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206 pages, Hardcover
First published January 1, 1973
If Josey Wales had understood all the reasons, which he did not, he still could not have explained them to the boy. There was, in truth, no place for Josey to go. The fierce mountain clan code would have deemed it a sin to take up life. His loyalty was there, in the grave with his wife and baby. His obligation was to the feud. And despite the cool cunning he had learned, the animal quickness and the deliberate arts of killing with pistol and knife, beneath it all there still rose the black rage of the mountain man. His family had been wronged. His wife and boy murdered. No people, no government, no king, could ever repay. He did not think these thoughts. He only felt the feelings of generations of the code handed down from the Welsh and Scots clans and burned into his being. If there was nowhere to go, it did not mean emptiness in the life of Josey Wales. The emptiness was filled with a cold hatred and a bitterness that showed when his black eyes turned mean.
Imperceptibly, the land changed. The buffalo grass grew thinner. Here and there a tall spike of yucca burst a cloud of white balls at its top. Creosote and catclaw bushes were dotted with the yellow petals of the prickly pear and the savagely beautiful scarlet bloom of the cactus. Every plant carried spike or thorn, needle or claw . . .necessary for life in a harsh land. Even the buttes that rose in the distance were swept clean from softening lines, and their rock-edged silhouettes looked like gigantic teeth exposed for battle.
Forrest Carter, whose Indian name is Little Tree, is known as Storyteller in Council to the Cherokee Nations. Orphaned at the age of five, he lived with his grandpa (half Cherokee) and his grandma (full Cherokee) in Tennessee until their deaths when he was ten. He has been on his own ever since. He has worked ranches in the South and Southwest – calls Dallas County, Texas, home. History is his main interest, especially of the South-Southwest and the Indian; he uses the council storytelling method of the Indian in passing on the history of his people. A number of Indian organisations will share in the proceeds of this book.
Asa Earl Carter (September 4, 1925 – June 7, 1979) was an American speechwriter and author, most notable for publishing novels and a best-selling, award-winning memoir under the name Forrest Carter, an identity as a Native American Cherokee. As Forrest Carter, he wrote a purported memoir, The Education of Little Tree, in which he said he had been orphaned into the care of Cherokee grandparents. In 1976, following the publication success of his western The Rebel Outlaw: Josey Wales, The New York Times revealed Forrest Carter to be Southerner Asa Earl Carter.
Carter spent the last part of his life trying to conceal his background as a Klansman and segregationist, claiming categorically in a 1976 The New York Times article that he, Forrest, was not Asa Carter. The article details how as Forrest, Carter was interviewed by Barbara Walters on the Today show in 1974. He was promoting The Rebel Outlaw: Josey Wales, which had begun to attract readers beyond the confines of the Western genre. Carter, who had run for a campaign for governor of Alabama (as Asa Carter) just four years earlier in a campaign which included television advertising, was identified from this Today show appearance by several Alabama politicians, reporters and law enforcement officials. The Times also reported that the address Carter used in the copyright application for The Rebel Outlaw was identical to the one that he used in 1970 while running for governor. “Beyond denying that he is Asa Carter”, the Times noted, “the author has declined to be interviewed on the subject.”
Clint was on location, making Unforgiven, when this article appeared, and he sent a polite letter to the Times, pointing out that he had met the man he knew as Forrest Carter only once. He also observed, “If Forrest Carter was a racist and a hatemonger who later converted to being a sensitive, understanding human being, that would be most admirable.”
He saw a decent side to the man, reflected in warm, supportive letters he received from Carter on the death of his father. He also saw vicious anti-Semetism, directed at William Morris agents, when the arguments about money started up. He finally came to the conclusion that Carter was basically an opportunist, willfully burying – but not necessarily abandoning – his racism so that he could rejoin decent society.