Indigenous Teachings About the Sasquatch | Not Everything Is Bigfoot: Shapeshifters And Skinwalkers

<v Speaker 1>Hey everyone, and welcome the Sasquatch Theory. Today, I'm joined
<v Speaker 1>by Shane from Canada, a Native American living on a
<v Speaker 1>reservation who shares powerful firsthand experiences and traditional teachings surrounding
<v Speaker 1>the Sasquatch. In Shane's culture, Sasquatch is known as Mestapio.
<v Speaker 1>Shane's encounters began in British Columbia and go far beyond
<v Speaker 1>a simple physical sighting, touching on spiritual belief systems passed
<v Speaker 1>down by tribal elders, from offerings and smudging rituals to
<v Speaker 1>warnings about red eyed entities and shape shifters. Shane explains
<v Speaker 1>how has people understand these beings as both physical and
<v Speaker 1>spiritual guardians of the forest. This conversation offers rare insight
<v Speaker 1>into indigenous perspectives that closely mirror ancient biblical and creation stories,
<v Speaker 1>revealing a deeper layer to the sasque watch phenomenon that
<v Speaker 1>is rarely discussed. If you have a bigfoot or crypted
<v Speaker 1>encounter you would like to share with me here on
<v Speaker 1>Sasquatch Theory, feel free to reach out at Sasquatchthory at
<v Speaker 1>outlook dot com, and of course, if you would like
<v Speaker 1>to join the membership today. You can do so now
<v Speaker 1>by hitting the join button. I appreciate the people that
<v Speaker 1>have donated through the Thanks button or the PayPal donate.
<v Speaker 1>Thank you guys so much for supporting the channel, and
<v Speaker 1>I plan on going out into the woods very soon,
<v Speaker 1>so I appreciate everyone's patience and understanding. With all that
<v Speaker 1>being said, let's dive straight into Shane's Canadian Bigfoot encounters.
<v Speaker 1>All right, Shane, welcome to Sasquatch Theory. How are you
<v Speaker 1>doing today?
<v Speaker 2>I'm good, good, it's a good It's good to hear that.
<v Speaker 1>It's an absolute pleasure to have you on the show, Shane.
<v Speaker 1>If you would tell me a little bit about yourself,
<v Speaker 1>where you're from, and your encounters and your experiences from
<v Speaker 1>the very beginning place.
<v Speaker 3>All right, So my name is Shane, and I grew
<v Speaker 3>up on I guess what'd be calling your guys's context
<v Speaker 3>in Indian reservation, but in Canada we call them reserves,
<v Speaker 3>and the politically correct term is first nations, and then
<v Speaker 3>on the American site it's Native American. So I grew
<v Speaker 3>up in a very old school home where I had
<v Speaker 3>to hunt at ten years old, and we had a woodstow,
<v Speaker 3>so I had to go and cut wood and make
<v Speaker 3>sure the house was warm. And yeah, you know what
<v Speaker 3>my uncles used to say is that you know that'd
<v Speaker 3>say watch out for mestapios. In our language, it translates
<v Speaker 3>to big men. And it's pretty common for bigfoots to
<v Speaker 3>be on the reserve because we have a lot of
<v Speaker 3>old school ceremonies that were done before Europeans came over
<v Speaker 3>or and we have a lot of little people as
<v Speaker 3>well too, like in our language they're called mimicuasac little people,
<v Speaker 3>and there's actually a lot in my community. And uh so,
<v Speaker 3>for example, my my grandfather, we used to have fishing
<v Speaker 3>nets and we used to catch fish in the river
<v Speaker 3>and there was a period about a week where there
<v Speaker 3>was no fish being caught, and me and my older
<v Speaker 3>cousin when were younger, we used to check the fish
<v Speaker 3>nets and sure enough we'd have like two or three
<v Speaker 3>a day. So it was about a week's time. And
<v Speaker 3>my grandfather put a lawn chair in the bush and
<v Speaker 3>it was pretty well hidden away, and one morning he
<v Speaker 3>went out at like five am to have a cigarette
<v Speaker 3>and sit in the lawn chair, and he said that
<v Speaker 3>he's seen a little canoe pull up to the fish
<v Speaker 3>net and these little people have like water drums, and
<v Speaker 3>water drums are used by East Coast tribes and they pulled,
<v Speaker 3>they pulled the net up and those little people put
<v Speaker 3>the fish in their boat and then they carried on.
<v Speaker 3>So he basically understood that there was little people taking
<v Speaker 3>his fish. So it's pretty common. There's a lot of
<v Speaker 3>stories of little people in our communities. And then there's
<v Speaker 3>also mistapio or bigfoot as well too. It's a pretty
<v Speaker 3>pretty common thing because we still do a lot of
<v Speaker 3>old ceremonies like the sweat Lodge for example, the Thunderbird
<v Speaker 3>Dance Lodge, the horse dance Lodge, and these were all
<v Speaker 3>ceremonies that were done and it wasn't until recently where
<v Speaker 3>they've been revived because the governments for the longest time
<v Speaker 3>banned our ceremonies, the sun dance, the podlatch, and the
<v Speaker 3>podlatch is a ceremony that's done more so by British
<v Speaker 3>Columbian tribes, but they were all banned at one time,
<v Speaker 3>so a lot of our ceremonies had to go underground,
<v Speaker 3>and a lot of the elders as well too, lost
<v Speaker 3>a lot of that knowledge because we got put into
<v Speaker 3>Indian residential schools and like my grandparents went to the them,
<v Speaker 3>and they couldn't speak the language in those schools. Like
<v Speaker 3>my grandfather was fluent in Dakota, and he said that
<v Speaker 3>every time he spoke Dakota in these residential school or
<v Speaker 3>boarding schools, and every time he would speak Dakota, the
<v Speaker 3>nuns would belt his arms and so they literally like
<v Speaker 3>stopped speaking their language out of fear. And so now
<v Speaker 3>there's a kind of like a revival if you will,
<v Speaker 3>with language and culture and ceremony. But as that's going on,
<v Speaker 3>then it kind of brings on a lot of sidings
<v Speaker 3>as well too in the communities. Like not too long ago,
<v Speaker 3>on my res, like probably about three weeks ago, one
<v Speaker 3>of the guys put a picture on Facebook. It was
<v Speaker 3>like a big tall being like seven feet walking like
<v Speaker 3>walking across the road on the res. So that's like
<v Speaker 3>a pretty cop of where ceremonies, you know what I mean.
<v Speaker 3>And so you know, gl if you want to hear
<v Speaker 3>about my Enknor and other house, my.
<v Speaker 1>Audio now, yeah it sounds pretty good. Every now and
<v Speaker 1>then it goes in and out, but the quality sounds
<v Speaker 1>pretty good. Yeah, Shane, if you would tell me about
<v Speaker 1>your first encounter, put me in your shoes, tell me
<v Speaker 1>what you were doing that day and how everything unfolded.
<v Speaker 2>Okay.
<v Speaker 3>So I was in British Columbia and I had a
<v Speaker 3>friend that was coming from Saskatchewan and I used to
<v Speaker 3>go to school in British Columbia. And he called me
<v Speaker 3>and he said that there's old lady from our area
<v Speaker 3>that wants to put an offering out the Bigfoot, like
<v Speaker 3>to feed them, and uh, there's a mechanism by which
<v Speaker 3>we we do that. And then I said, okay, well
<v Speaker 3>i'll meet you in Vancouver. We'll go do it. And
<v Speaker 3>and we did it for protection because they're very powerful,
<v Speaker 3>being at the top five rafessional mentors, the Mystapia, big
<v Speaker 3>Man or Bigfoot. Their job is there's a policeman for
<v Speaker 3>the Creator, so they look after a lot of their
<v Speaker 3>beings as well too. And we used to feed them
<v Speaker 3>back in the day, and so I used to. And
<v Speaker 3>then when he was coming from Saskatchewan, I called a
<v Speaker 3>lot of my Native American friends from BC. They're close Salish,
<v Speaker 3>and I said, what's your guys' relationship with bigfoots? And
<v Speaker 3>for them, they said that they don't talk about them.
<v Speaker 3>They kind of stay away from them. So his tribe
<v Speaker 3>is different with their relationship with Bigfoot and ours, we
<v Speaker 3>look at them as kind of like a very powerful
<v Speaker 3>old spirit, if you will. And for Colos Salish tribes,
<v Speaker 3>I guess I can't speak on their behalf because every
<v Speaker 3>tribe is different. But what my buddy's told me is
<v Speaker 3>that they don't really talk about them. And so when
<v Speaker 3>we had this phone conversation, he said he started dreaming
<v Speaker 3>of them. Then he texted me and he said, this
<v Speaker 3>is why we don't talk about them, because they started
<v Speaker 3>dreaming about them, and then they might, you know, start
<v Speaker 3>showing up or making themselves present. So when they comes
<v Speaker 3>from Saskatchewan and we meet outside of Vancouver, there's a
<v Speaker 3>place where there's a common hiking trail and so we
<v Speaker 3>went through Walmark items and we use cloth like it's
<v Speaker 3>called print, like you go to like a fabric store
<v Speaker 3>and get colored cloth. And so we got that and
<v Speaker 3>we were told by this ol lady from back home
<v Speaker 3>who was a medicine woman to grab whole ground coffee
<v Speaker 3>beans like the beans and a bag of brown sugar
<v Speaker 3>and candies. So we hiked on the trail and then
<v Speaker 3>we went off trail for about twenty five minutes because
<v Speaker 3>we had to go make an offering to these beings
<v Speaker 3>on his behalf. So we did that, and we have
<v Speaker 3>we had sweet grass, and so we use sweet grass
<v Speaker 3>as instants to invite the spirits. And so we started
<v Speaker 3>the process and I had the sweet grass and started
<v Speaker 3>praying in our language too, we're just here to feed,
<v Speaker 3>feed you. We're just here for protection for my buddy
<v Speaker 3>who wanted protection for himself and his family. And as
<v Speaker 3>soon as I lit that sweet grass, I heard cracking,
<v Speaker 3>like like behind me on the left, behind me to
<v Speaker 3>the right, and we were by this river stream and
<v Speaker 3>right across from us we heard cracking as well too,
<v Speaker 3>And the one behind me must have looked at me,
<v Speaker 3>and this old, like ancient feeling came over me, like
<v Speaker 3>it's almost like our body even has this uh that
<v Speaker 3>sixth sense, if you will, and like the hair stood
<v Speaker 3>up at the back of my neck. I had goose bumps.
<v Speaker 3>And then he just looked at me and with big
<v Speaker 3>guys and he said, they're here. I was like, I know,
<v Speaker 3>I know. Just we keep you know, keep praying, keep praying.
<v Speaker 3>We're gonna believe our offering here for your free for
<v Speaker 3>yourself and protection and uh, because once you start something
<v Speaker 3>like that, you gotta you gotta go through it. And
<v Speaker 3>I was scared, like I was like really frightened. At
<v Speaker 3>the same time, there is a feeling like it's going
<v Speaker 3>to be okay, it's safe because we're doing things in
<v Speaker 3>a good way with good intention, and that's what Indigenous
<v Speaker 3>people do. So we left the offering there, and as
<v Speaker 3>we were walking, we were kind of like there were
<v Speaker 3>twenty five minutes off trail, so no one was around us, right,
<v Speaker 3>and I was like, the last thing I want to be,
<v Speaker 3>you know, was being chased by one of these and
<v Speaker 3>I have five minutes, so we kind of walked a
<v Speaker 3>bit faster. And then as we come around the bend,
<v Speaker 3>I see this fear and the bush and it must
<v Speaker 3>have been a mother holding a baby sasquatch. And I
<v Speaker 3>didn't look too much. I just glanced at it because
<v Speaker 3>in the Indigenous way, when we do something, they say,
<v Speaker 3>you know, don't look back. And so we left that
<v Speaker 3>offering there for them, and basically like as time went on,
<v Speaker 3>we got to our vehicle and we were kind of
<v Speaker 3>like holy, like that was an unreal experience. So we
<v Speaker 3>both kind of looked at each other and it started raining.
