Changes

==Biography==

==Biography==

Storm is married to Swan Storm, real-life name Stephanie Leonard-Storm<ref name="storm">http://www.oocities.org/soho/lofts/4414/storm.html accessed 07/04, 2012</ref>, born 1957<ref>http://faqs.org/copyright/undercurrents-between-a-breakdown-and-a-breakthrough/ accessed 07/04, 2012</ref>, who is his business partner in selling indigenous spirituality and gets called Storm's „medicine twin“<ref>http://www.metroactive.com/papers/cruz/09.12.96/native-9637.htm accessed 07/05/2012 </ref>. Leonard-Storm claims to be Métis without naming any indigenous nation she may descend from.

 

Storm is married to Swan Storm, real-life name Stephanie Leonard-Storm<ref name="storm">http://www.oocities.org/soho/lofts/4414/storm.html accessed 07/04, 2012</ref>, born 1957<ref>http://faqs.org/copyright/undercurrents-between-a-breakdown-and-a-breakthrough/ accessed 07/04, 2012</ref>, who is his business partner in selling indigenous spirituality and gets called Storm's „medicine twin“<ref>http://www.metroactive.com/papers/cruz/09.12.96/native-9637.htm accessed 07/05/2012 </ref>. Leonard-Storm claims to be Métis without naming any indigenous nation she may descend from.

 

==Contradictions in biographical information==

==Contradictions in biographical information==

 

The biographical details given by Storm, his followers, or his publishers vary, and his early life has not been established sufficiently; the Encyclopedia of American Indian Literature describes it as „murky“ <ref name="McClinton" />. Storm claims his mother's name was Pearl Eastman<ref name="CHEROKEE">http://archiver.rootsweb.ancestry.com/th/read/CHEROKEE/1998-11/0909930126 accessed 07/03/2012</ref>, a Cheyenne with family not only in the Cheyenne nation, but also among the Crow and „many other reservations“<ref name="metis" />. In one article, Storm describes his mother as a „Cheyenne, Sioux, and Irish-American“ without mentioning any Crow relations<ref name="metis" />.

The biographical details given by Storm, his followers, or his publishers vary, and his early life has not been established sufficiently; the Encyclopedia of American Indian Literature describes it as „murky“ <ref name="McClinton" />. Storm claims his mother's name was Pearl Eastman<ref name="CHEROKEE">http://archiver.rootsweb.ancestry.com/th/read/CHEROKEE/1998-11/0909930126 , accessed 07/03/2012</ref>, a Cheyenne with family not only in the Cheyenne nation, but also among the Crow and „many other reservations“<ref name="metis" />. In one article, Storm describes his mother as a „Cheyenne, Sioux, and Irish-American“ without mentioning any Crow relations<ref name="metis" />.

He claims to have grown up on both the Cheyenne and Crow reservations in Montana. The vagueness of information provided is further added by claims of sympathizers who place Storm „on the Cheyenne-Crow reservation“<ref name="KarlMay" /> where he allegedly lived „as a reservation Indian for several decades“<ref name="KarlMay" />. A „Cheyenne-Crow reservation“, however, does not exist.

He claims to have grown up on both the Cheyenne and Crow reservations in Montana. The vagueness of information provided is further added by claims of sympathizers who place Storm „on the Cheyenne-Crow reservation“<ref name="KarlMay" /> where he allegedly lived „as a reservation Indian for several decades“<ref name="KarlMay" />. A „Cheyenne-Crow reservation“, however, does not exist.

Not only such accounts, but also Storm's various biographical articles on websites are grave contradictions to the claim he put forward in his first book ''Seven Arrows'', where he says that he received the information on Cheyenne religion from his father, and that this information was handed down through the generations from father to son<ref name="SAILns42">https://facultystaff.richmond.edu/~rnelson/asail/SAILns/42.html, accessed 07/04/2012</ref>.

Not only such accounts, but also Storm's various biographical articles on websites are grave contradictions to the claim he put forward in his first book ''Seven Arrows'', where he says that he received the information on Cheyenne religion from his father, and that this information was handed down through the generations from father to son<ref name="SAILns42">https://facultystaff.richmond.edu/~rnelson/asail/SAILns/42.html accessed 07/04/2012</ref>.

