WEBVTT

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<v Speaker 1>Hi.

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<v Speaker 2>I'm doctor Maria Meyer, anthropologist, primatologist, wildlife correspondent and part

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<v Speaker 2>of the team on Expedition Bigfoot. I've spent my entire

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<v Speaker 2>life exploring the planet's wildest, most remote places in search

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<v Speaker 2>of the extraordinary, and now I'm inviting you to join me.

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<v Speaker 2>Introducing the Explorer Society, a global community of curious minds,

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<v Speaker 2>truth seekers, and adventures where we dive into the unknown,

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<v Speaker 2>from elusive creatures like Bigfoot, to the frontiers of science,

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<v Speaker 2>nature and unexplained phenomena. Live q and as and roundtable discussions,

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<v Speaker 2>especial guest interviews including the Expedition Bigfoot team, Dave Schrader,

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<v Speaker 2>Cliff Berrickman plus Josh Gates, Jack Osborne and many more.

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<v Speaker 2>On demand streaming content, invites to exclusive events and conferences

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<v Speaker 2>around the world, Explore Society swag, and even the chance

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<v Speaker 2>to join us on a real life expedition. Come explore

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<v Speaker 2>with me. Let's discover what's out there. Join Explorer Society

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<v Speaker 2>at Mariameyer dot com.

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<v Speaker 3>Today, I want to tell you about a journey that

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<v Speaker 3>I've been on for most of my life. Ever since

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<v Speaker 3>I was a kid, I've heard tales of Bigfoot and

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<v Speaker 3>wild men, while spending time with my friends and family.

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<v Speaker 3>As I grew older and read more about the paranormal,

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<v Speaker 3>my interest in cryptids and other things strange only deepened.

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<v Speaker 3>That's why I'm so excited to share with you what

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<v Speaker 3>I've personally become involved with The Untold Radio Network. The

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<v Speaker 3>Untold Radio Network is a live streaming podcast network that

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<v Speaker 3>airs a new show every day across all podcast platforms, YouTube,

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<v Speaker 3>and more. They have eight different shows on all sorts

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<v Speaker 3>of exciting topics such as bigfoot, cryptids, UFOs, aliens, and

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<v Speaker 3>much more. I even have my own show called Weird Encounters,

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<v Speaker 3>where I talk about all things strange. This is more

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<v Speaker 3>than just a podcast network. It's a community that allows

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<v Speaker 3>me to meet so many amazing people who share their

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<v Speaker 3>stories and experiences with the strange. If you're interested in

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<v Speaker 3>hearing more of these stories and learning more about the

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<v Speaker 3>paranormal and cryptids, make sure you check out the Untold

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<v Speaker 3>Old Radio Network for all kinds of exciting shows.

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<v Speaker 4>It's free to subscribe. So what are you waiting for?

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<v Speaker 3>Visit www dot untold radionetwork dot com today.

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<v Speaker 5>Now want one to your reporting. I got a screen

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<v Speaker 5>going on here something just kid with my dog something

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<v Speaker 5>to kill your dog? My dog? What applying to he?

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<v Speaker 5>Or over the tree? I don't know how it did it?

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<v Speaker 6>Okay, damn it.

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<v Speaker 5>I'm really confused. All I saw was my dog coming

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<v Speaker 5>over the fence. The name of a dead once you

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<v Speaker 5>hit the ground. I didn't be seen cars. All I

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<v Speaker 5>saw was my dog coming over the fence.

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<v Speaker 6>What are you playing?

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<v Speaker 5>We got some wonder or.

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<v Speaker 6>Something crawling around out here.

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<v Speaker 7>I'm out here looking new to window now and I

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<v Speaker 7>don't need anything. I don't want to go.

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<v Speaker 5>Outdiight, Hello, hit the boddy out here? What quin an

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<v Speaker 5>ounce there?

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<v Speaker 6>I thought of a bit about second nine.

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<v Speaker 5>I don't know.

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<v Speaker 6>Easy annount there? Yeah, I'm working right.

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<v Speaker 3>Heady, all right, folks want to welcome our guest to

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<v Speaker 3>the show. It is author Paul Buckaner. Welcome to the show.

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<v Speaker 8>Thank you, certainly looking forward to being here with.

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<v Speaker 4>You, Brian.

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<v Speaker 3>I have been looking forward to this conversation. I think

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<v Speaker 3>we've been trying to schedule this since sometime like mid

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<v Speaker 3>twenty twenty four, So I am glad the stars have

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<v Speaker 3>a line for us to finally come together for this interview.

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<v Speaker 3>Let's start where I start with most people. What guy

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<v Speaker 3>you interested in the subject of bigfoot sasquatch.

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<v Speaker 9>To begin with, I talked about this in one of

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<v Speaker 9>my first books, Non Fictionalmen. When I was a kid,

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<v Speaker 9>during the summers here at Eastern Notes, Lahome Loft, we

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<v Speaker 9>always look forward to just having that summer vaca where

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<v Speaker 9>we spend time down the creek, out in the woods,

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<v Speaker 9>anything everywhere.

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<v Speaker 8>But at home.

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<v Speaker 9>This summer was a little bit different because I remember

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<v Speaker 9>the very first day of summer vacation, my dad wakened

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<v Speaker 9>me up early in the morning, said, Hey, get up,

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<v Speaker 9>get dressed, You're coming with me to work today.

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<v Speaker 8>Now, my dad was a carpenter.

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<v Speaker 9>They built houses all over Oklahoma, and my dad, my uncle,

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<v Speaker 9>his nephews, other uncles. My dad was one of eleven

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<v Speaker 9>nine boys and they all did something in the construction

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<v Speaker 9>from a third word to a finished carpentry. So my

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<v Speaker 9>cousin lived right down the road for me. He was

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<v Speaker 9>by my age as well, and we're probably about eleven

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<v Speaker 9>years old or something like that. We're both really looking

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<v Speaker 9>forward to spending time fishing on the creek and all

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<v Speaker 9>this good stuff, but not that day. So I get dressed,

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<v Speaker 9>jumping the drop with Dad and we head to the

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<v Speaker 9>work site.

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<v Speaker 8>It wasn't too far away when we get there.

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<v Speaker 9>It was really, I think, just a ruse to keep

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<v Speaker 9>me from keeping my mom disturbed during the day, get

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<v Speaker 9>him out of the house, that sort of thing. But

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<v Speaker 9>we call up to the job site here, and really

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<v Speaker 9>our job as kids was to stay out of the way,

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<v Speaker 9>pick up scrap lumber here and there, that sort of thing.

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<v Speaker 8>My cousin and I were just messed around in the

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<v Speaker 8>yard plan you know.

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<v Speaker 9>Remember this is probably getting close to lunchtime when one

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<v Speaker 9>of the neighbors comes over and asks where our dad's work.

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<v Speaker 8>Now, this was a time when way before cell phones.

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<v Speaker 8>This was the late.

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<v Speaker 9>Seventies, around nineteen eighties somewhere. Riding there and the neighbor

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<v Speaker 9>came over and said, hey, where's your dad's at. We

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<v Speaker 9>told them they're in the back and they're working on something.

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<v Speaker 9>The guy runs into the house, and it's a few

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<v Speaker 9>minutes later my dad and my uncle come out and said,

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<v Speaker 9>hop in the truck. We got it o, so jump

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<v Speaker 9>into the truck. I'm not knowing what in the world's

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<v Speaker 9>going on. My cousin and I we're riding in the

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<v Speaker 9>back of the truck. Back in the day when you

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<v Speaker 9>could do that but Mike uncle up from top of

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<v Speaker 9>this hill in a first called England Hollow. It was

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<v Speaker 9>pretty remote, third roads, big hills, a lot of woods.

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<v Speaker 8>And the creaked it ring by it.

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<v Speaker 9>But we finally get to the house and my dad

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<v Speaker 9>and uncle they're rushing to the door and my cousin

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<v Speaker 9>and I don't knowing what's going on. But my uncle

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<v Speaker 9>walks on the door because we didn't have his kings

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<v Speaker 9>with him, Like I said, Let'm at the job side

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<v Speaker 9>or something. When we finally get into the house, my

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<v Speaker 9>aunt and my others, she was a younger girl. They

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<v Speaker 9>were hiding in the back and not knowing what in

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<v Speaker 9>the world's going on. She's scared at that. She's just

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<v Speaker 9>trembling and shaving. Then she's trying to get her story out.

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<v Speaker 8>But what it was.

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<v Speaker 9>She had called this neighbor by this house where my

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<v Speaker 9>mom and where my dad and uncle were working, and said, hey,

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<v Speaker 9>you need to get them home right with So the

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<v Speaker 9>neighbor didn't cross the street meeting.

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<v Speaker 8>That's how the word got them.

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<v Speaker 9>She starts telling the story that she was out back

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<v Speaker 9>hanging clothes on the clothes line. Now where they lived,

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<v Speaker 9>the house was right up against the pasture on just

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<v Speaker 9>about all three sides. The road comes up on a hill,

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<v Speaker 9>and then on the other side of these pastures.

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<v Speaker 8>Are these valleys and follows. It was just cattle in

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<v Speaker 8>the pastures. She said.

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<v Speaker 9>She was out hanging until it was up on the line,

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<v Speaker 9>and then she noticed that there was something out in

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<v Speaker 9>the field out there in the pasture behind the house.

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<v Speaker 8>So she didn't really take much attention to it at

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<v Speaker 8>first because the.

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<v Speaker 9>Cows were mus the brazen, they're just meander around and

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<v Speaker 9>not moving a whole lot. She said, it wasn't moving,

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<v Speaker 9>watching it quite a ways out there, so she didn't

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<v Speaker 9>pay any attention. She goes along there, she's hanging up

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<v Speaker 9>more closed, and she notices that it's getting a little

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<v Speaker 9>bit closer to her.

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<v Speaker 8>She starts paying a little bit more attention to and

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<v Speaker 8>she looks up every now and then sees that it's

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<v Speaker 8>a little bit closer.

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<v Speaker 9>And then I'm not sure what it was, but she said,

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<v Speaker 9>she looked up and she saw that this was not

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<v Speaker 9>a cow. It was not a landa, was not a

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<v Speaker 9>farmer out there looking forest cows. She said, this was

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<v Speaker 9>a big, dark figure, black, just covered in hair, you know.

