Sasquatch, the wild man of the woods as known to the Native Americans is known by many names today across the world such as Bigfoot, the Yeti, Ape Man ... In the folklore of many Native American tribes, as well as the indigenous people of the Himalayas, the Sasquatch is described as a peaceful, supernatural creature with intelligence and spiritual powers such as telepathy.

The term "Sasquatch" is an anglicized derivative of the word "Sésquac", meaning "wild man". The original word, in the Stó:lõ dialect of the Halkomelem language, is used by the Coast Salish Indians of the Fraser Valley and parts of Vancouver Island, British Columbia.

Attitudes Toward Bigfoot in Many North American Cultures By Gayle Highpine

"Here in the Northwest, and west of the Rockies generally, Indian people regard Bigfoot with great respect. He is seen as a special kind of being, because of his obvious close relationship with humans. Some elders regard him as standing on the "border" between animal-style consciousness and human-style consciousness, which gives him a special kind of power. (It is not that Bigfoot's relationship to make him "superior" to other animals; in Indian culture, unlike western culture, animals are not regarded as "inferior" to humans but rather as "elder brothers" and "teachers" of humans. But tribal cultures everywhere are based on relationship and kinship; the closer the kinship, the stronger the bond. Man Indian elders in the Northwest refuse to eat bear meat because of the bear's similarity to humans, and Bigfoot is obviously much more similar to humans than is the bear. As beings who blend the "natural knowledge" of animals with something of the distinctive type of consciousness called "intelligence" that humans have, Bigfoot is regarded as a special type of being."

"But, special being as he is, I have never heard anyone from a Northwestern tribe suggest that Bigfoot is anything other than a physical being, living in the same physical dimensions as humans and other animals. He eats, he sleeps, he poops, he cares for his family members. However, among many Indians elsewhere in North America... as widely separated at the Hopi, the Sioux, the Iroquois, and the Northern Athabascan -- Bigfoot is seen more as a sort of supernatural or spirit being, whose appearance to humans is always meant to convey some kind of message."

"The Lakota, or western Sioux, call Bigfoot Chiye-tanka (Chiha-tanka in Dakota or eastern Sioux); "chiye" means "elder brother" and "tanka" means "great" or "big". In English, though, the Sioux usually call him "the big man". In his book "The spirit of Crazy Horse," (Viking, 1980), a non-fiction account of the events dramatized by the excellent recent movie "Thunderheart", author Peter Mathiessen recorded some comments about Bigfoot made by traditional Sioux people and some members of other Indian nations. Joe Flying By, a Hunkpapa Lakota, told Mathiessen, "I think the Big Man is a kind of husband of Unk-ksa, the earth, who is wise in the way of anything with its own natural wisdom. Sometimes we say that this One is a kind of reptile from the ancient times who can take a big hairy form; I also think he can change into a coyote. Some of the people who saw him did not respect what they were seeing, and they are already gone."

"There is your Big man standing there, ever waiting, ever present, like the coming of a new day," Oglala Lakota Medicine Man Pete Catches told Mathiessen. "He is both spirit and real being, but he can also glide through the forest, like a moose with big antlers, as though the trees weren't there... I know him as my brother... I want him to touch me, just a touch, a blessing, something I could bring home to my sons and grandchildren, that I was there, that I approached him, and he touched me."

Ray Owen, son of a Dakota spiritual leader from Prairie Island Reservation in Minnesota, told a reporter from (the) Red Wing (Minnesota) Republican Eagle, "They exist in another dimension from us, but can appear in this dimension whenever they have a reason to. See, it's like there are many levels, many dimensions. When our time in this one is finished, we move on to the next, but the Big Man can go between. The Big Man comes from God. He's our big brother, kind of looks out for us. Two years ago, we were going downhill, really self-destructive. We needed a sign to put us back on track, and that's why the Big Man appeared".

Ralph Gray Wolf, a visiting Athapaskan Indian from Alaska, told the reporter, "In our way of beliefs, they make appearances at troubled times", to help troubled Indian communities "get more in tune with Mother Earth". Bigfoot brings "signs or messages that there is a need to change, a need to cleanse," (Minn. news article, "Giant Footprint Signals a Time to Seek Change," July 23,1988).