<v Speaker 3>When we got to our vehicle, it started raining, and
<v Speaker 3>like it was a beautiful evening and we could see
<v Speaker 3>the sun coming out. And that old lady said that,
<v Speaker 3>you know, and she must have had a ceremony back
<v Speaker 3>home in Saskatchewan, and she said that she thanked us
<v Speaker 3>for feeding them, because they said the tribes out that
<v Speaker 3>way stopped feeding the bigfoots. Because before European settlers, we
<v Speaker 3>had a relationship with bigfoots and little people and we
<v Speaker 3>worked together at one time as well too, So that's
<v Speaker 3>part of like our oral history and our relationship with
<v Speaker 3>bigfoot And like I said, their job, they're the policemen
<v Speaker 3>of the Creator. And so being a hunter, I kind
<v Speaker 3>of did some of my own research as well too,
<v Speaker 3>and so I researched a lot of indigenous hunters. So
<v Speaker 3>one of the main differences that we do besides like
<v Speaker 3>a sport hunter or someone out getting meat for themselves,
<v Speaker 3>like we're trying to feed ourselves. Right while we were
<v Speaker 3>taught in our lane's career or planes, a Jibwe philosophy
<v Speaker 3>with life is that when we take a life, we're
<v Speaker 3>taking something from the universe. So what we do is
<v Speaker 3>we put down tobacco because tobacco invites the spirit because
<v Speaker 3>you're taking this elk's life and it's giving its life
<v Speaker 3>to you for your family to continue on. So we
<v Speaker 3>put down tobacco to kind of balance the karma, if
<v Speaker 3>you will. And so you see a lot of hunters
<v Speaker 3>who are hunting and they're killing, and they're killing, and
<v Speaker 3>they're killing and they're killing, and they're not putting down tobacco.
<v Speaker 3>They're racking up bad karma. It just makes sense, you
<v Speaker 3>know what I mean. So tobacco is one of those
<v Speaker 3>things that rebalances karma. And so if sasquatches job is
<v Speaker 3>the policeman of the Creator, he's going to scare you
<v Speaker 3>in the bush because you know, you're racking up bad karma,
<v Speaker 3>taking life, taking life, taking life. And so a lot
<v Speaker 3>of my white buddies that I grew up with, I
<v Speaker 3>told him, like, you too can put down tobacco, right,
<v Speaker 3>because it's basically a way that we think animals forgiving
<v Speaker 3>its life. And so that's why I think it's kind
<v Speaker 3>of my personal theory why a lot of like sport hunters,
<v Speaker 3>they get scared out in the bush and Bigfoot scares
<v Speaker 3>them because they they're racking up bad karma out in
<v Speaker 3>the bush and they're not putting down tobacco, and so
<v Speaker 3>he scares them and they never go hunting again. And
<v Speaker 3>that's kind of like what we're taught is that he's
<v Speaker 3>the policeman of the creator. Yeah.
<v Speaker 1>Wow, that is really interesting. So if a person puts
<v Speaker 1>down tobacco, are they likely to have an experience or
<v Speaker 1>is it when they don't use tobacco after taking wildlife
<v Speaker 1>that the sasquatch.
<v Speaker 2>Will show up.
<v Speaker 3>No, like the sasquatches will only show up if he's there.
<v Speaker 3>If he's maybe he's meant to scare the shit out
<v Speaker 3>of you so that you stop killing in the bush.
<v Speaker 3>Every time you take an animals life by your own hands,
<v Speaker 3>you put down tobacco to rebalance the karma because you're
<v Speaker 3>you're taking life out of the universe. And the same
<v Speaker 3>thing too, when you have a partner that's pregnant, we
<v Speaker 3>put away our guns and we don't hunt while our
<v Speaker 3>partner is pregnant. Because you're bringing life into this universe.
<v Speaker 3>You can't be taking out life, you see what I'm saying.
<v Speaker 3>So anyone can put down tobacco in my opinion doesn't
<v Speaker 3>matter if you're white, you're black, you're you know, there's
<v Speaker 3>even a lot of Native Americans that lost their way
<v Speaker 3>in their culture. They don't even put down tobacco, But
<v Speaker 3>as hunters, that's what we're supposed to do.
<v Speaker 1>Okay, thank you for sharing that, And I'll start putting
<v Speaker 1>down tobacco when I take an animal's life. And I
<v Speaker 1>had a really strange experience one time on the river.
<v Speaker 1>Me and an ex girlfriend, we're camping out there and
<v Speaker 1>we were talking about the show Finding Bigfoot. I asked
<v Speaker 1>her if she believes in Bigfoot, and she said yes,
<v Speaker 1>her family has had some experiences, and I told her,
<v Speaker 1>I don't know if I really believe in them. I
<v Speaker 1>did some wooden knocks on a tree, and this huge
<v Speaker 1>tree came crashing down across the river. I mean, we're
<v Speaker 1>talking about a full size, green, really old tree, and
<v Speaker 1>it slammed down on the ground. So we thought that
<v Speaker 1>was unusual. And then a few moments later, we were
<v Speaker 1>sitting by the fire, it had gotten dark, and we
<v Speaker 1>were talking about how strange that was that we were
<v Speaker 1>talking about Bigfoot and that big tree came down, and
<v Speaker 1>a few minutes later, one of them screamed at us
<v Speaker 1>from our side of the river. And it was a horrifying,
<v Speaker 1>scary scream. That's the best way I can describe it.
<v Speaker 1>It sounded like a monster. I mean it roared through
<v Speaker 1>the forest and a lot of people referred to as
<v Speaker 1>like a woman being tortured. It was like that mixed
<v Speaker 1>with like a t rex. But the strange thing was
<v Speaker 1>we were talking about them and they showed up.
<v Speaker 3>Yeah, so they showed up when they put down those
<v Speaker 3>offerings when we smudged. We used sweet grass and they
<v Speaker 3>smudged them for offerings, And yeah, they showed up. And
<v Speaker 3>I don't know where they came from, Like I don't
<v Speaker 3>know if they because they're very powerful, spiritual. They have
<v Speaker 3>the ability to be physical or they could you know,
<v Speaker 3>people or hand so they have the ability to shape shift.
<v Speaker 3>A lot of powerful beings do. And I was worn
<v Speaker 3>to by my my cultural mentor who taught me. We
<v Speaker 3>just unfortunately buried him about two months ago, and he
<v Speaker 3>said that if you see a bigfoot with red eyes,
<v Speaker 3>get out because those are not those are not real bigfoots,
<v Speaker 3>because there's a there's dark entities out there that have
<v Speaker 3>the ability, Like you heard about skin walkers, and shape shifters. Right,
<v Speaker 3>so those things are out there and they could disguise
<v Speaker 3>themselves as bigfoot, but how to like a real bigfoot
<v Speaker 3>will not have red eyes. So if you see something
<v Speaker 3>a bigfoot with red eyes, like, get out. And then
<v Speaker 3>the older ones are the ones that make themselves really
<v Speaker 3>stink like smell like rotten flesh. They want you to
<v Speaker 3>get out of there as soon as you as soon
<v Speaker 3>as you can because they're like old and grumpy, you
<v Speaker 3>know what I mean.
<v Speaker 1>Yeah, that makes complete sense. So the sasquatch have the
<v Speaker 1>abil to change to other animals, other creatures or is
<v Speaker 1>it the other way around. It's the skinwalker, no shape
<v Speaker 1>shifters changing in like bad sasquatch things like that.
<v Speaker 3>Yeah. Yeah, so the sasquatch will always be a sasquatch.
<v Speaker 3>It could be like in spirit form, it could be
<v Speaker 3>in physical form. That's why they just show up out
<v Speaker 3>of nowhere sometimes too, if you leave an offering like
<v Speaker 3>they did, like we didn't know where they were. And
<v Speaker 3>then also then they were just like just hurt trees
<v Speaker 3>cracking in three different directions and like we didn't know
<v Speaker 3>that they were there, right, So somehow they just kind
<v Speaker 3>of like showed up. But the skin walker has the
<v Speaker 3>ability to shape shift into anything at once. Most times
<v Speaker 3>it'll be like a big black dog when it's hungry.
<v Speaker 3>It'll turn into like a black cougar when it's going
<v Speaker 3>to take people. But it also can shape shift into
<v Speaker 3>a bigfoot. But the difference is you'll see red eyes
<v Speaker 3>on that big foot. Yeah, and this was this is
<v Speaker 3>all like oral history of Native Americans before white people came.
<v Speaker 3>Like this was common sense to us when we were
<v Speaker 3>going out hunting ten years old, and we used to
<v Speaker 3>tease each other and say, like, you know, be careful
<v Speaker 3>bigfoots out there, and yeah, I've been hunting quite a
<v Speaker 3>bit all my life. And like you said, you know,
<v Speaker 3>you hear a lot of things. All of a sudden,
<v Speaker 3>something will get thrown at you. Some sometimes the juveniles
<v Speaker 3>will just tease you and let you know that most
<v Speaker 3>people won't even know that they're there, Like what the heck,
<v Speaker 3>why is this acorn getting thrown at me? And most
<v Speaker 3>people won't even you know what I mean, realize that
<v Speaker 3>when they're out in the bush. And some of the
<v Speaker 3>juveniles they like to tease. They're more bold than the
<v Speaker 3>older ones. Like the older ones are kind of like
<v Speaker 3>you know, get out of your type of thing. Yeah.
<v Speaker 1>Yeah, that's really interesting because your guys's oral traditions and
<v Speaker 1>the stories that you guys had are pretty much what
<v Speaker 1>people are experiencing today as far as Bigfoot, the spiritual
<v Speaker 1>side of things and like the red Eyes. Do you
<v Speaker 1>think that when Sasquatch is like in spiritual form, this
<v Speaker 1>is when people are seeing like the orbs or experiencing cloaking,
<v Speaker 1>like something invisible moving through the woods.
<v Speaker 3>Yeah, for sure, they're Yeah, and then like when they're
<v Speaker 3>when in spirit form, they're like they they're non physical
<v Speaker 3>at the moment, but then they have the ability to
<v Speaker 3>go and the ability to to shift into Bigfoot when
<v Speaker 3>it wants to. And so yeah, like I'm happy and
<v Speaker 3>I've been listening to the channel for quite some time now,
<v Speaker 3>and uh it's interesting to hear everyone else's experiences and
<v Speaker 3>it's like it's the same with like how US Natives
<v Speaker 3>have dealt with them for for a very long time.
<v Speaker 3>And there's a really old, old hissed story about when
<v Speaker 3>it was just indigenous people on Turtle Island and Charles C.
