‘I am afraid of being discovered – then I would be killed…this may also harm my family, although none of them know that I don’t believe’. He told NBC that in order to avoid detection he deletes all searches on his computer and mobile telephone. Another atheist explained that whilst he had told his two older sons about his lack of belief, he had concealed it from his 14 year old because he feared he might talk to his friends and endanger the family”
“I find no reason to depart from the findings of Judge Devlin that the country background information does not support the view that atheists who live openly in Iraq are liable to persecution and that it suggests that only those who are outspoken or who openly express their opinion in public who are at risk…”