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About things you thought only existed in your nightmares. Thank you, Tom, for coming back on with me. Thank you for inviting me back on. I appreciate you being here for sure.
I hope you've been really busy. So what have you been up to? Oh, what I want first I want to do is call into this bed beside me. Go to sleep.
I've been. Go, go, go. Came up from Kent, Washington, last week and pushed through the Campbell river, where I had to get everything ready. And then we went into the bush just north of Campbell river on bank of island and did a Sasquatch expedition.
And we just returned yesterday, late last night. And I'm still having it unpacked, but I have to unpack, repack, and then I take off again for another two expeditions starting tomorrow. Oh, my gosh. Wow.
Yeah, You've got a lot more energy than I do. We'll see how I feel after another two weeks of this. Yeah. No, we're at the end of the winter, big tide cycles for exposing a lot of beach at big low tides just after dark.
So that's the prime time for the Sasquatch to come out, going after their favorite food, the cockle, the type of shellfish I explained to your listeners before, and also going after other shellfish. So it's, you know, instead of going into the bush, trying to look for these creatures that no one's really come up spades with them. Crystal clearer than Roger Patterson and Bob Yimlin, 67. Getting out onto the water and onto the beaches and watching it be exposed at nighttime.
It's just like looking out into half a dozen football fields. You know, there's no obstructions, so if you're gonna get them, it's be the best place to find them. Wow. It sounds like it.
It Sounds really pretty though too. Pretty damn cold. It was, right? No, I'm sure.
Well, one thing that I was going to ask you because I know you normally do Sasquatch interviews and everything, but I was wondering if you had any lore and legends from your tribe that you'd be willing to share about ghosts or spirits. Sure. Well, we have the spiritual realm and you know, I want to can't really say that I'm not looking into it because the wild woman of the woods, she said to be part of that realm. But what the wild man in the woods, which is the little bipedal creature, I'm not looking for him, but if I happen to see him, I'm definitely going to videotape him.
And this book, west is from spiritual realm and he commands the ghost world. And they say that if you drowned, your spirit gets goes into that ghost world where the bacus is. And he's a very lonely creature and he's out there in the forest walking around people. From time to time, even these modern times, I hear a lot of stories about the little creatures that are seen.
Some of the coastal first nations in and around southern Vancouver island and the Puget Sound area of Washington State, they refer to that small little creature as stickman. And a lot of people are very, very fearful of them. And in my tribe, you know, we don't want to see them because if you're lost in a bush and you go to sleep and you wake up and there's a nice platter of beautiful, delicious looking food and you dive into it, you're not supposed to because they say when you eat it, it's, it was ghost food put out. And when you start eating this great looking food and you think it tastes so good, you know, pieces of halibut or smoked salmon, maybe some fresh berries, maybe some venison, all of a sudden you notice as you're devouring it that beautiful food has turned into snakes, maggots, worms, bugs, and you spit it out.
But it's too late. You've given into weakness, temptation and your fears. And now you've eaten ghost food. And it's next to impossible to get back to the natural human world.
And you're captured by the one who looks after and heads the ghost world. So there's a lot of stories about ghosts and spirits. Like we have the atlant, which is the spirits of forest dance that families have title to that you see God. I've seen over 25 masks being danced on a big house floor during family celebrations of potlatches.
Where these white backed masks with black and red and yellows, different colors on there representing different forms of the forest world are dancing on the floor. And we have stories about probably, you know, for ones who speak Quaka, my language, I'm not fluent in it, you know, I just know, you know quite a few words and my pronunciation, I, you know, excuse myself for not saying it properly, but it's something like that and it means the ghost. And I've been in big houses where they've actually have ghost dancers and you see them out on the dance floor, you know, and what they're doing is bringing to life and dance and song and what an ancestor witnessed and that's what a potlatch part of it is about with the dance ceremonies. So we have that, you know, a lot of stories about the ghosts from our ancestors that to this day are brought to life and dancing songs so they're never forgotten in potlatch and shared with everyone who comes.
But you know, you also hear the ghost stories and I grew up with ghost stories. I haven't heard a new one lately. But some of the classics I guess you could say from northeastern Vancouver island, from the Kwakwakiwak and Lehatan nation. If people research like there, if you read about my people's territory and my ancestors, the different tribes, if books come to mind like the Owl Called My Name, it was also made into a movies in the 1970s.
