BIGFOOT: “All I Want is Respect.”

How to accomplish this? How to take an anemic pursuit of 30 minute TV episodes and restore the hour and a half image of old Sun Schick documentaries in the 1970s? This is the perfect comparison: Peter Graves warning people that they are about to watch the most startling motion picture in their lives compared to today’s looking for love in all the wrong hominids.

Where are all the expeditions going deep into new territory? Where is the assault on the actual Saskahaua? Who is trekking to Morris Mountain?

Yet this is the impression of the mainstream. They think BIGFOOT has defied discovery and therefore must all be a joke. In truth there have been no attempts to discover BIGFOOT; only attempts to capitalize on the concept of looking for BIGFOOT. The mainstream believes that BIGFOOT is a carnival creature because so many fanboys of a real life comic strip got involved and wanted and, frankly, created a BIGFOOT in their own backyards. This made BIGFOOT all the more unbelievable. This made Bigfootery all the more a joke.

Very few out there remember the image of the old days– 1958-1985– when new tracks were reported by the mainstream media, when Bigfooters trampled the woods trying to find them, when a media circus ensued, where BIGFOOT most of all was in the Pacific Northwest.  Who remembers the days of funded expeditions deep into the woods, of woodsmen funded by millionaires trying to find more data and capture the beast? Who remembers a symposium at U of British Columbia? Contrast this with today’s monster conventions where BIGFOOT memorabilia sits next to posters of King Kong movie releases– the BIGFOOT stuff being just as much a fantasy as those movies.

In June 1978 U of BC held a symposium. When one anthropologist expounded his belief in BIGFOOT at a convention recently his peers wanted him bounced from their university.


Questers and anthropologists have given way to monster lovers.

Why shouldn’t the mainstream think ill of the whole pursuit? Why should any producer think of making a serious, critical documentary? David Wolper had to persuade the Smithsonian to sponsor a serious documentary in 1974, and it became the biggest TV documentary of all time, one that then inspired the granddaddy of BIGFOOT docudramas Mysterious Monsters with Peter Graves. But the image that all this helped create has long been erased by 30 years of frolic for “reality TV.” Those who pursue BIGFOOT pursue vampires and werewolves as well. Fantasy monsters, ardent fans who love the old Universal horror movies and now want to be an armchair Helsing.

Those who forsake the armchair do so only to prove the past. Expeditions today try and find the exact location of where Roger Patterson filmed his “Bigfoot” in 1967. Some try and recreate the walk and stride of the Bigfoot in the film for yet another “reality” camera watching them. Others go on a digging expedition to find where the cabin was situated at Mount St. Helens in 1924. All well and good, but this is more tourism and relic hunting. It is not following a new trail.

Where are the encounters with BIGFOOT? I mean the new ones in the last 35 years? None. Where are plaster casts of new prints? None. Where are the stories of going deep into the woods and encountering anything unusual. Few and very questionable.

There is little reason to have respect for the modern pursuit of BIGFOOT.

This, however, blind sights the mainstream to the truth that such real and new Bigfooters are out there, that new ground has been combed, that new expeditions are coalescing. A new era is coming, one of more encounters, more deep woods pursuits,  and one where expeditions will travel deep in with plenty of equipment to try and add more data and finally ignite a respectable pursuit back into the deep and dank woods of the most mysterious place in North America– the Pacific Northwest.

Too many have been motivated by Recasting Bigfoot not to believe that a genuine native American anthropoid exists, and that more than one type forms the backbone of frontier accounts of encounters with “animal humans.” To make the new era that is dawning poignant and relevant, let us restore respect to the hunt for BIGFOOT. It is not the hunt for a Facebook meme or Halloween suit. It is the hunt for truth. Legends have long spoken of a “hairy, giant man monster” of the PNW. Indian artwork has admirably reproduced features exclusive to South American primates. Old accounts vividly describe  encounters in the PNW with what old Spanish accounts describe as existing in South American jungles.

It is time to put away the comic book and take up the substance that inspired the anemic and self indulgent era that has dominated the pursuit. It is time to don the scotch flannel plaid shirt, the thick rimmed glasses, and tread deep into the woods of the Pacific Northwest.

Let’s look at a few key points of topography that will help us understand the PNW.

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Since 1990 Gian J. Quasar has investigated a broad range of mysterious subjects, from strange disappearances to serial murders, earning in that time the unique distinction of being likened to “the real life Kolchak.” However, he is much more at home with being called The Quester. “He’s bloody eccentric, an historian with no qualifications who sticks his nose into affairs and gets results.” He is the author of several books, one of which inspired a Resolution in Congress.

