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Colin Thomas Johnson (born 21 August 1938), better known by his nom de plume Mudrooroo, is a novelist, poet, essayist and playwright. He has been described as one of the most enigmatic literary figures of Australia and since 2001 he has been living in Kapan, Nepal. His many works are centred on Australian Aboriginal characters and Aboriginal topics. Also known as Mudrooroo Narogin and Mudrooroo Nyoongah. ''Narogin'' after the indigenous spelling for his place of birth, and ''Nyoongah'' after the name of the people from whom he claimed descent. ''Mudrooroo'' means ''paperbark'' in the Bibbulmun language group spoken by the Noongar. ==Controversy== In early 1996, a member of the Nyoongah community questioning Mudrooroo’s Aboriginality approached journalist Victoria Laurie. Informed that Mudrooroo's sister, Betty Polglaze, had conducted genealogical research in 1992 that traced her family back five generations, Laurie contacted Polglaze, who told her that she could find no trace of Aboriginal ancestry in the family. Laurie subsequently wrote an article for her newspaper titled ''Identity Crisis'' sparking a scandal that received nationwide media coverage in 1996/97.〔Maureen Clark ''Mudrooroo: a likely story : identity and belonging in postcolonial Australia'' Pg 41〕〔''Fakes, Literary Identity and Public Culture'' Maria Takolander and David McCooey Deakin University〕〔''Who's who?: hoaxes, imposture and identity crises in Australian literature'' Maggie Nolan, Carrie Dawson 2004 ISBN 0-7022-3523-7 Pg 102 – 104〕 A request by the Nyoongah community to substantiate his claimed kinship to the Kickett family was not acknowledged because he was overseas and then in the process of relocating interstate. On 27 July 1996 the Nyoongah elders released a public statement: "The Kickett family rejects Colin Johnson's claim to his Aboriginality and any kinship ties to the family".〔Maureen Clark ''Mudrooroo: a likely story: identity and belonging in postcolonial Australia'' Pg 42 – 44〕 Mudrooroo's prior statements about Indigenous writers such as Sally Morgan, whom he excluded from his definition of Aboriginality, did not assist his cause. He had said of Morgan's book ''My Place'' that it made Aboriginality acceptable so long as you were "young, gifted and not very black."〔(The Wanda Koolmatrie hoax: Who cares? Does it matter? Of course it does! ) Adelaidian 21 April 2007〕〔(Who's who? Mapping hoaxes and imposture in Australian literary history ) Australian Literary Studies Volume 21, Issue 4, 1 October 2004〕 Mudrooroo's writings had placed emphasis on kinship and family links as key features of Aboriginal identity. His rejection of his biological family deeply offended the Aboriginal community.〔 The resulting scandal and public debate over issues of authenticity and what constitutes Aboriginal identity led to some subject coordinators removing Mudrooroo's books from academic courses and he later said he was unable to find a publisher for a sequel to his previous novel.〔Maureen Clark ''Mudrooroo: a likely story : identity and belonging in postcolonial Australia'' Pg 9 – 11〕 However, he was to publish two further novels after the campaign to destroy his writing had pushed him into a position where anything he said or did would be seized upon as somehow proof that he was guilty (see publication list, this page). However, at least someone got to write a book claiming to know the "real" story even though Mudrooroo's silence is mostly misinterpreted and used to promote other versions of how this all happened. Initially, many people came to Mudrooroo's defence, some claiming it was a "white conspiracy" or a racist attack on Aboriginality〔Maureen Clark ''Mudrooroo: a likely story : identity and belonging in postcolonial Australia'' Pg 72〕 with some claiming Polglaze's "amateur sleuthing" was being exploited.〔Maureen Clark ''Mudrooroo: a likely story : identity and belonging in postcolonial Australia'' Pg 42 On 19 July 1996, the Western Australian Genealogical Society certified the Johnson family heritage as "authentic".〕 Award winning Indigenous author Graeme Dixon called on Mudrooroo to come forward and tell the truth, stressing that it was important to "out" pretenders and reclaim Aboriginal culture.〔Maureen Clark ''Mudrooroo: a likely story : identity and belonging in postcolonial Australia'' Pg 43〕 Several authors see evidence in his writings that Mudrooroo deliberately assumed an Aboriginal identity to legitimise his work when in his early 20s, although it remains possible he was unaware. Editor Gerhard Fischer believes that it was Dame Mary Durack who "defined and determined" his Aboriginal identity.〔 In an article published in 1997, Mudrooroo described Durack's foreword to his first novel as the origin of the "re-writing of his body" as Aboriginal. Mudrooroo later replied to his critics, stating that his dark skin meant he was always treated as Aboriginal by society, therefore his life experience was that of an Aborigine.〔(Mudrooroo ) Authors. The Academy〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mudrooroo」の詳細全文を読む スポンサード リンク
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