And then of course there's the Curve of Time. The Curve of Time is about a woman who husband died tragically in the 1920s. So she took the family boat instead of most widows would sell it. She took the family's little cruiser wood boat with a diesel motor in it and she loaded the kids on board that her husband used to do and he was alive.
And they went on her summer holiday up coast. And every year she would go a little further afield when she gained more knowledge, more confidence. Kids got a little older to help out and eventually they would make it up to my people's traditional territory in and around the mountains inlet throughout the archipelago. And she went to my people's winter village known as Mimkhan Lease, otherwise known incorrectly as Mama Lakula, Village of last Potlatch.
But Mimk to the tribe members, meaning the rocks and the islands out front of this village. Well when she went there, everyone was gone. In the summer they were working in the commercial fisheries for salmon. Women were working in the canneries with their kids.
So there's no one in the village. And as they're poking about in that village that I worked in for over 25 years by myself, most of the time being a native watchman and guardian doing my tourism operation of a narrative tour. When I read this book, she talked about the little black dog. And I remember, hey, I heard those stories that if you're in Village island and you hear the whimpering or you see a little black dog come up to you, you're supposed to shoo it away because it's a ghost, it's not a real dog and no one knows why or how common where it came from.
But she even speaks about it about it in her book when her and kids went there in the 1920s and, and you know, I was in that village by myself for many years a lot of the time, weed eating, doing the native cultural tours to people who showed up in their kayaks or the dingies. You gotta remember there was tour companies coming in with their big huge mega yachts and sailboats with their clients and, and sea kayak companies with their fleets of clients. And then of course all of the private yers and kayakers and sailboers. So it's pretty busy between 10:30 and 3:30 in the afternoon.
But after that, between 3:30 and 4:30 in afternoon, that village went to being abandoned again. I found myself to be the only person there, or I had workers, you know, just a few of us there. Then of course you always thought about the lol, the ghost. That village has the black dog story.
And then one of my workers, he was living on our. We had a cabin on a float down at the dock and I had a water taxi tour boat of mine and I was out doing my water taxi tour boat business, you know, whale watching, visitor sports fishing, cargo transport. And so I told him I'll be back until tomorrow afternoon sometime. He's like, yeah, just bring in more beer and cigarettes.
So I left this guy and he was Dutch, he was from Holland, a good friend of mine. And when I came back, we're sitting there that evening, the next day having a beer at the end of the day sitting on the dock and he goes, what makes this noise? And he's made an imitation noise of whistles. And the only thing that could come to mind was mitzis, the whistles that belong to the society I'm a part of called Hamatza society.
And in that society, when we dance at potlatches in the old times and even some families nowadays will blow these big long wooden whistles and they make this really haunting Spooky noise. And that's what he imitated. And he heard it coming from one of the islands in front of the village, which we never went on because of burial islands. And he said, just as it got dark, he said that whole island erupted in that sound of those whistles.
And then he could hear the drumming, the beating of wood and drumming going on and almost like singing. And he said, I said, what did you do? Oh, I finished my beer and I went to bed. I put on my speakers for my music.
I didn't want to hear that. I know no one on that island. He goes, but that's indicative of the stories that I've heard through the years. Not just at my village, but other tribal villages throughout northeastern Vancouver island, the Robot Archipelago, even up the inlets you hear from time to time and you know, as a kid and a young man I remember hearing these stories and you know they stick with you.
But you find that they all seem to have their repetitive pattern. It's the old days, sort of like almost like a doorway opened up and the old time is now spilling over into modern times. And one incident I heard was one of the villages, a guy, some men went in there hunting or clam digging them. This is after our villages became abandoned.
Through the 1950s to the early 1970s socio economic exodus took place where it was now legal as of 1961 for our people as Indians to be classified as Canadian citizens instead of wars of government. We weren't even Canadian citizens in our own country back up until 1961 and prior to that in the 1930s been to live anywhere outside of our Indian reservations that were isolated up and throughout that area. I talk about our territories. So the 1950s onwards laws have been changed.
