In the Discovery Channel documentary "Sasquatch : Legend Meets Science", for the first time scientists from many disciplines put the most compelling sasquatch evidence under the microscope and apply forensic science to the on-going mystery. Their conclusions shed new light as to whether we have a living, breathing North American ape living in our forests.

Evidence collected by the BFRO, including the Skookum Cast, is featured. This cutting edge 1-hour 35mm film documentary is a co-production by Doug Hajicek of Whitewolf Entertainment Inc., The Discovery Channel and Bosch Media.

The DVD version of this landmark documentary contains several extras :

• The full length of the Patterson footage in digital format, allowing you to zoom in on individual frames with unprecendented clarity
• More of the Freeman footage
• More of the Memorial Day footage
• An FAQ on the sasquatch mystery
• A gallery of images related to sasquatch evidence and research

The three best pieces of purported sasquatch footage are analyzed and discussed in the documentary. In addition, the DVD includes an Extras Section with each of the footage clips in never-before-available high quality, direct digital-from-master clarity. For many interested in analyzing these pieces of footage, this is the highlight of the DVD. Each piece of footage is looped, zoomed, and slowed down, allowing the viewer to analyze them closely and even pause and advance the frames manually. The Patterson Footage The Patterson footage shows a dark hair covered figure with large muscles quickly walking away from the camera. This incident occured in October of 1967 in a remote, unpopulated mountain valley near the California/Oregon border. After the incident investigators went to the scene and measured the tracks left behind by the figure. The track measurements were later compared to the figure's feet visible in the footage. This allowed for various other measurements and calculations of body mass and weight of the figure. Those calculations consistently add up to over 1,000 pounds. The figure's bipedal posture creates doubts for many people, because it makes the figure seem "human like". Any primate adpated to full bipedalism will have a human like posture. Human body shape and posture is optimized for efficiency and balance, especially when running at high speeds. Body proportions like those of apes, chimps or other tree climbing primates, are not as energy efficient when walking or running upright. A tall 1000+ pound bipedal primate would have a posture similar to humans, but it would also have different muscle proportions to support its greater weight. Bio mechanics experts say the Patterson figure shows the muscle proportions a large bipedal primate would need, especially if it lived in the sort of rugged terrain where the footage was obtained. People who don't pay close attention to the subtleties of the figure and its movement may quickly conclude that it's a man in a costume. Others see just the opposite. They are familiar enough with the way humans move to see the difference in this figure right away. Earlier versions of the Patterson footage were murky compared to this digital-from-master. They were always 3-4 analog generations removed from the original. Being closer to the original footage makes a significant difference in the level of detail visible. Source : BFRO - Sasquatch ~ Legend Meets Science Sasquatch : Legend Meets Science (Book) by Dr. Jeff Meldrum Sasquatch : Legend Meets Science (DVD) Related Articles :

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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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References :

Sasquatch & Native Americans


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A team of Japanese climbers have found the footprints of the legendary abominable snowman in the folds of the eastern Himalayas in Nepal.

An eight-member team stated the footprints of the snowman or Yeti were about 20 centimetres long and were human in appearance. The creature's footprints were found on snow at an altitude of about 4,800 metres (15,748 feet) in the Dhaulagiri mountain range in west Nepal.

The scientific community said there is no proof of the Yeti's existence despite decades of sightings. "We saw three footprints which looked like that of human beings," Kuniaki Yagihara, a member of the Yeti Project Japan, told Reuters, after returning with photographs of the footprints.

The Japanese crew said it was their third attempt to track down the half-man-half-ape, which has long been part of the western adventuring folklore in this part of the world.

The team said they have become adept at recognising the various beasts such as bear and snow leopards and are adamant that the "footprint" was "none of those".

Although the climbers spent more than 40 days on Dhaulagiri IV - a 7,661 metre (25,135-foot) peak where they say they have seen traces of yetis in the past - they could not furnish the press with a single photograph of the Yeti. "If I don't believe in Yeti I would never come," said Yagihara.

Nepali Sherpas say the legend of the Yeti rests deep in the Himalayan psyche. Tales of wild hairy giants living in the snow are part of growing up in the mountains. These prompted many, including Sir Edmund Hillary, to carry out yeti hunts.

The Yeti is also considered more than a myth by the world of cryptozoology, the study of uncatalogued creatures, which takes seriously the idea that the alleged creature may be the last fragments of a race of giant man-apes that existed in central Asia more than 300,000 years ago.

Having taken account of the evidence offered by them Japanese Climbers it's evident there is a bipedal entity walking the high altitudes in the Himalayas and it's not human ! The Yeti or the ET all the action seems to have moved up north to the Himalayas ... :)

Yeti or the Abominable Snowman is a mysterious creature, supposed to be living up high in the Himalayas , around the Nepal Tibet border. Yeti, in Tibetan means "Magical Creature" and that certainly seems to be the case as it's very rarely seen. Some believe the Yeti to be an Intra-Dimensional Being making it's way through portals or time warps. It's been mostly associated with myth or legend like the ET or the UFOs due to lack of sufficient evidence, however in the recent times there have been breakthroughs in this quest yielding footprints of what experts believe to be the legendary Himalayan Yeti !