Mathiessen reported similar views among the Turtle Mountain Ojibway in North Dakota, that Bigfoot --- whom they call Rugaru -- "appears in symptoms of danger or psychic disruption to the community." When I read this, I wondered if it contradicted my hypothesis that the Ojibways had identified Bigfoot with Windago, the sinister cannibal-giant of their legends ; I had surmised that because I had never heard of any other names for, or references to Bigfoot in Ojibway culture, even though there must have been sightings in woodlands around the Great lakes, and indeed sightings in that region have been reported by non-Indians. But the Turtle Mountain band is one of the few Ojibway bands to have moved much farther west than most of their nation; and Rugaru is not a native Ojibway word. Nor does it come from the languages of neighboring Indian peoples. However, it has a striking sound similarity to the French word for werewolf, loup- garou, and there is quite a bit of French influence among the Turtle Mountain Ojibway. (French-Canadian trappers and missionaries were the first whites that they dealt with extensively, and many tribal members today bear French surnames), so it doesn't seem far-fetched that the Turtle Mountain Ojibway picked up the French name for hairy human- like being, while at the same time taking on their neighbors positive, reverent, attitude toward Bigfoot. After all, the Plains Cree -- even though they retain a memory of their eastern cousins tradition of the Wetiko (as the Windigo is called in Cree) -- have seemed similarly to take on the western tribes view of Bigfoot as they moved west.

The Hopi elders say that the increasing appearances of Bigfoot are not only a message or warning to the individuals or communities to whom he appears, but to humankind at large. As Mathiessen puts it, they see Bigfoot as "a messenger who appears in evil times as a warning from the Creator that man's disrespect for His sacred instructions has upset the harmony and balance of existence." To the Hopi, the "big hairy man" is just one form that the messenger can take.

The Iroquois (Six Nations Confederacy) of the Northeast -- although they live in close proximity to the eastern Algonkian tribes with their Windigo legends -- view Bigfoot much in the same way the Hopi do, as a messenger from the Creator trying to warn humans to change their ways or face disaster. However, mentioned among Iroquois much more often than Bigfoot are the "little people" who are said to inhabit the Adirondacks mountains. I never heard any first-hand stories among the Iroqouis about encounters with these "little people" -- for that matter, I never heard and first- hand stories in that region about Bigfoot, either -- but the Iroquois pass down stories about hunters who occasionally saw small human-like beings in the Adirondacks (which are not all that far from the Catskills, where Rip Van Winkle was alleged to have met some little bowlers) (and slept for 100 years -HF). Some present-day Iroquois assert that the "little people" are still there, just not seen as often because the Iroquois don't spend as much time hunting up in the mountains as they used to. many Iroquois seem to regard both Bigfoot and the "little people" as spiritual or interdimensional beings who can enter or leave our physical dimension as they please, and choose to whom they present themselves, always for a reason.

Stories about small, humanoids who inhabit wild places are found in many areas of the world, especially Europe. (The Kiowa tell a story about several young men who decide to go exploring south from their Texas home for many days, seeing many new things, until they came to a strange forest [obviously the jungles of southern Mexico] whose trees were home to small, furred humanoids with tails! This they found to be too weird, so they immediately headed back for home). I never thought to connect the stories about the "little people" with the Sasquatch until Ray Crowe brought up the possible connection. After all, if there may be large relatives of humans living in remote areas, would it be so impossible for there to be small ones? Details that stretch credibility, such as pots of gold, pointed and belled caps, games of ninepins, etc., could conceivably be embellishments added over generations to some genuine accounts of sightings.

Throughout Native North America, Bigfoot is seen as a kind of "brother" to humans. Even among those eastern Algonkian tribes to whom Bigfoot represents the incarnation of the Windigo -- the human who is transformed into a cannibalistic monster by tasting human flesh in time of starvation -- his fearsomeness comes from his very closeness to humans. The Windigo is the embodiment of the hidden, terrifying temptation within them to turn to eating other humans when no other food is to be had. he was still their "elder brother", but a brother who represented a human potential they feared. As such, the Windigo's appearance was sort of a constant warning to them, a reminder that a community whose members turn to eating each other is doomed much more surely than a community that simply has no food. So the figure of the Windigo is not so far removed from the figure of the "messenger" coming to warn humankind of impending disaster if it doesn't cease its destruction of nature.

The existence of Bigfoot is taken for granted throughout Native North America, and so are his powerful psychic abilities. I can't count the number of times that I have heard elder Indian people say that Bigfoot knows when humans are searching for him and that he chooses when and to whom to make an appearance, and that his psychic powers account for his ability to elude the white man's efforts to capture him or hunt him down. In Indian culture, the entire natural world -- the animals, the plants, the rivers, the stars -- is seen as a family. And Bigfoot is seen as one of our close relatives, the "great elder brother" !

