Where Bigfoot comes to B-Zine.


Issue 1

Issue 2

BNBreaking BNPJ2

What’s in a name?

An awful lot. . . and Sasquatch doesn’t cut it. It obscures its original form: Saskahaua George (pronounced Saskawah-Chotch). The Chehalis Indians told J.W. Burns that they were a tribe of wild hairy Indians ranging in height from 6 to 6 and a half feet tall. Burns’ article in MacLean’s Magazine in 1929 introduced us to “Sasquatch” with this image. After that, White Man distorted the image of the “Sasquatch.” We equated Sasquatch with every other confusing entity in Indian accounts— Dsonoqua, smyalik, wauk wauk, and Skoocoom. Yet they weren’t these handy, catchy names. They were men. With time the Indians had assimilated “George” when speaking to Brits, using it to refer to “men” in a casual sense (See article on the Chinook Trading Jargon).
     Sasquatch, the Anglicized hybrid, however, no longer implicitly contains the humanity that “Chotch” did. This has allowed us to develop the concept of Bigfoot, that denizen of California forests, as a giant Gigantopithecus wandering over all of North America. On top of this we say Sasquatch and Bigfoot are the same thing.                                        (See article page 2

Cast Cold

Resurrecting some old problems

The maker of each one of these footprints continues to be touted as “Gigantopithecus.” If all are real, something far more interesting than a primeval giant ape is on the loose.


Lingua Franca

The International Indians

There is no better way to start understanding the mind of the Pacific Northwest Indians than by grasping the evolution of the international trading language that they used. We see a complex, international group of people far ahead of many other Indian nations in America. And this helps us to understand their stories of Dsonoqua, Saskahaua Georges, and many other accounts.
   We call it Chinook Trading Jargon because it is heavily based on the Chinook Language. But it is a hybrid language. Many think it some pidgin language that Whites introduced, but it was in fact long in use before Whites arrived. This is seen by how much Cree is also in the Jargon.
     The Pacific Northwest Indians actually represent many nations and each had its own language. Each Indian would speak to his fellow tribesman in their native language, but amongst other tribes Indians

would use a lingua franca, and this developed amongst themselves. When Whites arrived, Indians gladly added English; and since many of the interpreters were Frenchmen, there is much French in the Jargon. 
   Whatever else you can say, the Pacific Northwest Indians were keen to do business. And since the Jargon belonged to all, there was no submission involved in constantly adapting it to the new languages coming in. Today many Whites even use words from the Jargon without knowing their origin.   Page 2 

Passing the Bukwas

bukwas1You mean that one, ape-like mask? Yes. Most Bigfooters today believe the bukwas of the Kuakiult Indians represents the “wild man of the woods.” That being said most, if not all, are sure it also reflects the existence of Bigfoot or the ape Sasquatch. But how many know the bukwas symbolism? He is to have beady eyes, high cheekbones, a dirty continence and disheveled hair. Why? Because these indeed symbolize his wild nature an his nocturnal existence.
   The “ape” bukwas mask is not so impressive when one realizes that there are indeed many more carved Indian masks of the bukwas showing a shaman_maskhuman face. Yet the features are not those of Indians or Whites, Black Africans, or Asians. They are unusual features reminiscent of reconstructions of Neanderthals based on skull morphology. Yet the bukwas it is, evident by its sallow, dirty face, beady eyes and disheveled hair. How many, however, have ever listened to the Indian’s original stories that Sasquatch men were strange, very different wild people?  

What’s in a name?

Lingua Franca

Passing the Bukwas

Reassessing Grover Krantz

Ameranthropoides Loysi.

Size Matters . . . .

Shock of the Truth


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The Bigfoot Blatt
Published: Irregularly
Editor: Gian J. Quasar


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