BIGFOOT For the Soul

It’s that time of year again. The holidays approach. Snow is coming. It’s the time of year in which we forgive all ruglizards for their ruglizardry. BIGFOOT season is now over. Always at its height in October, the season is marked by Bigfooters going out to partake of the woods or, more likely, to contemplate the days when this was done. Sadly, it has become a time to contemplate the past, but not to advance into a believable future.

BIGFOOT is the hairy nebulous chimera of the Pacific Northwest of Canada and the United States.  But because 150 years ago some old frontier reports declared some vision of a hairy manlike creature in Arkansas, New Jersey, or wherever, the pursuit has become one over the whole continent and not in the PNW. There are those who still seek “BIGFOOT” everywhere, including under their grandmother’s sofa in Pittsburgh.

Is this the result of credible analysis?

I have been declared the Father of the New Bigfootery and, as one friend recently told me, I am the “Prince of Apostates.”

The pot of controversy has never boiled over. It has not for a very good reason. No one wants to turn the heat up. You know why? There is only one way to do it: major expeditions converging and rivaling for turf. This is not Bigfootery, but it will be the New Bigfootery. Why? Because New Bigfootery has a believable goal. In substance, Bigfootery doesn’t even really exist. It is an audience still applauding an old performance. It is something to do until the aisles clear.

It began in the deep woods of the PNW. Hoaxes dovetailed on old stories of the “Kangaroo Man.”  Old journals repeatedly spoke of a hairy “animal human” or giant (7 foot tall) manlike animal. People went in search for the truth, but never excised the hoaxed elements from the developing montage. 


Today, Bigfootery is an armchair pursuit regurgitating past narratives, obsolete and without foundation. It has become holiday searches into boondocks that aren’t within asteroid strike of the right locations (Pacific Northwest). Theories are hobbled without any analysis to contradictory evidence. It is a pursuit purely of those who fell in love with a narrative set in stone in the 1970s. One can add to the narrative. One cannot erase any part of it.

I started erasing. I chipped away and started chiseling a new narrative. To the old this was an abomination. However, it restarted interest in thousands of others. I gave a believable form to the quest. The reason why Recasting Bigfoot and me became such a pariah is that my thesis required the substance of the glory days to return. It gave us a real goal. This requires dangerous expeditions into the heart of the PNW. It requires accepting more than one thing is involved, including humans. Most distasteful of all, it required archiving the last 35 years of comic book fascination.

Hundreds were inspired by my book Recasting Bigfoot to take the subject seriously again, with a number of these ready to put it into practice both in group outings and for those in the PNW on their own mini expeditions.


An old view of Mount St. Helens, home of the Skoocoom. The Pacific Northwest is still a vast, unconquered place.

In terms of public knowledge PNE&S is latent, but in terms of actions it is nearing the point of taking the field openly.  This means media. This means a high profile and a new profile to an old search.

Now in November it is time to contemplate the goals of PNE&S and the data gathered during another season. It is the time of year for BIGFOOT for the Soul– a time to contemplate the substance and the image needed to bring about the goal.

The image is a terrible one today. It is one of fanboys looking for a preposterous 9 foot tall walking gorilla in Illinois. Facebook memes show a man in a Halloween suit and the caption reads the “World’s reigning hide and seek champion.” The problem is no one has searched for the real thing in decades. The reality is BIGFOOT doesn’t need to hide and he doesn’t just gallivant across our highways.

Bigfootery deserves the false impressions and cynicism of the mainstream. It has done nothing but foster it with its own false impressions of BIGFOOT.

But if we bring the image of the hunt back to the original– the Rice-Burroughs novelette world of seeking the land that time forgot, it becomes an exciting, adventurous, and even at times an erudite pursuit.

As this chilly November progresses, I will post some of the evidence for the truth behind the real BIGFOOT, not the garish object of some monster quest.  You can also get Recasting Bigfoot at your local booksellers or online. It resets the foundation.  It makes it all easier to communicate the rest of the information.

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Since 1990 Gian J. Quasar has investigated a broad range of mysterious subjects, from strange disappearances to serial murders, earning in that time the unique distinction of being likened to “the real life Kolchak.” However, he is much more at home with being called The Quester. “He’s bloody eccentric, an historian with no qualifications who sticks his nose into affairs and gets results.” He is the author of several books, one of which inspired a Resolution in Congress.