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<v Speaker 9>She said, that's when she streaked out. She grabbed my

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<v Speaker 9>cousin for the little girl and they ran inside. She

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<v Speaker 9>said she would look out the window to see and

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<v Speaker 9>that's when she had made the phone come. During this time,

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<v Speaker 9>she said it made its way over to the bottom,

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<v Speaker 9>which was just on the other side of the house,

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<v Speaker 9>maybe one hundred yards worth, and she said, went over there.

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<v Speaker 9>She tried to watch for it, and it was best

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<v Speaker 9>she could, but she was just scadled them, just shaking trimly.

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<v Speaker 9>And she said, when this preacher went into the barn,

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<v Speaker 9>it came out with one of the bottle taps. They

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<v Speaker 9>had probably half a dozen bottle taps in the barn,

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<v Speaker 9>and she said it picked it up under its rn

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<v Speaker 9>and step over the fence and more off back down

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<v Speaker 9>into a thick and on the other side of the field,

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<v Speaker 9>down into the hall. When we got there, my uncle,

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<v Speaker 9>you were listening to this, my dad, They just said, okay,

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<v Speaker 9>let's go check this out.

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<v Speaker 8>And they let us boys go out that too. So

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<v Speaker 8>we're down here by the barn.

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<v Speaker 9>Now my answers in the house, she'd all along, come

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<v Speaker 9>out and this is a Christian lady. It's audying her

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<v Speaker 9>to tell a story. You're making anything up. We got

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<v Speaker 9>to the barn and we didn't see tracks. I remember

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<v Speaker 9>the feet princh because they had plunted them mount and

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<v Speaker 9>my uncle was saying, yeah, one of the caps is gone.

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<v Speaker 8>Family.

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<v Speaker 9>The tracks meant exactly like mine. It had two of

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<v Speaker 9>them that didn't looked down on the field, Uncle, my dad.

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<v Speaker 8>They grapped their.

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<v Speaker 9>John's and we went down through the fields and basically

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<v Speaker 9>based that same pack.

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<v Speaker 8>Never found me any sign, never seeing anything else, and.

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<v Speaker 9>No other reports from the neighbors or anything, but the

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<v Speaker 9>cap was definitely musten. There was definitely footprints there, and

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<v Speaker 9>that was my first experience with the hopes no fip.

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<v Speaker 8>So from that on I fascinated with this subject.

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<v Speaker 3>Obviously you might not have known at the time because

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<v Speaker 3>you were a kid, but did you ever have any

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<v Speaker 3>follow up conversations with anybody in your family? Was Bigfoot

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<v Speaker 3>or Sasquatch on the radar for them at that point

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<v Speaker 3>in time, and did they give any credence to the

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<v Speaker 3>fact that might have been what picked the calf up

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<v Speaker 3>and took off with it.

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<v Speaker 9>Yes, and no, I remember a lot of the conversations

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<v Speaker 9>going around them. Not that because there was another report

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<v Speaker 9>not much later than that about a sighting in dutch

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<v Speaker 9>Mill's Birkansas, where we lived in northeastern Okinghome. Dutch Mills

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<v Speaker 9>was less than ten miles away to the state line,

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<v Speaker 9>and this is northeast Okma, so you're in the foothills

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<v Speaker 9>of the Osons. And that report was a farmer he

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<v Speaker 9>had a chicken house broke into lake one night and

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<v Speaker 9>he went out with a shotgun. He foind out what

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<v Speaker 9>was going on, if it was coyotes getting his chickens

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<v Speaker 9>or what have you. But this was one of those

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<v Speaker 9>houses that saw of the like sixty thousand chickens of them,

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<v Speaker 9>so it's got the big galvanized metal doors that pulling out.

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<v Speaker 9>I think the report was that this creature had broken

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00:11:11.320 --> 00:11:14.679
<v Speaker 9>the ad, grabbed some chickens and was leading and who

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<v Speaker 9>said the farm word took a shot at it, and

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00:11:18.360 --> 00:11:21.320
<v Speaker 9>it had screened at him and turned and ran away

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00:11:21.399 --> 00:11:24.600
<v Speaker 9>with some of the chickens. The door to the chicken

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00:11:24.600 --> 00:11:27.799
<v Speaker 9>house was actually ripped off the hinges, and that was

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<v Speaker 9>in the couple of the newspapers at that time. And

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<v Speaker 9>this was maybe a month or so after this report

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<v Speaker 9>with my own aunt, so it was.

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<v Speaker 8>On everybody's ready arcave time. I'm not sure if.

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<v Speaker 9>It could have been something to do with the movie

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00:11:41.759 --> 00:11:46.759
<v Speaker 9>Legend of Body gree and that was everybody's little introduction

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<v Speaker 9>to Bibbs Rock at that time.

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<v Speaker 8>But yeah, there was a lot of talk going on

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<v Speaker 8>in the trimmunity.

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<v Speaker 3>Was that the end of your personal experiences or for

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00:11:55.120 --> 00:11:57.559
<v Speaker 3>the personal experiences and the people in your family?

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<v Speaker 8>That was it for the folks in the field? Now

234
00:12:01.759 --> 00:12:02.840
<v Speaker 8>later and gone.

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00:12:03.039 --> 00:12:07.000
<v Speaker 9>I've had a few other experiences to me because it's

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<v Speaker 9>one of the things that I don't know. It was

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00:12:08.759 --> 00:12:11.279
<v Speaker 9>something that always stuck with me, So I was just

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<v Speaker 9>always interested in there. So I had done some research

239
00:12:14.200 --> 00:12:16.840
<v Speaker 9>to read a lot of books and different things like that.

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00:12:16.919 --> 00:12:20.120
<v Speaker 9>But a little bit later on, after high school, I

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00:12:20.360 --> 00:12:22.840
<v Speaker 9>was actually a professionalizian, So I was out on the

242
00:12:22.960 --> 00:12:26.320
<v Speaker 9>road by the high school, and one of the things

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<v Speaker 9>that I'd love to do was to visit worth people

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<v Speaker 9>from other states and different parts of the country and

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<v Speaker 9>stuff and talk about that. And that introduced me to

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00:12:36.080 --> 00:12:39.360
<v Speaker 9>a lot of different people and about the same exact subject.

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<v Speaker 8>Wow, I met a lot of people.

248
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<v Speaker 9>From Ohnevi, Oklahoma, which is down south structure familiar with onevy,

249
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<v Speaker 9>but the fantastic little town, if you can call it

250
00:12:50.639 --> 00:12:53.440
<v Speaker 9>a town, there was a store, but I had a

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00:12:53.480 --> 00:12:56.080
<v Speaker 9>lot of experience for talking to a lot of people

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<v Speaker 9>that had encounters. I've never had an account of myself

253
00:13:00.360 --> 00:13:02.240
<v Speaker 9>one time there in old and I mean this was

254
00:13:02.240 --> 00:13:04.840
<v Speaker 9>back when, oh gosh, the mid nineties.

255
00:13:05.559 --> 00:13:06.879
<v Speaker 8>We always roll.

256
00:13:06.799 --> 00:13:09.080
<v Speaker 9>Our food goos down there because there's a few hundred

257
00:13:09.120 --> 00:13:12.080
<v Speaker 9>thousand and eight rooms, three rivers around in that area,

258
00:13:12.279 --> 00:13:15.080
<v Speaker 9>and they did a lot of dry cutting back there, logging,

259
00:13:15.679 --> 00:13:17.960
<v Speaker 9>so there's a lot of logging trails that ran all

260
00:13:18.000 --> 00:13:20.840
<v Speaker 9>over those mountains. My buddies and I we would go

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00:13:21.000 --> 00:13:23.240
<v Speaker 9>down there and just ride full wheelers because one of

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<v Speaker 9>them onto a small cabin up on the hill on

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<v Speaker 9>the mountain. We decided we're going to go down there

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00:13:28.440 --> 00:13:30.559
<v Speaker 9>one weekend, and I was going to meet them there

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<v Speaker 9>because I had lived in still All, Oklahoma at that

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00:13:33.480 --> 00:13:36.320
<v Speaker 9>time and they lived in Tulsa. So we were just

267
00:13:36.360 --> 00:13:38.759
<v Speaker 9>going to triangulate and meet there together. But at the

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<v Speaker 9>same time for the weekend, there was about ten of

269
00:13:41.399 --> 00:13:43.320
<v Speaker 9>us all together, but I was the only one coming

270
00:13:43.320 --> 00:13:46.120
<v Speaker 9>from my direction. So I've got a truck with a

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<v Speaker 9>trailer on the back. I had three four wheelers on

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<v Speaker 9>the back, and when I get there, started getting laid

273
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<v Speaker 9>in the evening, I drive up on the mountain and

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<v Speaker 9>turn off the road. When you turn off the road,

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<v Speaker 9>it's just a it's a log cut road with chainsaws,

276
00:14:02.320 --> 00:14:04.320
<v Speaker 9>and you're lucky to get through there.

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00:14:04.600 --> 00:14:06.919
<v Speaker 8>It's just winding all back in there and stuff.

278
00:14:06.919 --> 00:14:09.639
<v Speaker 9>And you finally get to the cabin and I'm pulling

279
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<v Speaker 9>a twenty foot trailer behind this.

280
00:14:11.320 --> 00:14:13.840
<v Speaker 8>Truck all these four wheelers on there. I gotta go

281
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<v Speaker 8>really slow.

282
00:14:14.919 --> 00:14:17.519
<v Speaker 9>Now when I get down to the cabin, I have

283
00:14:17.600 --> 00:14:19.960
<v Speaker 9>to try to back this thing in and get out

284
00:14:19.960 --> 00:14:22.360
<v Speaker 9>of the way so that when they come in, they're

285
00:14:22.360 --> 00:14:24.480
<v Speaker 9>going to do the same thing. It's just really tough

286
00:14:24.480 --> 00:14:28.000
<v Speaker 9>hairpind turns here and there and stuff. So I get there.

287
00:14:27.919 --> 00:14:29.799
<v Speaker 8>And I'm waiting on the guys. I'm listening to the

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00:14:29.919 --> 00:14:30.279
<v Speaker 8>radio in.