<v Speaker 3>Man he wrote a book called fourteen ninety one in
<v Speaker 3>what these states is that before European contact. There was
<v Speaker 3>one hundred and twelve million Indigenous people on Turtle Island,
<v Speaker 3>and that's lots. Like in Canada there's only one point
<v Speaker 3>eight million Indigenous people. So I think like the decimation
<v Speaker 3>rate of our population has dwindled, Like I don't know
<v Speaker 3>if it's ninety four percent, it's it's it's really crazy though,
<v Speaker 3>but like you know, it's from smallpox and wars and
<v Speaker 3>stuff like that as well too. But a lot of
<v Speaker 3>that knowledge has been lost. But there is still elders
<v Speaker 3>today that know very lots, and they we have ceremonies
<v Speaker 3>and you know, and I shouldn't say too much about them,
<v Speaker 3>but the spirit of Bigfoot does come into these ceremonies
<v Speaker 3>and they talk and they scare most people, like you
<v Speaker 3>know what I mean. And I won't get into too
<v Speaker 3>much detail, but like even the little people's spirits come
<v Speaker 3>into the to the ceremonies as well too, and they
<v Speaker 3>talk and they really like natives because we're the ones
<v Speaker 3>that give offerings to them. We feed them, and like
<v Speaker 3>even on the res a lot of people they give
<v Speaker 3>offerings to little people, so they give them candies like
<v Speaker 3>in the hills and stuff like that, spoons, and they
<v Speaker 3>have like little houses all over in the coolies on
<v Speaker 3>my reserve, and we do that to give them, to
<v Speaker 3>give them offerings. So they give us blessings because they're
<v Speaker 3>a little powerful spirits. They'll look after your children, they'll
<v Speaker 3>look after your family, your house, to make sure, like
<v Speaker 3>any of the dark entities, stay away if you will.
<v Speaker 3>And so that's the intention of why we wanted to
<v Speaker 3>feed the bigfoots, because that old lady from Saskatchewan said
<v Speaker 3>that they they're not fed by the tribes in BC
<v Speaker 3>so US as planes natives, we took upon that task
<v Speaker 3>as well too. And so in my opinion, like I
<v Speaker 3>had a dream when my first daughter was born, and
<v Speaker 3>in this dream, I was on the resid my dad's
<v Speaker 3>old house, and I seen a little girl there in
<v Speaker 3>my dream, and there was a cinnamon bigfoot and then
<v Speaker 3>there was a bigfoot sitting on the hill that was
<v Speaker 3>a darker hair, and the cinnamon was holding this little girl.
<v Speaker 3>And I didn't know who she was, and my partner
<v Speaker 3>was pregnant at the time, and the bigfoot said, this
<v Speaker 3>is washegun squo lightning woman, And that's what it means
<v Speaker 3>in our language. And so that's the name that I
<v Speaker 3>gave her so US natives will name our children on
<v Speaker 3>what our protectors give us those names. So I gave
<v Speaker 3>her that name. Her English name is Mikayla, but her
<v Speaker 3>Indian name is Washigunsquo, and it's on her IDs washegun,
<v Speaker 3>which means lightning woman. So because I went out and
<v Speaker 3>fed them, they'll also bless my family and my children
<v Speaker 3>as well too. And that's the intention in relationship that
<v Speaker 3>we've always had with these bigfoots. And people say that
<v Speaker 3>some of them are all bad or you know, it's
<v Speaker 3>they're like humans, like there's always going to be a
<v Speaker 3>bad human, there'll be a good human. And you know
<v Speaker 3>what I mean. They have different different motives as well too.
<v Speaker 1>Yeah, so you believe that the Sasquatch are used by God,
<v Speaker 1>the great Creator to kind of police the forest and
<v Speaker 1>keep things in check and balance.
<v Speaker 3>Yeah, because there's also they look after all the other
<v Speaker 3>animals as well too. And that's why I said, it's
<v Speaker 3>my personal theory that these hunters they are going out
<v Speaker 3>and killing and killing and killing, and they don't put
<v Speaker 3>down tobacco. Well, you're racking up bad karma, and he's
<v Speaker 3>going to come scare the shit out of you, and
<v Speaker 3>you know that's just what his job is, because he's
<v Speaker 3>the policeman of the creator according to our cosmology.
<v Speaker 1>Yeah, and what about properties where people are having like
<v Speaker 1>livestock killed and deers killed and they claim at sasquatch.
<v Speaker 1>What's your type on that? Do you think there's some
<v Speaker 1>type of like unbalanced?
<v Speaker 3>Yeah, so I'm sure they also they have to eat
<v Speaker 3>themselves too, Like they're big beings, right, so they have
<v Speaker 3>to eat something. I'm not exactly sure because we never
<v Speaker 3>had that relationship with them. We've always had like a
<v Speaker 3>good relationship with them, so they've never done that. Like
<v Speaker 3>I grew up on a farm. We've had cattle, We've
<v Speaker 3>had horses, cows, chickens, pigs. They never bothered any of
<v Speaker 3>our animals. It's probably because of our relationship with them,
<v Speaker 3>like traditionally, you know what I mean. So that might
<v Speaker 3>be a big difference. Like they don't take any any
<v Speaker 3>animals from the resime like that I've heard of. Maybe
<v Speaker 3>it's different somewhere else. But I don't know what advice
<v Speaker 3>I would give to those people. I mean, you know,
<v Speaker 3>you could put an offering down for them and tell
<v Speaker 3>them to leave you and your family alone. I'm sure
<v Speaker 3>to listen. You can put down to backco because tobacco
<v Speaker 3>is that you're inviting that spirit of that animal or
<v Speaker 3>that bigfoot to come in to listen and bless itself
<v Speaker 3>as well too.
<v Speaker 1>Yeah, that's really good advice, and I appreciate it. By
<v Speaker 1>the way, I think it's really interesting that, like when
<v Speaker 1>Europeans came here to North America, they kind of wrote
<v Speaker 1>off all these oral traditions, these things about cryptids, and
<v Speaker 1>it was just kind of like folklore or seen as
<v Speaker 1>like devil worship. But now many people in North America
<v Speaker 1>today they're having experiences, and a lot of it's Christians,
<v Speaker 1>and they're like really excited about Bigfoot and they want
<v Speaker 1>to learn as much as they can. So like pretty
<v Speaker 1>much everything your people have been telling us is true,
<v Speaker 1>and it's like the same data that we have today
<v Speaker 1>with our technology that we have and the things that
<v Speaker 1>we experience out in the woods. What are your thoughts
<v Speaker 1>about that?
<v Speaker 3>Yeah, well, I mean for the longest time, when when
<v Speaker 3>our white brothers came ashore, like we signed treaties in America.
<v Speaker 3>There's over three hundred and seventy treaties signed with Native Americans.
<v Speaker 3>I don't think one is honored in Canada. We have
<v Speaker 3>treaties one to eleven and so it kind of binds
<v Speaker 3>us all together. So we knew that Europeans weren't going
<v Speaker 3>back to Europe, so we tried at first to work
<v Speaker 3>with them. At that time, there was a lot of
<v Speaker 3>racism because it was a big land grab, right, so
<v Speaker 3>like colonizers are all about grabbing land, and this is
<v Speaker 3>mine now. Because there was shit all in Europe. The
<v Speaker 3>British and the French were fighting, they brought those feuds
<v Speaker 3>over here and they needed they needed natives to be
<v Speaker 3>allies with them. And so if you look at the
<v Speaker 3>War of eighteen twelve, there was natives on both sides
<v Speaker 3>aside from the bad Little Bighorn where General Custer was
<v Speaker 3>defeated by Sitting Bull and the o La La Lakota.
<v Speaker 3>That was one more that they lost that they hated.
<v Speaker 3>But other than that, we've always tried to work with
<v Speaker 3>white people, but there was always like this ignorance where
<v Speaker 3>and you have to remember too that they banned our
<v Speaker 3>ceremonies and to us that was a big breach of trust,
<v Speaker 3>like what the heck, why are you doing this? Because
<v Speaker 3>there was that this is all devil worship. And if
<v Speaker 3>you look at some of our sacred sites, for example,
<v Speaker 3>like if there's a place called Manitou Lake, it means
<v Speaker 3>God's lake in our Manitou Sageiga means God's lake. They
<v Speaker 3>would take those names and they would change it to
<v Speaker 3>Devil's Lake in English. So that's why you'll see like
<v Speaker 3>what they use what they tried to call the Lakota
<v Speaker 3>call it Matelo Tapila, and then they can they translated
<v Speaker 3>the name to Devil's tower. So if you look at it,
<v Speaker 3>it looks like a big stump now and the Oglo
<v Speaker 3>law creation story they talk about that that was a
<v Speaker 3>big tree of life if you look at it, and
<v Speaker 3>you'll go look at two uh in Wyoming, they call
<v Speaker 3>it Devil's tower now. So they converted all of our
<v Speaker 3>sacred spots to devil worshiping names, which was never the
<v Speaker 3>case if you look at natives before Europeans came over. Yes,
<v Speaker 3>sure we had wars with each other where, but it
<v Speaker 3>was basically over hunting grounds and the cree would you know,
<v Speaker 3>push to blackfoot this way, then the blackfoods would come
<v Speaker 3>and rate us. Then next summer we couldn't hunt in
<v Speaker 3>this cooley because the Blackfoot. Blackfoot pushed this this way,
<v Speaker 3>that was pretty common. But other than that, we lived
<v Speaker 3>as very almost like sacred people. And even if you
<v Speaker 3>look back then, aside from the wars, there was barely
<v Speaker 3>we didn't sin, if you will. In the Christian version,
<v Speaker 3>we got along and it wasn't until like you know,
<v Speaker 3>a lot of religious people came over here. They started
<v Speaker 3>judging and saying we were doing devil worshiping things. But
<v Speaker 3>these these ceremonies that we were given, they were given
<v Speaker 3>to us by the Creator. And along with that, because remember,
<v Speaker 3>bigfoot spirits will come into our sweat lodges and they'll
<v Speaker 3>tell us how things used to be. They'll tell us
<v Speaker 3>the relationships that we had, and how if you're going
<v Speaker 3>through a tough time, say you need healing from cancer,
<v Speaker 3>a lot of these powerful spirits can heal you.
<v Speaker 2>Right.
<v Speaker 3>But it was just the ignorance of religion that says
<v Speaker 3>that if it is not anything but Jesus, then it's
<v Speaker 3>not of God, if you will. But we we always
<v Speaker 3>believed in God. It's just we called them the Creator.
<v Speaker 2>Yeah, and that makes sense.
<v Speaker 1>Were there any tribes that win against your guys believes that,
<v Speaker 1>I don't know, did things that weren't weren't good, like
<v Speaker 1>called out skin walkers and things like that. Similar to
<v Speaker 1>like Christians, Like there's people that practice Christianity, but they
<v Speaker 1>do the occult and like kind of worship the devil.
<v Speaker 1>Is there anything like that in Native American culture?
<v Speaker 2>Yep.
<v Speaker 3>We have a whole oral history. And I was just
<v Speaker 3>telling my students this on Tuesday, and I don't want
<v Speaker 3>to like share the whole story because I could last
<v Speaker 3>for hours. But in a brief nutshell, Native Americans have
<v Speaker 3>survived a lot of the before the Great Floods times,
<v Speaker 3>the Ice Age times. We know the people that were
<v Speaker 3>there and the people that served. There was only two
<v Speaker 3>survivors from the first world, if you will, when the
<v Speaker 3>crater flipped everything from the north pole to the South pole.
