Latest Bigfoot "evidence"
- Thread starter Deacondark
- Start date
-
- Tags
- bigfoot
- Status
ChrisBFRPKY
Illuminator
- Joined
- Jun 14, 2012
- Messages
- 4,449
If you follow the link you will learn the legend and some things about the dance.
If you are basing your knowledge on a select small grouping of early turn of the century books, you may be in error.
I suppose if you look into NA masks and dances, you may find other masks portraying other things as well. Like an Eagle. Yes, I also believe Eagles exist. With your logic applied does it mean you do not believe Eagles exist? How about bears? Whales?
Chris B.
Drewbot
Philosopher
- Joined
- Sep 13, 2007
- Messages
- 7,719
NO, ABSOLUTELY NO.
An unclassified Mammal DNA sample could be placed exactly on the Phylogenetic tree, exactly.
An Anthropologist could take the DNA, and tell you exactly where it goes. In fact it would be easy for that person.
https://twitter.com/Awebster_Snakes/status/319468969725681664
Here's a whole bunch of NA legendary creatures. Which do you believe exist?
I mean besides the ones you fancy to shoehorn into footie.
http://www.native-languages.org/monsters.htm
Last edited:
Strange logic.
Please answer the questions I asked:
1. How is a modern mask any proof of a pre-Columbian belief in Bigfoot? It only proves that the modern artist can represent a figure that you are interpreting as from a legend of the "wild women of the woods." It says nothing about when this legend arose, its specifics, or even if the artist believes in it. So why even refer to it as evidence? Let alone doing so by citing a website devoted to pictures of modern advertising signs that depict Bigfoot. Does a modern sign that depicts Paul Bunyon and his Ox Babe in any way prove when this folk legend began? We are well aware that a lot of people have heard of Bigfoot and Paul Bunyon, this fact alone doesn't address your original goal, of proving that one (or both?) were known before Columbus.
2. Odd that you are avoiding the obvious point that depicting things in art doesn't provide any evidence that they exist in real life, or that they do not. Yes, I have seen paintings of King George III of England. And I have seen paintings of King Arthur. The paintings themselves do not establish the real life existence of either. I believe that there was a real King George III only due to a lot of additional evidence. In contrast, I know of no believable additional evidence that there was a real King Arthur (though I am open to this idea, like that of Big Foot, if presented with novel convincing evidence). I can only conclude that you are trying to distort a very simple point: yes, Totem poles often depict Eagles; but they also often depict fictional creatures. Being represented on a Totem pole provides evidence neither of the existence, or non-existence, of the depicted character. They are meaningless to your argument.
Last edited:
The idea that a DNA sample without a type specimen would be "useless" is just... wow.
So to sum up no one looks for fossils in North America because of farmers and folk remedies and if they did the porcupines ate them all and scientist have no use for an unknown DNA sample.
So to sum up no one looks for fossils in North America because of farmers and folk remedies and if they did the porcupines ate them all and scientist have no use for an unknown DNA sample.
ChrisBFRPKY
Illuminator
- Joined
- Jun 14, 2012
- Messages
- 4,449
If you are correct, can you please tell me the identity of the mystery DNA found at the Denisova dig? I've been wondering about that. Chris B.
Not getting it, are you? If it is indeed a Bigfoot specimen, no matter if you saw Bigfoot deposit it or not, then DNA testing alone would be very valuable and would very accurately establish the existence of a previously unknown primate, period. That would be huge! We could even suggest that this unknown primate was in North America, if you are willing to testify that the sample itself was collected in NA.
On the other hand, if you don't think this is a Bigfoot specimen, then I don't see how you could ever begin to establish that it was or wan't Bigfoot without DNA testing. So there is no reason to not test it now, or throw it out. It will only become harder to test with age.
Given two people have even offered to have the DNA tested for free, or nearly for free, you appear to be worried that if it is not Bigfoot then you will be embarrassed. Well, you can never establish now if it is or isn't Bigfoot without having it DNA tested. So I gather that you would rather have a sample that might be Bigfoot DNA than to learn definitively one way or another. Given the level of excitement and cash that can be yours if it tests as Bigfoot DNA, then I must assume that you are pretty certain that it is, in fact, not Bigfoot DNA, and that you cited it here to support your argument even knowing this.