We're now classified as humans, I guess you could say. And we were able to move about. So a lot of people wanted to move to the town centers and so that they could have their children instead of being in the residential school for 10 months a year they could live with their children and the kids could go to day school and yeah, the hospitals there, the movie theaters, the grocery stores, the canneries to work, the fishing companies to work. So it was a socio economic exodus from our traditional territories.
And then by the time the mid-1970s came, most of our villages were abandoned except for a few like quiet Guilford Village still occupied to this day on Guilford island quietums are King Inlet. They still have a couple hundred people living there. And he Hopetown I believe there's a family or two that live there periodically. And Jajis Nukum in New Vancouver, the, the Nakda tribe members in the last, I guess 15 years moved back to their ancestral winter village.
And there's modern homes there and there's you know, a handful of families living there. So it's. A lot of these places are abandoned and. But they have so much history, so much, I guess you could say spiritual remnants from the times gone by.
And it's not an area of my expertise, nor is it one I even try to tap into. I'm just sharing new stories I've heard. No, I really appreciate it. Thanks.
One of the best ones though is a fish farm company that raises Atlantic salmon. Employees quite a few of our people nowadays and locals from our local coastal communities. Well, this fish farm company that these big floating pens with nets and they bring out baby fish and put them in there and feed them and grow them out over about a two year period till they're harvestable. Generally they have float houses that the workers live in.
Well, there's one farm they decided to lease some of the land up above the high tide mark in this bay and they built a house. Well, they never came to us natives, you know, asking our permission, nor did they, you know, ask us if it was a good place to build a house because we probably would have told them, oh, stay away from there. Maybe there was a burial ground there or something, I don't know. But they built this house and the woman who was the managing the place, she started to, you know, keep track of the strange incidences going on, especially at night time like their work desks being papers, throwing all around bangs and noises and different things.
Wow. You know, can't remember there something about a rock. I think it was a paperweight, a rock or something that came from around that property that was always being moved about. But the best one was that manager was woke up at night and sitting at the foot of her bed was a little old native lady dressed in non modern clothes.
She was wearing the cedar bark woven clothes of back in the old days. And yeah, she could actually feel that woman when she stood up and the bed rise again and that woman walked towards the wall and disappeared. And that's probably one of the better girl stories I've heard in modern times for that for our area. Wow, that's incredible.
It's pretty neat. You know there's some stories to tell the story right. You got to use the people's names because you know we as squawk you walk. We grew up with these people and you know, it's.
We know their characters and when you talk about how it took place, apparently all the screaming and yelling and all that, you know, it adds the whole story. But I think I'll leave those ones alone. I'll say that just for our people. But, you know, there's numerous reports through the area.
There's even stories I've heard about the war canoe that people see paddling around and at night time. And you can actually hear the paddles going in the water and the strokes. And apparently you can even hear the handles of the paddles running along the wood gunnels. You can hear the language in spoken that isn't English.
And the clothes they're wearing in the silhouettes aren't indicative of modern times. And one of the fishermen I spoke with, he said that they ran across it and it's always at the same place with this thing is seen this canoe. And they tried to get their native fella on board to come up and look. And he said, nope, nope, not coming up, I don't want to look at it.
Not looking out the windows. And all of a sudden him and the two non native crewmen, they started yelling, you got to look, you got to look. We can see fire now. And apparently they could see elevated on a pole, fire burning.
Nothing big, but it was a fire all the same. So when I heard that ghost story, I took it to one of my elders. It's very knowledgeable on the bush in the water world. He's still with us even.
And when I went to tell him the story, he started laughing because I remember hearing that one too when growing up. And I remember this guy is what, 35 years older than I am, and he'd heard that story and then he just chuckled and he said, yeah, that's the porpoise hunters. Apparently in the old times when they went out in their canoes at night, they would have like a tripod of wet wood and they would have a. An area up top of wet bark and everything that would be like a nest.
And that's where they would have a little fire burning. But they had a cedar bark curtain around it so that the porpoises wouldn't see that fire and it was just burning slowly anyway. But when they can hear the blows of the porpoises, they would start whistling or happen on the guns of canoeing. Porpoises are kind of like kittens.
They're very curious. And as they would turn and you can tell by the blows, they're getting closer and closer to where the canoe Was in the start. They would throw spruce boughs, which is an evergreen with the needles. They would throw it into that little fire and it would catch like gasoline.
