This post is a written version of a presentation I gave to the second-year Hands On History (HIST274) class at the University of Wollongong on 7 September 2016. I was asked to speak about an interesting primary source and how I’ve used it in my research.
As a historian at the University of Wollongong I work in the field of Chinese-Australian history, researching the history of Chinese migration and settlement in Australia in the nineteenth and early twentieth centuries.
Much of my work concerns histories of women, children and the family, and I use methods such as biography and microhistory to write about the lives of people who have often left only a small trace in the archives. My PhD thesis looked at intimate relationships between white women and Chinese men in colonial New South Wales.
I mostly work with archival sources, with documents and photographs, but one particularly interesting source I’ve come across is a piece of Cine Sound newsreel footage from 1933 that is now held as part of the Universal Newsreel Library in the US National Archives and Records Administration (NARA). The newsreel features a man named Ernest Sung Yee, who at the time was working at the municipal produce markets in Sydney.
Ernest, and the newsreel about him, relate to a particular research interest of mine that developed out of my PhD research – mixed-race Chinese-Australian families who went back to China.
Quite early on in my PhD research (in about July 1998) I went out to the National Archives of Australia in Chester Hill in Sydney. This was before the National Archives had digitised material online; in fact, it was even quite soon after they had put their collection database online for the first time. Armed with the Archives’ very first published research guide, I got started looking at records, box after box. Although it took me some time to understand the records I was working with, what I found profoundly changed the nature of the research I was doing and of much of my work since.
Chinese Australians were a very mobile group of people, travelling overseas for holidays, to visit family and for education and business. Under the Immigration Restriction Act – the legislative backbone of the White Australia policy – they could apply for travel documents that would allow them to return to Australia without having to sit the Dictation Test. The Dictation Test could be applied to anyone arriving into Australia (even those who had previously lived in Australia) and it could be given in any prescribed language – meaning that if the officials at the border didn’t want to let you in, they could administer the test in language you were sure to fail.
The records in the National Archives that I found so interesting and valuable were the thousands and thousands of identity certificates and immigration case files created by the Customs Department and Department of External Affairs documenting the overseas travels of Chinese Australians in the early decades of the 20th century.
Somewhat to my surprise, these records included documents about many Australians of mixed Chinese and European parentage. This showed me two important things. First, that these mixed-race Chinese Australians were considered ‘Chinese’ rather than ‘white’ by the bureaucrats administering the White Australia policy. And second, that mixed Chinese-European families maintained ongoing connections with China.
Having lived in southern China myself, I became very interested in the experiences of white Australian wives of Chinese men and their mixed-race Anglo-Chinese children who ventured to China.
The immigration and travel records in the National Archives provide some details, such as who and how many and when and how, and in some cases, why. But, for the most part, they couldn’t tell me much about what happened between when someone left Australia and when they arrived back. I needed to find other sources for that.
I’ve found a few first-hand accounts by Anglo-Chinese Australians and New Zealanders that tell of their experiences as children and teenagers in China in the late 19th and early 20th centuries. More common though are sources about, but not by, them – government files, missionary reports, and quite a number of newspaper articles.
Generally these accounts highlight the difficulties Anglo-Chinese Australian families had in adjusting to life in China, particularly those who did not stay in Hong Kong but ventured on to rural towns and villages in Guangdong province. At this time, the majority of Chinese in Australia came from a small group of rural counties in the Pearl River Delta region inland from Hong Kong. Many accounts tell of wives and children who returned to Australia because of apparent mistreatment by Chinese relatives, and newspaper reports about them are often highly emotive and sensationalist.
I’ve written three articles so far (centred on the Tart, Allen/Gum and Breuer/Lum Mow families) in which I’ve tried to read such sources against the grain, really thinking about the context in which they were written and the motivations of those who wrote them, to tell something of the varied experiences of Anglo-Chinese families in China. But one source I haven’t really used yet in my work is the newsreel from 1933.
The newsreel shows two men who both, in fact, came from mixed Chinese-European families – Ernest Sung Yee, born in Quirindi in northern New South Wales in 1901, and Charles Liu, born in Sydney in 1895. Both spent time in China as children, but it is Ernest who is the feature of the newsreel. Charles is there as translator only.
The newsreel title reads ‘Universal Newspaper Newsreel – Sydney, Australia – Native Anzac Raised with Chinese Soul in Curious Racial Mix-Up’.
Voiceover: Almost merchants. Here is a Chinese who … an amazing contrast. Working among the labourers … is Chinese. His parents died soon after taking him to China as a baby. Native villagers reared him and Ernest Soong Lee, as he was called, returned to Australia … Australian. Born of white parents in New South Wales … an English-speaking Chinese had to interpret him.
Ernest Sung Yee speaks in Cantonese.
Charles Liu: He like China the best. He like going back to see the wife and children, and his family.
The newsreel was brought to my attention by historian Geoff Robinson through the H-ANZAU listserv back in 2008. When I first saw it, I knew nothing about Ernest Sung Yee, but I was pretty sure that the story told about him wasn’t quite right. I knew of white step-sons of Chinese men who had been taken back to China to be educated in Chinese, and I thought maybe this was the case with Ernest too.
So I went back to those immigration records in the National Archives to see what I could find out, and from there have been able to piece together a bit of a picture of Ernest’s life, also drawing on birth, death and marriage records, and newspapers.