<v Speaker 3>But in the first world that existed, there was literally
<v Speaker 3>it was like the garden of Eden. There was no
<v Speaker 3>such thing as death. So our forbidden fruit, and in
<v Speaker 3>the Bible they talk about the apple right, and they
<v Speaker 3>were attempted to eat that apple hole. For us. In
<v Speaker 3>our oral history, it was white berries with the crowns
<v Speaker 3>on them. They're called wapin Nanna. And the crater went
<v Speaker 3>to go make other lives. There was a babysitter in charge,
<v Speaker 3>and this babysitter tempted young people at the time, and
<v Speaker 3>hundreds of years have passed by, and it was young
<v Speaker 3>people who said, hey, we should We could probably eat
<v Speaker 3>these white berries now. And so, you know, the first
<v Speaker 3>person ate them. Then a couple other people. A couple
<v Speaker 3>days later, they all died. They fell over and there
<v Speaker 3>was no such thing as death. And then so we
<v Speaker 3>buried the first person. His son had a dream how
<v Speaker 3>to properly bury him. They did that, and then the
<v Speaker 3>second person, the third person, and the fourth person, the
<v Speaker 3>fourth person to die and Native I mean, and like,
<v Speaker 3>I guess I shouldn't speak for all Native Americans because
<v Speaker 3>they have a tendency to do that. But in the
<v Speaker 3>Cree oral history, the fourth person to die, his name
<v Speaker 3>was Chocolate Boe, and him he has high reverence because
<v Speaker 3>he was the first one to teach us how to hunt,
<v Speaker 3>how to put down tobacco. He was also the first
<v Speaker 3>person to teach us to do a sweat lodge. And
<v Speaker 3>so this is like hundreds and thousands of years old.
<v Speaker 3>And then so the second law, so the first law
<v Speaker 3>was donated to his white barriers of the crowns. The
<v Speaker 3>second one is don't mingle or mix with other beings.
<v Speaker 3>And so what ended up happening was they started to
<v Speaker 3>there's abominations they were having, like all of a sudden,
<v Speaker 3>the dog man was calmon, you know what I mean,
<v Speaker 3>there would be like this being what the eagle ahead.
<v Speaker 3>So they started mixing and mingling. And at that time
<v Speaker 3>the Creator made humans. They had way more spirit less
<v Speaker 3>mind uh less mindy, but more spirit so we had
<v Speaker 3>the ability to communicate with animals. When the Crator came
<v Speaker 3>back and he asked that babysitter, what's happening? Everything is
<v Speaker 3>a mess here that babysitter. Uh. The crater chastised him
<v Speaker 3>and he chopped off his arms and he fell on
<v Speaker 3>the ground and he started moving like a snake. So
<v Speaker 3>that snake went down south and he taught tribes, you know, theirs,
<v Speaker 3>their their songs. So that would be like our enemy
<v Speaker 3>and in the cultural sense, because that snake went to
<v Speaker 3>go mentor other Native American tribes, so they were doing
<v Speaker 3>the opposite of what but what because we praised the
<v Speaker 3>Creator and nothing but good through our ceremonies. And that
<v Speaker 3>snake went down south and he taught tribes their ceremonies
<v Speaker 3>in different songs, if you will, and so we have
<v Speaker 3>cultural enemies because of that. So it'd be like a
<v Speaker 3>Satanist versus Christian and the Native American sense, if that
<v Speaker 3>makes sense.
<v Speaker 2>Wow.
<v Speaker 1>Yeah, that's really interesting and a lot of it is
<v Speaker 1>very similar to the story and the Bible of Genesis,
<v Speaker 1>and a lot of people talk about this snake symbol
<v Speaker 1>that they find in ancient cultures all throughout the world,
<v Speaker 1>and not very many people know exactly what it means,
<v Speaker 1>but they find a snake symbol I think a lion
<v Speaker 1>and an eagle, and you kind of see that used
<v Speaker 1>in many flags. But yeah, the story of Creation, it's
<v Speaker 1>very very similar to the Garden of Eden. And yeah,
<v Speaker 1>I've noticed a lot of names like with devil in it,
<v Speaker 1>whether it's the Devil's Backbone, the Devil's Tower, and yeah,
<v Speaker 1>it's interesting that you guys have a flood story as well.
<v Speaker 1>That's kind of my belief about the Devil's Tower is
<v Speaker 1>that it was a giant tree back in the day
<v Speaker 1>because there were giants in those days, and with the
<v Speaker 1>flood it kind of made it flat at the top
<v Speaker 1>and that's where the waves kind of hit it and
<v Speaker 1>smoothed it out.
<v Speaker 3>Yep, you could. You could see the Ogla Ala Lakota
<v Speaker 3>they have like we all have creation stories. So in
<v Speaker 3>the Bible they talk about the Garden of Eden. Well,
<v Speaker 3>where's the garden Eden of physically? Is it near the
<v Speaker 3>Euphrates River. See, like us, we have oral history. So
<v Speaker 3>at Mantelo Tapila, that's where the Lakota people can say, so,
<v Speaker 3>our garden of Eden's are here in North America, and
<v Speaker 3>people forget that. So the spots the sacred sites that
<v Speaker 3>we have. So when the great flood happened, there was
<v Speaker 3>one reverend. Uh, there was one person that that that
<v Speaker 3>had two animals each on his raft. And it does
<v Speaker 3>sound like the Bible stories. But here's the thing. I
<v Speaker 3>asked my mentor, and I asked us that this sounds
<v Speaker 3>like bury from the Bible. He said, no, we were
<v Speaker 3>telling these stories before there was even a King James
<v Speaker 3>Bible put on North America. So he said, the over
<v Speaker 3>there in the Middle East, or wherever the garden they
<v Speaker 3>read him was there. Forbidden fruit was the apple ars
<v Speaker 3>was the white berry of the crowns. So there was
<v Speaker 3>forbidden fruit amongst all of our races, if you will.
<v Speaker 3>And so going back to the Great Flood time. Now,
<v Speaker 3>there was an individual. His name is Wassaki Chuck and
<v Speaker 3>you hear a lot of stories about him. So we
<v Speaker 3>don't know when the Great Flood was, whether it's twenty
<v Speaker 3>thousand or thirty thousand BC. And this is when Turtle
<v Speaker 3>Island came up modern day North America, and Masaki Chuck
<v Speaker 3>actually made his journey. And one of the wolves gave
<v Speaker 3>his son to his baby wolf for Wasaki Chuck for protection.
<v Speaker 3>And his name was Chichi Guaio, that little wolf, and
<v Speaker 3>they walked through modern day Manitotoba. And you if you
<v Speaker 3>there's spots in the rocks in Manitoba where you'll see
<v Speaker 3>Whatsaki Chuck's footprint in the stone and then fifty feet
<v Speaker 3>away you'll see wolf pause. So his job was to
<v Speaker 3>go and scout North America turd Line Island and make
<v Speaker 3>sure that it's okay to live on. So he went
<v Speaker 3>all the way to Rocky Mountain House, and Rocky Mountain
<v Speaker 3>House would be like the where the Rocky Mountains are.
<v Speaker 3>And then he went down through the United States and
<v Speaker 3>then he came up through Canada. He went through the
<v Speaker 3>Sweetgrass Indian Reservation. There's a place there called Sliding Hill.
<v Speaker 3>So these are all landmarks, our sacred sites. And then
<v Speaker 3>he went to Cypress Hill, Saskatchewan, and in our language,
<v Speaker 3>I believe it's called Manata Cypress Hills, Saskatchewan. And he
<v Speaker 3>gave Indians or Native Americans the laws to live by,
<v Speaker 3>so it would be like our Jesus sermon on the
<v Speaker 3>mount if you will. And then he went back. And
<v Speaker 3>he went back and he told his brother. His brother
<v Speaker 3>was named Doug out canoe, come on, like, this is
<v Speaker 3>a safe place. All the other animals, the first animals
<v Speaker 3>to leave that draft for the most they busted out.
<v Speaker 3>So now time started to basically go. And we don't
<v Speaker 3>know if it was thirty thousand BC or twenty thousand BC.
<v Speaker 3>So we also we like the Plains tribes, we were
<v Speaker 3>like on the east coast there and then we've eventually migrated.
<v Speaker 3>So the Blackfoot left first to Manitoba, and then the
<v Speaker 3>Crees went the northern route by the Churchill or River,
<v Speaker 3>a lot of ojibways. They went the southern route to
<v Speaker 3>the Great Lakes and then the Indian boarding Cross and
<v Speaker 3>coming back into Canada was the Missouri River. And so
<v Speaker 3>in seven fifty a d we also were given another
<v Speaker 3>hero by the Crater, and his name is Nianimus, and
<v Speaker 3>his name translates to the dancer, and he was like
<v Speaker 3>our superman. He was the god or the Crater, if
<v Speaker 3>you will, gave us two godsns in North America, and
<v Speaker 3>then Jesus was given to the Middle East, while there
<v Speaker 3>was two given to native people in a Swasaki Chuck
<v Speaker 3>and Nianimous. And so there's a lot of stories about Nianimus.
<v Speaker 3>And we knew that there was white people because Vikings
<v Speaker 3>used to come on the East coast. And there's an
<v Speaker 3>old story of how Nianimous. There was ten indigenous women
<v Speaker 3>that were taken and I don't know if they went
<v Speaker 3>back to Greenland, but families gave Nianimous tobacco to go
<v Speaker 3>get those women back, and he did. He challenged that
<v Speaker 3>Viking boss. He defeated him because he was a god
<v Speaker 3>amongst humans. He had the ability to speak any language.
<v Speaker 3>And we got on the Viking shore, his old Viking children.
<v Speaker 3>We're speaking Viking to him, and he could speak Viking
<v Speaker 3>back to them. He said, I want to see your
<v Speaker 3>boss because he have something that's not yours. So he
<v Speaker 3>defeated there's a whole oral story about it. And then
<v Speaker 3>this is how some of our words came about. So
<v Speaker 3>when he was on that that in Greenland or Iceland,
<v Speaker 3>wherever he was, this was the first time that we
<v Speaker 3>seen a weight scale in our language. We call it
<v Speaker 3>Tippapi Skuchigan weight scale. That was the first time we
<v Speaker 3>seen it. And so he defeated that Viking boss and
<v Speaker 3>he gave he made him become like in our lodgers
<v Speaker 3>or whatever, when they're raising the pipe, we put it
<v Speaker 3>in certain directions because we know all the stories of
<v Speaker 3>the crater will take someone and give them a higher
<v Speaker 3>purpose responsibility. So someone is there for healing, for example,
<v Speaker 3>or to send love for your family, and they're put
<v Speaker 3>in different directions. So that Viking boss is cree name
<v Speaker 3>is watch to go and see it? Tell you wouldn't
<v Speaker 3>both stars, So they see that star by Greenland there.
<v Speaker 3>So in some of our ceremonies, the old guys that
<v Speaker 3>know those stories will pray because that Viking boss has
<v Speaker 3>to give the opposite of what he was on earth.
<v Speaker 3>He cheated people, he lied, he stole, so he has
<v Speaker 3>to give the opposite when you pray to him. So
<v Speaker 3>our religion, we don't really call it a religion. We
<v Speaker 3>call it kind of like just the Indian way. It
<v Speaker 3>all came about through stories, through significant events, and that
<v Speaker 3>we could pray to these people because they did something
<v Speaker 3>profound on Earth, and the crater gave them a higher purpose,
<v Speaker 3>if you will. So I could tell about the oral
<v Speaker 3>hist of the first world the second world now we're
<v Speaker 3>in the days of the would be like around the
<v Speaker 3>Caveman where we had to deal to saber tooth tiger cat.
<v Speaker 3>There was only two survivors in that time period, and
<v Speaker 3>it was ishki weeen Earth and man and his wife
<v Speaker 3>at Tawachas the Holler. They had children and they had
<v Speaker 3>to live in caves to survive, and there were the
<v Speaker 3>only two survivors. They had children, and then grandchildren came about,
<v Speaker 3>and there's one of their grandchildren was given really the
<v Speaker 3>ability to invent, and it's called nipuckleign the ability to
<v Speaker 3>invent or create. And so he again taught how to
<v Speaker 3>make bows and he started making arrowheads with obsidian, and
<v Speaker 3>his name was King got a sharp arrowhead. So he
<v Speaker 3>was given high reverence in our oral history as well too.