289
00:14:30.279 --> 00:14:33.679
<v Speaker 9>The truck, just sitting there, and it's getting later and

290
00:14:33.679 --> 00:14:37.159
<v Speaker 9>they're still not here. And it starts getting dark now

291
00:14:38.000 --> 00:14:39.960
<v Speaker 9>up there in the mountains. If there's no moon on

292
00:14:40.039 --> 00:14:43.759
<v Speaker 9>it or any stars out, you cannot see your hand

293
00:14:43.840 --> 00:14:44.840
<v Speaker 9>in front of your face.

294
00:14:45.120 --> 00:14:47.759
<v Speaker 8>It is pitch black. That's the way it was that

295
00:14:47.799 --> 00:14:48.519
<v Speaker 8>particular night.

296
00:14:49.360 --> 00:14:52.279
<v Speaker 9>So I'm sitting here and I had the truck running

297
00:14:52.279 --> 00:14:55.480
<v Speaker 9>at first, but then I had turned it off. Your

298
00:14:55.559 --> 00:14:58.840
<v Speaker 9>radio will stay on for fifteen minutes or so when

299
00:14:58.879 --> 00:15:01.399
<v Speaker 9>it goes off like that. So I'm sitting here and

300
00:15:01.440 --> 00:15:05.159
<v Speaker 9>the radio finally dies, and the dashlights go off too,

301
00:15:05.559 --> 00:15:08.399
<v Speaker 9>and now I'm just from right into that pitch blackness.

302
00:15:08.559 --> 00:15:11.919
<v Speaker 9>And of course we always rode down there. When we

303
00:15:12.399 --> 00:15:15.200
<v Speaker 9>rode down there, it's always on the guys of hey,

304
00:15:15.240 --> 00:15:18.080
<v Speaker 9>we're going to go big flying. That's just what we

305
00:15:18.240 --> 00:15:21.320
<v Speaker 9>do in old Nahdi. I'm sitting there waiting. Now it's

306
00:15:21.360 --> 00:15:23.639
<v Speaker 9>pitch dark, and it's quiet, and you can hear the

307
00:15:23.679 --> 00:15:26.519
<v Speaker 9>cicadas and the bullfrogs and different things like that.

308
00:15:27.399 --> 00:15:30.440
<v Speaker 8>Then all of a sudden, I hear this crunch, if

309
00:15:30.480 --> 00:15:31.120
<v Speaker 8>you will.

310
00:15:31.480 --> 00:15:34.759
<v Speaker 9>Not too far from me where I'm sitting in the truss,

311
00:15:35.279 --> 00:15:38.120
<v Speaker 9>And I thought, I wonder what that is?

312
00:15:38.639 --> 00:15:40.519
<v Speaker 8>And I thought, should I turn on the lights?

313
00:15:41.000 --> 00:15:43.120
<v Speaker 9>But if I turn on the lights, it's going to

314
00:15:43.200 --> 00:15:46.120
<v Speaker 9>blind me too, because it's pitch black, you know how

315
00:15:46.120 --> 00:15:47.559
<v Speaker 9>that is. I didn't want to turn on the lights,

316
00:15:47.679 --> 00:15:49.639
<v Speaker 9>just check. So I'm sitting here and then I hear

317
00:15:49.679 --> 00:15:50.080
<v Speaker 9>it again.

318
00:15:50.840 --> 00:15:51.559
<v Speaker 8>And then when I.

319
00:15:51.519 --> 00:15:56.039
<v Speaker 9>Heard it the next time, everything just went quiet, just

320
00:15:56.080 --> 00:15:59.159
<v Speaker 9>super quiet, and there's no more rule frogs, nonmal crickets,

321
00:15:59.159 --> 00:16:04.519
<v Speaker 9>no more cicadas, nothing, It's just it's quiet. The only

322
00:16:04.559 --> 00:16:06.159
<v Speaker 9>thing that you could hear was the ticking of the

323
00:16:06.200 --> 00:16:09.519
<v Speaker 9>engine as it's cooling down of the night and my

324
00:16:09.600 --> 00:16:12.320
<v Speaker 9>windows are down, and I just I'm hearing this over

325
00:16:12.360 --> 00:16:13.039
<v Speaker 9>to the side of me.

326
00:16:13.080 --> 00:16:15.639
<v Speaker 8>Now, I don't have a flashlight with me.

327
00:16:16.440 --> 00:16:18.279
<v Speaker 9>The only thing I did have was the headlights on

328
00:16:18.279 --> 00:16:21.000
<v Speaker 9>the truck to turn them on, but I still didn't

329
00:16:21.000 --> 00:16:23.960
<v Speaker 9>want to do that, so I thought, Okay, whatever it is,

330
00:16:24.120 --> 00:16:25.960
<v Speaker 9>it's not coming over here. I'm in a four wheel

331
00:16:26.000 --> 00:16:29.720
<v Speaker 9>drive truck. A few minutes later, I hear it again,

332
00:16:29.759 --> 00:16:33.919
<v Speaker 9>but it's a lot closer. But this time the window

333
00:16:34.399 --> 00:16:38.120
<v Speaker 9>in my truck where I'm sitting here, it just feels up.

334
00:16:38.720 --> 00:16:41.559
<v Speaker 9>I didn't smell anything. You're just in closed like somebody

335
00:16:41.759 --> 00:16:46.080
<v Speaker 9>just covered up that window. It was just like this muskiness.

336
00:16:46.399 --> 00:16:49.440
<v Speaker 9>But it wasn't a smell like what you'd associate with

337
00:16:49.600 --> 00:16:52.360
<v Speaker 9>what the reports are, like a really bad odor or

338
00:16:52.399 --> 00:16:55.519
<v Speaker 9>anything like that. It was just this muskiness and there

339
00:16:55.639 --> 00:16:57.240
<v Speaker 9>was that window.

340
00:16:57.120 --> 00:17:00.399
<v Speaker 8>Was covered with something. That's the last thing I've remember.

341
00:17:00.399 --> 00:17:03.440
<v Speaker 9>The next thing I remember, I was sitting down ten

342
00:17:03.480 --> 00:17:07.000
<v Speaker 9>miles away at the store, waiting on the rest of

343
00:17:07.000 --> 00:17:07.880
<v Speaker 9>the guys to get.

344
00:17:07.680 --> 00:17:11.480
<v Speaker 3>There and stay tuned for more sasquatch out to see

345
00:17:11.480 --> 00:17:13.119
<v Speaker 3>We'll be right back after these.

346
00:17:13.079 --> 00:17:19.240
<v Speaker 8>Messages everything in between there.

347
00:17:19.279 --> 00:17:21.640
<v Speaker 9>I have no idea how I got back through the

348
00:17:21.640 --> 00:17:25.039
<v Speaker 9>woods with the trailer and the four wheelers all still

349
00:17:25.160 --> 00:17:29.160
<v Speaker 9>attached back down there, I have no idea they were

350
00:17:29.480 --> 00:17:32.920
<v Speaker 9>all memory of everything from that point to that point

351
00:17:33.319 --> 00:17:33.680
<v Speaker 9>was gone.

352
00:17:34.599 --> 00:17:36.400
<v Speaker 8>To this day, I have no idea what I have.

353
00:17:37.359 --> 00:17:40.640
<v Speaker 8>I don't know. That was just a pretty arrowing encounter.

354
00:17:40.920 --> 00:17:41.559
<v Speaker 8>It scared me.

355
00:17:41.680 --> 00:17:44.680
<v Speaker 9>And I'm not afraid of the dark. I'm an avid

356
00:17:44.839 --> 00:17:47.079
<v Speaker 9>hunter or an outdoorsement I'm out there all the time.

357
00:17:47.200 --> 00:17:51.039
<v Speaker 9>It just nothing like that ever has ever scared me.

358
00:17:51.640 --> 00:17:55.279
<v Speaker 9>But that night I was terrified, and I don't know

359
00:17:55.559 --> 00:17:56.160
<v Speaker 9>what it was.

360
00:17:57.039 --> 00:17:59.960
<v Speaker 3>That is definitely not the first time I have heard

361
00:18:00.000 --> 00:18:03.119
<v Speaker 3>heard of what I would consider And I don't want

362
00:18:03.119 --> 00:18:04.519
<v Speaker 3>to put words in your mouth, but it sounds like

363
00:18:04.559 --> 00:18:09.000
<v Speaker 3>you have a missing time situation where you're in an

364
00:18:09.480 --> 00:18:13.440
<v Speaker 3>area where there's potentially sasquatch activity and then you can't

365
00:18:13.440 --> 00:18:18.519
<v Speaker 3>remember this stretch of time. Have you heard other experiences

366
00:18:18.519 --> 00:18:20.559
<v Speaker 3>that people have shared with you, or if you heard

367
00:18:20.599 --> 00:18:23.559
<v Speaker 3>of other experiences that you give credibility to where people

368
00:18:23.599 --> 00:18:26.480
<v Speaker 3>have experienced something similar to that, where they have this

369
00:18:26.519 --> 00:18:27.359
<v Speaker 3>missing time thing.

370
00:18:28.160 --> 00:18:30.640
<v Speaker 9>Yeah, there's been a couple after that, because I think

371
00:18:30.720 --> 00:18:34.279
<v Speaker 9>at that point was when I really started diving more

372
00:18:34.400 --> 00:18:38.160
<v Speaker 9>into this particular phenomenon with this whole time loss thing.

373
00:18:38.400 --> 00:18:38.839
<v Speaker 8>I did.

