{"id":105961,"date":"2013-09-17T15:24:19","date_gmt":"2013-09-17T09:54:19","guid":{"rendered":"https:\/\/www.colombotelegraph.com\/?p=105961"},"modified":"2013-09-22T12:31:04","modified_gmt":"2013-09-22T07:01:04","slug":"an-australian-son-of-sri-lankan-descent","status":"publish","type":"post","link":"https:\/\/www.colombotelegraph.com\/index.php\/an-australian-son-of-sri-lankan-descent\/","title":{"rendered":"\u201cAn Australian Son\u201d Of Sri Lankan Descent?"},"content":{"rendered":"

By Laksiri Fernando<\/a><\/span> –<\/strong><\/p>\n

\"\"<\/a>

Dr. Laksiri Fernando<\/p><\/div>\n

I first came to know about this story from a new friend, Sisira Weragoda, found through Colombo Telegraph. Then of course I read it. This is a fascinating story particularly for the Sri Lankans who grapple these days quite emotionally with the questions of identity. It is a true story written by the main protagonist, Gordon Matthews, but it could easily be read as a novel without unflinching interest. At the beginning it may be little tedious, but then until the end it is a fascinating story of 229 pages.<\/p>\n

A baby boy was adopted in 1952, named Gordon Matthew, by a well to do Melbourne family and what they knew for sure was that the young mother came from Sydney to deliver the baby and she was white. There were four different adopted children altogether in this benevolent family thereafter. Those days unlike today the only option for an unmarried woman with pregnancy was to arrange adoption if not going through the risky business of abortion. There were agencies in adoption service or business. Single mother proposition was unimaginable. This was also the period of white Australia policy.<\/p>\n

Question of Colour <\/strong><\/p>\n

It was not clear at the beginning, but the baby Gordon was turning darker. Pop Brodrick, his mother\u2019s father, was the first to pick it. He used to call the baby my \u2018little Abo.\u2019 \u201cOn another occasion, Mum had visited her family at their Melbourne bayside home. \u2018Give my love to my little Abo,\u2019 Pop had pronounced as my mother prepared to leave. Mum had reacted angrily.\u201d<\/p>\n

Mum was a gracious woman. She never really noticed. She wouldn\u2019t have cared about colour anyway. In relation to Dad, Gordon had no idea whatsoever what he thought about his colour or racial background. Years later, Auntie Phil had asked \u201cwhat do you think Gordon\u2019s racial background is?\u201d<\/p>\n

\u201cPacific islander,\u201d Dad had casually replied.<\/p>\n

Gordon was conscious. During summer holidays at the beach he would be in stark contrast to his siblings. His brother and sisters turned pink while he turned dark absorbing the sun naturally. He used to examine himself in a mirror or study the family photos. This would not be the case in everyone. Some are more conscious than the others. It was not an issue among the little kids in the primary. Even if someone called him \u2018Abo,\u2019 it was like another nickname.<\/p>\n

Things came to a crunch when the family went to England for a year. It was directly asked. He was attending secondary grammar. \u201cOne day one of my classmates mentioned that he had seen a television program about Australian Aboriginals the previous evening. \u2018Are you Aboriginal, Gordon,\u2019 he enquired out of the blue. \u2018I was thinking about if after the program. They say the only coloured people in Australia are aboriginals and you\u2019re not completely white are you? Where do your Mum and Dad come from? What nationality are they<\/em>?\u201d<\/p>\n

Aboriginal Identity <\/strong><\/p>\n

This was the beginning of Gordon\u2019s identity crisis. He wanted answers and they were not easy to come. Adoption was not a major issue, if not the race, because all other siblings also were adopted. Parents were also not an issue, like in some other cases, and they were good as the natural ones in love and care. The crisis became aggravated when he came back to Melbourne and attended the prestigious Scotch College, afforded by his parents. There he was hounded for his race.<\/p>\n

\u201cI don\u2019t remember precisely how it began, but encouraged by a ringleader, as teenage boys so frequently are, a number of boys decided that calling me \u2018Abo\u2019 could provide entertainment. Soon I found that whenever I appeared during recess or at lunchtime, I would find myself subjected to a chant of \u2018Abo\u2019 which sometimes reverberated around the entire senior school quadrangle\u2026Within a short space of time, \u2018Abo\u2019 was alternated with \u2018Boong\u2019 \u2013 scarcely an improvement.\u201d <\/em><\/p>\n

The harassment stopped after reporting to the principal, but the crisis continued. The saga affected his studies and adolescence life. He became sexually active very early and lost his virginity long before most of his peers. His relations with siblings changed. He was at the brink of falling into drinking but escaped. He scarcely managed to enter university in Hobart. There the life changed through an adopted identity.<\/p>\n

One fine day, his political science teacher approached him and asked \u201cI hope you don\u2019t mind me asking this mate, but I\u2019ve been wanting to know whether you\u2019re of Aboriginal descent?\u201d<\/p>\n