<v Speaker 3>And the thing about it too is Psychologia's critique. Oh,
<v Speaker 3>they never wrote nothing down. Well, we didn't need to
<v Speaker 3>because this was common sense passed down from elders to
<v Speaker 3>when we're little kids sitting around the campfire. We didn't
<v Speaker 3>need to write things down because we were good listeners.
<v Speaker 3>And so I was fortunate that my mentor who taught
<v Speaker 3>me all of this like he taught me since I
<v Speaker 3>was eighteen nineteen, and I never forgot any of this,
<v Speaker 3>this oral history. And you know, and now we're going
<v Speaker 3>through a process in universities where people are saying, maybe
<v Speaker 3>we should write it down, and I agree because it'll
<v Speaker 3>be more accessible.
<v Speaker 1>Yeah, yeah, that's really interesting. And do you think that
<v Speaker 1>the sasquatch came from people braiding with other creatures or
<v Speaker 1>beings or do you believe it's strictly just a policeman
<v Speaker 1>of the Great Creator.
<v Speaker 3>Yeah, I think the thing as is like just the
<v Speaker 3>way that he made thunderbirds as well too. So so
<v Speaker 3>remember I told you like that that snake dot gut
<v Speaker 3>Chase down south, That snake had babies as well too.
<v Speaker 3>So the Creator made thunderbirds to hunt those snakes. And
<v Speaker 3>so when in our cosmology when we see it rating outside,
<v Speaker 3>that could mean that those snakes are around and the
<v Speaker 3>thunderbirds are hunting them, and they too have the ability
<v Speaker 3>because people even have seen that all over the world,
<v Speaker 3>these big birds picking up a snake out of the lake.
<v Speaker 3>So they have the ability, like sasquatch, to be in
<v Speaker 3>physical form or spiritual form, but most of the time
<v Speaker 3>they'll stay in spiritual form.
<v Speaker 1>Yeah, that's really interesting, and I definitely believe the sasquatch
<v Speaker 1>have healing properties. When I encountered the juvenile, my back
<v Speaker 1>was just wrecked. I could barely walk, I could barely
<v Speaker 1>get around. And when I saw this thing a couple
<v Speaker 1>weeks later, my back pain just went away, and since
<v Speaker 1>then it's completely gone. And I didn't really think much
<v Speaker 1>of it. I just thought that that was a strange coincidence.
<v Speaker 1>But after doing the channel, I started hearing people say
<v Speaker 1>that these things have healing abilities, and I think it's possible.
<v Speaker 3>It all depends with your attention, Miguel with them. If
<v Speaker 3>there's people out there that I'm looking for a big
<v Speaker 3>foot to try and shoot at them, and then whereas
<v Speaker 3>we're coming from, the intention that I have is I
<v Speaker 3>want to feed them too, because they're very they're spiritual beings,
<v Speaker 3>like they could go up to you. You live in
<v Speaker 3>a busy city and they'll come and slap your wall,
<v Speaker 3>Like how do they do that?
<v Speaker 2>Right?
<v Speaker 3>So the intention, it all depends on your intention with
<v Speaker 3>them as well too. So if I'm coming from a
<v Speaker 3>place of love and i want protection from my children
<v Speaker 3>and my family, then they're gonna get the same back
<v Speaker 3>where you have guys out there that are actively trying
<v Speaker 3>to hunt them, then they're gonna they're not gonna be
<v Speaker 3>nice to you either. It's all about the intention that
<v Speaker 3>we have with them.
<v Speaker 1>Yeah, that makes complete sense. And I don't know why
<v Speaker 1>they revealed themselves to me so many times. And I mean,
<v Speaker 1>like I said, I was hurt in that time and
<v Speaker 1>just kind of in a tough place in life, but
<v Speaker 1>it just seemed like they kept coming around like they
<v Speaker 1>really wanted to see me for some reason. I'm still
<v Speaker 1>trying to figure that out to this day, Like I
<v Speaker 1>just can't wrap my mind around it.
<v Speaker 3>Have you had any dreams about them?
<v Speaker 1>I've had one dream, but it was kind of scary.
<v Speaker 1>This sasquatch came out of a ravine and I don't know,
<v Speaker 1>like it was a really big one, but when he walked,
<v Speaker 1>his hands were blurry. I don't know how to explain it,
<v Speaker 1>Like I don't know. They were just like distorted.
<v Speaker 2>I don't know.
<v Speaker 1>I don't know what the message was, but it was
<v Speaker 1>definitely terrifying.
<v Speaker 3>Yeah, and yeah, that's the same reaction. Even though I
<v Speaker 3>was coming with good intention, I was scared because they're
<v Speaker 3>the apex predator out there and they're we're still kind
<v Speaker 3>of putting pieces together. Even natives themselves have a lot
<v Speaker 3>of experience with them. They're out there. We know that
<v Speaker 3>they're out there, and that's why we we would rather
<v Speaker 3>be respectful to them, you know what I mean. And
<v Speaker 3>even the same thing when I put the offering down
<v Speaker 3>for them, I've never felt fear like that, even though
<v Speaker 3>I was coming with good intention. It's just a common thing,
<v Speaker 3>Like if aliens came down, we'd be scared too, you
<v Speaker 3>know what I mean, because we're not used to it.
<v Speaker 1>Oh yeah, absolutely, And I don't know. I feel like
<v Speaker 1>when the Europeans came, there was a lot agreed, a
<v Speaker 1>lot of pride, a lot of it was done for money,
<v Speaker 1>and I feel like it was handled the wrong way.
<v Speaker 1>Like there's two sides to the story where people say, no,
<v Speaker 1>the Native Americans broke the treaties and they didn't understand,
<v Speaker 1>like documents and things like that. But I don't know,
<v Speaker 1>I kind of feel like there's certainly two sides of
<v Speaker 1>the story, and I definitely feel like a lot of
<v Speaker 1>it was due to just bad intentions, because like Jesus says,
<v Speaker 1>if you judge his God in heaven will he'll judge
<v Speaker 1>you pretty much. So you're not allowed to judge people.
<v Speaker 1>So for white people to say that your way is wrong,
<v Speaker 1>it's double worship. That's that's kind of judging. And there
<v Speaker 1>are parts in the Bible where, you know, God did
<v Speaker 1>take out many tribes that were practicing like really bad things.
<v Speaker 1>For example, with King Saul, he told them to kill
<v Speaker 1>every man, woman, and child. But these people were like
<v Speaker 1>doing human sacrifice. Is like they were killing babies and
<v Speaker 1>doing really really awful things. But I feel like in
<v Speaker 1>this case, like that that's not what God wanted.
<v Speaker 3>Yeah, and so like and for us, our ceremonies were
<v Speaker 3>always about celebration of life and dealing and that's but
<v Speaker 3>the thing is the missionaries they never took the time
<v Speaker 3>to understand that.
<v Speaker 1>Yeah, And now today people just can't understand the cryptid
<v Speaker 1>phenomenon and all the supernatural things that are going on,
<v Speaker 1>and a lot of people just want to call them
<v Speaker 1>like some unknown primate. There's many people that are claiming
<v Speaker 1>that these things have supernatural abilities. A lot of people
<v Speaker 1>just don't even believe in general. They just think it's,
<v Speaker 1>you know, like a fairy tale like Sayana or the
<v Speaker 1>tooth Fairy. But it's definitely happening. A lot of people
<v Speaker 1>are having experiences, and I believe that's why no one
<v Speaker 1>can come up with a solid answer as to what's
<v Speaker 1>going on. I don't think anyone will ever be able
<v Speaker 1>to come up with a solid answer. But the truth is,
<v Speaker 1>the things.
<v Speaker 2>Are out there, and yeah, I don't know.
<v Speaker 1>Like I just want to learn how to interact with
<v Speaker 1>them and how to like maintain a relationship with them.
<v Speaker 1>Is are there any like tips that you can give
<v Speaker 1>me with going out there and experiencing more activity and
<v Speaker 1>possibly getting them to reveal themselves.
<v Speaker 3>So basically like how I told you, like go back
<v Speaker 3>through the audio and then when I told you like
<v Speaker 3>they like those whole ground coffee beans and you could
<v Speaker 3>use sweet crass. It doesn't matter that the people use
<v Speaker 3>sage all the time in California. You know that's a
<v Speaker 3>Native American team. As long as you're doing things with
<v Speaker 3>good intention and like I said, whole ground, coffee beans,
<v Speaker 3>brown sugar, a little bit of candies and like get
<v Speaker 3>some fabric. We use the color yellow and smudge incens
<v Speaker 3>your things, because that's what it is. And then put
<v Speaker 3>up prayer to them. You don't necessarily, you know, just
<v Speaker 3>like you know, you want to build a relationship with them.
<v Speaker 3>And then the thing is like maybe they won't answer
<v Speaker 3>for a while. That's how they are. It's really up
<v Speaker 3>to them, right, And the same thing what we believe
<v Speaker 3>in hunting is we we'll put the prayer out, we'll
<v Speaker 3>put the back down. We're going out for elk, and
<v Speaker 3>then it's up to the elk if it's going to
<v Speaker 3>show itself to you. And that's you know what I mean.
<v Speaker 3>But you're doing it with good intention. So that's my
<v Speaker 3>advice to you. And yeah, I don't know if you
<v Speaker 3>come to Canada much, Miguel, but I mean, like if
<v Speaker 3>you wanted to, we do have ceremonies up here as
<v Speaker 3>well too. And I know a real old guy who's
<v Speaker 3>pretty sacred. He knows all of our language and our laws,
<v Speaker 3>what these things are. I'm sure you'd love to interview him,
<v Speaker 3>and maybe we could set something up where we could
<v Speaker 3>you know we could do something, then we'll do it
<v Speaker 3>in the Native American way.
<v Speaker 1>That would be incredible and I would certainly love to
<v Speaker 1>do that. And yeah, what you shared earlier in the
<v Speaker 1>podcast is very similar to Europeans way or just Americans
<v Speaker 1>way of interacting with sasquatch, like what they call gifting.
<v Speaker 1>Leave some apples, do this and you get more activity
<v Speaker 1>here and there. But yeah, the tobacco, the coffee, the
<v Speaker 1>brown sugar candy, and the cloth like that definitely sounds
<v Speaker 1>like a good idea. I've always heard people say leave tobacco,
<v Speaker 1>and I'm gonna try it. I'm gonna see if it'll work.
<v Speaker 1>And I don't want to trap these things or try
<v Speaker 1>to catch them off guard, like I just want to
<v Speaker 1>interact with them and try to understand them better. And
<v Speaker 1>I feel like I got a pretty good gauge on them,
<v Speaker 1>Like these things are definitely all over North America, and
<v Speaker 1>they're not just like migrating like some like caribou, and
<v Speaker 1>I don't know, I feel like they're they're always closer
<v Speaker 1>than what people think, like you said in the beginning,
<v Speaker 1>when you have that experience, like you don't know where
<v Speaker 1>they came from. But as soon as you guys started
<v Speaker 1>the process, you began to experience activity.
<v Speaker 3>Yeah and uh again like uh, and you're you're curious,
<v Speaker 3>you know, And like I like to work that you're doing, Miguel,
<v Speaker 3>Like you're putting together a lot of people's experiences and
<v Speaker 3>like I just like to I just like to listen.