Ernest Sung Yee was the eldest son of Elizabeth Maher and Sung Yee, born at Quirindi in 1901. Elizabeth and Sung Yee had married in Quirindi in 1897. Ernest and his younger brother, Horace (b. 1905), were taken to China by Sung Yee in 1909. Their departure, when Ernest was 8 and Horace 4, came after the death of two baby brothers – Cecil (b. & d. 1907) and Dudley (b. & d.1908). After three years in China, Sung Yee returned to Australia, but the boys remained in China until 1921. On returning to Australia they went to live in Townsville, where their father was living and working. Ernest moved from Townsville to Sydney sometime in the late 1920s. He continued to make trips back to China over the 1920s and 1930s, having married and had a family in China. Under the White Australia Policy it would have been very unlikely that his wife and children would have been allowed to join him in Australia.
I have used Ernest’s story – the one revealed through official immigration files – as an example of the complexities of racial identity in the administration of the Immigration Restriction Act, of how cultural markers such as language and education, and somewhat woolly notions of ‘Britishness’, influenced the treatment of Chinese Australians under the White Australia policy. Ernest was not your typical Chinese Australian – on immigration documents he and his brother Horace were both variously described as ‘half-caste Chinese’ or ‘Chinese’, but it was Ernest who had ‘light’ or ‘fair’ hair and blue eyes. From these descriptions and from his physical appearance in photographs it seems likely that neither of Ernest’s biological parents had Chinese ancestry, but he was still treated as ‘Chinese’ by Customs officials.
Curious as Ernest’s case is, thinking back to my question about mixed-race Chinese-Australian families in China, and thinking about the negative portrayal of their experiences in many of the sources I’ve found, I wonder if the newsreel can in fact tell me something quite important. Could it perhaps point to the more hidden part of the story – one where Australian children like Ernest Sung Yee came to fit in, and belong, to the Chinese families and south China village communities in which they lived?
‘Anglo-Chinese and the politics of overseas travel from New South Wales, 1898 to 1925’, in Sophie Couchman and Kate Bagnall (eds), Chinese Australians: Politics, Engagement and Resistance, Brill, Leiden, 2015.
‘Crossing oceans and cultures’, in Agnieszka Sobocinska and David Walker (eds.), Australia’s Asia: Reviewing Australia’s Asian Pasts, University of Western Australia Press, 2012.
‘A journey of love: Agnes Breuer’s sojourn in 1930s China’, in Desley Deacon, Penny Russell and Angela Woolacott (eds), Transnational Ties, ANU E Press, Canberra, 2008.
’Writing home from China: Charles Allen’s transnational childhood’, in Paul Arthur (ed.), Australian Identity and Culture: Transnational Perspectives in Life Writing, Anthem Press – Australian Humanities Research Series, forthcoming 2017.
- H-ANZAU discussion network, ‘Native Anzac Raised With Chinese Soul’, June and July 2008
- Birth registration for Elizabeth Maher, 1872, Braidwood, NSW BDM 1872/7706
- Birth registration for Violet M. Maher, 1897, Quirindi, NSW BDM 1897/6427
- Birth registration for Ernest Sung Yee, 6 September 1901, Quirindi, NSW BDM 1901/35157
- Birth registration for Horace Sue See Sung Yee, 24 February 1905, Quirindi, NSW BDM
- BIrth registration for Cecil Sung Yee, 1907, Quirindi, NSW BDM 1907/7051
- Birth registration for Dudley H. Sung Yee, 1908, Quirindi, NSW BDM 1908/28869
- Death registration for Violet M. Maher, 1898, Quirindi, NSW BDM 1898/3024
- Death registration for Cecil Lung Lee, 1907, Quirindi, NSW BDM 1907/2560
- Death registration for Dudley Lung Yee, Quirindi, 1908/11105
- Marriage registration for Lung Yee and Elizabeth Maher, 22 April 1897, Quirindi, NSW BDM 1897/4000
- National Archives and Records Administration, Universal Newsreel Library, 200-UN-5-189-7
- ‘The White Chinese‘, Sun (Sydney), 23 August 1933, p. 11
- ‘Englishman, but only speaks Chinese‘, Evening News (Rockhampton), 26 August 1933, p. 2
- ‘Strange tale of Soong-yee‘, Sun (Sydney), 27 August 1933, p. 3
- ‘Strange story of White Chinese‘, Evening News (Rockhampton), 28 August 1933, p. 7
- ‘The moving picture show‘, Sun (Sydney), 28 August 1933, p. 6
- ‘Australian who became Oriental‘, Daily Standard (Brisbane), 30 August 1933, p. 10
- ‘White Chinese‘, Auckland Star, 1 September 1933
- ‘Australian who became Chinese‘, Worker (Brisbane), 6 September 1933, p. 5
- ‘White Chinese: A strange case‘, Maryborough Chronicle, 9 September 1933, p. 10
- ‘Bad white men‘, Auckland Star, 24 August 1939
- ‘Reared by Chinese‘, Evening Post, 26 August 1939, p. 8
- NAA: ST84/1, 1909/20/21-30
- NAA: SP42/1, C1924/608
- NAA: SP42/1, C1932/4116
- NAA: SP115/1, EASTERN – [PART 3] – 06/09/1912 [BOX 5A]
- NAA: SP115/1, HWAH PING – [PART 3] – 17/06/1921 [BOX 36]
- NAA: BP343/15, 7/443
- NAA: BP343/15, 16/58
- NAA: J2483, 365/48
- NAA: J2483, 496/86
Note: I have not listed all the National Archives files relating to Ernest’s father Sung Yee or his brother Horace Sung Yee. These can be found through a keyword search for ‘Sung Yee’ in RecordSearch.
I saw this video for the first time months ago, and 2nd time last night. The Cantonese spoken sounds familiar to me, and has been verified by an aunty from Zhongshan who is almost certain the ‘Chinese’ man is speaking the Shekki dialect. That means he was likely raised in Chungshan. Afer typing this I saw you have written an article that his father was from Heungshan. So, there is a match!!