And as it erupted, they would pull the curtain down and the big flames kicking up with more boughs going in would what we call pit lap. It mesmerizes, blinds an animal like a deer or birds purposes. And the porpoises wouldn't see the canoe and they keep swimming towards the fire. And then that's when they would throw their harpoons to get the porpoise because it was a food source.
But that apparently is one of the ghost ships that are seen from time to time. The porpoise hunter canoe they call. I've heard it called, but I've never seen it, nor do I want to see it. And I doubt I ever will see it.
Wow. Why do you doubt that you'll never see it? Because I respect the spirits. A few years back, I was accused of being desecrating some burial grounds and taking tourists in and charging tourists money to see this ancient burial ground.
It is nothing but fabricated bullshit. I never did that. It was some of my fellow tribe members who are just jealous of me because I've always been successful in tourism, television, now podcasting. So they lashed out at me.
I call it the crab syndrome. You know, they're too chicken beep to get off their ass and do what I do. So instead of trying to better their lives by, you know, doing what I do, working all the time, it's easier for them to try to drag me down. How dare you try to be better in that sort of attitude?
Well, that's what that one girl did. And it's pathetic because she's a hamut son. It's just pathetic that she would do something like that, not consult with a fellow. But anyway, I won't get into the politics of it, but a picture was taken that I asked a woman to take a picture of.
I brought her into an area and I showed her. This is what we do as native watchmen. We come into this burial site and we offer tobacco. We talk to our ancestors, tell them we're there to do cleanup.
And I showed her. I was bending down picking up, you know, candle wrappers because some yahoo brought a candle in there and unwrapped it and burned it. You know who would do that? In the summertime, you're able to catch a forest fire, number one, damage that barrel area.
And then there's always little crucifixes in there from the tourists because There's a trail that goes from that burial site on that island right to a bloody fishing resort. And once upon a time, once upon a time in the 80s and 90s, the owner of the fishing resort had a trail going across the island. And at a junction he had a sign that said south beach and to the left that said Indian Burial Ground. And his clients were going down there to take pictures and poke about, play tub things as well.
I stopped that by taking the chainsaw, knocking trees down across the trail. And anyway, people still go in their boats and their kayaks will land on a little gravel beach on the corner. But for some stupid reason they think that they should leave some type of offering. Like I've seen things like little crucifixes, St.
Christopher medals. And I know it's not for the native people because we don't do that. And the native people are out during the summertime. They're too busy doing commercial fishing and other things and working at their jobs.
So it's always a tourist. So I go in and clean up and we do it, you know, maybe once every two months, if that. Well, I want pictures, three pictures taken so that I could show it to my chief and council in the year end report in September. That woman chose to go post it on Internet.
And then next, you know, some of my tribe members saw it. Then it got onto social media that I was desecrating burial grounds. And so it cost me my job as a watchman, you know, not that I care. I moved on to other things and better things.
But it, you know, there's still, from time to time I'm attacked by people and you know, it's not right. But I'm a tough bugger. I just rip my new one, you know, verbally ripped their throats out. But that's, you know, it's all part of life, right?
Yeah. No, it's unfortunate with when miscommunications happen, especially something like that. I think that I don't, I don't know, I don't have that tough skin. I.
I would be really devastated to not be able to be back there doing the cleanup because just being there and being a part of it would feel like I was, you know, with or connecting with my in a deeper way. So. Oh, I still go out there, you know, I'm just not working for my tribe no more. But I'm still doing eco cultural tourism, Sasquatch tours, sea operations, whale watching, grizzly bear tours, sports fishing, traditional native food harvest and curing and survival training.
So I'M still out there, and I'll be out there another couple of days. I'll be out there on a big $600,000 yacht owned by my friend, charging around. And all those whiny Indians that tried to take me down are still sitting at home being miserable. So who's doing right and who's doing wrong, Right?
Before I forget, one quick question. I kind of wrote down a couple. So you said that you would never see the. The war.
Now, you also never saw the little black dog, right? Yep. Because every year I go out to the territories. I'll.
