No need to mince words

One of the advantages of being a noted writer, historian, and lecturer with 40 years of hands-on experience (and more than 80 published works) includes the right to have provocative opinions.

At this stage in his life, Robert Conley, the newly appointed Professor of Cherokee Studies for Western Carolina University, doesn’t worry too much about offending readers. In fact, he probably relishes the prospect. In the introduction to Cherokee Thoughts, Honest and Uncensored, Conley states that his essays merely reflect his opinion, “and people with honest opinions can disagree with each other.” Further, he wryly observes, “If I have to leave the state because of the publication of this book, so be it. But I don’t think that will happen.”

The 28 essays in this collection bear witness to the fact that Cherokee history, past and present, (and the public’s distorted interpretation of that history) embodies an astonishing amount of controversy, misinformation, and bias. Conley’s reaction to this state of affairs ranges from disgust to amusement to rueful resignation. Consider the following observation in “All Indians Are Alike, or ‘Chiefing.’”  

“One of my major goals as a teacher,” he writes, “has been to dispel the very popular myth that all Indians are alike … So, imagine my astonishment the first time I visited Cherokee, North Carolina, and saw a Cherokee Indian dressed up like a Sioux Indian on the northern plains: full buckskins, beaded moccasins, a full-length headdress, carrying a long staff decorated with animal skins and feathers, and standing in front of a tepee.” 

Conley is disgusted.

Additional misrepresentations that Conley skewers include:  

• The use of the term “outlaw” to identify a colorful assortment of Cherokee bandits, who flourished in Oklahoma in the violent period following the Removal. Such men as Tom Starr and Ned Christie were, in Conley’s opinion, “Cherokee patriots.”

• The theory that Native Americans arrived on this continent via the Bering Strait. The migration may have been in the opposite direction.

• The commonly repeated opinion that Indians do not have a sense of humor. Conley gives extensive evidence to the contrary.

• School textbooks that promote the idea the early settlers came to an “uninhabited wilderness” with no mention of the fact that the whites were “invaders.” 

• The reputation of General Stand Watie as an admirable Cherokee hero. While acknowledging that Watie was “a hell of a man,” the author presents evidence that his activities during the Civil War did extensive damage to the Cherokee Nation.

• The historical reputation of such personages as Nancy Ward, Major Ridge, John Ridge, and Elias Boudinot. Were they traitors or patriots? In the instance of the ill-fated Ridges and Boudinot, were they “murdered” or “executed”? It is a distinction that is still debated today.

In addition, Conley provides valuable insight into past and present aspects of Cherokee culture. Especially noteworthy is his analysis of the traditional clan system that included matrilineal powers and had the distinct advantage of nurturing families in which custody battles and divorce suits were unknown. With the coming of white influence, the Cherokees gradually abolished the old system. Power passed to the males and an ancient tradition disintegrated.

Conley gives concise explanations for a host of ambiguous topics such as the significance of blood degree in Oklahoma (in conjunction with the Dawes roll) and the complex issues involved in determining the status of blacks (freedmen) who are descended from slaves owned by the Oklahoma Cherokees — a status that has repeatedly changed in the last 150 years and still remains unresolved.

Cherokee Thoughts, Honest and Uncensored contains essays that were written for a variety of occasions. Consequently, that tone ranges from light humor to passionate advocacy. Since the author feels deeply about his culture, certain topics recur throughout this collection (outlaws, Stand Watie, Nancy Ward). While assuring us that he loves casinos, hates the Oklahoma “Sooners” (with some justification) and admires Will Rogers and Ned Christie, he also develops an astute defense for a Native American literature course that could be taught in universities. Conley cites a rich oral tradition that embodies myths, legends, and eloquent speeches. Each essay is prompted by a debatable issue, and as Conley says, “Indians love to argue. That is why there are so many Cherokee lawyers.”