Hunting Bigfoot

In its heyday it was OK to hunt Bigfoot. Bigfoot was Yeti, and the most respected anthropologists in Britain and America believed Yeti was a Gigantopithecus. A real survivor of a primeval time was still around, and this made it all an acceptable  hunt. Gigantopithecus was real and therefore Bigfoot could be real, despite the topic being surrounded by what was viewed as redneck machinations.

As Bigfoot evolved in the hands of hopeful Bigfooters, he became less believable, less animal and more some comic apeman that seemed inspired more from popular TV and novelettes. Most scientists bailed, shouldering the possibility that Bigfoot was Gigantopithecus or something close.

The Patterson Film finally did it in. It gave us a buxom but otherwise confusing chimera of the Pacific Northwest that didn’t match anything the old journals had spoken about, nor did it resemble anything the Indian tribes had mentioned.

Society, however, latched onto an image that could crystalize the pursuit. This became Bigfoot. A single species, a cone headed apeman/gorilla. Patt-Big-adj

But shouldering a theory doesn’t mean putting it away. You carry it with you, always on your back, always ready to unpack it when the time comes.

It is at this juncture that we find ourselves again. I unshouldered the pack again and pulled out Ameranthropoides Loysi. In Recasting Bigfoot I showed all the evidence suggesting that part of the legend of “animal humans” in the Pacific Northwest of the USA and Canada is based on the existence of a native American anthropoid.

Bigfootery was aghast. Zoology and anthropology were not. Even former humbugs of Bigfootery acknowledge there were serious field researchers now.

The substance behind the new Bigfootery is not high profiled. The horrid narrative of cheap monster quests still dominates the ether. It remains secretive because all Bigfooters guard their turf. It is as Jack W. Ondrack declared at the Western Society of Sociology and Anthropology in Banff.

“In the recent past, Sasquatch research has been conducted by poorly financed, untrained, dedicated men. A Sasquatch hunt with these people reminds one of a Humphrey Bogart movie in which a number of individuals having idiosyncratic and conflicting goals cooperate sporadically to bring a mutual goal closer to attainment. This goal however is mutual only in the sense that each man wants to find a Sasquatch, and not in the sense that each man wants somebody to find a Sasquatch.”

Soto voce though the voice may be, the substance of New Bigfootery exists. Slowly but surely, it is time we start speaking about the new quests. It is time we transpose back into the past, put on our flannel scotch plaid shirts and venture into the untamed wilds of the PNW– not as tourists of old legends that have become imbedded in Bigfoot lore, but to new places where many and exciting adventures wait to be born on a quest for the “ultimate hunt.”

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Since 1990 Gian J. Quasar has investigated a broad range of mysterious subjects, from strange disappearances to serial murders, earning in that time the unique distinction of being likened to “the real life Kolchak.” However, he is much more at home with being called The Quester. “He’s bloody eccentric, an historian with no qualifications who sticks his nose into affairs and gets results.” He is the author of several books, one of which inspired a Resolution in Congress.


They are out! I gave you all a head up about Jean St. Jean’s new releases of Cryptos. He is a renowned sculptor, having made many of your favorite action figures and collector statuettes.  He’s worked for DC, Marvel, Diamond, McFarlane, etc. He formed his own company CreatuReplica to market his own sculpts of his favorite pastime– cryptozoology.

Jean credited me with inspiring him to get back into Bigfootery with my book Recasting Bigfoot. My analysis of the whole phenomenon led me to believe that much of it is inspired by native American anthropoids.

For the first time people can now own a 9 inch tall Skoocum based on that theory. He even comes with a Platyrrhinnian nose!

As most of you know, Bigfoot, for all of the corny image it may now have, is the only real fun quest I have amidst all my others as The Quester. There’s no murder, disappearances, mourning families, and hours of report reading. So this gesture on Jean’s part means much to me. He even signed them! I also have Skoocum before it is even officially out!

I think if this run is a success Jean may have some more exciting offers for the Crypto buffs out there.



Meet “Big Foot”

It was northern California 1958. The year before the Hammer film The Abominable Snowman of the Himalayas had done well over the silver screens and was still in theaters. It was the ultimate Yeti film. It gave us towering monsters we never really saw clearly. We knew them by their huge footprints in snow. In August around the lumber roads of Bluff Creek, California, north of Willow Creek, big footprints appeared at night. Each morning the lumbermen came to their tractors, earth movers and dozers only to find big human barefoot footprints impressed in the chocolate colored mud all around. Two different types were found. One was a big fat enlarged human print. The other was a funny hourglass shaped print with a pointless groove in the ball of the foot.

Left, the enlarged human print. Right, the
Left, the enlarged human print. Right, the “Hourglass” print. Drawings taken from casts.