In a biographical article apparently written by Storm, he also claims his mother Pearl Eastman had „been born in a tipi, among the first generation of Native Americans to be born in captivity on the reservation“<ref name="metis" />. Since indigenous resistance on the Plains was largely stifled during the 1870ies, this claim seems highly dubious and rather improbable.

In a biographical article apparently written by Storm, he also claims his mother Pearl Eastman had „been born in a tipi, among the first generation of Native Americans to be born in captivity on the reservation“<ref name="metis" />. Since indigenous resistance on the Plains was largely stifled during the 1870ies, this claim seems highly dubious and rather improbable.

==A career as a Plastic Shaman==

==A career as a Plastic Shaman==

In 1972 already, Storm published the first of three books, titled „Seven Arrows“. The book, published by Harper & Row as non-fiction, was promoted as describing details of Cheyenne spirituality and ceremonies. However, it raised fierce protests and objections from the Cheyenne nation who regard the content as blasphemous and utterly wrong and also declared that Storm was not enrolled and not known in the nation. Harper & Row reacted to these objections by presenting a copy of an enrollment card of Charles Storm, issued by the Cheyenne nation, which was promptly exposed as forged<ref name="McClinton" />.

In 1972 already, Storm published the first of three books, titled „Seven Arrows“. The book, published by Harper & Row as non-fiction, was promoted as describing details of Cheyenne spirituality and ceremonies. However, it raised fierce protests and objections from the Cheyenne nation who regard the content as blasphemous and utterly wrong and also declared that Storm was not enrolled and not known in the nation. Harper & Row reacted to these objections by presenting a copy of an enrollment card of Charles Storm, issued by the Cheyenne nation, which was promptly exposed as forged<ref name="McClinton" />.

Harper & Row's vice president Douglas Latimer, who was responsible for publishing the book, entered negotiations with the Cheyenne nation in an attempt of damage control and agreed to pay what the Cheyenne called „reparations“. The amount was paid to avoid a court judgement against Harper & Row. He refused, however, to withdraw the book completely, as the rights had already been sold to another publishing house<ref name="McClinton" />. A later court verdict ordered the book to be published as „fiction“ material to indicate its contents were not based on facts.

Harper & Row's vice president Douglas Latimer, who was responsible for publishing the book, entered negotiations with the Cheyenne nation in an attempt of damage control and agreed to pay what the Cheyenne called „reparations“. The amount was paid to avoid a court judgement against Harper & Row. He refused, however, to withdraw the book completely, as the rights had already been sold to another publishing house<ref name="McClinton" />. A later court verdict ordered the book to be published as „fiction“ material to indicate its contents were not based on facts.

Storm cooperated with other plastic shamans and is e.g. considered one of the teachers of [[Deer Tribe|Harley Reagan]]; he still gets mentioned by Deer Tribe members, some of whom claim him as a teacher, too. Storm and Reagan seem to have cooperated for several years, e.g. alternately doing series of lectures and seminars in Europe<ref>http://www.schuledesrades.org/palme/books/eigensinn/?Q=1/1/9/0/0/1/22 , accessed 07/03/2012</ref>. Other publications mention further well-known plastic shamans who allegedly were taught by Storm, like Lynn Andrews<ref>„...Hyemeyohsts Storm, the Cheyenne shaman, who not only taught Harley Swift Deer, but also sent Lynn Andrews on her way to Agnes Whistling Elk“. von Stuckrad, Kocku: Schamanismus und Esoterik. Kultur- und wissenschaftsgeschichtliche Betrachtungen. Leuven 2003, p. 151</ref>.

Storm cooperated with other plastic shamans and is e.g. considered one of the teachers of [[Deer Tribe|Harley Reagan]]; he still gets mentioned by Deer Tribe members, some of whom claim him as a teacher, too. Storm and Reagan seem to have cooperated for several years, e.g. alternately doing series of lectures and seminars in Europe<ref>www.schuledesrades.org/palme/books/eigensinn/?Q=1/1/9/0/0/1/22 accessed 07/03/2012</ref>. Other publications mention further well-known plastic shamans who allegedly were taught by Storm, like Lynn Andrews<ref>„...Hyemeyohsts Storm, the Cheyenne shaman, who not only taught Harley Swift Deer, but also sent Lynn Andrews on her way to Agnes Whistling Elk“. von Stuckrad, Kocku: Schamanismus und Esoterik. Kultur- und wissenschaftsgeschichtliche Betrachtungen. Leuven 2003, p. 151</ref>.