I'm half creed, my mother's folded Korean get from the plains, which tobacco is a big part of the religious and spiritual part of our existence. So I'll take a cigarette of mine and I'll crumble it up and offer it to the four directions of the compass. And then I'll start talking. You know, I'll say, you know, I'll call for Ike Gekame, the creator above, and just tell them to pass on to my ancestors that I'm here and I'm gonna be doing this last one of the times I was there, I said, I'm here with my gingadon and my children, and I'm bringing them to the village, and we're going to walk around, pick berries.
I'm going to tell them stories about me living here for so many decades, stories what I've read in the books from my grand. Your great grandfather and heard from family members and do some fishing and just have fun. But, you know, we don't believe in ghosts, nor do we want to. And we're not here to disrespect you.
We're not gonna go to barrel islands. We'll chase people off if we see them on the barrel islands like tourists. And, you know, we're not here to damage anything. We're just here to enjoy the village like you did.
So here's an offering of thanks and acknowledgment and some tobacco from our Cree blood side. And please don't come out. Go boo to us and scare us, because you'll never see us again. And, you know, it's a good deal.
You know, I just went out there in 1988 or 89 as a watchman. I did that every year at village island and any sacred place I went to and still do. And in all that period you imagine living up there all by myself, I never saw or heard ghosts or anything from a spiritual realm except for, you know, the Sasquatch and, you know, so that shows that, yeah, it's all about respect. So when people claim that I desecrated burial grounds, well, I've been out there since this supposedly happened and you know, I've still yet to see or hear a ghost.
And it's never happened, nor will it, nor will I see them. Because me and the spiritual side have a respect and we have a defined line that we will stay in each of our own realms. There's no reason for us to cross over into each others and just show disrespect. That's the way I look at it.
Like I say with will I ever see a ghost? No, because number one, I don't want to. And the main reason, because I offer tobacco when I talk to the ancestors about respect that I'm showing and I'm going to be doing and how I conduct myself. So they don't have any apprehension of me being there or no, you know, distrusting me being there.
They know through the years and I've never done anything that is disrespectful. So no I ever see a ghost. And when we get into respect, we have one story that goes back to, I guess the mid to late 1980s. And I remember hearing it back then about how this prawn fishing boat, it's for a big shrimp, there was a captain with two or three crewmen on board and they were fishing the prawns with traps out in the inlet area around my abandoned native village in winter time.
And they were going to the front of the village where all these burial islets are in islands. And it's, there's a lot of channels in between islands and islands, but it's a rock pile. And if you don't know it, especially in winter time when there's no big kelp like seaweed growing on these rocks because it's winter, you can't see them. Well, that boat tore out its bottom and as it was sinking, the captain ran for our village's abandone and that has pilings driven into the seabed.
He was rushing for that as the boat was taken on water. And his intention was to beach the boat so that. And tie it up, get his crewmen to tie it up to the piling so that when it did eventually settle on the bottom, it wouldn't topple over and capsize, you know, making it a total write off. So he ran into the beach where the dock is, right up the beach.
And when they came to a stop, the crewmen quickly tied lines onto the boat to the piling. So it wouldn't topple. And they couldn't sleep on the boat because, you know, high tide, it's going to be right submerged, the entire sleeping quarters and decks and everything. So they took off their sleeping stuff, food, radio wasn't working for some reason.
Maybe it's part of the story, I don't know. But anyway, they didn't get out. A mayday that was answered, and they went onto the dock and walked up the trail. And there's an abandoned schoolhouse and the upper two stores.
Two stories of the building or one story of the building is all wood. Wood floor, wood roof, you know, walls. Well, that had all been rotted away and caving in. But it offered enough dry shelter under the schoolhouse where the cement sub basement is, because, you know, it's half in the ground and half above, but it has cement walls.
They went in there with this big cement floor and they put all their stuff down and I guess they went. They said they went exploring looking on low tide. Now, they went out onto the islands in front of the village, which is a no, no, because those are burial islands. And who knows what they did there.
But when they got back, as the water started to come back in, they walked across the beach back into the village proper. And by time, when dark came, they were inside the basement of the old schoolhouse and they started a fire. And the fire apparently was pretty big. And the cement, I guess, was retaining water and air pockets.
Well, just like sandstone, it started to explode, kicking embers and ash all over them. And so they turned their fire down to make it so big, curled up on their mattresses and their sleeping bags and went to sleep. A few hours later, they all woke up to screaming in a language they didn't understand. And then they began to be kicked and punched and scratched and pushed down.