374
00:18:39.039 --> 00:18:42.440
<v Speaker 9>I talk to another lady at one point that was

375
00:18:42.640 --> 00:18:45.680
<v Speaker 9>from that Fishermingo area, which is a little bit further

376
00:18:45.759 --> 00:18:49.839
<v Speaker 9>on down south, something very similar happened to her where

377
00:18:50.240 --> 00:18:54.079
<v Speaker 9>she had went out one night because the dogs were

378
00:18:55.279 --> 00:18:57.839
<v Speaker 9>just going crazy. So she steps out onto her porch

379
00:18:58.359 --> 00:19:01.160
<v Speaker 9>and she's looking around and she's walking around the house

380
00:19:01.200 --> 00:19:04.240
<v Speaker 9>and she said she turned the corner and she saw

381
00:19:04.319 --> 00:19:08.720
<v Speaker 9>something standing there, and the next thing she knew, she

382
00:19:08.880 --> 00:19:12.119
<v Speaker 9>was back in the house. She was waking up, and

383
00:19:12.160 --> 00:19:16.920
<v Speaker 9>it had been several hours from that time. And this

384
00:19:16.960 --> 00:19:19.680
<v Speaker 9>particular area is not that far away from where we

385
00:19:19.680 --> 00:19:23.319
<v Speaker 9>were at in Jnah, And so those types of reports

386
00:19:23.400 --> 00:19:25.240
<v Speaker 9>I've heard those as well. To me, that was a

387
00:19:25.319 --> 00:19:28.440
<v Speaker 9>very credible report because she is not wanted to just

388
00:19:28.519 --> 00:19:31.240
<v Speaker 9>to tell me things just to be heard, but it

389
00:19:31.400 --> 00:19:36.079
<v Speaker 9>happened to her. She truly believed it, but she doesn't

390
00:19:36.160 --> 00:19:39.559
<v Speaker 9>remember anything about it, is remember what she saw. I

391
00:19:39.920 --> 00:19:41.720
<v Speaker 9>think there's a lot too there, But I think there's

392
00:19:42.160 --> 00:19:45.279
<v Speaker 9>something too about I don't know. It could be something

393
00:19:45.279 --> 00:19:48.759
<v Speaker 9>that we do to protect ourselves, maybe the trauma so

394
00:19:48.880 --> 00:19:51.240
<v Speaker 9>that we repress those memories or something.

395
00:19:52.119 --> 00:19:54.599
<v Speaker 8>So I think there's a lot to that.

396
00:19:55.359 --> 00:19:58.359
<v Speaker 3>I know your main gig here is being an author,

397
00:19:58.440 --> 00:20:01.240
<v Speaker 3>but you do your own research, and you do look

398
00:20:01.240 --> 00:20:04.680
<v Speaker 3>into these stories, You do look into this phenomenon. Is

399
00:20:04.720 --> 00:20:07.559
<v Speaker 3>there anything that you go to do you go to

400
00:20:07.640 --> 00:20:11.400
<v Speaker 3>say some of the Native American experiences, some of the

401
00:20:11.480 --> 00:20:16.559
<v Speaker 3>Native American history that's been passed down. I've literally read

402
00:20:16.680 --> 00:20:20.119
<v Speaker 3>articles within the last year or so from Skeptical magazine

403
00:20:20.119 --> 00:20:22.799
<v Speaker 3>that claims that there is nothing in the Native American

404
00:20:23.000 --> 00:20:27.799
<v Speaker 3>history of any Native Americans that talk about Sasquatch or Bigfoot.

405
00:20:28.599 --> 00:20:31.480
<v Speaker 3>But I know that's not true, right, Anybody who looks

406
00:20:31.519 --> 00:20:35.960
<v Speaker 3>into this subject for five minutes can find numerous stories

407
00:20:36.000 --> 00:20:40.079
<v Speaker 3>and numerous references in the Native American culture. So I

408
00:20:40.079 --> 00:20:43.880
<v Speaker 3>guess my question is do you take a stance or

409
00:20:43.920 --> 00:20:46.319
<v Speaker 3>are you more open to all of the things, Because

410
00:20:46.319 --> 00:20:49.640
<v Speaker 3>there's usually in this there's two camps, right, You've got

411
00:20:49.680 --> 00:20:52.279
<v Speaker 3>the flesh and Blood camp. These things are some big, giant,

412
00:20:52.319 --> 00:20:55.039
<v Speaker 3>hairy ape in the woods, and then you have the

413
00:20:55.119 --> 00:20:59.480
<v Speaker 3>more wo or high strangeness or spiritual if you will

414
00:21:00.200 --> 00:21:03.079
<v Speaker 3>to the research. Do you take either one of those

415
00:21:03.119 --> 00:21:06.559
<v Speaker 3>approaches in your research or do you implore all of

416
00:21:06.599 --> 00:21:08.759
<v Speaker 3>that and looking into the subject. How do you approach

417
00:21:08.799 --> 00:21:12.119
<v Speaker 3>the subject in your research? Is it more flesh and

418
00:21:12.119 --> 00:21:15.200
<v Speaker 3>blood based, is it a mixture of or is it

419
00:21:15.319 --> 00:21:18.000
<v Speaker 3>all more of the high strangeness.

420
00:21:18.279 --> 00:21:22.200
<v Speaker 9>I'll tell you speaking of the Native American approach, that's

421
00:21:22.240 --> 00:21:24.240
<v Speaker 9>one of the things that is fascinated to me.

422
00:21:24.799 --> 00:21:26.279
<v Speaker 8>There's a lot of different Native.

423
00:21:26.079 --> 00:21:29.759
<v Speaker 9>American stories, especially in charity culture, because I've worked in

424
00:21:29.799 --> 00:21:32.400
<v Speaker 9>the last twenty years from our tribe Charity Nation here

425
00:21:32.440 --> 00:21:36.200
<v Speaker 9>at Oklahoma. And one of the things that really got

426
00:21:36.279 --> 00:21:40.039
<v Speaker 9>me wanting to interview Cherokee people because if you look

427
00:21:40.079 --> 00:21:42.799
<v Speaker 9>in my last two roll ups, most of those are

428
00:21:42.920 --> 00:21:45.960
<v Speaker 9>all charity and citizens. One of the things that I

429
00:21:46.039 --> 00:21:49.279
<v Speaker 9>really wanted to find out is prepared one type of

430
00:21:49.319 --> 00:21:53.640
<v Speaker 9>showthlority you have about Pidfoot? So are there any stories

431
00:21:53.680 --> 00:21:56.440
<v Speaker 9>in particular about a preaching like this.

432
00:21:57.480 --> 00:22:00.079
<v Speaker 8>One thing that I've found really fast moving.

433
00:22:00.799 --> 00:22:05.440
<v Speaker 9>Is that there all I know, particular stories about Bigfoot

434
00:22:05.480 --> 00:22:08.680
<v Speaker 9>that have been handled down in the Cherokee notion.

435
00:22:08.920 --> 00:22:11.359
<v Speaker 8>Here we have it's all national treasures.

436
00:22:11.599 --> 00:22:15.599
<v Speaker 9>And these national treasures are basically people that helped gratuate

437
00:22:15.640 --> 00:22:19.119
<v Speaker 9>the culture, that have retelled those little brothers in ark,

438
00:22:19.640 --> 00:22:23.359
<v Speaker 9>helping to teach that to the intergenerations. A couple of

439
00:22:23.400 --> 00:22:28.720
<v Speaker 9>those are storytellers now, treasure storytellers. And I've spoken that

440
00:22:29.000 --> 00:22:31.759
<v Speaker 9>ninth of things about this and from the different stories

441
00:22:31.759 --> 00:22:35.720
<v Speaker 9>that they've been told and passed down, there are none

442
00:22:35.799 --> 00:22:36.880
<v Speaker 9>in the Church of the Nation.

443
00:22:37.319 --> 00:22:40.640
<v Speaker 8>However, within the Eastern.

444
00:22:40.240 --> 00:22:42.880
<v Speaker 9>Churchy band of Induans, which is who knows out and what,

445
00:22:43.480 --> 00:22:47.119
<v Speaker 9>there is a story that comes forth to us. And

446
00:22:47.200 --> 00:22:50.480
<v Speaker 9>that story was actually told back in the eighteen eighties

447
00:22:51.119 --> 00:22:56.000
<v Speaker 9>by it and by James Mooney, doctor James Mooney, and

448
00:22:56.079 --> 00:22:59.160
<v Speaker 9>it was recorded again the book History Notes and Sacred

449
00:22:59.200 --> 00:23:03.400
<v Speaker 9>from him was of the charities and what James Mooney did.

450
00:23:03.920 --> 00:23:08.440
<v Speaker 9>He was basically an an anthropologist anthemabologist, and he lived

451
00:23:08.440 --> 00:23:12.079
<v Speaker 9>with the Cherokee people from about eighteen eighty seven about

452
00:23:12.079 --> 00:23:16.839
<v Speaker 9>eighteen ninety closer to nineteen hundred two. So during all

453
00:23:16.880 --> 00:23:20.000
<v Speaker 9>this time as to living for Cherore people, he would

454
00:23:20.319 --> 00:23:23.039
<v Speaker 9>collect their stories. He would write these down in doctriment

455
00:23:23.119 --> 00:23:26.720
<v Speaker 9>these things. One of the stories in particular is about

456
00:23:27.039 --> 00:23:32.599
<v Speaker 9>a preacher. Every bit described like Bigfoot would be to death.

457
00:23:33.559 --> 00:23:35.559
<v Speaker 8>And the preacher was called in the.

458
00:23:35.519 --> 00:23:38.519
<v Speaker 9>Book and it may be written down wrong. He may

459
00:23:39.000 --> 00:23:43.359
<v Speaker 9>have reported the name incorrectness on how because the word

460
00:23:43.519 --> 00:23:50.359
<v Speaker 9>is jude kalou juw kaloo. Now very interesting here because

461
00:23:50.920 --> 00:23:54.119
<v Speaker 9>the story is that a young maiden still looked with

462
00:23:54.200 --> 00:23:57.240
<v Speaker 9>her mother. The old woman was telling her that we

463
00:23:57.319 --> 00:23:59.240
<v Speaker 9>need to find a husband. It's time for you to

464
00:23:59.240 --> 00:24:01.920
<v Speaker 9>find that husband, but make sure he's a good honer.

465
00:24:02.559 --> 00:24:05.519
<v Speaker 9>So the ape it provides for the family. The maiden

466
00:24:05.559 --> 00:24:09.799
<v Speaker 9>does find a husband, and the husband actually is a

467
00:24:09.960 --> 00:24:12.640
<v Speaker 9>very glad owner, one of the greatest hunters, and he

468
00:24:12.799 --> 00:24:15.519
<v Speaker 9>lives way of pineing the mountain. But she wants the

469
00:24:15.559 --> 00:24:18.799
<v Speaker 9>meeting now, okay, so in order to meet him, he

470
00:24:18.880 --> 00:24:22.319
<v Speaker 9>has a few domains. She can't basically freak oltain the

471
00:24:22.359 --> 00:24:25.839
<v Speaker 9>way he looks, so wose days there one night with

472
00:24:26.000 --> 00:24:29.640
<v Speaker 9>his wife, gets up early the next morning the meet

473
00:24:29.720 --> 00:24:34.400
<v Speaker 9>and mother, and the mother sees him and she's scared

474
00:24:34.440 --> 00:24:37.839
<v Speaker 9>to death because the way he is described is that

475
00:24:38.240 --> 00:24:38.599
<v Speaker 9>he was.