No one knew what to make of it. A little digging uncovered some old west stories of some Kangaroo Man who used to terrorize folks in the nearby Sixes in southern Oregon and northern California. The stories weren’t clear. He was hairy all over and a human monster. The last newspaper reports of him were about 60 years before at the turn of the century. Was this a big Indian or some wild renegade?DelNorte-Manbeast

No one knew, but it finally got coverage in the AP and local Humboldt Times in early October. The owner of the feet was declared to be BIG FOOT. That seemed accurate enough.

Well, it was a great story. The Humboldt Times dug up more stories. The Kangaroo Man was referred to, of course. Other stories came out, and finally it was declared that if “Big Foot” was a big Indian he was hurting no one. He was merely inspecting the equipment.

There were some stories of Bigfoot “temper fits,” naturally. Bigfoot threw gas cans, earthmover wheels, even culverts. Though it made the national news, a lot of that stuff was giggled at locally around Willow Creek, the center of the logging industry in those parts.

What all this came down too was this: some big footprints, of 2 radical different kinds, had been found around the lumber roads. The most beneficial information that came out of it all was the uncovering of old stories of a wildman or Omah, as the Indians called him, that used to howl and whistle, was hairy all over, had long arms and big feet. However, such a thing was last heard of 60 years before.

The Canadians naturally associated “Big Foot” with Sasquatch, but Sasquatch too was a pretty nebulous entity in 1958. Had British Columbia not been celebrating its centenary, Sasquatch would have been forgotten there too. In preparations for the upcoming festivities, Sasquatch had become a big deal in anticipation of using it as a cultural symbol. In the couple of years preceding, this interest had brought forward reports that described seeing something like a hairy “Yeti,” the big thing in world mysteries in the 1950s.

The creature Roe saw, as drawn by his daughter Myrtle Walton.
The creature Roe saw, as drawn by his daughter Myrtle Walton. There is nothing Yeti about it.

Soon a local Canadian journalist, John Green, would become crucial in getting the new image of the Sasquatch in print. He was one of the first to publish the William Roe sighting, which had occurred in October 1955 on Mica Mountain in the Canadian Rockies. When the Province ran its article in October 1958 on “Big Foot” Green took an interest in Bluff Creek. Later he and fellow Canadian Rene Dahinden got involved in Tom Slick’s expedition there to uncover the truth of “Big Foot.” It was clear that the theorizing on Yeti was already forming the image of Bigfoot.

Yeti had reigned as the world’s premier mystery in the 1950s. Tom Slick had already spent a lot of money trying to find the Yeti in the Himalayas. Now as he formed his expedition, American newspapers announced that “Slick Thinks Big Foot Kin of Abominable Snowman.” Green and Dahinden helped foster the idea Sasquatch and Bigfoot were one and the same. Altogether the image of Bigfoot and Sasquatch took form as a Yeti.

The Shipton Photo of the Yeti print found on Menlung La, Himalayas, 1951
The Shipton Photo (1951) of the print believed to be of the Yeti placed the Yeti as the chief mystery of the 1950s, but the print doesn’t match anything ever found in America.

Another early Bigfooter helped foster the association that Bigfoot and Sasquatch were the same thing. Bob Titmus had been in on Bigfoot from the beginning. As a Redding, California taxidermist, he had been the one to whom the lumber men had asked about identifying the print. Titmus drove to Bluff Creek but realized this was no known animal. He taught them how to make the plaster casts. Green would later develop a working relationship with him. In the process Titmus had seen Green’s tracing of the Ruby Creek Sasquatch print. He sent Green a tracing comparison of the print that Jerry Crew had found at Bluff Creek (Crew was the first to cast a print). Put together the tracings looked near identical.

In reality, Titmus’ drawing was an enormous artistic fib. The print that Crew cast was that of an enormous flat human foot. Green’s tracing was of some strange, elongated humanoid foot with toes that were almost even across. When Titmus drew his comparison he stretched the small toes on his tracing of Crew’s cast to make it look, in outline anyway, almost identical to the Ruby Creek Sasquatch print. This artistic lie clinched it for Green. Bigfoot and Sasquatch were one and the same.

The comparison made on page 26 of Green's original On the Track of the Sasquatch, 1968.
The comparison made on page 26 of Green’s original On the Track of the Sasquatch, 1968.
Jerry Crew holds the famous Bluff Creek Bigfoot cast. It is an enlarged flat human foot.
Jerry Crew holding the actual cast that Titmus claimed to have traced for Green. It is clearly an enlarged flat human foot. In Titmus’ “tracing” he stretched the small toes to match the Ruby Creek print, falsely indicating a similarity.