And this went on for hours. And as quickly as it started, it stopped. And next day, no one came to the village or went by on the boat. So the next night they stayed in there again, and the same thing happened again.
And the next morning they heard a boat and they ran down the dock and they flagged them down. And, you know, the guy saw the boat have sunk anyway, he came in, the captain and his crew jumped aboard, and they said, we don't even want to pump out that boat. We just want to get the hell out here. We'll get the salvage team to look after it, right?
And they were terrified over what had taken place where these ghosts apparently had attacked them in that old abandoned schoolhouse. Well, years later, I would have a Operation called shake block and going out in with my float house and boats and going into the woods each day with my crew. And we'd cut up these fallen down cedar trees into blocks of wood clear, with no knots or anything for the shaken shingle. Market, roofing market.
Well, as we're conducting our work, it's tough work. So guys come and guys go. You just hire another one. I hired this one guy and lo and behold, he said, I'll work on village island, but I'll never go in that village again.
I said, why not? And right there in front of my entire crew, he told the story I just told you. He was one of the boys that was on that boat that sucked and ended up in the village being attacked. So I heard it firsthand from the source, who actually was in that village getting beat up, punched, scratched, thrown down, kicked by ghosts.
So do I believe in ghosts? Well, yeah, if you disrespect the spirits and ancestors, of course you're going to pay the price. And that's why I've never done that myself, nor would I ever. Wow.
Gosh, that just gives me chills. That's incredible. Really. Before I forget as well, my last question that I had.
Because you're talking about the stick Indians. Yes. When I was really little, gosh, I had to have been around, I want to say, four or maybe five. And I come from a long line of rockhounders, so my dad would take me out in the woods, and, you know, it's over here in, like, the Tillamook forest in Oregon, kind of out of coast.
Well, we were out there, and I remember seeing footprints that were just a little smaller than my own, but they were bare. Like bare feet. It'd be like this little baby running around in bare feet out in the woods. And I remember being so confused seeing this there.
And I asked my dad, I said, well, what are these? You know, because I heard about bigfoot and everything, but these were tiny. And I was like, well, can their babies be that small? And he said, well, no, those are the little people.
And. And that was that. There was no other discussion or anything about it. And I was just wondering, what do you think about that?
I just think they're bookworm. The little one. The little one. And I've heard numerous stories from up in my territories, and one from pretty credible source.
You know, he's lived out there all his life. He's got to be in his late 80s. And him and his daughter felt they were being watched when they were doing some work in for fisheries enhancement, you know, looking after, helping salmon, you know, have their babies and that. It's called salmon enhancement.
Basically looking after the environment. But as they're out there in this place with other people living, they felt like they were being watched and they could smell anis. We have a licorice fern, and people refer to it as anis. When you smell that, apparently that's when you really gotta be cautious because that's when the little people around the bus and they smelt that and they come across very small footprints that looked human and water was still running in them.
So they didn't actually see them, but that's what they experienced. And I've heard it from quite a few people throughout the coast. Not so much from my territories, but more from up north around Prince Rupert. I've heard quite a few stories up there from, you know, you remember, I was a crucial fisherman for most of my life and still sneak out every now and then.
So we travel the entire coast, we go to port, we go, you know, reprovision, sell our fish, have a few beers and pizza, maybe watch a movie. And, you know, you're socializing with fellow fishermen while they're from different communities and different native tribes. And we all share our stories. You know, subject a little people might come up and next, you know, you got a half an hour of stories being brought to the table.
So I've always been inquisitive, wanting to hear them. And when I'm down living now in Kent, Washington, part time, I interact a lot with the Coast Salish tribes that are down there. And I can't believe how many stories they have on little people. And I'm getting more inquisitive, so I'm asking more questions, you know, focused on that boy, they're having stories like, right.
The south of Seattle is Renton on the eastern edge of Renton, which has, you know, the forest starting. You know, modern homes are having these things running around in the gardens, you know, raising havoc. When I was in Omaha, Nebraska, in June of 2017, working for the tribe, helping to develop their ecotourism business ventures, you know, those people were telling me about, you know, Sitonga, the big one. That's what I was focused on.