Last edited:
The Shrike
Philosopher
Chris, in post 2519, I provided links to 4 images of human renderings of creatures, each with associated legends in the cultures that produced them. Can you please explain why you think the "wild woman" mask represents a real bigfoot (even though it doesn't look or act at all like one) but these would (presumably) represent mythical creatures to you?
Consider the last one for example - a mask of the iconic Boris Karloff movie version of Frankenstein's monster. This creature appears in countless stories (written, film, animation) in the English-speaking world and where Shelley's text has been translated to other languages. We instantly recognize the brutish face, pallid complexion, and neck bolts as indicating this creature. There are annual festivals in which revelers don costumes of this character and act out pieces of its legend.
Now imagine that you're future-Chris in the year 3020. The 2015 Rise of the Machines wiped Anglo-American culture off the map, and only fragments of our once-rich history and art remain. There are only a few hundred people in the world who speak English and there is virtually no written record of our culture. There are little fragments here and there of our ancient customs, including Halloween. You find some photos of ancient Frankenstein's monster masks and they seem to resemble quite a bit one of the monsters from those ancient stories.
By your logic, you would conclude that Frankenstein's monster masks represent first-person encounters with real Frankenstein's monsters. You would base this conclusion on the fact that there was a folklore about such monsters and the masks remind you of the subject of that folklore.
Now do you see the problem?
Also in post 2519, I again provide examples of the actual point of considering the lack of bigfoot artifacts, i.e., ancient peoples used parts of all manner of creatures they revered. The point is not to look for art that you think resembles bigfoot, but to look for actual pieces of bigfoot among those items.
Consider the last one for example - a mask of the iconic Boris Karloff movie version of Frankenstein's monster. This creature appears in countless stories (written, film, animation) in the English-speaking world and where Shelley's text has been translated to other languages. We instantly recognize the brutish face, pallid complexion, and neck bolts as indicating this creature. There are annual festivals in which revelers don costumes of this character and act out pieces of its legend.
Now imagine that you're future-Chris in the year 3020. The 2015 Rise of the Machines wiped Anglo-American culture off the map, and only fragments of our once-rich history and art remain. There are only a few hundred people in the world who speak English and there is virtually no written record of our culture. There are little fragments here and there of our ancient customs, including Halloween. You find some photos of ancient Frankenstein's monster masks and they seem to resemble quite a bit one of the monsters from those ancient stories.
By your logic, you would conclude that Frankenstein's monster masks represent first-person encounters with real Frankenstein's monsters. You would base this conclusion on the fact that there was a folklore about such monsters and the masks remind you of the subject of that folklore.
Now do you see the problem?
Also in post 2519, I again provide examples of the actual point of considering the lack of bigfoot artifacts, i.e., ancient peoples used parts of all manner of creatures they revered. The point is not to look for art that you think resembles bigfoot, but to look for actual pieces of bigfoot among those items.
Denisova hominins. There are many things that we do not know about them, but we know that they are an extinct species of human/human-like primates that are distinct from Neanderthals or modern humans, and this can be elucidated from their DNA alone.
This illustrates exactly the opposite of your posts: the DNA itself is very valuable even not knowing much (or anything else) about the creatures from which it came.
Mysterious, but not a mystery. Not the way footers would have us believe.
http://www.livescience.com/41679-oldest-human-dna-reveals-mysterious-homnid.html
Look, a sketch of the God of the Old Testament:
http://www.fanpop.com/clubs/the-olympians/images/15726493/title/zeus-fanart
So He must exist! Or at least there must be people who believed in Him in 2000 BC, Or at least when this modern sketch was drawn. Or at least the artist had heard of the Old Testament God when the sketch was drawn, whether the artist believed in Him or not.
Oh, my bad: the artist claims it is a representation of Zeus. But looking at it, my interpretation was that it is a representation of the Old Testament God. I guess that, in fact, it is not proof of anything.
http://www.fanpop.com/clubs/the-olympians/images/15726493/title/zeus-fanart
So He must exist! Or at least there must be people who believed in Him in 2000 BC, Or at least when this modern sketch was drawn. Or at least the artist had heard of the Old Testament God when the sketch was drawn, whether the artist believed in Him or not.