Storm has written three books, the aforementioned ''Seven Arrows'' in 1972, ''Song of Heyoehkah'' in 1981, and ''Lightningbolt'' in 1994. All books have seen German translations and are still in print in both English and German.

Storm has written three books, the aforementioned ''Seven Arrows'' in 1972, ''Song of Heyoehkah'' in 1981, and ''Lightningbolt'' in 1994. All books have seen German translations and are still in print in both English and German.

==Claims of Enrollment==

==Claims of Enrollment==

As mentioned above, the first attempt at presenting a card of tribal enrollment was exposed as fraudulent. Storm continued to claim Cheyenne ancestry, though, and tribal enrollment: In a letter published in a mailing list on November 1, 1998, a poster claimed to copy a letter sent by Storm which read: „Sure I can fly my enrollment flag-A.C. Storm I. D. number 207U002973, Bureau of Indian Affairs-- Billings Area Office, Billings, Montana“<ref name="CHEROKEE" />.

As mentioned above, the first attempt at presenting a card of tribal enrollment was exposed as fraudulent. Storm continued to claim Cheyenne ancestry, though, and tribal enrollment: In a letter published in a mailing list on November 1, 1998, a poster claimed to copy a letter sent by Storm which read: „Sure I can fly my enrollment flag-A.C. Storm I. D. number 207U002973, Bureau of Indian Affairs-- Billings Area Office, Billings, Montana“<ref name="CHEROKEE" />.

==Reception and Criticism==

==Reception and Criticism==

Storm's books saw a completely different reception in the dominant society and among indigenous Americans. They were for a long time – and sometimes still are – being taken for non-fiction books presenting the readers with insights into and genuine information on Cheyenne spirituality, or even on a non-existing generic indigenous spirituality. The German translation of Storm's first book, Seven Arrows, was done by an academic who still lists his work on this book in CVs available online<ref>http://www.zenaf.uni-frankfurt.de/contact_profiles/peyer/index.html, accessed 07/05/2012</ref>. Storm's claims to be Cheyenne (Storm himself uses the terms „Breed“ and „Métis“) were taken at face value more often than not, and Storm was even assigned a role as a „spokesperson of indigenous America“<ref name="ibd">von Stuckrad, Kocku: Schamanismus und Esoterik. Kultur- und wissenschaftsgeschichtliche Betrachtungen, Leuven 2003, p. 151</ref>.

Storm's books saw a completely different reception in the dominant society and among indigenous Americans. They were for a long time – and sometimes still are – being taken for non-fiction books presenting the readers with insights into and genuine information on Cheyenne spirituality, or even on a non-existing generic indigenous spirituality. The German translation of Storm's first book, Seven Arrows, was done by an academic who still lists his work on this book in CVs available online<ref>http://www.zenaf.uni-frankfurt.de/contact_profiles/peyer/index.html, accessed 07/05/2012</ref>. Storm's claims to be Cheyenne (Storm himself uses the terms „Breed“ and „Métis“) were taken at face value more often than not, and Storm was even assigned a role as a „spokesperson of indigenous America“<ref name="ibd">von Stuckrad, Kocku: Schamanismus und Esoterik. Kultur- und wissenschaftsgeschichtliche Betrachtungen, Leuven 2003, p. 151</ref>.

This did not change after Storm's books had to be sold in the fiction category, as he still maintained he was enrolled Cheyenne and his books contained literal truth. Therefore, Storm continued to be taken for an indigenous author and was read and recommened as such even in university seminars and lectures. In some cases, even academic authors distorted information available, deploring the Cheyenne nation's view of the book as blasphemous, claiming it was not meant as a monography on Cheyenne religion and „Seven Arrows was not, however, written for the own nation“<ref name="ibd" />. In fact this author attempts to trivialise the reaction of the Cheyenne nation and other indigenous nations and individuals by euphemistically describing „representatives of the publishing house were compelled to go to the reservations to settle the misunderstanding the book was a monography of Cheyenne religion“<ref name="ibd" />. The words chosen imply that indigenous views of the book were caused by mere misunderstanding, i.e. per definition a shortcoming on the part of the Natives instead of dominant white society, and include the notion that expecting the representatives to travel to the reservation was an undue impertinence again on the part of the Cheyenne. Thus, the sentence employs two racist stereotypes on indigenous persons: the stupid Indian, and the defiant and renegade one not knowing their place and overstepping boundaries by making undue demands.

