The misrepresentation of Indigenous identity in Australia has long been a contentious issue, with documented cases revealing significant harm to Aboriginal and Torres Strait Islander communities. These instances, often motivated by personal gain, cultural romanticism, or the desire to control narratives, undermine the integrity of Indigenous voices. This article examines historic cases of Indigenous identity fraud in Australia, exploring their implications and the broader societal conditions that enable such deceptions.

Early Colonial Narratives: The “White Blackfellows”

The trope of the “white blackfellow” emerged during the colonial era, reflecting European fascination with Aboriginal culture. Stephen Gray’s Going Native (2003) documents figures such as Louis de Rougemont, whose sensationalized accounts of living among Aboriginal people captivated Victorian audiences, exemplifies the broader societal fascination with fabricated narratives of Aboriginal culture during the Victorian era. His tales of survival and assimilation not only catered to the colonial romanticization of the “noble savage” but also influenced contemporary stereotypes about Aboriginal peoples. De Rougemont’s ability to gain widespread attention highlights how such narratives reinforced the colonial desire to depict Aboriginal culture as both exotic and accessible to outsiders, perpetuating harmful myths that continue to impact perceptions of Indigenous identity today (Gray, 2003; Morrissey, 2003). De Rougemont, a former butler, claimed to have spent 30 years with Aboriginal tribes after being shipwrecked off the Kimberley coast. His fantastical tales, including riding turtles and living off pearl shell, were serialized in the Wide World Magazine in 1898. However, journalists later exposed his fraud, revealing no credible ties to Aboriginal communities. Despite his fall from grace, de Rougemont’s story epitomized the colonial fantasy of assimilation and exoticism, reducing Aboriginal people to narrative backdrops for European adventurers (Gray, 2003).

Another early example is William Buckley, an escaped convict who lived with the Wathaurong people for over 30 years. While Buckley’s experiences were genuine, his depiction in popular culture often romanticized his life, portraying him as a “man lost to civilization” rather than an equal participant in Indigenous society. Such portrayals reflected European desires to define Aboriginal culture through their own lens, perpetuating stereotypes of primitivism and otherness.

The Case of Ludwig Leichhardt

Ludwig Leichhardt, a German explorer, also contributed to the complexities of identity and representation. Although not a case of outright fraud, Leichhardt’s journals often romanticized his interactions with Aboriginal people, framing himself as a heroic figure navigating an “untamed” land. Stephen Gray (2003) argues that Leichhardt’s writings illustrate how European explorers often appropriated Indigenous knowledge while marginalizing the agency of Aboriginal people who guided and supported their journeys. This dynamic set a precedent for later instances of cultural appropriation disguised as exploration or scholarship.

Marlo Morgan and the Fabrication of Aboriginal Mysticism

In the late 20th century, Marlo Morgan’s Mutant Message Down Under (1991) became a global phenomenon, though it was widely discredited and criticized by Aboriginal leaders and scholars for its exploitative and fabricated portrayal of Aboriginal culture. For instance, Bob Weatherall, an Aboriginal elder, referred to Morgan’s work as “insulting and damaging,” underscoring how such narratives commodify and distort Indigenous identities for personal gain (Gray, 2003). Similarly, Larissa Behrendt emphasized that Morgan’s book perpetuated colonial fantasies of Aboriginal people as mystical and disconnected from modern realities, rather than portraying the complex and diverse lived experiences of Indigenous Australians (Behrendt, 1998). This fraudulent narrative exemplifies the global appetite for superficial representations of Aboriginality that cater to non-Indigenous audiences, ultimately reinforcing stereotypes rather than challenging them. The book, marketed as a memoir, claimed to recount Morgan’s spiritual journey with a fictional “Real People” tribe in the Australian outback. While Morgan’s narrative resonated with international audiences, particularly in the United States, it was widely condemned by Aboriginal leaders as a fabrication that perpetuated harmful stereotypes. Bob Weatherall, an Aboriginal elder, dismissed Morgan’s claims as “insulting and damaging,” highlighting the danger of exploiting Indigenous culture for personal profit (Gray, 2003). Despite being debunked, Mutant Message Down Under remains emblematic of the global commodification of Aboriginal identity.