<v Speaker 3>And then I was thinking, like, man, it'd be good
<v Speaker 3>to kind of give like what us planes, Cree and
<v Speaker 3>Ojibawe are taught about them, so that you guys could
<v Speaker 3>learn a little bit more yourselves, you know what I mean.
<v Speaker 3>And like I said, it's all about the intention with uh.
<v Speaker 3>And you're you're curious about them, they're probably curious about you.
<v Speaker 3>You know the abbas stairs back, Oh yeah for sure.
<v Speaker 1>And what other experiences have you had on the forest?
<v Speaker 1>Have you ran into them again after the first encounter.
<v Speaker 3>Just out hunting and stuff, like you hear a lot
<v Speaker 3>of noises, Like I'm not scared and like I said,
<v Speaker 3>it could be just a juvenile being cheeky and trying
<v Speaker 3>to figure out what we are and stuff like that.
<v Speaker 3>So I've never had like a threatening experience where I've
<v Speaker 3>been yelled at her and he like I've had things
<v Speaker 3>thrown at me while we're out hunting, and I know
<v Speaker 3>that they're there, and then I just kind of like,
<v Speaker 3>in my mind, I don't necessarily pey to them, but
<v Speaker 3>I try to talk to them. Yes, well, we know
<v Speaker 3>you're here, we're out looking for elk. We're not trying
<v Speaker 3>to disturb you, and you know what I mean, and
<v Speaker 3>that type of things. But I've never, like since then,
<v Speaker 3>I've always kind of felt like, because the one in
<v Speaker 3>my dream gave my daughter her name, and I feel
<v Speaker 3>that that's like, you know, my daughter's protector as well too.
<v Speaker 1>Yeah, that's a beautiful dream or a beautiful name that
<v Speaker 1>your daughter has. And another thing was when I encountered
<v Speaker 1>that little juvenile, like we made eye contact, like we
<v Speaker 1>stood there standing at like staring at each other. But
<v Speaker 1>when I went back, I found this really big arrowhead.
<v Speaker 1>Actually it's not even an arrowhead. It's a Clovis and
<v Speaker 1>I dated it back to like ten thousand BC. It's
<v Speaker 1>older than Geez, and I've had people offer me a
<v Speaker 1>lot of money for it. Do you think that was
<v Speaker 1>just a coincidence that I found that Clovis right there
<v Speaker 1>where that sasquatch was standing, or that it was just
<v Speaker 1>raindom because it was like halfway buried into the dirt.
<v Speaker 1>It wasn't just like I don't know, like on top
<v Speaker 1>of the leaves, clean and fresh, like I had to
<v Speaker 1>clean it off. But I feel like that was something supernatural.
<v Speaker 3>I don't think there's no there's no accidents in the universe.
<v Speaker 2>Miguel.
<v Speaker 3>He probably wanted you to have it, maybe as a gift.
<v Speaker 3>And and then like where did you find it? Like
<v Speaker 3>is it closer to your home?
<v Speaker 1>Yeah, closer to my home, Like this little juvenile hid
<v Speaker 1>behind this oak tree. And I went back the next
<v Speaker 1>day because I didn't like when I saw him. I
<v Speaker 1>didn't go chasing after him or going through the woods
<v Speaker 1>trying to find him. I just walk back home because
<v Speaker 1>I was like, Okay, Mom and Dad are probably around.
<v Speaker 1>If I chase this thing, it's not going to be good.
<v Speaker 1>But I went back the next day to see if
<v Speaker 1>I could find any tracks or any evidence at all,
<v Speaker 1>any sign that the thing was staying in there. But
<v Speaker 1>when I went to that exact tree that he hid behind,
<v Speaker 1>that Clovis was right there, and I've never found an
<v Speaker 1>arrowhead on this property.
<v Speaker 2>That blew my mind.
<v Speaker 3>Yeah, that's amazing, Like I would keep it like make
<v Speaker 3>it a necklace where it could be maybe he wants
<v Speaker 3>you to be protected while you're out there, because like
<v Speaker 3>I said, there's there's dark ones too. There's other beings
<v Speaker 3>out there too that we never really talked about, but
<v Speaker 3>they're in the bush too. And like you know, because
<v Speaker 3>everyone's wondering why are all these people getting taken in
<v Speaker 3>national parks, Well there's there's beings that will take people,
<v Speaker 3>and the Native Americans knew about them, and we had
<v Speaker 3>to we had to be able to go out in
<v Speaker 3>the bush. Like if you ever see old Native American
<v Speaker 3>outfits with fringes, so we have prayed over fringes so
<v Speaker 3>that those dark beings don't take us because you know,
<v Speaker 3>like some of them, they they're like like did you
<v Speaker 3>see on Missing four on one where that lady was
<v Speaker 3>in the tree stand and then they took a picture
<v Speaker 3>of it and it looked like the predator going back
<v Speaker 3>and forth. That I like kind of was camouflage. Those
<v Speaker 3>things are out there or those things will take people actually,
<v Speaker 3>and people are blaming it on Bigfoot, like Bigfoot is
<v Speaker 3>not gonna necessarily take people or murder them. But like
<v Speaker 3>I said, there's those beings that will shape shift into
<v Speaker 3>a Bigfoot. They'll take people too, and then Bigfoot will
<v Speaker 3>get kind of the blame for it.
<v Speaker 1>Yeah, I feel like since Bigfoot is a protector, like
<v Speaker 1>maybe they do take people, but they don't harm them.
<v Speaker 1>Because there's that story of that that minor in Canada
<v Speaker 1>something Oswald or Osmond, he was abducted by like a
<v Speaker 1>clan of sasquatch and they took him to a cave
<v Speaker 1>and he left like tobacco chew and one of the
<v Speaker 1>sasquatch like put in its mouth and started like pretty
<v Speaker 1>much I don't know, choking. It didn't settle well with him,
<v Speaker 1>but the guy took off running. He got away. And
<v Speaker 1>there's stories where like little kids get lost and they
<v Speaker 1>say like they were protected by this bear and they
<v Speaker 1>were gone for like a year. So, you know, really
<v Speaker 1>strange stories like that. But these the these beans that
<v Speaker 1>are like invisible, they'll take people. There's things out there
<v Speaker 1>that people call crawlers or rakes or I'm not going
<v Speaker 1>to say the exact name. It starts with a W
<v Speaker 1>and it has horns like a deer. It's upright, There's
<v Speaker 1>things like that out there.
<v Speaker 2>Dog man.
<v Speaker 3>Yeah, there's a lot of dark entities out there. And yeah,
<v Speaker 3>and you know something like like you said, sometimes we
<v Speaker 3>don't like to say their name. And yeah, there's a
<v Speaker 3>lot of dark entities out there as well too. That's
<v Speaker 3>why old school Indians would only go to the bush
<v Speaker 3>if they had their fringes or prayed over ribbon. So
<v Speaker 3>like on my quad when I go hunting, I have
<v Speaker 3>from one of our ceremonies, they have prayed over ribbon
<v Speaker 3>and they put it at the back of my quad
<v Speaker 3>for protection. So those dark entities can't teach me, are
<v Speaker 3>kind of access me.
<v Speaker 1>Yeah, that's scary to think about. Do the Sasquatch choose
<v Speaker 1>certain people. I've heard a lot of researchers say that
<v Speaker 1>that they'll choose who to interact with. Would they only
<v Speaker 1>like interact with the elders or someone with a higher status,
<v Speaker 1>or maybe they pick someone young who will be an
<v Speaker 1>elder someday in the future. Can you tell me about that?
<v Speaker 3>So I think, like, you know, I don't know how
<v Speaker 3>things were for you as a kid, but I think
<v Speaker 3>like more spiritually inclined people will see them. And then
<v Speaker 3>there's people that are like unconscious, They just you know,
<v Speaker 3>do their nine to five, don't even think about Bigfoot,
<v Speaker 3>Like I think that they definitely pick and choose who
<v Speaker 3>they show themselves to. And I think it's a gradual
<v Speaker 3>process as well too, where like I remember listening to
<v Speaker 3>like how they'll leave stuff in the forest for you,
<v Speaker 3>or you'll see trees intertwined, you'll see little signs of
<v Speaker 3>like sticks or you know what I mean. Like, I
<v Speaker 3>think they gradually prepare you, make you curious, and also
<v Speaker 3>depends how often you are in the wilderness, because like
<v Speaker 3>hunters are always out in the wilderness, Like we're going
<v Speaker 3>hunting in a few weeks here, so we'll be out
<v Speaker 3>there for like you know, like probably like five six
<v Speaker 3>days no cell service, which is beautiful. I love doing that,
<v Speaker 3>recharges your body, gets you ready, and then we'll be
<v Speaker 3>doing that for a while. I think, you know, they
<v Speaker 3>they pick and choose who. And that's just my personal opinion.
<v Speaker 3>I never really heard it from the Native American sense
<v Speaker 3>on why they only certain people will see them. I
<v Speaker 3>never really heard it in that sense.
<v Speaker 1>Yeah, I've noticed certain people attract these these beans and
<v Speaker 1>then other people and they may attract them, but they're
<v Speaker 1>they're ticked off. They're throwing rocks, they're growling, they're screaming,
<v Speaker 1>they just want them to get out of there. And
<v Speaker 1>it makes me wonder. You definitely put off like a
<v Speaker 1>vibe and energy or a frequency that these things can
<v Speaker 1>pick up. And yeah, I mean it's almost like something biblical,
<v Speaker 1>like if you truly believe, you'll encounter them one day.
<v Speaker 1>And that's how it was with me, Like I've always
<v Speaker 1>believed that they were out there. Sure, sometimes I was
<v Speaker 1>skeptical that they existed, but I was always like really
<v Speaker 1>interested in them, and I feel like that's what drew
<v Speaker 1>them in, Like they they eventually revealed themselves to me,
<v Speaker 1>Like I said that one time on the river, I
<v Speaker 1>was talking about them and they made their presence known.
<v Speaker 3>Yeah, and yeah, and like you're almos out there in
<v Speaker 3>the wilderness too, like recording and stuff like that. And yeah,
<v Speaker 3>I think that I think it's going to be more common,
<v Speaker 3>like for they're going to start showing themselves a lot
<v Speaker 3>more too, just because our earth is changing quite a
<v Speaker 3>bit too, so you know, like our Earth is changing
<v Speaker 3>quite a bit, so I'm sure they they're going to
<v Speaker 3>be showing themselves quite a bit more.
<v Speaker 1>Absolutely. Did you guys have like any oral traditions of
<v Speaker 1>giants like giant humans that aren't necessarily Sasquatch. Is there
<v Speaker 1>anything like that in your culture?
<v Speaker 3>Yep, yep. There was giants before white people came, and
<v Speaker 3>I know the old stories about that. There's a place
<v Speaker 3>in Saskatchewan it's it's called Herschel, Saskatchewan, and the old
<v Speaker 3>Indian name for that in Kreed was mestapio Ganawachi. And
<v Speaker 3>what happened was one of the Kree scouts were coming
<v Speaker 3>up to that area and they seen a giant cooking
<v Speaker 3>a man like a retisserie, and that's how it got
<v Speaker 3>its name istapio ganawa Chiets. So there's a lot of
<v Speaker 3>land locations in Saskatchewan, Manitoba, Alberta where in Cree they
<v Speaker 3>we have the actual the traditional place names for them,
<v Speaker 3>and then it became Herschel Saskatchewan. But when I drive
<v Speaker 3>through there and I'm with friends, I like this has
<v Speaker 3>called this because so there was giants on the plains.