476
00:24:38.559 --> 00:24:43.440
<v Speaker 8>A giant covered in name, air, slokes, forehead, slamped in eyes,

477
00:24:44.160 --> 00:24:45.079
<v Speaker 8>just huge.

478
00:24:45.720 --> 00:24:47.279
<v Speaker 3>I had to jump in here and give you all

479
00:24:47.319 --> 00:24:50.079
<v Speaker 3>a little more background on this Judicaulu legend that Paul

480
00:24:50.160 --> 00:24:54.000
<v Speaker 3>is referring to. I did some digging into Cherokee oral tradition,

481
00:24:54.519 --> 00:24:57.680
<v Speaker 3>and honestly, this story is way more fascinating than I

482
00:24:57.720 --> 00:25:02.799
<v Speaker 3>initially realized. Here's what I The Judiculu legend stands as

483
00:25:02.839 --> 00:25:05.799
<v Speaker 3>one of the most captivating and enduring stories in Cherokee

484
00:25:05.920 --> 00:25:11.079
<v Speaker 3>oral tradition, weaving together elements of the supernatural, the natural world,

485
00:25:11.240 --> 00:25:14.480
<v Speaker 3>an ancient cultural memory into a tale that has fascinated

486
00:25:14.480 --> 00:25:18.799
<v Speaker 3>both Cherokee people and outsiders for generations. At the heart

487
00:25:18.799 --> 00:25:22.720
<v Speaker 3>of this legend is Judiculu himself, a towering giant whose

488
00:25:22.839 --> 00:25:26.440
<v Speaker 3>very name strikes a balance between the fearsome and the mysterious.

489
00:25:27.319 --> 00:25:31.160
<v Speaker 3>The Cherokee knew him as zul Kalu, which translates roughly

490
00:25:31.240 --> 00:25:34.680
<v Speaker 3>to slant eyed or he has them slanted, referring to

491
00:25:34.720 --> 00:25:37.359
<v Speaker 3>his distinctive eyes that were said to be positioned at

492
00:25:37.359 --> 00:25:42.160
<v Speaker 3>an unusual angle. European settlers and later historians corrupted this

493
00:25:42.279 --> 00:25:47.400
<v Speaker 3>name into Judahiculu, though the original Cherokee pronunciation carries far

494
00:25:47.480 --> 00:25:51.480
<v Speaker 3>more weight and meaning within the cultural context. According to

495
00:25:51.599 --> 00:25:55.640
<v Speaker 3>Cherokee tradition, Judahiculu was no ordinary giant. He was a

496
00:25:55.680 --> 00:25:58.680
<v Speaker 3>supernatural being of immense power who ruled over the high

497
00:25:58.720 --> 00:26:02.200
<v Speaker 3>mountains of what is now West Stern, North Carolina, particularly

498
00:26:02.240 --> 00:26:04.640
<v Speaker 3>the area around the Balsam Mountains and the region that

499
00:26:04.680 --> 00:26:08.400
<v Speaker 3>would later be known as Jackson County. His domain was

500
00:26:08.440 --> 00:26:12.279
<v Speaker 3>the realm where the physical and spiritual worlds intersected, where

501
00:26:12.319 --> 00:26:16.759
<v Speaker 3>the rules of ordinary existence bent to accommodate his extraordinary nature.

502
00:26:17.440 --> 00:26:21.240
<v Speaker 3>The legends described Judiculu as having seven fingers instead of five,

503
00:26:21.839 --> 00:26:26.000
<v Speaker 3>with each digit possessing incredible strength. His size was so

504
00:26:26.119 --> 00:26:28.720
<v Speaker 3>immense that he could stride from mountain peak to mountain

505
00:26:28.720 --> 00:26:31.640
<v Speaker 3>peak as easily as a human might step from stone

506
00:26:31.680 --> 00:26:35.200
<v Speaker 3>to stone across a creek. When he walked, the earth

507
00:26:35.240 --> 00:26:38.400
<v Speaker 3>trembled beneath his feet, and when he was angry, thunder

508
00:26:38.440 --> 00:26:42.480
<v Speaker 3>would roll across the mountains even on clear days. His eyes,

509
00:26:42.559 --> 00:26:46.079
<v Speaker 3>those distinctively slanted features that gave him his name, were

510
00:26:46.119 --> 00:26:48.240
<v Speaker 3>said to glow with an inner fire that could be

511
00:26:48.359 --> 00:26:52.599
<v Speaker 3>seen from great distances in the darkness. What made Judiculu

512
00:26:52.640 --> 00:26:56.359
<v Speaker 3>particularly significant and Cherokee cosmology was his role as both

513
00:26:56.440 --> 00:27:00.640
<v Speaker 3>protector and potential threat. He was deeply connected to the hunt,

514
00:27:00.920 --> 00:27:03.079
<v Speaker 3>serving as a guardian of the game animals in his

515
00:27:03.119 --> 00:27:07.519
<v Speaker 3>mountain territory. Hunters who showed proper respect and followed traditional

516
00:27:07.519 --> 00:27:11.440
<v Speaker 3>protocols might find themselves blessed with successful hunts under his

517
00:27:11.519 --> 00:27:17.039
<v Speaker 3>watchful eye. However, those who violated hunting taboos, showed disrespect

518
00:27:17.039 --> 00:27:20.079
<v Speaker 3>to the animals, or hunted too greedily would face his

519
00:27:20.240 --> 00:27:24.920
<v Speaker 3>terrible wrath. The most famous physical evidence of Judicula's presence

520
00:27:25.000 --> 00:27:28.920
<v Speaker 3>is the Judiculu Rock, a massive soapstone boulder covered in

521
00:27:28.960 --> 00:27:32.960
<v Speaker 3>petroglyphs that sits in what is now Jackson County, North Carolina.

522
00:27:33.839 --> 00:27:37.160
<v Speaker 3>Cherokee tradition holds that these mysterious markings were made by

523
00:27:37.240 --> 00:27:40.559
<v Speaker 3>Judicula himself when he leaped down from his mountain home,

524
00:27:41.119 --> 00:27:44.160
<v Speaker 3>landing so hard that his seven fingered hands and feet

525
00:27:44.559 --> 00:27:49.359
<v Speaker 3>left permanent impressions in the stone. The rock, which archaeologists

526
00:27:49.359 --> 00:27:52.680
<v Speaker 3>believe may contain some of the oldest petroglyphs in North America,

527
00:27:53.279 --> 00:27:56.599
<v Speaker 3>serves as a tangible connection between the legendary past and

528
00:27:56.680 --> 00:28:00.640
<v Speaker 3>the present day. The petroglyphs themselves tell their own story.

529
00:28:01.319 --> 00:28:05.640
<v Speaker 3>Swirling patterns, human like figures, animal shapes, and abstract designs

530
00:28:05.960 --> 00:28:09.440
<v Speaker 3>cover the boulder's surface in a complex tapestry that has

531
00:28:09.480 --> 00:28:14.279
<v Speaker 3>defied complete interpretation. Some Cherokee elders have suggested that these

532
00:28:14.319 --> 00:28:18.319
<v Speaker 3>markings represent a form of ancient writing or map, possibly

533
00:28:18.319 --> 00:28:24.119
<v Speaker 3>indicating hunting territories, seasonal movements, or spiritual boundaries. Others see

534
00:28:24.119 --> 00:28:28.640
<v Speaker 3>them as Judiculu's own artistic expression, a giant's doodles left

535
00:28:28.680 --> 00:28:33.079
<v Speaker 3>for posterity beyond the rock. Numerous geographic features throughout the

536
00:28:33.119 --> 00:28:38.240
<v Speaker 3>Southern Appalachians bear witness to Judicula's legendary presence. Deep gouges

537
00:28:38.240 --> 00:28:40.279
<v Speaker 3>and mountain sides were said to be the marks of

538
00:28:40.319 --> 00:28:44.440
<v Speaker 3>his fingernails as he climbed. Certain rock formations were believed

539
00:28:44.440 --> 00:28:48.079
<v Speaker 3>to be his seats or sleeping places. Springs and streams

540
00:28:48.119 --> 00:28:51.319
<v Speaker 3>in his territory were thought to be sacred places where

541
00:28:51.319 --> 00:28:55.880
<v Speaker 3>he would drink or bathe. Even today, local names reflect

542
00:28:55.880 --> 00:29:01.000
<v Speaker 3>this heritage. Judiculu's Chair, Judiculu Creek, and other landmarks keep

543
00:29:01.039 --> 00:29:04.920
<v Speaker 3>the giant's memory alive in the landscape. The legend also

544
00:29:05.039 --> 00:29:10.279
<v Speaker 3>encompasses Judicola's interactions with the Cherokee people themselves. Unlike many

545
00:29:10.359 --> 00:29:13.759
<v Speaker 3>giant figures in world mythology, who are portrayed as universally

546
00:29:13.799 --> 00:29:18.400
<v Speaker 3>hostile to humans, Judiculu's relationship with the Cherokee was complex

547
00:29:18.720 --> 00:29:22.559
<v Speaker 3>and nuanced. He could be benevolent to those who respected

548
00:29:22.559 --> 00:29:26.480
<v Speaker 3>his domain and the natural world he protected. Stories tell

549
00:29:26.519 --> 00:29:29.319
<v Speaker 3>of hunters who encountered him directly and lived to tell

550
00:29:29.359 --> 00:29:33.039
<v Speaker 3>the tale, often because they had demonstrated proper reverence for

551
00:29:33.079 --> 00:29:37.319
<v Speaker 3>the animals they pursued and the land they traversed. However,

552
00:29:37.680 --> 00:29:41.519
<v Speaker 3>Judiculu's justice could be swift and terrible. Tales speak of

553
00:29:41.599 --> 00:29:45.200
<v Speaker 3>hunters who violated sacred protocols, disappearing without a trace in

554
00:29:45.240 --> 00:29:48.839
<v Speaker 3>his mountains, or of those who showed disrespect, finding their

555
00:29:48.839 --> 00:29:53.119
<v Speaker 3>weapons mysteriously broken or their hunting ground suddenly devoid of game.

