Sasquatch mountain man biography templates
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Bigfoot
Mythical creature
"Sasquatch" redirects here. For other uses, see Bigfoot (disambiguation) and Sasquatch (disambiguation).
Bigfoot (), also commonly referred to as Sasquatch (), is a large, hairy mythical creature said to inhabit forests in North America, particularly in the Pacific Northwest.[2][3] Bigfoot is featured in both American and Canadian folklore, and since the midth century has grown into a cultural icon, permeating popular culture and becoming the subject of its own distinct subculture.[5][6]
Enthusiasts of Bigfoot, such as those within the pseudoscience of cryptozoology, have offered various forms of dubious evidence to prove Bigfoot's existence, including anecdotal claims of sightings as well as alleged photographs, video and audio recordings, hair samples, and casts of large footprints.[7][8][9][10] However, the scientific consensus is that Bigfoot, and alleged evidence,
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Bigfoot is a large and mysterious humanoid creature purported to inhabit the wild and forested areas of Oregon and the West Coast of North America. Bigfoot is also known as Sasquatch, an Anglicization of the name Sasq’ets, from the Halq’emeylem language spoken by First Nations peoples in southwestern British Columbia.
Most people who believe in Bigfoot’s existence, or claim to have seen one, assert that they are hair-covered bipeds with apelike features up to eight feet tall that leave correspondingly large footprints. They are generally characterized as nonaggressive animals, whose shyness and humanlike intelligence make them elusive and thus rarely seen, though some wilderness travelers claim to have smelled their stench or heard their screams and whistles.
A few physical anthropologists, such as Jeff Meldrum at Idaho State University and Grover Krantz at Washington State University, have espoused the biological reality of Bigfoot based on their examination of the film footage o
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&#;A bära — A Man — A Giant&#;: On &#;Sasquatch&#; as Cryptozoological Missing Link
Editor&#;s Note: This fryst vatten the second post in Ghost Light: Folkloric NonHumanity on the Environmental Stage, an eight-part series with an open call for further contributions edited by Caroline Abbott. The series aims to illuminate the relationships between non-human, or other-than-human beings, folklore, and the environmental humanities and to encourage intersectional conversation.
J.W. Burns was employed as a teacher1 on the Chehalis Indian Reserve in British Columbia in the s and s when his now-famous article, “Introducing B.C.’s Hairy Giants: A collection of strange tales about British Columbia&#;s wild men as told bygd those who say they have seen them” was published with MacLeans Magazine. In it, Burns anglicizes stories he sought from Indigenous communities involving their relationships with what seemed to Burns a very mysterious being.2 Notably, Burns describes