\u201cWell, I could be Aboriginal,\u201d he replied hesitantly.<\/p>\n

Eventually he was recommended for an ABSCHOL. His identity was resolved at least for the time being. His parents didn\u2019t object having understood his ordeal and also realising he in fact could be Aboriginal. After graduation, he joined the Australian Foreign Service and he had an advantage as an Aborigine by that time in early 1980s. He served in Nigeria, and back home, he was involved in Aboriginal promotional activities. He was liked by his \u2018mob.\u2019<\/p>\n

\u201cYet I kept worrying over the issue of where I stood now in relation to my Aboriginality. I had been accepted within both the Aboriginal community and the bureaucracy. The process couldn\u2019t have been any smoother. One or two individuals in the Aboriginal community did question my origins, although only one negatively or aggressive way.\u201d <\/em><\/p>\n

Sri Lankan Descent \u00a0<\/strong><\/p>\n

As time passed, his doubts again lingered. Now it was not about identity, but about his presumed identity. He traced and traced and sought professional help in locating his natural patents and finally found them in Iowa, the United States. None was aboriginal. His natural mother was Colette Darcy, an Australian white woman from Sydney, and actual father Vivian Edmund Gunesekara from Sri Lanka.<\/p>\n

This is a fascinating story with so many mini-stories and anecdotes. Margaret\u2019s story in Chapter 18 itself is fascinating who helped Gordon to trace his natural parents who was herself was an adoptee.<\/p>\n

Vivian\u2019s father was Sextus who had studied at St Thomas, Mount Lavinia, and played cricket and died in his twenties in a car accident. Vivian\u2019s mother Sharmini was the eldest daughter of Nalin Jayasinghe, a successful businessman and a coconut planter probably living in Mount Lavinia. Vivian had studied at St Thomas as well as St Sebastian\u2019s, Madampe or Moratuwa, before coming to Australia in 1948. \u201cMy father had not been forced abroad by persecution, war or famine, the classic themes of migration,\u201d Gordon had noted.<\/span><\/p>\n

There is much information given on Gordon\u2019s Sri Lankan ancestry, but I would warn against anyone pursuing them. Don\u2019t look for Gunesekeras or Jayasinghes in Dehiwala-Mount Lavinia area to find Gordon\u2019s relatives! \u201cSome names, places and identifying information have been changed to protect the privacy of certain individuals.\u201d Why?<\/p>\n

After tracing his natural family in Iowa with three siblings, one sister and two brothers, Gordon hits another crisis of identity. He wanted reconciliation with his own past. During a period where the word \u2018reconciliation\u2019 is so much used and abused in Sri Lanka, I think this is important. People, who go through considerable anguish, whatever the reason, need relief through telling their stories. One example is the ethnic war in our living memory. In the present case, \u201cThis book was an act of catharsis. I wrote it to make peace with myself,\u201d Gordon has said.<\/p>\n

In the process, however, he encountered some uneasy problems with his natural parents. When he reveals that he wanted to write his story, both his mother and father were not happy. \u201cDespite my repeated assurances, they feared a true account would threaten their privacy and anonymity.\u201d Therefore, it is clear that Colette or Vivian is not their real names.<\/p>\n

Larger Canvass<\/strong><\/p>\n

Of course I picked this book because of its Sri Lankan connection. Right or wrong, we all are inclined to fancy about our personal connections. There is nothing much wrong in indulging in them in moderation! I was also delighted to know that after graduation from the University of Tasmania, Gordon had first worked for the World University Service (WUS) branch in Hobart, raising funds for scholarships in Bangladesh in late 1970s. His details and activities would have been in my old cupboard, when I took over as the Secretary for Asia\/Pacific of WUS (1984-1991), few years later at the Geneva Headquarters.<\/p>\n

Apart from the country connection to the Sri Lankan readers, there is a greater meaning in the book. As Gordon said, he wanted to \u201cprovoke people to think about the range of social issues involved: the plight of the several hundred thousand Australian women who had relinquished children for adoption; the situation of adoptees; the effects of racism and the circumstances of indigenous Australians\u201d (p. 221). All these matters are dealt in the book in the most balanced, sensitive and humane manner. Most importantly, it is a book about the identity crisis of racist or ethnic nature.<\/p>\n

When Gordon firmly discovered that he was not Aboriginal, he had to tell the other indigenous colleagues and the Department, fearing how they would take it. He first told Benny Mills, the first indigenous diplomat. \u201cA flicker crossed Benny\u2019s face then vanished.\u201d Then he said, \u201cI can\u2019t believe what you\u2019ve just told me\u2026You must have been under hell of a lot of pressure for an awfully long time\u2026Anyhow, you don\u2019t have to worry. We won\u2019t allow anything happened to you.\u201d It was the same with other colleagues. The Department of Foreign Affairs also took it as a matter of fact. Gordon also noted:<\/p>\n

\u201cEmotionally part of me was still definitely Aboriginal. Although I was now Gordon Matthews, Sri Lankan adoptee, my connection with Aboriginal Australia continued and wouldn\u2019t suddenly wither and die.\u201d \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/em><\/p>\n

He continued, Gordon Matthews, Aboriginal, Sri Lankan, and most importantly \u201cAn Australian Son.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

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