556
00:29:54.039 --> 00:29:58.079
<v Speaker 3>He was particularly vigilant about protecting pregnant animals and young offspring,

557
00:29:58.640 --> 00:30:01.720
<v Speaker 3>and those who killed them out of s or unnecessarily

558
00:30:01.839 --> 00:30:07.240
<v Speaker 3>might find themselves facing supernatural consequences. One particularly rich vein

559
00:30:07.319 --> 00:30:11.200
<v Speaker 3>of Judiculu stories involves his role in shaping the landscape itself.

560
00:30:12.000 --> 00:30:15.839
<v Speaker 3>Cherokee tradition credits him with carving out valleys, moving rivers,

561
00:30:16.039 --> 00:30:19.319
<v Speaker 3>and even creating some of the distinctive rock formations that

562
00:30:19.480 --> 00:30:23.759
<v Speaker 3>characterized the southern Appalachian region. When he was pleased, the

563
00:30:23.839 --> 00:30:28.119
<v Speaker 3>land would flourish with abundant game and fertile soil. When angered,

564
00:30:28.160 --> 00:30:32.599
<v Speaker 3>he might cause landslides, floods, or other natural disasters. The

565
00:30:32.680 --> 00:30:36.480
<v Speaker 3>legend also incorporates elements of star lore and cosmic connection.

566
00:30:37.279 --> 00:30:40.160
<v Speaker 3>Some versions of the story suggest that Judiculu came from

567
00:30:40.160 --> 00:30:44.400
<v Speaker 3>the sky world, connecting him to Cherokee astronomical traditions and

568
00:30:44.440 --> 00:30:48.640
<v Speaker 3>seasonal ceremonies. His slanted eyes were sometimes said to reflect

569
00:30:48.640 --> 00:30:51.440
<v Speaker 3>his ability to see into other worlds or to perceive

570
00:30:51.480 --> 00:30:56.319
<v Speaker 3>things hidden from ordinary vision. As European colonization intensified and

571
00:30:56.440 --> 00:31:00.599
<v Speaker 3>Cherokee people were increasingly displaced from their ancestral lands, the

572
00:31:00.680 --> 00:31:04.880
<v Speaker 3>Judiculu legend took on new dimensions. Some stories began to

573
00:31:04.920 --> 00:31:09.000
<v Speaker 3>incorporate the giant as a protector, specifically against foreign intrusion,

574
00:31:09.559 --> 00:31:13.960
<v Speaker 3>a supernatural guardian who would ultimately defend Cherokee territory against

575
00:31:13.960 --> 00:31:17.920
<v Speaker 3>outside threats. The legend thus became not just a story

576
00:31:17.920 --> 00:31:20.799
<v Speaker 3>about the past, but a source of hope and resistance

577
00:31:20.839 --> 00:31:24.519
<v Speaker 3>for the future. The forced removal of the Cherokee people

578
00:31:24.599 --> 00:31:27.440
<v Speaker 3>during the Trail of Tears in the eighteen thirties might

579
00:31:27.480 --> 00:31:30.720
<v Speaker 3>have marked the end of active connection to Judicula's territory.

580
00:31:31.240 --> 00:31:35.119
<v Speaker 3>But the legend persisted in Cherokee communities wherever they relocated.

581
00:31:35.799 --> 00:31:38.799
<v Speaker 3>Elders continued to tell the stories, and the memory of

582
00:31:38.839 --> 00:31:42.680
<v Speaker 3>the great giant remained alive in tribal consciousness even as

583
00:31:42.720 --> 00:31:46.039
<v Speaker 3>the people were separated from the physical landscape of his domain.

584
00:31:47.079 --> 00:31:50.519
<v Speaker 3>In more recent times, the Judiculu legend has experienced something

585
00:31:50.519 --> 00:31:55.119
<v Speaker 3>of a renaissance. Archaeological investigations of the Judiculu Rock have

586
00:31:55.160 --> 00:31:58.920
<v Speaker 3>brought new attention to the site, while Cherokee cultural preservation

587
00:31:59.039 --> 00:32:02.160
<v Speaker 3>efforts have worked to document and share traditional stories with

588
00:32:02.240 --> 00:32:06.640
<v Speaker 3>new generations. The North Carolina mountains that were once Judiculu's

589
00:32:06.720 --> 00:32:10.799
<v Speaker 3>exclusive domain now welcome visitors who come specifically to learn

590
00:32:10.799 --> 00:32:14.920
<v Speaker 3>about Cherokee heritage and to see the mysterious petroglyphs for themselves.

591
00:32:15.839 --> 00:32:20.440
<v Speaker 3>Modern Cherokee storytellers continue to adapt and retell the Judiculu legend,

592
00:32:21.039 --> 00:32:26.599
<v Speaker 3>sometimes incorporating contemporary concerns about environmental protection and cultural preservation.

593
00:32:27.599 --> 00:32:30.720
<v Speaker 3>In these newer versions, Judiculu's role as a guardian of

594
00:32:30.720 --> 00:32:34.759
<v Speaker 3>the natural world resonates with current struggles to protect wilderness

595
00:32:34.799 --> 00:32:39.559
<v Speaker 3>areas and maintain traditional relationships with the land. The legend

596
00:32:39.559 --> 00:32:45.640
<v Speaker 3>has also captured the imagination of non Cherokee audiences, inspiring artists, writers,

597
00:32:45.640 --> 00:32:49.720
<v Speaker 3>and researchers who see in Judiculu's story universal themes about

598
00:32:49.799 --> 00:32:53.759
<v Speaker 3>humanity's relationship with nature, the power of place, and the

599
00:32:53.799 --> 00:32:58.759
<v Speaker 3>importance of respecting the world around us. However, Cherokee communities

600
00:32:58.799 --> 00:33:01.519
<v Speaker 3>have worked to ensure that this its broader interest doesn't

601
00:33:01.519 --> 00:33:05.519
<v Speaker 3>come at the expense of cultural authenticity or appropriate respect

602
00:33:05.559 --> 00:33:09.920
<v Speaker 3>for tribal traditions. Today, the Judiculu Rock remains a focal

603
00:33:09.960 --> 00:33:14.559
<v Speaker 3>point for both Cherokee cultural activities and public education. The

604
00:33:14.599 --> 00:33:19.200
<v Speaker 3>Eastern Band of Cherokee Indians, along with various preservation organizations,

605
00:33:19.599 --> 00:33:23.079
<v Speaker 3>work to maintain the site and provide interpretation that honors

606
00:33:23.119 --> 00:33:27.480
<v Speaker 3>both the archaeological significance of the petroglyphs and their continuing

607
00:33:27.519 --> 00:33:32.440
<v Speaker 3>importance in Cherokee's spiritual and cultural life. The enduring power

608
00:33:32.480 --> 00:33:36.599
<v Speaker 3>of the Judiculu legend lies not just in its entertainment value,

609
00:33:36.680 --> 00:33:39.720
<v Speaker 3>but in its function as a bridge between past and present,

610
00:33:40.279 --> 00:33:44.240
<v Speaker 3>between the physical and spiritual worlds, and between Cherokee people

611
00:33:44.279 --> 00:33:48.480
<v Speaker 3>and their ancestral landscape. In an age when many Indigenous

612
00:33:48.480 --> 00:33:52.920
<v Speaker 3>stories have been lost or forgotten, Judiculu's tale continues to thrive,

613
00:33:53.640 --> 00:33:58.359
<v Speaker 3>carrying forward ancient wisdom about respect, responsibility, and the sacred

614
00:33:58.440 --> 00:34:01.799
<v Speaker 3>nature of the world around us. Whether one approaches the

615
00:34:01.880 --> 00:34:06.039
<v Speaker 3>legend as mythology, as cultural heritage, or as a window

616
00:34:06.119 --> 00:34:10.800
<v Speaker 3>into pre Columbian spirituality, the story of Judahculu offers rich

617
00:34:10.920 --> 00:34:15.559
<v Speaker 3>insights into Cherokee worldview and values. It reminds us that

618
00:34:15.599 --> 00:34:19.199
<v Speaker 3>the landscape itself can be a repository of memory and meaning,

619
00:34:19.719 --> 00:34:22.960
<v Speaker 3>and that some stories are powerful enough to survive centuries

620
00:34:22.960 --> 00:34:26.480
<v Speaker 3>of change while continuing to speak to new generations about

621
00:34:26.519 --> 00:34:33.000
<v Speaker 3>timeless truths. Now back to Paul's stories and stay tuned

622
00:34:33.000 --> 00:34:35.199
<v Speaker 3>for more sasquatch out to see. We'll be right back

623
00:34:35.280 --> 00:34:36.440
<v Speaker 3>after these messages.

624
00:34:40.920 --> 00:34:44.400
<v Speaker 9>Everything about this story, if you are asked in with

625
00:34:44.440 --> 00:34:48.000
<v Speaker 9>the charity people, now, it's not it. That's something else,

626
00:34:48.159 --> 00:34:52.599
<v Speaker 9>a supernatural beat. But everything about it is Bidbrooke. He

627
00:34:52.639 --> 00:34:55.199
<v Speaker 9>lives up with an nowts is great hunter, but in

628
00:34:55.280 --> 00:34:58.199
<v Speaker 9>the end of the story goes away with his wife

629
00:34:58.280 --> 00:34:59.000
<v Speaker 9>and his family.

630
00:34:59.159 --> 00:35:01.199
<v Speaker 8>We are not to be to see him again as

631
00:35:01.199 --> 00:35:02.320
<v Speaker 8>long as he wants us to.

632
00:35:03.239 --> 00:35:07.039
<v Speaker 9>So everything about that story says speaks of it well,

633
00:35:07.280 --> 00:35:08.920
<v Speaker 9>the word it said of Juke Kololoo.

634
00:35:09.519 --> 00:35:11.280
<v Speaker 8>It's really just it's jibberish.