In short, Bigfoot’s footprint at Bluff Creek is neither the Sasquatch foot as traced at Ruby Creek (1941) nor is it the Yeti print as photographed by Eric Shipton in 1951. If all these prints represent the actual stimulus of the legend, then at the very least Yeti, Sasquatch, and Bigfoot are not one and the same thing and, indeed, from the prints they must be radically different.

One of the Blue Creek Mountain prints of 1967.
One of the Blue Creek Mountain prints of 1967.

The footprint that Crew cast in 1958 is actually a rare one. The most common prints uncovered and cast at this time were what Dr. John Napier of the Smithsonian dubbed the “Hourglass Print.” Personally inspecting a track of these prints is what convinced John Green that Bigfoot at Bluff Creek was real. He first saw them on a sandbar in 1958 and 9 years later again near Blue Creek Mountain, near Bluff Creek. He was able to identify them as the exact print he had seen 9 years before. He would later declare these prints to be “typical” of the tracks of Bluff Creek.

It was the interest created by these prints in 1967 that brought the old, disillusioned Bigfooters back out after the “years of silence.” It also brought Roger Patterson back to Bluff Creek and only a couple of months later he would “film” Bigfoot. His Bigfoot would also leave different style footprints, but they were clearly inspired by the “Hourglass” type of prints so dominant at Bluff Creek.

Bob Gimlin, Patterson's partner, holding casts of the footprints, left and right, left by the Bigfoot in Patterson's film, 1967.
Bob Gimlin, Patterson’s partner, holding casts of the footprints, left and right, left by the Bigfoot in Patterson’s film, 1967.

Sadly, for all of this, the origin of the footprints at Bluff Creek can be traced. Contractor Ray Wallace and his brother left the tracks as a joke to fool his lumbermen. This was vehemently denied in 2002 by Bigfooters when Wallace died and his obituary read “Bigfoot has died.” The family confessed therein that they knew Ray had been known for his jokes. His nephew Dale showed the wooden feet to the world.

Dale Wallace shows the Press. The wooden feet match those that Green said were typical of Bigfoot at Bluff Creek. From the picture above, they clearly made the Blue Creek Mountain prints in 1967.
Dale Wallace shows the Press. The wooden feet match those that Green said were typical of Bigfoot at Bluff Creek. From the picture above, they clearly made the Blue Creek Mountain prints in 1967. They match the Sandbar Prints of 1958 as well.

The outcry, of course, was caused by the fact that Patterson’s Bigfoot had feet that were inspired by Wallace’s fakes, especially noticeable in the curving toe line. And, worst of all, Wallace being to blame since 1958 meant that Patterson had gone to Bluff Creek to film something that had never been there to begin with.

From the pictures it is unquestionable that the type of footprint that inspired the longest lasting interest in Bigfoot at Bluff Creek are the prints that Ray Wallace laid down.

Removing Wallace and even the entire Bigfoot escapade at Bluff Creek does not abolish Bigfoot. It merely helps the Sasquatch to resurface and take precedence.

Sasquatch was never a cone headed Yeti, nor did it have enlarged human feet. It is, actually, more than one thing– two tribes. One was human; one was not. Both remain remarkably nebulous even to this day because of all the shenanigans at Bluff Creek and the desire of the Bigfooters to create Bigfoot in the image of Yeti.

There are two other entities. None were ever Sasquatch, but White Man, especially the Bigfooters, lumped them all together and added their features and attributes to Sasquatch. One is Dsonoqua. The other is Skoocoom. Skoocoom is 4 toed, if all the information is accurate. Like the Dsonoqua he may be a native American anthropoid.

But the upshot of these series of articles is to impress upon the reader one thing undeniable, that “BIG FOOT” is not one thing nor do the events of Bluff Creek 1958-1967 form his image and footprints for us.

When we meet Bigfoot we only meet a door that opens to something far more interesting– to old frontier stories of the Omah, Skoocoom, Sasquatch, Seeahtik, and Dsonoqua. It opens the door on wild men and a strange hairy human “monster.”

This needs investigating again, and this is the purpose of Pacific Northwest & Siberia Expedition.


For 25 years Gian J. Quasar has investigated a broad range of mysterious subjects, from strange disappearances to serial murders, earning in that time the unique distinction of being likened to “the real life Kolchak.” However, he is much more at home with being called The Quester. “He’s bloody eccentric, an historian with no qualifications who sticks his nose into affairs and gets results.” He is the author of several books, one of which inspired a Resolution in Congress.