This did not change after Storm's books had to be sold in the fiction category, as he still maintained he was enrolled Cheyenne and his books contained literal truth. Therefore, Storm continued to be taken for an indigenous author and was read and recommended as such even in university seminars and lectures. In some cases, even academic authors distorted information available, deploring the Cheyenne nation's view of the book as blasphemous, claiming it was not meant as a monography on Cheyenne religion and „Seven Arrows was not, however, written for the own nation“<ref name="ibd" />. In fact this author attempts to trivialise the reaction of the Cheyenne nation and other indigenous nations and individuals by euphemistically describing „representatives of the publishing house were compelled to go to the reservations to settle the misunderstanding the book was a monography of Cheyenne religion“<ref name="ibd" />. The words chosen imply that indigenous views of the book were caused by mere misunderstanding, i.e. per definition a shortcoming on the part of the Natives instead of dominant white society, and include the notion that expecting the representatives to travel to the reservation was an undue impertinence again on the part of the Cheyenne. Thus, the sentence employs two racist stereotypes on indigenous persons: the stupid Indian, and the defiant and renegade one not knowing their place and overstepping boundaries by making undue demands.

Such views thus firmly rely on concepts of white privilege and white interpretative dominance. Propagating fantasized descriptions and distorted views does not become appropriate if and as long as they are not addressed at the ethnic group they allege to be written on, but of course von Stuckradt does not mean to imply it is acceptable to cheat whites – white dominant society in its interpretative dominance over non-white ethnic entities includes the power to decide what to accept as that group's religion and culture. Additionally, von Stuckradt's stand is also nurtured by the concept that the dominant society of course has the right to chose whom to promote to spokespersons for non-white groups, instead of having the respective groups decide who speaks for them and who does not. The white dominant society thus enjoys vast freedoms of defining and redefining according to its own needs and at its whim, and also claims the power to decide who, to them, is a 'real Indian' and who is not.

Such views thus firmly rely on concepts of white privilege and white interpretative dominance. Propagating fantasized descriptions and distorted views does not become appropriate if and as long as they are not addressed at the ethnic group they allege to be written on, but of course von Stuckradt does not mean to imply it is acceptable to cheat whites – white dominant society in its interpretative dominance over non-white ethnic entities includes the power to decide what to accept as that group's religion and culture. Additionally, von Stuckradt's stand is also nurtured by the concept that the dominant society of course has the right to chose whom to promote to spokespersons for non-white groups, instead of having the respective groups decide who speaks for them and who does not. The white dominant society thus enjoys vast freedoms of defining and redefining according to its own needs and at its whim, and also claims the power to decide who, to them, is a 'real Indian' and who is not.

However, there were also other voices in academia who criticized ''Seven Arrows'' for its inaccuracies <ref>https://facultystaff.richmond.edu/~rnelson/asail/SAILns/21.html , accessed 07/04/2012</ref> as well as its definite ambition to portray authentic Cheyenne religion to its audience and for Storm's ambition to appoint himself as an authority and spokesperson<ref name="SAILns42"/>. Other critical evaluations established Storm relying on Jungian concepts of „unconditional respect for another person's perceiving way; while it is, to an extent, an authentic Native American trait, it is also a valid expression of the new-age hipster's belief in the concept of „live and let live“, and in a new, more open-minded morality to replace puritanical values of old. An over-reliance on Seven Arrows may lead to the mistaken belief that anything, anything at all, is morally acceptable to these wandering philosophers of the plains just as long as someone among them thinks it might be alright and can justify it with an argument. This is truly the modern American way, and that is why modern urban hippies like it, since it is, as noted earlier, the polar opposite of Christian Fundamentalism“ <ref>Hart, Phillip J.: The Book of Imaginary Indians. Ancient Traditions and Modern Caricatures in the White Man's Quest for Meaning, Lincoln 2008, p. 63</ref>. Hart thus concludes that the book „...is Heyemeyohsts Storm's own synthetic, new-age religion; […] but that is not the same thing as the ancient Cheyenne tradition, even where they superficially resemble each other“<ref>ibd., p. 64</ref>.