635
00:35:11.679 --> 00:35:15.519
<v Speaker 9>It's put together Cherokee a syllabarry, so it doesn't really

636
00:35:15.559 --> 00:35:19.800
<v Speaker 9>mean anything. But what's really interesting about this there's also

637
00:35:19.880 --> 00:35:24.800
<v Speaker 9>this pretrick Bluh in North Carolina called Judah Cooula rock

638
00:35:25.519 --> 00:35:31.400
<v Speaker 9>Julah Coula so Juke Coloo. The similarities are there, but

639
00:35:31.599 --> 00:35:33.840
<v Speaker 9>the better bliss are said to me about two thousand

640
00:35:33.880 --> 00:35:35.920
<v Speaker 9>years old and they're Cherokee.

641
00:35:36.320 --> 00:35:38.280
<v Speaker 8>So it's a very interesting store.

642
00:35:38.719 --> 00:35:39.800
<v Speaker 4>Oh c O TV.

643
00:35:40.000 --> 00:35:43.639
<v Speaker 9>Jennifer lorrens that paper show they had a sad but

644
00:35:43.800 --> 00:35:48.159
<v Speaker 9>on that rock itself, it is a national historical landmark there,

645
00:35:48.800 --> 00:35:52.199
<v Speaker 9>So I think that's this very telling me in on itself.

646
00:35:52.280 --> 00:35:59.199
<v Speaker 9>So June Talou or Judahkula same thing, So there's a

647
00:35:59.199 --> 00:36:00.599
<v Speaker 9>lot of similarity there to that.

648
00:36:00.599 --> 00:36:02.159
<v Speaker 8>That's why I have really.

649
00:36:02.400 --> 00:36:05.599
<v Speaker 9>Dedicated to my stuff to interviewing Cherokee, was to find

650
00:36:05.639 --> 00:36:08.719
<v Speaker 9>out what kind of experiences they've and what kind of

651
00:36:08.760 --> 00:36:10.159
<v Speaker 9>storms have been passed down.

652
00:36:10.239 --> 00:36:12.440
<v Speaker 8>That's just like the being hidden in their construct.

653
00:36:12.960 --> 00:36:16.719
<v Speaker 9>We're very glorld tradition struck, so all these stories are

654
00:36:16.719 --> 00:36:18.679
<v Speaker 9>passed down in generation generation.

655
00:36:19.239 --> 00:36:21.119
<v Speaker 3>I live in North Carolina, so you've given me a

656
00:36:21.199 --> 00:36:23.639
<v Speaker 3>rabbit hole to go down. I'm already wanting to get

657
00:36:23.679 --> 00:36:25.719
<v Speaker 3>on Google and see how far away I am from

658
00:36:25.800 --> 00:36:27.760
<v Speaker 3>this rock, because I'm going to go down that and

659
00:36:27.840 --> 00:36:30.480
<v Speaker 3>see maybe if I can make a pilgrimage up to

660
00:36:30.559 --> 00:36:34.320
<v Speaker 3>check it out. Yes, in your research, I guess I'll

661
00:36:34.360 --> 00:36:38.119
<v Speaker 3>get more pointed here in your research. As far as

662
00:36:38.360 --> 00:36:42.320
<v Speaker 3>looking into this subject, I think it's an evolution for us.

663
00:36:42.400 --> 00:36:44.840
<v Speaker 3>I know I've been in the subject since I was twelve,

664
00:36:44.880 --> 00:36:47.679
<v Speaker 3>and that's a lot of years ago at this point,

665
00:36:47.960 --> 00:36:50.159
<v Speaker 3>because I think I had an experience back when I

666
00:36:50.199 --> 00:36:54.440
<v Speaker 3>was twelve years old. But I have evolved over the years.

667
00:36:54.639 --> 00:36:57.960
<v Speaker 3>I started off very staunch. I'm a sixteen year law

668
00:36:58.039 --> 00:37:02.119
<v Speaker 3>enforcement veteran, so I have nuts and bolts kind of

669
00:37:02.119 --> 00:37:04.880
<v Speaker 3>brain when it comes to anything in life, particularly this

670
00:37:05.000 --> 00:37:07.840
<v Speaker 3>kind of subject. So I'm very skeptical. I've had my

671
00:37:07.920 --> 00:37:10.239
<v Speaker 3>own experiences. I got to see these things three times

672
00:37:10.360 --> 00:37:12.960
<v Speaker 3>last year in two days, so I had a huge

673
00:37:13.000 --> 00:37:15.320
<v Speaker 3>epiphany for me because I was very skeptical. I was

674
00:37:15.400 --> 00:37:19.400
<v Speaker 3>fifty to fifty whether these things ever existed, and then

675
00:37:19.440 --> 00:37:21.360
<v Speaker 3>I got to see them last year. So I am

676
00:37:21.360 --> 00:37:24.559
<v Speaker 3>one hundred percent nowhere. But I still think there is

677
00:37:25.599 --> 00:37:28.519
<v Speaker 3>there's no thinking. I know there are camps in Bigfoot

678
00:37:29.000 --> 00:37:32.880
<v Speaker 3>where people lean more towards the flesh and blood versus

679
00:37:33.039 --> 00:37:38.239
<v Speaker 3>the high strangeness, or maybe metaphysical beings, or there's portals.

680
00:37:37.760 --> 00:37:39.760
<v Speaker 4>Involved, maybe aliens involved.

681
00:37:40.639 --> 00:37:43.719
<v Speaker 3>I always started, I planted my flag firmly in the

682
00:37:43.760 --> 00:37:46.440
<v Speaker 3>flesh and blood camp until I had some of my

683
00:37:46.559 --> 00:37:51.239
<v Speaker 3>experiences last year. I've talked about it before openly. One

684
00:37:51.239 --> 00:37:53.559
<v Speaker 3>of those experiences was I had a daylight siding of

685
00:37:53.559 --> 00:37:56.119
<v Speaker 3>one of these things peaking around a tree, and then

686
00:37:56.199 --> 00:37:59.760
<v Speaker 3>I had two very close encounters, one from about twenty

687
00:37:59.760 --> 00:38:02.039
<v Speaker 3>feet away, the other one was ten feet away at

688
00:38:02.159 --> 00:38:06.320
<v Speaker 3>night the following day. But part of that was seeing

689
00:38:06.400 --> 00:38:10.679
<v Speaker 3>self illuminating white eyes. I saw two sets of large

690
00:38:10.840 --> 00:38:14.119
<v Speaker 3>self illuminating eyes, and this thing was bobbing and weaving

691
00:38:14.159 --> 00:38:16.480
<v Speaker 3>back and forth like many anybody who's ever taken a

692
00:38:16.480 --> 00:38:19.480
<v Speaker 3>bigfoot encounter, if you take ten, there's probably going to

693
00:38:19.519 --> 00:38:22.320
<v Speaker 3>be one of them bobbing and weaving in some shape

694
00:38:22.320 --> 00:38:27.760
<v Speaker 3>form or fashion. Sure, So after those experiences, I really

695
00:38:27.800 --> 00:38:31.360
<v Speaker 3>walked away feeling like there may be more to these

696
00:38:31.400 --> 00:38:35.280
<v Speaker 3>creatures than I was giving credit in the beginning. I

697
00:38:35.320 --> 00:38:38.760
<v Speaker 3>still think they can be flesh and blood creatures just

698
00:38:38.880 --> 00:38:43.360
<v Speaker 3>like you and I, with maybe some superabilities like glowing eyes.

699
00:38:43.599 --> 00:38:45.679
<v Speaker 3>Because here's the thing we've done entire shit. I host

700
00:38:45.760 --> 00:38:48.920
<v Speaker 3>multiple podcasts, obviously, that Bigfoot podcast is another show that

701
00:38:48.920 --> 00:38:50.360
<v Speaker 3>I do with my co host Wayne.

702
00:38:50.559 --> 00:38:51.719
<v Speaker 4>Wayne and I have talked about this.

703
00:38:51.760 --> 00:38:54.440
<v Speaker 3>We had a PhD on and had a conversation about

704
00:38:55.360 --> 00:38:59.039
<v Speaker 3>how can these things basically define nature?

705
00:38:59.440 --> 00:38:59.639
<v Speaker 8>Right?

706
00:38:59.639 --> 00:39:02.719
<v Speaker 3>Because if you look at nature and known creatures, right,

707
00:39:03.159 --> 00:39:05.920
<v Speaker 3>a gazelle is one of the fastest creatures on Earth.

708
00:39:06.880 --> 00:39:10.480
<v Speaker 3>But by and large, if a gazelle encounters a tiger

709
00:39:11.039 --> 00:39:15.199
<v Speaker 3>or a bear that's much bigger and stronger, the gazelle

710
00:39:15.199 --> 00:39:20.039
<v Speaker 3>becomes prey. If they're caught, they're overpowered because they're not

711
00:39:20.400 --> 00:39:25.079
<v Speaker 3>fast and strong. So to doctor Cherau, the PhD that

712
00:39:25.079 --> 00:39:28.440
<v Speaker 3>we had on to doctor Cherrou's point, how can Bigfoot

713
00:39:28.559 --> 00:39:34.199
<v Speaker 3>be the biggest, fastest, strongest, stealthiest, all of the abovest

714
00:39:34.559 --> 00:39:37.960
<v Speaker 3>thing in nature and still be a physical creature.

715
00:39:38.320 --> 00:39:39.519
<v Speaker 4>That's always made me think.

716
00:39:39.519 --> 00:39:42.400
<v Speaker 3>But obviously, after I had my own personal experiences where

717
00:39:42.400 --> 00:39:45.280
<v Speaker 3>I saw this thing's eyes glowing, two sets of glowing eyes,

718
00:39:46.039 --> 00:39:49.760
<v Speaker 3>I walked away from that reevaluating where I was on

719
00:39:49.800 --> 00:39:53.639
<v Speaker 3>the subject. I'm not saying I'm moving that flag necessarily

720
00:39:53.679 --> 00:39:57.199
<v Speaker 3>from staunchly flesh and blood to maybe something else. But

721
00:39:57.800 --> 00:40:00.440
<v Speaker 3>where are you and how do you reconcile those kind

722
00:40:00.480 --> 00:40:03.679
<v Speaker 3>of stories in your research? Do you think it's possible?

723
00:40:03.679 --> 00:40:05.960
<v Speaker 3>And obviously this is a very subjective question. I don't

724
00:40:05.960 --> 00:40:07.719
<v Speaker 3>mean to put you on the spot. There is no

725
00:40:07.800 --> 00:40:11.239
<v Speaker 3>right answer going into this. But where are you personally?