Meet the Sasquatch and Sasquatch Man

We regard Sasquatch as Bigfoot and in turn Bigfoot as Sasquatch. They are the same. It is single-o the only cryptid. The ultimate cryptid. The hunt for Bigfoot is the “ultimate hunt.”

Perhaps it is the ultimate cryptid. Perhaps it is the ultimate hunt. But the idea that there is some single-o giant anthropoid is a bit of folklore that evolved rather recently. In truth, the Indians of the Pacific Northwest always insisted there were two tribes of “Sasquatch.” One could speak something akin to the Douglas dialect. The other? Well, that was a bit confusing. It had a long, narrow foot and was huge by Indian standards. It couldn’t speak. It was nevertheless quite humanoid.

J.W. Burns was faithful to the White Man in retelling the Indian stories of these mountain giants. He was the Indian agent for the Chehalis Reservation in British Columbia. Deep, very deep inside this district the mountainous and seldom tread area was called by the Indians Saskahaua (also Saskakaua). The wild giants or “Giant Hairy Indians of the Mountains” were called George. George was common amongst the Brits. Almost everybody was George. Everything was By George! Indians thus called British troops King George Men. England was King George Illahe (island). Sometimes the Indians called Whites “George,” like we would call someone Joe or, now, Guy. (It might truly have meant “foreigner” to the Indians because they also insisted that the Sasquatch were foreign). The “Hairy Wild Indians of the Mountains” were the Saskahaua Guy. The Saskahaua George. But with their heavy accent the Indians pronounced it “Chotch.” Saskakaua Chotch. J.W. Burns made is a little easier for us– Sasquatch.

Little of this was qualified back then, and White Man found it hard to understand what the Sasquatch were. Burns didn’t help with the first paragraph of his groundbreaking article in MacLean’s magazine in April 1929. “Are the vast mountain solitudes of British Columbia, of which but very few have been so far explored, populated by a hairy race of giants– men– not ape-like men?”

A bit confusing what Burns means above, but he did qualify that they were about 6 foot to 6 and a half foot tall– giants to the shorter Indians. Indian stories also presented the Sasquatch as hairy all over like apes. They made eerie howls.They were a very primitive tribe. Both tribes were. The two tribes hated each other.

Despite all this, White Man really couldn’t figure it out. Instead Sasquatch was becoming a legend. Despite Burns first article having been published in 1929, by as soon as 1934 Whites thought Sasquatch were 8 foot tall cavemen type Indians. This mistake became crucial. In this year Harrison Hills and the settlements on the Chehalis were terrorized by what the Indians insisted were the Sasquatch. Their nightly eerie howls caused Whites and Indians alike to jump from bed and arm themselves with guns, axes or picks. Morning revealed fences down, storehouses broken into and lots of vandalism.

What indeed had happened at Harrison Hills?

The belief that the Sasquatch were a primitive tribe of Indians was so dominant that the Whites armed themselves and formed a vigilante posse. Indians acted as guides into the deep, mountainous country. The Whites were determined to bring these marauders to book for what they had done. But no trace could be found, and the deeper in they went the more often the Indians deserted.

The true Saskahaua (or Saskakaua) district of British Columbia, lying on the west of Lake Harrison and north of the Harrison River.
The true Saskahaua (or Saskakaua) district of British Columbia, lying on the west of Lake Harrison and north of the Harrison River.

Nothing like the vandalizing of Harrison Hills would happen again. After this incident Whites openly questioned the existence of such a tribe. How could giants leave no trace? If the vandalizing was done by the Sasquatch, it was the last hurrah of a primitive tribe now extinct.

Not all became doubters, but what exactly were they searching for? After Harrison Hills’ vandalizing was reported in North American newspapers (including California newspapers), the first true Sasquatch investigators got interested. The Blakeney brothers of USC were two such men. Another was a San Leondro (San Francisco Bay Area) man, Arch Buckley. Yet another was deputy sheriff Joe Dunn of Washington State.

The Blakeney brothers were the first to mount an expedition. Their objective: the hitherto unexplored Morris Mountain. According to the Indians (via Burns) Morris Mountain was the center of Sasquatch country. The two tribes, constantly at war, met there every year for a powwow. The Blakeney brothers met with J.W. Burns. They got directions. They were gone several weeks and then when they returned, Burns wrote how they didn’t get near the heartland of Sasquatch country. The land was too dense, too rugged. They returned emaciated and fatigued.