Oh, my bad: the artist claims it is a representation of Zeus. But looking at it, my interpretation was that it is a representation of the Old Testament God. I guess that, in fact, it is not proof of anything.
comncents
Critical Thinker
- Joined
- Nov 22, 2013
- Messages
- 272
Sorry if I didn't provide every tribe...let me give a list of what I did provide:
TALES OF THE NORTH AMERICAN INDIANS
by Stith Thompson [1929]
THE CLASSIC CROSS-CULTURAL NATIVE AMERICAN FOLKLORE STUDY.
THE PATH ON THE RAINBOW
by George W. Cronyn [1918]
A GROUND-BREAKING COLLECTION OF NATIVE AMERICAN ORAL LITERATURE: POETRY, CHANTS AND RITUALS.
THE SOUL OF THE INDIAN
by Charles Eastman [1911]
100,801 bytes
INDIAN WHY STORIES
by Frank Linderman [1915]
163,221 bytes
OLD INDIAN LEGENDS
by Zitkala-Sa [1901]
105,552 bytes
AMERICAN INDIAN FAIRY TALES
by Margaret Compton [1907]
AUTHENTIC NATIVE AMERICAN LORE RETOLD FOR CHILDREN OVER A CENTURY AGO.
General
RELIGION OF THE INDIANS OF CALIFORNIA
by A. L. Kroeber. UCPAAE VOL. 4, NO. 6, PP. 319-356. [1907]
KROEBER, WHO TAUGHT AT THE UNIVERSITY OF CALIFORNIA AT BERKELEY, IS BEST KNOWN FOR HIS STUDY OF ISHI, described as 'the last wild Indian' (see Yana Texts). He was also the father of the science fiction writer Ursula LeGuin.
A MISSION RECORD OF THE CALIFORNIA INDIANS
by A. L. Kroeber; UCPAAE 8, NO. 1, PP. 1-27 [1908]
ONE OF THE FEW MISSION-ERA ACCOUNTS OF THE NATIVE CALIFORNIANS.
MYTHS AND LEGENDS OF CALIFORNIA AND THE OLD SOUTHWEST
Compiled and edited by Katherine Berry Judson. [1912]
NATIVE AMERICAN LORE FROM THE WEST.
Northern California
INDIAN MYTHS OF SOUTH CENTRAL CALIFORNIA.
By A. L. Kroeber UCPAAE VOL. 4 NO. 4, PP. 167-250. [1907].
THIS COVERS THE MYTHOLOGY OF THE COSTANOANS, TODAY KNOWN AS THE OHLONE, WHO LIVED IN THE SAN FRANCISCO AND MONTEREY BAY AREA; AND THE YOKUTS, WHO LIVED IN THE SAN JOAQUIN VALLEY.
MIWOK MYTHS
By Edward Winslow Gifford. UCPAAE VOL. 12, NO. 8, PP. 283-338. [1917]
THE MIWOK LIVED IN THE AREA WHICH IS TODAY YOSEMITE NATIONAL PARK.
THE DAWN OF THE WORLD
MYTHS AND WEIRD TALES TOLD BY THE MEWAN [MIWOK] INDIANS OF CALIFORNIA, by C. Hart Merriam [1910]
INDIANS OF THE YOSEMITE VALLEY AND VICINITY
by Galen Clark [1904].
A BOOK BY ONE OF THE PIONEERS OF YOSEMITE VALLEY ABOUT THE NATIVE RESIDENTS, WITH MUCH INFORMATION OF HISTORICAL INTEREST.
THE LORE AND THE LURE OF THE YOSEMITE
by Herbert Earl Wilson [1922].
SOME OF THE KNOWN LEGENDS AND ETHNOGRAPHIC INFORMATION ABOUT THE NATIVE AMERICANS OF THE YOSEMITE VALLEY.
CREATION MYTHS OF PRIMITIVE AMERICA
by Jeremiah Curtin [1898]
AN EXCELLENT SET OF WINTU AND YANA ANIMAL TALES.
MAIDU TEXTS
by Roland B. Dixon, PUBLICATIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY, VOL. IV [1912]
THE MAIDU INHABITED THE CENTRAL SIERRA NEVADA.
HUPA TEXTS
by Pliny Earle Goddard. UCPAAE VOL. 1 NO. 2 [1904]
THE HUPA LIVED IN NORTHWESTERN CALIFORNIA, HUMBOLDT COUNTY, ON THE TRINITY RIVER.