In the picture above, Josh Gates, along with a team of American explorers and TV crew found this ‘mysterious Yeti-footprint’ at Manjushree near Mt.Everest in early November, 2007.

The first reliable report of the Yeti appeared in 1925 when a Greek photographer, N. A. Tombazi, working as a member of a British geological expedition in the Himalayas, was shown a creature moving in the distance across some lower slopes. The creature was almost a thousand feet away in an area at an altitude of around 15,000 feet.

“Unquestionably, the figure in outline was exactly like a human being, walking upright and stopping occasionally to uproot or pull at some dwarf rhododendron bushes,” said Tombazi, “It showed up dark against the snow and, as far as I could make out wore no clothes.”

The creature disappeared before Tombazi could take a photograph and was not seen again. The group was descending, though, and the photographer went out of his way to see the ground were he had spotted the creature. Tombazi found footprints in the snow.

“They were similar in shape to those of a man, but only six to seven inches long by four inches wide at the broadest part of the foot. The marks of five distinct toes and the instep were perfectly clear, but the trace of the heel was indistinct…”

There were 15 prints to be found. Each was one and one half to two feet apart. Then Tombazi lost the trail in thick brush. When the locals were asked to name the beast he’d seen they told him it was a “Kanchenjunga demon.” Tombazi didn’t think he’d seen a demon, but he couldn’t figure out what the creature was either. Perhaps he’d seen a wandering Buddhist or Hindu ascetic or hermit. As the years went by though and other Yeti stories surfaced, Tombazi began to wonder if he’d seen one too.

Yeti reports usually come in the form of tracks found, pelts offered, shapes seen at a distance, or rarely, actual face-to-face encounters with the creatures. Face to face encounters never come with researchers looking for the Yeti, but with locals who stumble into the creature during their daily lives.

Some of the best tracks ever seen were found and photographed by British mountaineers Eric Shipton and Micheal Ward in 1951. They found them on the southwestern slopes of the Menlung Glacier, which lies between Tibet and Nepal, at an altitude of 20,000 feet. Each print was thirteen inches wide and some eighteen inches long. The tracks seemed fresh and Shipton and Ward followed the trail for a mile before it disappeared in hard ice.

Some scientists that viewed the photographs could not identify the tracks as from any known creature. Others, though, felt it was probably the trail of a languar monkey or red bear. They noted the tracks in snow, melted by the sun, can change shape and grow larger. Even so, the bear/monkey theory seems unlikely as both of these animals normally move on all four feet. The tracks were clearly that of a biped.

Shipton’s and Ward’s reputations argue against a hoax on their part and the remoteness and height of the trail’s location argues against them being hoaxed.

Shipton’s footprints were not the first or last discovered by climbers among the Himalayas. Even Sir Edmund Hillary and his Sherpa guide, Tenzing Norgay, on their record ascent to the top of Mount Everest, in 1953, found giant foot prints on the way up.

One of the more curious reports of a close encounter with a Yeti occurred in 1938. Captain d’Auvergue, the curator of the Victoria Memorial in Calcutta, India, was traveling the Himalayas by himself when he became snow blind. As he neared death from exposure he was rescued by a nine foot tall Yeti that nursed him back to health until d’Auvergue was able to return home by himself.

In many other stories, though, the Yeti hasn’t been so benign. One Sherpa girl, who was tending her yaks, described being surprised by a large ape-like creature with black and brown hair. It started to drag her off, but seemed to be startled by her screams and let her go. It then savagely killed two of her yaks. She escaped with her life and the incident was reported to the police, who found footprints.

Several expeditions have been organized to track down the Yeti, but none have found more than footprints and questionable artifacts like scalps and hides. The London Daily Mail sent an expedition in 1954. American oil men Tom Slick and F. Kirk Johnson financed trips in 1957, 58, and 59. Probably the most well-known expedition went in 1960.

Sir Edmund Hillary, the same man that had first climbed Everest in 1953, lead the 1960 trip in association with Desmond Doig. The expedition was sponsored by the World Book Encyclopedia and was well outfitted with trip-wire cameras, as well as time lapse and infrared photography. Despite a ten-month stay the group failed to find any convincing evidence of the existence of the Yeti. The artifacts they examined, two skins and a scalp, turned out to belong to two blue bears and a serow goat.

At the time Hillary and Doig wrote off the Yeti as legend. Later, though, Doig decided that the expedition hadbeen too big and clumsy. They didn’t see a Yeti, he agreed, but nor did they observe such animals like the snow leopard which was known to exist.