The Clackamas Indians (a branch of the Chinook), maintain that in the lands of the headwaters of the Clackamas river, adolescent Bigfeet beings have to pass a test to become an adult members of the Bigfoot tribe. They must jump in front of a human on a trail, and wave their hands in front of the humans face, without being seen.

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Sasquatch & Native Americans

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Anonymous said...

The film that Roger Patterson and Bob Gimlin made in 1967 of Bigfoot was real. The test that Nasa did on the film stated that the creature had both human and gorilla characteristics. Bigfoot is a human-primate hybrid. Several thousand years ago men had sex with female orangutans and gorillas. They created the Indians and the Africans. Bigfoot is a man made creature.

Anonymous said...

I agree that the Patterson/Gimlin film is very real- this much has been proven. The film has passed even the most stringent scrutiny that modern scientific & photographic technology has to offer.
As far as the theory that Sasquatch is the by-product of human/animal beastiality is, well, in the words that Travis Bickel offered to the Wizard:
"I don't know, that's about the dumbest
thing I've ever heard"
And if Travis Bickel thinks something is dumb, it's got to be reeeeaaal dumb.
But, not only is it dumb, it is also highly offensive.
AND, not only is it offensive, but also biologically impossible. It's an insult to my intelligence and should be to yours, mr. Anonymous.

Anonymous said...

I believe that Bigfoot is real because I know what Bigfoot really is. The film that Roger Patterson and Bob Gimlin made of Bigfoot is real. Here is what they filmed on October 20 1967 at Bluff Creek, California. Several thousand years ago there were thousands of slaves that ran off around the world and started their own countries. When these slaves ran off there was a large group of men and boys that took off and ended up in Africa. Some of them were giants as tall as 9 ft. or even taller. The giant named Goliath that David killed with his slingshot was 9 ft. tall. Some of these men and boys went exploring to Borneo and used ropes to catch female orangutans and took them to South America. They had sex with them and eventually created the Indians. The men and boys that stayed in Africa used ropes to catch female gorillas and had sex with them and eventually created the Africans. When scientists found the bones in Africa they thought we evolved naturally from a female chimpanzee. But it wasn't a natural evolution it was a man made evolution. That's where all the Bigfoot and Orangutan creatures come from. They are half man and half gorilla and half man and half orangutan. They use to call the Indians the red man. The orangutan has reddish hair. When those men bred out the hair the Indian's skin remained red. The gorilla has black hair and skin. When those men bred out the hair the African's skin remained black. Some of the Indians and Africans are tall and some of the Bigfoot and Orangutan creatures are tall. They are tall because some of the men that created them were tall. Some scientists believe that we evolved naturally from a female chimpanzee. Have you ever seen an 8 ft. tall chimpanzee? I haven't either. Bigfoot migrated up through Africa and came into the United States at the top of Africa when they were connected by land. The Orangutan creatures migrated up through Central America and came into the United States like the Indians did later on. These creatures were able to migrate around the world to other countries because some of the land was connected at the time. The first Europeans that saw the Africans said that some of the African women had genitalia that resembled that of a gorilla. If you look at the nose of an African and Indian you will notice that it is wide and flat like the gorilla and orangutan's nose. The North American Science Institute said that the creature in the Patterson-Gimlin film had both human and gorilla characteristics. That's because it is a human-gorilla hybrid. In the 1920's there was a group of scientists in Orange, Florida who claimed to have created a human-primate hybrid. One of the aging scientist told a student that they had created a human-primate hybrid. After a few days went by they destroyed it. If people don't believe that it's possible to create a human-primate hybrid then why do they pass laws against it. You don't pass laws against something you can not do. They pass laws because they know it can be done. The creature that Roger Patterson and Bob Gimlin filmed in 1967 was half man and half gorilla. It was a female Bigfoot that they named Patty. Patty was not a man in a costume, she is not our missing link and she is not a figment of our imagination. Patty is a creature that was created by men that had sex with female gorillas and orangutans a long time ago. Believe it or not, man created his own evolution. Sometimes the truth is stranger than fiction.
1900 - 1.6 Billion People,
2011 - 6.9 Billion People,
111 years - 5.3 Billion People,
Solution to problem - Stop Creating Babies,
The life you save just might be the one you don't create.

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