However, there were also other voices in academia who criticized ''Seven Arrows'' for its inaccuracies <ref>https://facultystaff.richmond.edu/~rnelson/asail/SAILns/21.html accessed 07/04/2012</ref> as well as its definite ambition to portray authentic Cheyenne religion to its audience and for Storm's ambition to appoint himself as an authority and spokesperson<ref name="SAILns42"/>. Other critical evaluations established Storm relying on Jungian concepts of „unconditional respect for another person's perceiving way; while it is, to an extent, an authentic Native American trait, it is also a valid expression of the new-age hipster's belief in the concept of „live and let live“, and in a new, more open-minded morality to replace puritanical values of old. An over-reliance on Seven Arrows may lead to the mistaken belief that anything, anything at all, is morally acceptable to these wandering philosophers of the plains just as long as someone among them thinks it might be alright and can justify it with an argument. This is truly the modern American way, and that is why modern urban hippies like it, since it is, as noted earlier, the polar opposite of Christian Fundamentalism“ <ref>Hart, Phillip J.: The Book of Imaginary Indians. Ancient Traditions and Modern Caricatures in the White Man's Quest for Meaning, Lincoln 2008, p. 63</ref>. Hart thus concludes that the book „...is Heyemeyohsts Storm's own synthetic, new-age religion; […] but that is not the same thing as the ancient Cheyenne tradition, even where they superficially resemble each other“<ref>ibd., p. 64</ref>.

As early as 1972, historian Rupert Costo criticized ''Seven Arrows'', stating that Storm showed little or no understanding of the Cheyenne Way, and that the book falsified and desecrated the traditions of the Northern Cheyenne. Costo, the President of the American Indian Historical Society (and from the Cahuilla nation) and publisher of The Indian Historian, further pointed out that the book contained „many irreligious and irreverent inaccuracies“. Storm's description of the Sun Dance was wrong, and his drawing of the Sun Dance Lodge was not Cheyenne, the four sacred directions were described inaccurately, Costo added, and Storm had „no religious or secular status in the tribe“.<ref name="SAILns42" />.

As early as 1972, historian Rupert Costo criticized ''Seven Arrows'', stating that Storm showed little or no understanding of the Cheyenne Way, and that the book falsified and desecrated the traditions of the Northern Cheyenne. Costo, the President of the American Indian Historical Society (and from the Cahuilla nation) and publisher of The Indian Historian, further pointed out that the book contained „many irreligious and irreverent inaccuracies“. Storm's description of the Sun Dance was wrong, and his drawing of the Sun Dance Lodge was not Cheyenne, the four sacred directions were described inaccurately, Costo added, and Storm had „no religious or secular status in the tribe“.<ref name="SAILns42" />.

Despite the criticism brought forward since long by indigenous nations as well as academic reviewers, Storm's books are still taken for Native American novels and are included in reputable publications and lectures. In June 2006, the IAA Institute of Rostock University organized a Fulbright Lecture Series ''American Culture, Past and Present''. In the series' fifth lecture, Double Crossing the Western Frontier in Native American Literature, speaker Cheli Reutter attributed Storm as the „...world's foremost speaker for the Mixed Blood People and a famous writer...“; the report on the lecture even provides a link to Storm's website<ref>http://www.iaa.uni-rostock.de/fileadmin/IANGAM/Downloads/Fulbright/Fulbright_Summary_06.pdf, accessed 07/05/2012</ref>.

Despite the criticism brought forward since long by indigenous nations as well as academic reviewers, Storm's books are still taken for Native American novels and are included in reputable publications and lectures. In June 2006, the IAA Institute of Rostock University organized a Fulbright Lecture Series ''American Culture, Past and Present''. In the series' fifth lecture, Double Crossing the Western Frontier in Native American Literature, speaker Cheli Reutter attributed Storm as the „...world's foremost speaker for the Mixed Blood People and a famous writer...“; the report on the lecture even provides a link to Storm's website<ref>http://www.iaa.uni-rostock.de/fileadmin/IANGAM/Downloads/Fulbright/Fulbright_Summary_06.pdf, accessed 07/05/2012</ref>.