YANA TEXTS
by Edward Sapir. UCPAAE VOL. 9 NO. 1, PP. 1-235. [1910]
THE YANA LIVED IN THE NORTH-EAST SACRAMENTO VALLEY. The most famous Yana was Ishi, 'the last wild Indian'. He is the subject of an excellent book by Theodora Kroeber, wife of Alfred Krober, Ishi in Two Worlds.
ACHOMAWI AND ATSUGEWI TALES AND ACHOMAWI MYTHS
by Roland B. Dixon. JAFL VOL. 22, NO. 81, PP. 159-77 [1908] and JAFL VOL. 23, NO. 85, PP. 283-7 [1909].
THE ACHOMAWI AND ATSUGEWI LIVED IN NORTH-EASTERN CALIFORNIA.
POMO BEAR DOCTORS
by S. B. Barrett. UCPAAE 12:11, PP. 443-465. [1917]
POMO BEAR IMPERSONATOR BERSERKER SHAMANS.
Southern California
CHINIGCHINICH
by Friar Geronimo Boscana; tr. by Alfred Robinson; [1846]
THIS IS ONE OF THE FEW ETHOGRAPHIC ACCOUNTS OF NATIVE CALIFORNIAN RELIGION FROM THE MISSION ERA. This describes the Juaneños of Mission San Juan Capistrano.
THE MYTHOLOGY OF THE DIEGUEÑOS
by Constance Goddard Du Bois, JAFL VOL. XIV, NO. 54, PP. 181-5 [1901]
A SABOBA ORIGIN-MYTH
by George Wharton James; JAFL VOL. XV, NO. 61, PP. 36-9 [1902]
THE LEGEND OF TAUQUITCH AND ALGOOT
by George Wharton James; JAFL VOL. XVI, NO. 62, PP. 153-9 [1903]
THE STORY OF THE CHAUP; A MYTH OF THE DIEGUEÑOS
by Constance Goddard Du Bois; JAFL VOL. XVII, NO. 67 PP. 217-42 [1904]
THIS IS AN ARTICLE ABOUT THE MYTHOLOGY OF THE DIEGUEÑO PEOPLE, WHO LIVED IN THE VICINITY OF SAN DIEGO.
MYTHOLOGY OF THE MISSION INDIANS
by Constance Goddard Du Bois; JAFL VOL. XVII, NO. 66. PP. 185-8 [1904]; VOL. XIX. NO. 72 PP. 52-60 AND 73. PP. 145-64. [1906].
THIS IS AN ARTICLE ABOUT THE MYTHOLOGY OF THE LUISEÑO PEOPLE, WHO LIVED TO THE NORTH OF SAN DIEGO.
TWO MYTHS OF THE MISSION INDIANS
by A. L. Kroeber; JAFL VOL. XIX, NO. 75 PP. 309-21 [1906]
CEREMONIES AND TRADITIONS OF THE DIEGUEÑO INDIANS
by Constance Goddard Du Bois; JAFL XXI, NO. 82 PP. 228-36 [1908].
THE RELIGION OF THE LUISEÑO INDIANS OF SOUTHERN CALIFORNIA
by Constance Goddard Du Bois UCPAAE VOL. 8, NO. 3, PP. 69-186 [1908]
A PRIMARY SOURCE ON THE RELIGION OF THE ORIGINAL RESIDENTS OF ORANGE COUNTY, CA.
THE CULTURE OF THE LUISEÑO INDIANS
by Philip Stedman Sparkman UCPAAE VOL. 8, NO. 4, PP. 187-234. [1908]
LUISEÑO MATERIAL CULTURE, ETHNOBOTANY AND CEREMONIES.
ETHNOGRAPHY OF THE CAHUILLA INDIANS
by A. L. Kroeber; UCPAAE 8, NO. 2, PP. 29-68. [1908]
A SHORT ETHNOGRAPHY OF THE ORIGINAL DWELLERS IN THE SOUTHERN CALIFORNIAN DESERT
NOTES ON THE SHOSHONEAN DIALECTS OF SOUTHERN CALIFORNIA
by A. L. Kroeber; UCPAAE 8, NO. 5, PP. 235-269 [1909]
SALVAGE LINGUISTICS FOR THE LAST BITS OF THE SOUTHERN CALIFORNIAN LANGUAGES.