But they were also saying, oh, no, we can't go down that road. That's where the little people are. I've seen it when I was a kid. I'll never go down there again.
That's where they live. And then one of my guides, who was Omaha tribe member, I asked him, you know, what should I do? And this medicine woman I spoke with, who lived not a mile from the cabins I was staying at at the edge of the Indian reserve, no one living out there, she told me, leave out offerings, leave out food on a high elevated area for Sitonga, the big ones, and leave shiny items and shiny, hard, sweet candy, like rock candy for the little ones and shiny things like coins. And she says if there's any little ones around, they'll take all the shiny items in the candy and they'll leave you alone.
They won't bother you. But, you know, we did that. We put the offerings out and you know, we never had anything removed. Over a week of mornings, we checked, we never saw anything removed.
So I guess they weren't around us. Wow. But like I say, you know, it's. It's.
You've always got to remember, you know, a lot of people that follow me on different podcasts, Internet postings, you know, I come across as this real hardliner that just jumps and rips people's throats out from time to time. Well, I'm totally against the wooism in Sasquatch, meaning porthole jumpers, alien flyers, wine speakers, shape shifters. Unless they're Indian, of course. If an Indian tells me they believe in skinwalkers, skinwalkers or shape shifting, I totally respect that.
And I'll listen to them and they'll ask questions. But to the non Indian, when they start talking about things turning into wolves and running away, I just like, nah, you know, it's not your culture. You don't be fooling around the gut and in me, but also at the same turn, a lot of these people that, you know, I sort of go against, it's because we have to understand our history, know your history, so you're never destined to repeat its failures. Well, when those first ships came to the Americas, well, as soon as they were set their anchors and the first people that jumped in the dinghy to go ashore, their robots were the Jesuit missionaries and then other missionaries of every denomination, supposedly for the better good of Christianity and teaching us heathen savages the good word of God in the Bible, you know, yeah, this is good.
I'm an Anglican, I'm a Christian. But you also have to know the wrongs, not shun the wrongs and not act holier than thou that you can walk on water. And your religious denomination never did no wrongs. Bs.
Every denomination did a lot of wrongs to indigenous people and still are. Are. I'm totally against missionary campaigns. You know, why do you want to go to Aryan Jaya and convert those supposed savages into Christians.
They've done pretty good since the dawn of creation, some hundreds of thousands of years without Christianity. Why in this modern world, when we know what we, how we damage cultures and societies and eradicated people with our diseases and with, you know, gunpowder, you know, why would we want to go and repeat our failures of our past? And that's why I always try to say, you know, we have to keep that separate. We're hairless bipedal creatures in the Americas and Australia with the Yowie, Aryan Pendek in Asia, in Indonesia, Yeti and Himalayas, Nepal and other places, Mongolia and you know, sure, those creatures are out there.
I believe they are because I've seen them Sasquatch. But I'm also going to be a warrior, a guardian for them and I'm going to educate and at times I will verbally rip out and verbally beat with a 4x4 people who try to shove Christianity down these creatures throats. And if a day does come where we find out the little people are not lore, mythology and people's imaginations, they're actually a living, breathing creature that made by the Creator and we find out Sasquatch truly does exist. And Yeti and area and Aryan Pendek and Yowie, let's not repeat our failures and try to send missionaries in there for the better good of those creatures because they sure as heck haven't done a lot of good as far as I'm concerned to the indigenous peoples of the Americas.
Yeah, no, I have to agree with that. I really do, all my heart. Wow. And at the same time with spirituality, you know, like a lot of people know me and they know that, you know, I'll only go so far with what I call mumbo jumbo holistic bs, you know, so in other words, I'm not gonna rip my clothes off and start prancing around wave throwing mazes there beginning my tambourine because it's a whole spiritual moment happened.
You know, we have to draw the line. We have to use our frontal lobes and you know, think properly, think respectfully for the creature's benefit. Right, no, that's for sure. Well, I really appreciate all that.
Good. Yeah, yeah, no, well, I mean, and I seriously, I feel really honored the fact that you, you know, not only that you came on, but that you were willing to talk about this other subject that really meant a lot to me. No problem. Thank you.
Okay, I better go. Thank you very much and let's do this again. Okay, thank you. Bye.
Bye. Sat.