==Organisations==

==Organisations==

The third organisation is the National American Metis Association which seems defunct, but which still is mentioned online, so e.g. even by one university who lists it as a genuine indigenous organisation and even recommends it as a „good source for teachers“<ref>http://www.eastern.edu/publications/emme/2001fall/reviews.html accessed 07/04/2012</ref>. The association seems to have been founded in 1978<ref name="METISGEN"/>. The organisation then disbanded, either in 1985<ref name="METISGEN" /> or in 1981<ref name="metis2065">http://groups.yahoo.com/group/metis/message/2065, accessed 07/04/2012</ref>, and reconstituted in 1998.<ref name="METISGEN">http://archiver.rootsweb.ancestry.com/th/read/METISGEN/2001-07/0995118410</ref> It has to be noted that all three mails quoted happen to have been written by the same person, Mary Harper-Bellis, who also held a position as a „second president“<ref>www.biopark.org/wolf/wolfsong.htm accessed 07/04/2012 </ref> within the organisation. Harper-Bellis mentioned as her „partners in this venture, the other members of the Board of Directors are Billy Brady, Chet Alexander, Erena Lall-Brady, Rainbow LaLand, and Forest Helstrum“.<ref name="metis2065" /> In a post to a mailing-list written in January 2001, Harper-Bellis speaks of „The org that I am the president of ...“<ref name="METISGEN" />, so she may have held different positions in the association.

 

The third organisation is the National American Metis Association which seems defunct, but which still is mentioned online, so e.g. even by one university who lists it as a genuine indigenous organisation and even recommends it as a „good source for teachers“<ref>http://www.eastern.edu/publications/emme/2001fall/reviews.html, accessed 07/04/2012</ref>. The association seems to have been founded in 1978<ref name="METISGEN"/>. The organisation then disbanded, either in 1985<ref name="METISGEN" /> or in 1981<ref name="metis2065">http://groups.yahoo.com/group/metis/message/2065, accessed 07/04/2012</ref>, and reconstituted in 1998<ref name="METISGEN">http://archiver.rootsweb.ancestry.com/th/read/METISGEN/2001-07/0995118410</ref>. It has to be noted that all three mails quoted happen to have been written by the same person, Mary Harper-Bellis, who also held a position as a „second president“<ref>http://www.biopark.org/wolf/wolfsong.htm, accessed 07/04/2012 </ref> within the organisation. Harper-Bellis mentioned as her „partners in this venture, the other members of the Board of Directors are Billy Brady, Chet Alexander, Erena Lall-Brady, Rainbow LaLand, and Forest Helstrum“<ref name="metis2065" />. In a post to a mailing-list written in January 2001, Harper-Bellis speaks of „The org that I am the president of ...“<ref name="METISGEN" />, so she may have held different positions in the association.

In another post to METISGEN in January 2001, Harper-Bellis states that the associated had „200 members from about 20 states“. It is also rather noteworthy that Harper-Bellis claims they were „in communication with the Metis group in Scandinavia“<ref name="METISGEN14">http://archiver.rootsweb.ancestry.com/th/read/METISGEN/2001-01/0980776414, 07/05/2012</ref>, although she does not elaborate any further about the membership or character of that group.

In another post to METISGEN in January 2001, Harper-Bellis states that the associated had „200 members from about 20 states“. It is also rather noteworthy that Harper-Bellis claims they were „in communication with the Metis group in Scandinavia“<ref name="METISGEN14">http://archiver.rootsweb.ancestry.com/th/read/METISGEN/2001-01/0980776414, 07/05/2012</ref>, although she does not elaborate any further about the membership or character of that group.

William „Billy“ Brady maintains a commercial website selling sage on which he still propagates the National American Metis Association of which he announces to be the „Executive Director“<ref>http://buffalosage.ca/Granny%20Roots%20page.htm , accessed 07/04/2012</ref>, so recruiting for this organisation is still possible and might still continue.

William „Billy“ Brady maintains a commercial website selling sage on which he still propagates the National American Metis Association of which he announces to be the „Executive Director“<ref>buffalosage.ca/Granny%20Roots%20page.htm accessed 07/04/2012</ref>, so recruiting for this organisation is still possible and might still continue.

==Works==

==Works==

Seven Arrows

Seven Arrows

The Song of Heyoekah

The Song of Heyoekah