RELIGIOUS PRACTICES OF THE DIEGUEÑO INDIANS
by T. T. Waterman; UCPAAE 8, NO. 6, PP. 271-358 [1910]
THE CEREMONIES, SONGS, AND RITUALS OF THE ORIGINAL RESIDENTS OF SAN DIEGO.
Missions
MISSION MEMORIES
by John Steven McGroarty, illustrated by Frederick V. Carpenter [1929].
A GUIDE TO CALIFORNIA'S MISSIONS.
Nevada
SOME WESTERN SHOSHONI MYTHS
by Julian H. Steward; BAEB 136; PP. 249-299 [1943].
THE OLD NORTH TRAIL
by Walter McClintock [1910]
THE BLACKFEET TRIBE SHARE THEIR MYTHOLOGY, RELIGION, CEREMONIES AND SONGS WITH A KEEN OBSERVER.
BLACKFOOT LODGE TALES
by George Bird Grinnell [1892]
FOLKLORE, RELIGION AND CULTURE OF A KEY PLAINS NATIVE AMERICAN GROUP.
THE PUNISHMENT OF THE STINGY AND OTHER INDIAN STORIES
by George Bird Grinnell [1901]
RETELLINGS OF NATIVE AMERICAN LORE ABOUT GENEROSITY AND STINGINESS, from the Plains, Plateau and Northwest culture areas.
JICARILLA APACHE TEXTS
by Pliny Earle Goddard. [1911]
(ANTHROPOLOGICAL PAPERS OF THE AMERICAN MUSEUM OF NATURAL HISTORY, VOL. VIII.)
THE SUN DANCE AND OTHER CEREMONIES OF THE OGLALA DIVISION OF THE TETON DAKOTA.
by J. R. Walker. [1917]
(ANTHROPOLOGICAL PAPERS OF THE AMERICAN MUSEUM OF NATURAL HISTORY VOL. XVI, PART II)
DEATH AND FUNERAL CUSTOMS AMONG THE OMAHAS
by Francis La Flesche [1889]
JOURNAL OF AMERICAN FOLKLORE 2:4 PP. 3-11
THE PEYOTE CULT
by Paul Radin [1925]
from The Winnebago Tribe ch. xvi, pp. 340-78 (ARBAE 37)
THE FIRST ETHNOGRAPHIC ACCOUNT OF THE PEYOTE CEREMONY, THE ROOTS OF THE MODERN NATIVE AMERICAN CHURCH.
OLD INDIAN LEGENDS
by Zitkala-Sa [1901]
MYTHS AND LEGENDS OF THE SIOUX
BY MARIE L. MCLAUGHLIN [1916]
WALAM OLUM
EXCERPT FROM THE LENÂPÉ AND THEIR LEGENDS, by Daniel G. Brinton. BRINTON'S LIBRARY OF ABORIGINAL LITERATURE NUMBER V. Phildelphia [1885].
ONE OF THE ONLY INDIGENOUS PRE-CONTACT WRITTEN TEXTS AVAILABLE FROM NORTH AMERICA.
THE ALGONQUIN LEGENDS OF NEW ENGLAND
by Charles G. Leland [1898]
and Southern Alaska.
COOS TEXTS
by Leo Frachtenberg. [1913]
(COLUMBIA UNIVERSITY CONTRIBUTIONS TO ANTHROPOLOGY, VOL. I.)
CHINOOK TEXTS
by Franz Boas. [1894]
(U.S. BUREAU OF AMERICAN ETHNOLOGY BULLETIN, NO 20.)
KWAKIUTL TALES
by Franz Boas. [1910]
(COLUMBIA UNIVERSITY CONTRIBUTIONS TO ANTHROPOLOGY, VOL. II.)
HAIDA SONGS
by John R. Swanton. [1912]
(PUBLICATIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY VOLUME III, PART 1.)
TSIMSHIAN TEXTS (NASS RIVER DIALECT)
by Franz Boas. [1902]
(U.S. BUREAU OF AMERICAN ETHNOLOGY BULLETIN NO. 27.)
TSIMSHIAN TEXTS (NEW SERIES)
by Franz Boas. [1912]
(PUBLICATIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY VOLUME III, PART 2.)
TLINGIT MYTHS AND TEXTS
by John R. Swanton. [1909]
(U.S. BUREAU OF AMERICAN ETHNOLOGY BULLETIN NO. 39.)