A map of the Saskahaua area as it appeared in a 1934 article in the Lincoln Sunday Journal and Star. The apeman image is dominant here.  The article is entitled "Are they the Last Cavemen?"
A map of the Saskahaua area as it appeared in a 1934 article in the Lincoln Sunday Journal and Star. The apeman image is dominant here. The article is entitled “Are they the Last Cavemen?”

The first expedition failed.

And, quite frankly, the Sasquatch continued to fade into folklore. The Indians refused to speak about them because Whites were openly skeptical now.

In 1940, J.W. Burns’ last significant article came out in The Wide World magazine, a periodical for the entire British Empire. He expressed his lament that Sasquatch were probably all gone except for a few deep inside the district. (In 1929 already he had clarified that it had taken him 3 years of “plodding” to find any Indians who still claimed direct contact with them.) In the introduction, however, it was clarified that the “mysterious Sasquatch” were primitive creatures “covered from head to foot with coarse hair.”

With time Sasquatch became a charming cultural symbol. Under Burns auspices Sasquatch Days festival was a big yearly event around Harrison Hills. Whites eventually just kept their image of the tall ogre caveman Indian with long hair on his head.

The fringe of the Saskahaua.  An event in 1941 at Ruby Creek would prove Sasquatch were still around.
The fringe of the Saskahaua. An event in 1941 at Ruby Creek would prove Sasquatch were still around.

When the Sasquatch was reborn, it was because of something far away in northern California. Something equally obscure. It was but a big footprint. It was a flat, enlarged human print. Locals didn’t know what to make of it. There was no such legend and, indeed, there could not be since Sasquatch, contrary to popular belief, was not strictly an Indian word and was one that was most definitely limited to the Saskahaua area of British Columbia.

When the two were equated by a very slipshod Vancouver Province article “New Sasquatch Found” it began the snowball of misperception that Sasquatch and Bigfoot must be the same and that they have enlarged human feet.

History begins. Jerry Crew holds the 16 inch cast of a flat enlarged human foot.
History begins. Jerry Crew holds the 16 inch cast of a flat enlarged human foot.

A big foot print, however, does not give us a physical description of its owner. This too slowly had to evolve.

Due to the centenary in British Columbia in 1958 there had been much interest in cultural symbols to use and celebrate in the festivities. Sasquatch was one of them naturally. Reports were coming in, however, that did not match White Man’s legends. Instead they were like the Himalayan Yeti– hairy all over like an ape man. Local newsman John Green was interested. After some digging and interviewing he started coming to the conclusion that the Sasquatch was real and was some giant Yeti-like anthropoid. When this idea had first been put to him by a man named Rene Dahinden, he had brushed it aside. Now he was beginning to see it could be the only answer. When the Province reported the news about Bluff Creek, Green ventured there. Soon he and Dahinden would get involved in Tom Slick’s expedition to find the truth in northern California. Through Green and Dahinden’s influence, the Yeti like image  would eventually become the American image of “Big Foot” and, ironically, even of the Sasquatch.

Until that image finally took hold, “Big Foot” remained a nebulous troglodyte. The significant moment came in 1967 when another early Bigfooter, Roger Patterson, filmed what appeared to be a bipedal Yeti with a cone head near Bluff Creek.Patt-Big-adj

While many Bigfooters today no longer believe in this film, they still believe in “Bigfoot.” Yet what is truly ironic is that our only image of Bigfoot comes from the Patterson Film, and Patterson was clearly inspired by the nonsense that Bigfoot was a cone-headed Yeti.

Without believing in the film, we are left we no image of “Sasquatch.” What we are left with is a massive amount of progressive data which I collated and used as the basis for Recasting Bigfoot. What this tells us is that the Indians never described Sasquatch as having a cone head. They seldom described him as bigger than 6 and a half feet tall, and Sasquatch most certainly does not have a flat enlarged human foot. Sasquatch has rather a long, elongated foot with toes that are almost even across.

The Ruby Creek Print, as traced by Joe Dunn and then John Green.
The Ruby Creek Print, as traced by Joe Dunn and then John Green. It is about 16 inches long.

John Green originally did admirable work in uncovering Sasquatch’s foot. Piqued by the reports in British Columbia (prior to Bluff Creek’s Bigfoot) Green uncovered the Ruby Creek Incident. This had occurred in 1941. The encounter had been so remarkable that deputy Joe Dunn went to check it out. He was led to the location by local, Gustaf Tyfting. What they encountered and documented was remarkable. Joe Dunn also traced the clearest Sasquatch print. Green was later able to locate Dunn’s son who allowed him to trace the tracing.