<v Speaker 3>We have a lot of stories about them. And if
<v Speaker 3>you look at Vine Doloria Junior's book The World We
<v Speaker 3>Used to Live In, he actually writes about what this
<v Speaker 3>Sioux talk about the Dakota and Lakota. They talk about
<v Speaker 3>that the Indians would be sleeping in their camps. Their
<v Speaker 3>kipees would be set up and then bang, a big
<v Speaker 3>rock would come in. And these giants were really hateful.
<v Speaker 3>They hated Indians.
<v Speaker 2>We hated them.
<v Speaker 3>We used to hunt them. Sometimes the Indian would wake
<v Speaker 3>up in a giant's camp and they'd be tied up.
<v Speaker 3>And there's like a really really old story that I
<v Speaker 3>was taught by my mentor. So there's a word in
<v Speaker 3>our language for elder, and it's called katayuk, and it
<v Speaker 3>means the old people, and then over time it became elder, right,
<v Speaker 3>And I think elder is a Mormon term. It was
<v Speaker 3>never is like an English Mormon term, so, but people
<v Speaker 3>use it interchangeably now. But in our language they're called katayuk.
<v Speaker 3>And so even the Iroquois talk about them. On the
<v Speaker 3>East coast, they talk about that there was giants. A
<v Speaker 3>lot of my professors told I heard some of the
<v Speaker 3>stories of the giants. And they roamed the planes as
<v Speaker 3>well too, And these weren't bigfoots, they were just huge giants.
<v Speaker 3>So a lot of the Indians started praying one day
<v Speaker 3>on the planes. And I don't know if this was
<v Speaker 3>fifteen or sixteenth century or no, it had to have
<v Speaker 3>been before that. Before it was when there was just
<v Speaker 3>indigenous people, because I think the date of colonizations fourteen
<v Speaker 3>ninety one, so it might have been like even like
<v Speaker 3>twelve or thirteenth cent. But we have the oral history
<v Speaker 3>of it. And so on one day on the plains,
<v Speaker 3>a bunch of ships came down. Because we knew that
<v Speaker 3>these giants weren't from here, but the old people they
<v Speaker 3>prayed that these these giants go back to wherever where
<v Speaker 3>they came from. So the thing about it is like
<v Speaker 3>even in these giants camps, there would be Indians living
<v Speaker 3>amongst them because they were stolen by these giants. And
<v Speaker 3>so when these ships came, another race picked up these giants,
<v Speaker 3>and these that race had a big eyes, and so
<v Speaker 3>the word kittayak means old eyes or old ones, and
<v Speaker 3>then it became old people, but kak and old kree
<v Speaker 3>actually means the race that picked up those giants. They
<v Speaker 3>went on those ships, and some Indians went on and
<v Speaker 3>they made a life wherever those giants came from. However,
<v Speaker 3>not all giants went on those ships. There were still
<v Speaker 3>you know, like you heard that story about how the
<v Speaker 3>Marines got in an altercation with that giant in Afghanistan.
<v Speaker 3>A few of them still stayed in North America as well,
<v Speaker 3>and so who knows where if they're still alive or
<v Speaker 3>they're all dead. But yes, there was giants in oral history.
<v Speaker 1>Yeah, and I believe they're still around. On Sasquatch Chronicles,
<v Speaker 1>Wes would interview people from Canada and Alaska that claim
<v Speaker 1>they saw what they call mountain giants, and it wasn't Sasquatch.
<v Speaker 1>It was like these I don't know, like eighteen foot tall,
<v Speaker 1>like humanoid giants that people would see out there in
<v Speaker 1>the middle of nowhere. So that's really interesting. And yeah,
<v Speaker 1>it seems to be the same stories from like the
<v Speaker 1>Middle East that the giants would cannibalize people, they would
<v Speaker 1>eat them, and they began to become a problem and
<v Speaker 1>they started a war with them, and it sounds like
<v Speaker 1>it's the same the same situation with the Native American people.
<v Speaker 1>So the stories that we hear from the Bible seems
<v Speaker 1>to be more of a global thing, not just in
<v Speaker 1>the Middle East. It's what was happening in the entire world,
<v Speaker 1>because we have the same stories from like Creation, the
<v Speaker 1>Garden of You Eat, and the flood, and yeah, it's
<v Speaker 1>very interesting stuff. We're all connected, and we're all living
<v Speaker 1>on the same planet. And yeah, I'm just so fascinated
<v Speaker 1>by all this. I had an experience this one day.
<v Speaker 1>So I seen this white sasquatch that came out of
<v Speaker 1>a creek bottom and the entire plan was out there.
<v Speaker 1>I hit him with the spotlight and you can see
<v Speaker 1>like all their eyes glowing, and one of them like
<v Speaker 1>stood up and it was like, I kid you not,
<v Speaker 1>it was like thirteen fourteen foot tall. But moments after that,
<v Speaker 1>that's when I saw the white sasquatch. I saw him
<v Speaker 1>clear as day with the spotlight, Like I hit him
<v Speaker 1>with the light. He didn't even look over at me.
<v Speaker 1>He just like walked up to that group and then
<v Speaker 1>they did their thing and went.
<v Speaker 2>Off into the woods. But I don't know.
<v Speaker 1>I think it was like a year later. It was
<v Speaker 1>in the wintertime. It was it was kind of snowing
<v Speaker 1>a little bit. But I thought, man, I'm gonna follow
<v Speaker 1>exactly where that white sasquatch went, the whitish gray sasquatch.
<v Speaker 1>So I knew he came out of that creek bottom.
<v Speaker 1>So I walked down there, and this was during the
<v Speaker 1>day I was exploring, and when I got to the
<v Speaker 1>creek bottom. I saw a shadow hover over my left shoulder.
<v Speaker 1>It looked like someone threw like a big football over
<v Speaker 1>my shoulder.
<v Speaker 2>And then I.
<v Speaker 1>Looked up and this giant wide owl was sitting on
<v Speaker 1>a branch. I mean this owl, I kid you not
<v Speaker 1>like I'm not making this up. This owl was the
<v Speaker 1>size of a person, like he was like five foot tall.
<v Speaker 1>It was a giant white owl, and he had these
<v Speaker 1>reddish orange glowing eyes. They weren't like glowing like you
<v Speaker 1>hear like sasquatch had red glowing eyes, but his eyes
<v Speaker 1>were like fire. That's the best way I can describe him.
<v Speaker 1>And me and this owl just had this stare down
<v Speaker 1>and I slowly reached into my pocket. I was going
<v Speaker 1>to pull out my phone to record him, and that
<v Speaker 1>owl looked down at my hand as it was moving
<v Speaker 1>down towards my pocket, and he flew off. But I've
<v Speaker 1>never seen an ow this big in Missouri. What do
<v Speaker 1>you think that means? What's the significance behind that sighting?
<v Speaker 1>Do you have any any information regarding that?
<v Speaker 3>Well, like I grew up like hearing on the res
<v Speaker 3>or whatever that if you see a owl, it's not
<v Speaker 3>a good thing. And the thing about it, Like just
<v Speaker 3>from my from what it sounds like to me, if
<v Speaker 3>a owl is that big, it wasn't really an owl.
<v Speaker 3>It's probably a shape shifter if it had red eyes,
<v Speaker 3>probably just testing seeing what you were seeing how you
<v Speaker 3>would react because I don't know owl that's five foot four.
<v Speaker 1>Yeah, it was definitely spooky. I've heard the same thing
<v Speaker 1>from other tribes that it's not a good sign. Of course,
<v Speaker 1>some tribes say it's it's a good sign. By the
<v Speaker 1>other side. Now that's that's that's bad. White owl means death.
<v Speaker 3>Like for me, like I don't get scared when I
<v Speaker 3>see all some natives do and I just you know,
<v Speaker 3>to me, it's just an owl. Like I've seen lots
<v Speaker 3>of them driving at night, and you know, they're like
<v Speaker 3>pretty pretty big. It'll be on the side of the road,
<v Speaker 3>you know, I mean, but they're definitely not five foot
<v Speaker 3>four like I'm talking about, like maybe like under two
<v Speaker 3>feet you know what I mean at the most. And
<v Speaker 3>like I don't really get spooked by them. Like we've
<v Speaker 3>seen them out hunting, and I've hunted all over, not
<v Speaker 3>just in Saskatchewan, just in Manitoba, And like I have
<v Speaker 3>buddies who are like wilderness guys where they're like they
<v Speaker 3>don't have IgA to go to. So if they're a
<v Speaker 3>shitty hunter, their famili's not eating right, so they see
<v Speaker 3>a lot of stuff too, And it's just a regular
<v Speaker 3>part of I guess, like I have like some of
<v Speaker 3>my one of my cousins who's a really good elk hunter,
<v Speaker 3>he experienced it like maybe about eight years ago when
<v Speaker 3>he was elk hunting in Saskatchewan here and it was
<v Speaker 3>early in the morning, at like four thirty am, him
<v Speaker 3>and my cousin where they were setting up, you know,
<v Speaker 3>to go call elk early in the morning. So we
<v Speaker 3>called them and then they'll google back and then we'll
<v Speaker 3>locate them. Maybe the bowl will come reveal themself. While
<v Speaker 3>they were going out for their walk, like they just
<v Speaker 3>heard like.
<v Speaker 2>You know what I mean, and.
<v Speaker 3>They just got the hell out of there because you know,
<v Speaker 3>and so it's pretty common experience for us.
<v Speaker 1>Yeah, so it even terrifies you guys, like when you
<v Speaker 1>have these experiences and it's hard to wrap your mind
<v Speaker 1>around it.
<v Speaker 2>But you guys know they're out.
<v Speaker 3>There, so that definitely helps. Yeah, Yeah, for sure, Like
<v Speaker 3>you know, it's kind of yeah, I just go out
<v Speaker 3>there with good intentions and and you know, like and
<v Speaker 3>my cousin, And I'm like, I don't even know if
<v Speaker 3>like they put them to back. Actually they do, but
<v Speaker 3>I mean, like I don't know. This might have been
<v Speaker 3>an old bigfoot that didn't want you in their area.
<v Speaker 3>Like the older ones don't give a crap, you know
<v Speaker 3>what I mean that, like they're they'll yell at you
<v Speaker 3>and make themselves stink.
<v Speaker 1>Yeah, that's really interesting that the older ones are the
<v Speaker 1>ones that put off the bed odor. What what are
<v Speaker 1>your thoughts about the structures that they leave out, the woods,
<v Speaker 1>the axas, the arches, the weaved patterns. It seems to
<v Speaker 1>have like geometry or some type of language. Do you
<v Speaker 1>think it's a sasquatch creating them? What are your thoughts
<v Speaker 1>about that?
<v Speaker 3>It could be It could be like young ones, like
<v Speaker 3>because they're just both curious as humans too. I do
<v Speaker 3>think that, like you know, on Missing forward and one
<v Speaker 3>how like there was like how like you know that
<v Speaker 3>one that one dude that's that fog came around him.
<v Speaker 3>He put his leg in, then he pulled his leg out.
<v Speaker 3>I think that like if you look, you go on
<v Speaker 3>off trail and you go on the wilkness and you're
<v Speaker 3>going to like unwhere no other human has been in.
<v Speaker 3>You look at beings, you'll you'll see like an archway,
<v Speaker 3>and they all say, like, don't walk through those things,
<v Speaker 3>because it could there could be something dark that's set
<v Speaker 3>up like a portal there, and then all of a
<v Speaker 3>sudden you're missing in your ear, missing four on one case,
<v Speaker 3>you know what I mean. But it was just you
<v Speaker 3>walked in their trap. So I think that bigfoots will
<v Speaker 3>make like little cool stuff for you, because like I
<v Speaker 3>think that they're preparing you to reveal themselves and then
<v Speaker 3>but there's also the dark ones that will make who
<v Speaker 3>knows like they have traps too, you know what I mean.