THE THUNDER BIRD TOOTOOCH LEGENDS
by W. L. Weber. [1936]
THE SYMBOLS OF THE TOTEM POLE INTERPRETED.
MANY SWANS: SUN MYTH OF THE NORTH AMERICAN INDIANS
by Amy Lowell [1920]
have their own index.
MYTHS AND TALES OF THE SOUTHEASTERN INDIANS
by John R. Swanton. [1929]
(BUREAU OF AMERICAN ETHNOLOGY BULLETIN, NO. 88.)
A SCHOLARLY COLLECTION OF SOUTHEASTERN FOLKLORE.
WHEN THE STORM GOD RIDES: TEJAS AND OTHER INDIAN LEGENDS
by Florence Stratton, collected by Bessie M. Reid, Illustrations by Berniece Burrough. [1936]
TALES OF THE TEXAN NATIVE AMERICANS.
SACRED FORMULAS OF THE CHEROKEE by James Mooney [1891]
MYTHS OF THE CHEROKEE by James Mooney [1900]
THE DEFINITIVE STUDY OF CHEROKEE MYTHOLOGY
THE CHEROKEE BALL PLAY by James Mooney [1890]
THE DELIGHT MAKERS
by Adolf F. Bandelier [1890]
AN ETHNOGRAPHIC NOVEL OF PRE-COLUMBIAN PUEBLO LIFE.
PUEBLO INDIAN FOLK-STORIES
by Charles F. Lummis [1910]
A CLASSIC RETELLING OF PUEBLO MYTHOLOGY BY A PIONEERING SCHOLAR OF THE SOUTHWEST REGION.
TALES OF THE COCHITI INDIANS
by Ruth Benedict [1931]
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 98.
A ETHNOGRAPHIC COLLECTION OF FOLKLORE FROM ONE OF THE NEW MEXICO PUEBLO GROUPS, THE COCHITI, BY ONE OF THE GREATEST 20TH CENTURY ANTHROPOLOGISTS.
DANCING GODS
by Erna Fergusson [1931]
THIS CLASSIC DESCRIPTION OF SOUTHWESTERN CEREMONIALISM IS ALSO A GREAT READ.
SONGS OF THE TEWA
tr. by Herbert Joseph Spinden [1931]
AN EVOCATIVE COLLECTION OF POETRY FROM THE TEWA PUEBLO PEOPLE, PLUS AN EXTENDED ESSAY ON NATIVE AMERICAN POETRY.
ORIGIN MYTH OF ACOMA
by Matthew W. Stirling [1942]
(BUREAU OF AMERICAN ETHNOLOGY BULLETIN 135)
A FASCINATING ACADEMIC STUDY OF THE ACOMA PUEBLO MYTH CYCLE.
THE TRIBES OF THE THIRTY-FIFTH PARALLEL
HARPER'S NEW MONTHLY MAGAZINE, VOL. XVII.--NO. 100, SEPTEMBER. [1858]
AW-AW-TAM INDIAN NIGHTS (MYTHS AND LEGENDS OF THE PIMA)
by J. William Lloyd [1911]
FOLKLORE OF THE PIMA, RESIDENTS OF THE DESERTS OF SOUTHERN ARIZONA.
YAQUI MYTHS AND LEGENDS
by Ruth Warner Giddings [1959]
NATIVE AMERICAN FOLKLORE FROM THE COAST OF THE SONORA DESERT OF MEXICO.
ORIGIN MYTHS OF THE NAVAHO INDIANS
by Aileen O'Bryan; BAEB 163 [1956]
THE MOUNTAIN CHANT, A NAVAJO CEREMONY
by Washington Matthews; ARBAEB 5 [1887]
NAVAHO MYTHS, PRAYERS, AND SONGS
by Washington Matthews; UCPAAE 5:2 [1906]
A COLLECTION OF NAVAJO SACRED TEXTS IN THE ORIGINAL AND ENGLISH TRANSLATION.
NOQOÌLPI, THE GAMBLER: A NAVAJO MYTH
by Washington Matthews; JAFL 2:5 [1889]
THE NAVAJO INDIANS
by William M. Edwardy; HARPER'S WEEKLY 34, JULY 5TH, [1890].