This is the Sasquatch foot as recorded at Ruby Creek, British Columbia, 1941, long before the hype of Bigfoot at Bluff Creek, California, 1958.

The foot is not that of a human being, but it is humanoid. It is also not the foot of “Big Foot” at Bluff Creek. Apparently, this is one tribe of the Saskahaua George. Jeannie Chapman, who with her children witnessed the Sasquatch at her farm at Ruby Creek, described it as a tall hairy man 7 and a half feet tall with a man’s face and a small head for its size. Of the investigation, Gustaf Tyfting said that they followed the prints and found the “Sasquatch had merely stepped over a Canadian Pacific Railway fence.” This is 43 inches tall, so that the creature had at least an inseam that long. This was no waddling ape. Yet it was no giant human either.

John Green and Gustaf Tyfting at Ruby Creek in 1971, showing the CPR fence.
John Green and Gustaf Tyfting at Ruby Creek in 1971, showing the CPR fence.

This is the Sasquatch.

Ironically yet again, it has never gotten any clearer. Indian artwork doesn’t really show any such thing clearly either. There is the Dsonoqua, but as I show in Recasting Bigfoot and at Meet the Dsonoqua this artwork can clearly be linked to a controversial and long suspected native American primate. There is the vicious bukwas, the wild man of the woods. That may or may not be a representation of Sasquatch or it may be a composite of more than one entity.

One thing is certain. Indian artwork shows some very apelike masks and very different kind of human masks. It is equally certain the Indians said Sasquatch was more than one thing and that one was human. From collating all the early accounts it is also certain that the Indians did and do mix descriptions so that Sasquatch, bukwas and Dsonoqua are mingled. It seems the human tribe is often mingled with these as well. But Indian masks are rather clear, and these are the most astounding proof that one tribe of Saskahaua George is, in fact, a very unique looking human.

Human but wild-- almost our Rich Burroughs image of a caveman, but this was carved 100 years ago by the Salish. It is a bukwas shaman mask.
Human but wild– almost our Rice Burroughs image of a caveman, but this was carved 100 years ago by the Salish, the same tribe that gives us the name of Saskahaua George . It is a bukwas shaman mask.

Therefore any hunt for Sasquatch is a hunt for at least 2 different entities: one a type of anthropoid we know little about. He is known only by a long, humanoid foot. He does not have a cone head. It is also a search of a human which in all appearance seems like it is straight out of a Edgar Rice Boroughs novelette. Perhaps he is Neanderthal. I do not know. We must explore those possibilities later.

I have thrust the search back to the early days and rekindled the original excitement that the quarry may indeed be the ultimate hunt– a very unusual human and something very, very unknown. You think this would make me loved. Well, perhaps I write this while a bit tongue-in-cheek. Rather I am The Man Bigfooters Love to Hate. Why? Because I said Bigfoot is false but Sasquatch is not and both are not the same. In truth, Bigfoot is real. But he is not the fantazised image of modern folklore with flat enlarged human feet.

It is finally time to Meet Bigfoot.

9 Inches is a Lot

Let’s take a little break in the incremental historical examination of Bigfoot to introduce something VERY new!

Recasting Bigfoot can have no greater tribute than to have inspired an acclaimed artist to take it seriously and materialize before our eyes, in 9 inches of incredible detail, a possible representation, for the first time ever, of the SkoocoomJean

Jean St. Jean is a master of action figure sculpture. He is responsible for bringing into form so many popular characters of film and TV– Batman, Marvel and DC Comics, McFarlane, and Universal Studio’s Monsters– to name only a few. He has also worked with such celebrated artists as H.R. Giger. In a special collector’s edition debuting in Spring 2016 he is bringing to life the Skoocoom along the lines of my interpretation of the original descriptions of the giant hairy wild man and “Gorillas of Mount St. Helens,” the home of the fearsome Skoocoom.

Jean St. Jean has partnered with others to form a new company to issue niche collectibles– CreatuReplica. This link takes you to their website where you can check out their new lines.

In this 9 inch action figure Jean makes Skoocoom a native American hominid. The  Platyrrhinian nose seems to go so well with a developed humanoid face. The basis is the howler monkey, which matches a number of significant old west descriptions.

This is not the place to go into details on what led me to such a species of monkey. This is the place to enjoy Jean’s creative work. Jean has also made a Yeti with the accurate foot as seen in the Shipton photo of 1951! Please check out the pictures and go check out his website above.

Check out these links to look at some of the arguments on Dsonoqua and Skoocoom as native American anthropoids.