<v Speaker 3>And so I just think, like I guess it depends
<v Speaker 3>on what kind of because I did see a video
<v Speaker 3>where this guy had like an archway in the middle
<v Speaker 3>of nowhere made from trees and it looked like a
<v Speaker 3>doorway in like this guy took a video of it
<v Speaker 3>and he's like, I'm not walking through this. It gives
<v Speaker 3>me the creeps. So I think the dark ones also
<v Speaker 3>make their own little traps, tou So you have to
<v Speaker 3>be careful.
<v Speaker 2>Yeah, absolutely.
<v Speaker 1>And with Christianity, there's a one God you guys have
<v Speaker 1>the great Creator, but we also have Satan and there's hell.
<v Speaker 1>Do you guys have an equivalent for that? Is there
<v Speaker 1>like like an enemy for for your guys's.
<v Speaker 3>Belief Yes, So remember that the enemy was that big
<v Speaker 3>snake that that tempted the indigenous people to eat those
<v Speaker 3>white berries. So he's the one to would be called
<v Speaker 3>the dark one, and all the entities that work for him,
<v Speaker 3>like the old school guys when they're out in the wilderness.
<v Speaker 3>My mentor told me about because some of the old
<v Speaker 3>school Indians will go out and fast for four days
<v Speaker 3>without food or water, and they'll be like the sole
<v Speaker 3>Lady was telling me on Earth female it was cold
<v Speaker 3>and the people dole games in their warmth throughout the night.
<v Speaker 3>And one of my other one of my my good
<v Speaker 3>best friends, when he was out little people came talking
<v Speaker 3>to him and they saw him that kids like, yeah,
<v Speaker 3>we know it's all good and and so like the Chinese,
<v Speaker 3>it's our moral because it's we had a aspect of
<v Speaker 3>our spirituality. So it's pretty common for us. So we'll
<v Speaker 3>go out in fast for four days. And then the
<v Speaker 3>story that my mentor told me one of his friends
<v Speaker 3>when he was out in his fast, they tell him
<v Speaker 3>up to a tree for four days. I tied him
<v Speaker 3>up like on a rope to a tree, and he
<v Speaker 3>was blindfolded. They put something over his head. There was
<v Speaker 3>a dark entity that came to him and said, if
<v Speaker 3>you work with me, I could tie you down. I
<v Speaker 3>could uncut these ropes from you and you could end
<v Speaker 3>your fast today. I know you're hungry. I'll give you water.
<v Speaker 3>And it was one of the dark entities. But what
<v Speaker 3>the old Indians say, they say, who do you work for?
<v Speaker 3>Do you work for the Creator? And they'll shy away
<v Speaker 3>from that. They didn't answer the question do you work
<v Speaker 3>for the crator? Behind him was a bigfoot that was
<v Speaker 3>watching him while he was fasting, and that bigfoot came
<v Speaker 3>and scared that dark entity away. And then what ended
<v Speaker 3>up happening was that that bigfoot, as the story goes,
<v Speaker 3>the bigfoot like kind of like punched him in the chest,
<v Speaker 3>like not super hard, but I kind of gave him
<v Speaker 3>a jab to the chest. And then he woke up
<v Speaker 3>on the ground and his fast was over. He was
<v Speaker 3>untied and that and and then so I asked, well,
<v Speaker 3>why did the bigfoot like punch him in the chest?
<v Speaker 3>And he said it was for to give that Bigfoot
<v Speaker 3>the will of his might and to send blessings to
<v Speaker 3>his family, and for not agreeing to be let down
<v Speaker 3>by the dark Entity because that dark entity said, I'll
<v Speaker 3>release you work for me. And so a lot of
<v Speaker 3>the old school Indians still they'll ask you. They'll ask
<v Speaker 3>in the bush who do you work for? Right, So
<v Speaker 3>it's either you're working for the dark One, we don't
<v Speaker 3>really say his name, or else you work for the creator.
<v Speaker 1>Yeah, wow, yeah, that's really interesting. Like I said, there's
<v Speaker 1>a lot of parallels with your beliefs and Christianity. It's
<v Speaker 1>the same way like when someone encounters a demon, you know,
<v Speaker 1>they they ask it like do you believe you've you
<v Speaker 1>know that Jesus died for your sins, and it'll like
<v Speaker 1>reject it, like won't say it or it can't stand
<v Speaker 1>like like the name of Jesus, which is which is interesting.
<v Speaker 3>Yeah, And so even a lot of natives still say
<v Speaker 3>Jesus's name when there's beings out there, a lot of
<v Speaker 3>natives will still say like a lot of uh, there's
<v Speaker 3>a lot of Christians on and a lot of Native communities.
<v Speaker 3>Now it's actually there's very few. Well, I mean, there's
<v Speaker 3>some traditionalists, but there's a lot of Christianity as well
<v Speaker 3>in our communities now. And so I've heard of people,
<v Speaker 3>you know, use Jesus's name, and the demons in the
<v Speaker 3>dark Ones they call her away to Jesus's name too,
<v Speaker 3>So there's definitely something there, you know what I mean?
<v Speaker 1>No, yeah, absolutely, And I agree with with the snake
<v Speaker 1>being the evil one, and that's what they say in Christianity,
<v Speaker 1>that it was a snake that tempted Adam and Eve
<v Speaker 1>to eat the apple and man fell after that, and
<v Speaker 1>they they experienced death in this case, and like birth
<v Speaker 1>pains and famine things like that.
<v Speaker 2>Yeah.
<v Speaker 1>Yeah, come well, Shane, you did an excellent job at
<v Speaker 1>describing these experiences and sharing your beliefs with me here
<v Speaker 1>on the channel. I feel like I had a lot
<v Speaker 1>of repetitive questions, but I was just trying to understand everything.
<v Speaker 1>I was so fascinated and you shared so much information
<v Speaker 1>that I just wanted to make sure I had a
<v Speaker 1>grasp on everything that you were talking about.
<v Speaker 2>And wow, I'm truly amazed.
<v Speaker 3>Yeah, and I have a lot of audio as well too,
<v Speaker 3>Like I did a bit of studying before from what
<v Speaker 3>because when me and my mentor meet, I would like
<v Speaker 3>I would like kind of interview them, like how we're interviewing,
<v Speaker 3>and then I would listen to it to make sure
<v Speaker 3>I get all the stories. So with oral history, we
<v Speaker 3>have to share this story the same way that was
<v Speaker 3>taught to us. You can't add to it, you can't
<v Speaker 3>take away. I mean, you could do an abridged version
<v Speaker 3>of it, like to shorten it or or whatever, but
<v Speaker 3>like when you hear the long version of it, And
<v Speaker 3>that's part of our oral history is that we repeat
<v Speaker 3>the way that it's it's said to us, and that's
<v Speaker 3>the way that it's stored. And there's a lot of
<v Speaker 3>other stories I could tell you, Miguel of like I
<v Speaker 3>have friends that have experienced them, and like the thing
<v Speaker 3>about us is we have a collective narrative memory where
<v Speaker 3>I could share the story of like I said, that
<v Speaker 3>old guy that got tied up and then the sasquatch
<v Speaker 3>punched him, Like that's someone else's story, but we could
<v Speaker 3>tell it as long as we tell it correctly. And
<v Speaker 3>that's kind of the thing with oral history. So there's
<v Speaker 3>a lot more that I didn't say as well. Too.
<v Speaker 3>There's a lot of other stories too that just even
<v Speaker 3>on Myers or like Bigfoot as always like walking around,
<v Speaker 3>just like three weeks ago, he was walking around. They
<v Speaker 3>have a picture of him and they put him on
<v Speaker 3>Facebook walking in the mist, I mean, not the myst
<v Speaker 3>but like the morning kind of. I like to be
<v Speaker 3>around natives because we still do the ceremonies to this
<v Speaker 3>to this day, the sweat lodges, you know, and it's
<v Speaker 3>a pretty common thing for us to be right at
<v Speaker 3>the crossroads on the spiritual side in the physical side.
<v Speaker 1>Yeah, that's amazing, and I'm glad you guys want to
<v Speaker 1>keep the story stray and you don't change it at all,
<v Speaker 1>which is which is really cool. But yeah, if I
<v Speaker 1>could come up there someday, that'd be amazing. And I
<v Speaker 1>would definitely be up for a trip to Canada, especially
<v Speaker 1>to learn more about your people.
<v Speaker 3>Yeah, well, Miguel, the invitations there, like we have, we
<v Speaker 3>do a lot of ceremonies in the summer. It's getting
<v Speaker 3>fall now, it's hunting season, so the ceremonies kind of
<v Speaker 3>change in the fall and then even in the winter.
<v Speaker 3>But in the summertime we have a lot of our
<v Speaker 3>ceremonies and I'll get in touch with one of the
<v Speaker 3>old guys, and he's this guy knows everything about everything
<v Speaker 3>about the Indian Wade, you know, all the ceremonies, he
<v Speaker 3>conducts them. So he would be a guy that would
<v Speaker 3>be like, I'm just repeating the stories of some of
<v Speaker 3>these old guys what they taught me, you know what
<v Speaker 3>I mean. I mean, and they've been taught by their
<v Speaker 3>grandfather since they were little that and they didn't go
<v Speaker 3>to residential school or their grandparents didn't go, so the
<v Speaker 3>knowledge is genuine. And so yeah, maybe we could set
<v Speaker 3>up something, you know, next summer. Let's keep in contact
<v Speaker 3>and then I'll invite you to Canada here and then
<v Speaker 3>we'll host you and make sure you looked after. And
<v Speaker 3>that's the thing about us as indigenous people is they
<v Speaker 3>say like, oh, like reserves are scary.
<v Speaker 2>It's all bad.
<v Speaker 3>They're no, it's not like. We have a lot of
<v Speaker 3>hospitality and you'll see that when you come to Canada.
<v Speaker 1>So yeah, that'd be amazing, And yeah, we'll certainly keep
<v Speaker 1>in touch and we'll try to set up some dates
<v Speaker 1>and hopefully we can get together and find a time
<v Speaker 1>that works for the two of us.
<v Speaker 3>Yeah sounds good, Miguel, Okay.
<v Speaker 1>Well, Shane I appreciate your time. Be safe out there
<v Speaker 1>in the forest, and if you encounter anything else, feel
<v Speaker 1>free to reach out to me.
<v Speaker 3>Okay, all right, and our angage you're saying in aaskum
<v Speaker 3>and can go up on miniwhile. Thank you and I'll
<v Speaker 3>see you again.
<v Speaker 1>I appreciate you, thank you so much, and you take
<v Speaker 1>care of yourself.
<v Speaker 2>Okay.
<v Speaker 1>This conversation with Shane sheds light on a side of
<v Speaker 1>the Sasquatch phenomenon that many overlook. The spiritual culture and
<v Speaker 1>ancestral understanding held by indigenous peoples for generations, from offerings
<v Speaker 1>of tobacco to rebalance karma to warnings about deceptive entities
<v Speaker 1>masquerading as bigfoot. Shane's experiences and the teachings of his
<v Speaker 1>elders challenge us to look beyond a flesh and blood explanation.
<v Speaker 1>Whether you agree or not, these stories deserve to be
<v Speaker 1>heard with respect. If you've had an encounter or experiences
<v Speaker 1>that align with indigenous teachings or spiritual aspects of cryptid activity,
<v Speaker 1>I encourage you to reach out and share your story.
<v Speaker 1>Until next time, stay safe out there and respect the forest.
<v Speaker 2>Tally Aga