NAVAHO TEXTS
by Pliny Earle Goddard [1933]. (ANTHROPOLOGICAL PAPERS OF THE AMERICAN MUSEUM OF NATURAL HISTORY VOL. XXIV PT. I)
NAVAHO ORIGIN LEGEND
by A. M. Stephen, JAFL 43:88-104 [1930].
SPIDER WOMAN, A STORY OF NAVAJO WEAVERS AND CHANTERS
by Gladys Reichard [1934]
THE INTERSECTION OF MYTHOLOGY AND MATERIAL CULTURE AMONG NAVAJO WEAVER WOMEN.
NAVAJO CREATION MYTH
By Hasteen Klah, Recorded by Mary C. Wheelwright [1942].
IN THE BEGINNING: A NAVAHO CREATION MYTH
told by Frank Goldtooth, recorded by Stanley A. Fishler [1953]
TABLE OF ZUÑI SOUNDS
INTRODUCTION TO ZUÑI CEREMONIALISM 215,769 bytes
ZUÑI ORIGIN MYTHS 66,114 bytes
Zuñi Ritual Poetry
CUSHING: ZUÑI FOLK TALES [1901]
OUTLINE OF ZUÑI MYTHO-SOCIOLOGIC ORGANIZATION
THIRTEENTH ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY, PP. 367-73, [1891-1892]
ZUÑI FETICHES
SECOND ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY, 1880-1881, PP. 9-15, 30-31 [1883]
REMARKS ON SHAMANISM
PROCEEDINGS OF THE AMERICAN PHILOSOPHICAL SOCIETY 36:184-92. [1897]
FORM AND FORM AND THE DANCE DRAMA
THIRTEENTH ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY, 1891-1892, P. 362 AND 374-77. [1896]
CORN RAISING: THE DECAY OF THE SEED
MILLSTONE 9, NO. 5, PP. 75-78. [1884]
CORN RAISING: THE REGENERATION OF THE SEED
MILLSTONE 9, NO. 6, PP. 93-95. [1884]
CLOWNS, PRIESTS, AND FESTIVALS OF THE KÂ'-KÂ
MILLSTONE 10, NO. 8, PP. 141-44. [1885]
CREATION AND THE ORIGIN OF CORN
MILLSTONE 9, NO. 1, PP. 1-3. [1884]
TRADITIONS OF THE HOPI
by H.R. Voth, FIELD COLUMBIAN MUSEUM ANTHROPOGICAL PUBLICATION VOL. VIII. [1905].
A TREASURE TROVE OF HOPI MYTH AND LEGEND.
TRUTH OF A HOPI
by Edmund Nequatewa, [1936]
HOPI MYTH, LEGEND, AND HISTORY, WRITTEN BY A HOPI, FROM A HOPI VIEWPOINT.
I think many of the tribes that are covered in this list are ones people now claim to have bigfoot references. One study specifically lists multiple tribes along the Klaamath river and Humboldt county - "Bigfoot Central" as I recall. Do the legends of the Cherokee count? Did you even look at the link?
ChrisBFRPKY
Illuminator
- Joined
- Jun 14, 2012
- Messages
- 4,449
Exactly, unknown humans. As yet still to be found and typed. What did we learn about them? Nothing. They're still lost, unnamed and we don't have any idea what they actually looked like. However, the find did prove that we still have missing elements still out there somewhere. But where are the bones? Sound familiar? Chris B.
ChrisBFRPKY
Illuminator
- Joined
- Jun 14, 2012
- Messages
- 4,449
No thanks. Not interested. Chris B.
The Shrike
Philosopher
I seem to recall that the DNA sequenced to describe the Denisovans came from one or more finger bones.
Bones found . . . DNA sequenced . . . new organism described. That's how it works when there's an organism to be described.
I will only repeat The Shrike's post- it covers all the points very clearly.
The DNA was enough to document that the Denisovans were a different species from modern humans and Neanderthals. And we have both the DNA and the bones it was extracted from. Bones that are different in their details from known hominids. Wouldn't either alone be pretty exciting if also established for Bigfoot? Given Bigfoot is supposed to be alive, one wouldn't even need bones to obtain and analyze the DNA (although the absence of bones is more than a bit disturbing. isn't it?). In fact, DNA is a lot more definitive in identifying new species than bones alone.
- Status