The Wanda Koolmatrie Affair

The publication of My Own Sweet Time (1994), attributed to Aboriginal author Wanda Koolmatrie, marked another high-profile case of identity fraud. The novel, marketed as a semi-autobiographical account, won the Nita May Dobbie Literary Award and secured funding opportunities intended to promote Indigenous literature. These accolades were specifically designed to amplify authentic Aboriginal voices in Australian literature, making the fraud particularly egregious. Leon Carmen, a white Australian man, later admitted to fabricating Koolmatrie’s identity to exploit these systems. As Morrissey (2003) and others have noted, this deception diverted critical resources from genuine Aboriginal authors and exposed vulnerabilities in how cultural and literary institutions verify Indigenous identity. The book was later revealed to be the work of Leon Carmen, a white Australian man who fabricated Koolmatrie’s identity to gain access to literary awards and funding reserved for Indigenous authors. Carmen’s deception, exposed in 1997, sparked outrage within Aboriginal communities and underscored systemic issues in verifying Indigenous identity. As Philip Morrissey (2003) notes, the Koolmatrie affair highlighted the vulnerability of Indigenous cultural institutions to exploitation, as well as the broader societal fascination with “authentic” Aboriginal narratives.

B. Wongar and the Appropriation of Indigenous Narratives

Sreten Božić, a Serbian-Australian writer who adopted the pseudonym B. Wongar, presents a complex example of cultural appropriation. Božić claimed intimate connections with Aboriginal communities and positioned himself as a custodian of their cultural narratives. His works, such as Walg (1986), often depicted Indigenous experiences; however, critics like Livio Dobrez have challenged their authenticity. Dobrez (1988) remarked that Wongar’s narratives lacked the depth and cultural markers characteristic of genuine Aboriginal storytelling. Additionally, Ken Gelder (1989) argued that Wongar’s adoption of an Aboriginal pseudonym not only commodified Indigenous identity but also reinforced colonial stereotypes. This controversy underscores the ethical dilemmas of non-Indigenous authors assuming authoritative voices on Aboriginal issues, often at the expense of authentic Indigenous perspectives. Božić claimed to have deep connections with Aboriginal communities and published works such as Walg (1986), which purported to reflect Indigenous experiences. Critics, however, have questioned the legitimacy of his claims, noting that his works often reinforce stereotypes and lack the nuanced understanding characteristic of authentic Aboriginal storytelling. Livio Dobrez (1988) argues that Wongar’s writings blur the line between advocacy and appropriation, raising ethical questions about the representation of marginalized communities.

Broader Implications and Structural Factors

The persistence of Indigenous identity fraud is rooted in systemic issues that privilege performative over substantive representations of Aboriginality. Romanticized notions of Indigenous culture—as mystical, spiritual, and inherently connected to nature—create fertile ground for impostors. These depictions are frequently perpetuated in popular media and literature, where Aboriginal people are often portrayed as symbolic custodians of an unspoiled and timeless natural world. For instance, Larissa Behrendt (1998) critiques how such representations in films and novels reinforce colonial fantasies, reducing Aboriginality to a set of clichéd traits rather than acknowledging the diversity and complexity of Indigenous lived experiences. Similarly, Bob Weatherall has condemned narratives like Marlo Morgan’s Mutant Message Down Under for their simplistic and commodified portrayals, which, while appealing to global audiences, distort and undermine authentic Indigenous identities (Gray, 2003; Behrendt, 1998). These stereotypes, while superficially positive, often mask deeper prejudices and reduce Aboriginal people to caricatures (Gray, 2003). Additionally, the lack of robust mechanisms for verifying Indigenous identity has allowed non-Indigenous individuals to exploit affirmative action policies, scholarships, and other opportunities intended for Aboriginal and Torres Strait Islander peoples (Grieve-Williams, 2021).

Conclusion

Historic cases of Indigenous identity fraud in Australia reveal the enduring allure of fabricated Aboriginality and the harm it inflicts on Indigenous communities. From colonial figures like Louis de Rougemont to modern impostors such as Marlo Morgan and Leon Carmen, these deceptions perpetuate stereotypes, divert resources, and undermine the integrity of Aboriginal voices. Addressing this issue requires systemic change, including the empowerment of Indigenous communities to define and protect their identities. By prioritizing authentic representation and challenging the societal conditions that enable fraud, Australia can move toward a more equitable and respectful engagement with its First Nations peoples.

References

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