After spending thirty years in the Himalayas Doig believes that the Yeti is actually three animals. The first is what the Sherpas call the “dzu teh.” Large shaggy animals that often attack cattle. Diog thinks this is probably the Tibetan blue bear. A creature so rare it is known only in the west through a few skins, bones and a skull. The second type, called “thelma,” is probably a gibbon (a known type of ape) that Diog thinks may live as far north as Nepal, though it’s never been spotted past the Brahmaputra River in India. The third Yeti, “mih teh,” is the true abominable snowman of legend. A savage ape, covered with black or red hair that lives at altitudes of up to 20,000 feet.

Source

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In 2008, Joshua Gates and his "Destination Truth" crew recovered a Yeti hair sample in Bhutan. The analysis reportedly came back as indicating "an unknown DNA sequence."

Fast forward 4 years later and now rumor has it that Dr. Melba Ketchum's DNA study (currently in peer review) will finally prove the existence of the Yeti in addition to Bigfoot.

According to Robert Lindsay :

"We have not been able to verify this rumor, but we have heard from several people that the Ketchum study also includes purported Yeti hair gathered by Josh Gates, apparently in Bhutan. We just heard it from someone very close to the study, so we think it is good.

The Yeti hair tested as no known animal, not human, unknown primate. Not only that, but the Yeti sample was actually close to the nearly 100 Bigfoot samples. So not only do Yetis exist, but they are closely related to Bigfoots. Some of us have always thought that Yetis were real, but lately, there has been a lot of skeptical research pouring cold water on the theory. The Wikipedia article on the subject says Yetis do not exist, and they are mythical.

I think the Yeti is a bit of a different hominid from a Bigfoot in quite a few ways, but it appears to be a closely related species."


In Destination Truth : The Yeti Episode, Josh Gates scales the snow-covered slopes of the Himalayas to track down the elusive abominable snowman - also known as the Yeti.

In Los Angeles, Josh Gates assembles his team to head to the Far East and investigate the Yeti sightings that have been recorded for more than a thousand years. He chooses to bring along Casey, Brad and Araceli.




Based on reports and recommendations, Josh decides to investigate a valley where the most sightings have occurred. Aboard a cramped 30-year-old prop plane, they head to the village of Lukla and begin their four-day trek into the Himalayas.
The most eventful part of day one is the sighting of a distant cow in the hills. On day two, near Mache, they find a retired Sherpa guide who was an eyewitness to a Yeti sighting. He directs them three miles to the west. That night, Josh leads his team into the tree-filled hills despite the sub-zero temperatures. They find a cave that has some sort of animal droppings by its entrance, but its interior is devoid of life.
On day three, the thin air at 11,000 feet above sea level begins to slow the hikers. Dawa, their sherpa, takes them to a monastery that is said to have a Yeti head on display. Upon arrival, the party is welcomed - but their cameras are not. A monk threatens to throw a stone at Brad if he tries to bring the camera inside.


That night, a mysterious woman comes to the team and says she will help speak on their behalf. Sure enough, the council of four leaders approves her entreaties and the team is permitted entrance to the monastery, with their cameras. Within a metal case is a glass enclosure that holds what might be a Yeti scalp. One of the elders explains they don the scalp to perform ceremonies to ward off evil. Brad asks for a single hair to perform DNA testing, but is rebuffed. Yeti or not, they're told, the people believe the artifact to be significant, and that should suffice for proof. Day four finds the hikers at a river within the valley.



That night, they split up and begin hunting. A moving hot spot is picked up by the thermal camera, but the contact is too brief to be definitive. Closer to the water, a sherpa, Tul, finds a footprint. Josh is thrilled beyond belief when one perfect and two partial footprints are found in close proximity. He summons Casey and Brad to quickly bring the casting powder. They take impressions just before the evening mist turns to rain. Despite the wet weather, Josh has them fan out on both sides of the river to try and find additional evidence. They repeat the process at daybreak but find nothing conclusive. A helicopter retrieves Josh and his team and whisks them back to the airport. Much to Josh's surprise, word of his discovery has gotten out, and he's besieged by the international media. His discovery has made worldwide headlines. Josh brings the three castings to Los Angeles, and the first thing he and his teammates do is review all their recordings.

Casey says he has enhanced and studied all the thermal images, but the moving hot spot can be identified only as "something organic" - a more definitive finding won't be possible. Josh then heads to the University of Idaho, where he meets with Dr. Jeff Meldrum, a renowned expert in footprints. He's impressed with the castings and has a three-dimensional laser scan made. The partial heel print is just about a perfect match for the full footprint, and the doctor rules out the likelihood that these were plants by someone perpetrating a hoax. Given the distance between impressions, he reasons the creature that made this was well over six feet tall and weighed between 300 and 400 pounds. He also rules out the prints belonging to a bear, because of the differences in markings and toe shapes. He then shows Josh how similar this footprint casting is to one of unknown origin taken in the Pacific Northwest, possibly made by a Sasquatch. Meldrum considers Josh's evidence a "significant discovery," which delights Josh.





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