726
00:40:11.880 --> 00:40:14.760
<v Speaker 3>Are you on a similar journey where you adjust as

727
00:40:14.840 --> 00:40:17.400
<v Speaker 3>new information comes in or are you stuck in one

728
00:40:17.440 --> 00:40:21.320
<v Speaker 3>place or the other versus saying blesh and blood versus

729
00:40:21.360 --> 00:40:22.679
<v Speaker 3>maybe something else.

730
00:40:23.480 --> 00:40:24.679
<v Speaker 8>Yeah, I think I'm a lot.

731
00:40:25.239 --> 00:40:27.719
<v Speaker 9>It's where you were at because for the longest time

732
00:40:28.440 --> 00:40:32.519
<v Speaker 9>I firmly believe that this is something that it's completely

733
00:40:32.519 --> 00:40:35.199
<v Speaker 9>inflesh and blood. But the more and more that I

734
00:40:35.239 --> 00:40:39.400
<v Speaker 9>had really recently talked to different people and recording these

735
00:40:39.400 --> 00:40:43.800
<v Speaker 9>different encounters and witnesses, there's so many other elements that

736
00:40:43.880 --> 00:40:46.679
<v Speaker 9>go into it. When you think of me, I do

737
00:40:46.760 --> 00:40:52.480
<v Speaker 9>believe some people are just more attuned to certain I

738
00:40:52.480 --> 00:40:58.119
<v Speaker 9>don't have supernatural type things like, for instance, spirits in

739
00:40:58.159 --> 00:41:01.199
<v Speaker 9>the spirit world. When you're talking about that, especially with

740
00:41:01.239 --> 00:41:04.360
<v Speaker 9>the Native American tribes, there are a lot of supernatural beats,

741
00:41:04.400 --> 00:41:07.000
<v Speaker 9>different creatures and different things like that. And then when

742
00:41:07.039 --> 00:41:11.000
<v Speaker 9>you talk to other witnesses that talk about their encounters,

743
00:41:11.000 --> 00:41:13.840
<v Speaker 9>that the different things that they experienced during that encounter.

744
00:41:14.639 --> 00:41:18.239
<v Speaker 9>It's a very physical thing, but it's also very emotional

745
00:41:18.440 --> 00:41:21.960
<v Speaker 9>and somewhat supernatural. There's got to be that element tude

746
00:41:22.039 --> 00:41:23.639
<v Speaker 9>because there's something else.

747
00:41:23.440 --> 00:41:25.519
<v Speaker 8>There that I don't know is.

748
00:41:25.760 --> 00:41:27.880
<v Speaker 9>I'm not really sure how to explain it, but I

749
00:41:27.920 --> 00:41:31.360
<v Speaker 9>really think that some people are more susceptible to those

750
00:41:31.480 --> 00:41:33.840
<v Speaker 9>types of things, that can see those things, where other

751
00:41:33.880 --> 00:41:37.519
<v Speaker 9>people will just gloss right over that. So I'm at

752
00:41:37.559 --> 00:41:39.400
<v Speaker 9>that camp that there's something more.

753
00:41:39.239 --> 00:41:42.920
<v Speaker 8>To it than just flesh and blood. So what is that?

754
00:41:43.119 --> 00:41:45.320
<v Speaker 9>I don't know what the extent of that is yet.

755
00:41:45.679 --> 00:41:48.079
<v Speaker 9>I think that's the interesting part of it. The exciting

756
00:41:48.119 --> 00:41:51.280
<v Speaker 9>part about that is trying to figure that part out.

757
00:41:52.239 --> 00:41:54.320
<v Speaker 3>That's exactly where I am, man. I've said it so

758
00:41:54.320 --> 00:41:56.320
<v Speaker 3>many times. I used to be really and I still

759
00:41:56.360 --> 00:41:59.320
<v Speaker 3>am to some degree into the evidence part of it.

760
00:41:59.360 --> 00:42:01.880
<v Speaker 3>I love to say, see video, I love to see photographs,

761
00:42:01.920 --> 00:42:05.880
<v Speaker 3>I love to see footprints cast The footprints are probably

762
00:42:05.880 --> 00:42:09.639
<v Speaker 3>my favorite thing to look into. But at the same time,

763
00:42:10.039 --> 00:42:13.360
<v Speaker 3>those things have failed to prove anything over the course

764
00:42:13.400 --> 00:42:16.079
<v Speaker 3>of the last fifty sixty years. That we've been looking

765
00:42:16.119 --> 00:42:19.639
<v Speaker 3>into this, and I've said it before openly, I've admitted

766
00:42:19.679 --> 00:42:22.960
<v Speaker 3>my own faults in this, and I've admitted my change

767
00:42:23.000 --> 00:42:27.480
<v Speaker 3>and shift in my perception because I think, and honestly

768
00:42:27.480 --> 00:42:30.800
<v Speaker 3>i've said this before, I think people who are looking

769
00:42:30.840 --> 00:42:34.760
<v Speaker 3>into this objectively for the right reasons, as you get

770
00:42:34.800 --> 00:42:37.360
<v Speaker 3>new information in, you have to shift your thinking, you

771
00:42:37.360 --> 00:42:40.000
<v Speaker 3>have to shift your hypothesis. If you stick to one

772
00:42:40.079 --> 00:42:42.360
<v Speaker 3>thing and you're so rigid in your beliefs that you

773
00:42:42.519 --> 00:42:45.400
<v Speaker 3>never change, I don't think you're growing, and I don't

774
00:42:45.400 --> 00:42:49.000
<v Speaker 3>think you're learning anything. So you can't dismiss wholeheartedly or

775
00:42:49.199 --> 00:42:52.639
<v Speaker 3>as a group collectively, all of this other information that

776
00:42:52.679 --> 00:42:55.400
<v Speaker 3>comes in. I think you do yourself and the subject

777
00:42:55.480 --> 00:42:58.079
<v Speaker 3>a real disservice as far as I'm concerned. So I'll

778
00:42:58.079 --> 00:42:59.800
<v Speaker 3>get off my high horse, I'll get off my soap

779
00:42:59.840 --> 00:43:03.000
<v Speaker 3>by let's shift gears. As a fellow author, I put

780
00:43:03.039 --> 00:43:06.039
<v Speaker 3>out two books in the last two years. I am

781
00:43:06.119 --> 00:43:08.679
<v Speaker 3>always fascinated with people who write about this subject and

782
00:43:08.679 --> 00:43:12.039
<v Speaker 3>frankly anything. So let's transition and talk about your books.

783
00:43:12.599 --> 00:43:14.719
<v Speaker 3>At what point did you get in your research where

784
00:43:14.800 --> 00:43:17.400
<v Speaker 3>you decided to start writing about these things? And let's

785
00:43:17.440 --> 00:43:19.960
<v Speaker 3>talk about your first book and kind of move chronologically

786
00:43:20.039 --> 00:43:22.079
<v Speaker 3>through those books. Because I know you have several that

787
00:43:22.159 --> 00:43:24.480
<v Speaker 3>are out there, I certainly want to give you opportunity

788
00:43:24.519 --> 00:43:27.360
<v Speaker 3>to talk about those and what was the process behind them,

789
00:43:27.400 --> 00:43:30.639
<v Speaker 3>what was the impetus for you writing those books, and

790
00:43:30.719 --> 00:43:32.400
<v Speaker 3>what can people expect when they go out and pick

791
00:43:32.400 --> 00:43:32.760
<v Speaker 3>them up.

792
00:43:33.599 --> 00:43:37.119
<v Speaker 9>My first book was actually a fictional book because it's

793
00:43:37.280 --> 00:43:41.599
<v Speaker 9>obviously the whole thing about Bigfoot. There's so many stories

794
00:43:41.599 --> 00:43:45.400
<v Speaker 9>that I've collected over the years. I'm a storyteller myself.

795
00:43:45.920 --> 00:43:48.480
<v Speaker 9>I love that whole aspect of it. So the first

796
00:43:48.480 --> 00:43:52.320
<v Speaker 9>two books, the Hawthorn Leg series, was just a really

797
00:43:52.360 --> 00:43:56.679
<v Speaker 9>fun introduction into writing, because that was the I think

798
00:43:56.719 --> 00:43:58.719
<v Speaker 9>the fun and exciting part about this, the whole thing

799
00:43:58.760 --> 00:44:00.920
<v Speaker 9>about being in college. I want to write that great

800
00:44:00.920 --> 00:44:04.239
<v Speaker 9>American novel may not be necessarily the Great American novel,

801
00:44:04.679 --> 00:44:08.000
<v Speaker 9>but it is something that I've found very relatable to

802
00:44:08.280 --> 00:44:10.519
<v Speaker 9>my life growing up and all these different stories that

803
00:44:10.559 --> 00:44:14.239
<v Speaker 9>I've collected and my Native American background. So I wanted

804
00:44:14.239 --> 00:44:17.719
<v Speaker 9>to put that into a story, all of these different

805
00:44:17.719 --> 00:44:20.119
<v Speaker 9>things that folks that I've talked to over the years,

806
00:44:20.519 --> 00:44:23.960
<v Speaker 9>the different tribe that I've talked to, not just from Cherokee,

807
00:44:24.039 --> 00:44:27.119
<v Speaker 9>but from the Comanchee. I've got friends that are Navado,

808
00:44:27.559 --> 00:44:30.840
<v Speaker 9>friends that are Peoria and Seneca and kick a Poo.

809
00:44:31.480 --> 00:44:33.840
<v Speaker 9>So I've collected so many different stories of this is

810
00:44:33.880 --> 00:44:37.519
<v Speaker 9>a great opportunity just that has a really fun outlet

811
00:44:37.599 --> 00:44:40.440
<v Speaker 9>for that, because I'm sure that you understand you have

812
00:44:40.480 --> 00:44:43.199
<v Speaker 9>to have that outlet too. You can take all this in,

813
00:44:43.320 --> 00:44:45.960
<v Speaker 9>but if you don't have that creative outlet, what do

814
00:44:46.000 --> 00:44:48.519
<v Speaker 9>you do with it? It stays pent up. So that

815
00:44:48.639 --> 00:44:51.400
<v Speaker 9>was my first two books, the Hawthorn Leg Series Siege

816
00:44:51.519 --> 00:44:52.239
<v Speaker 9>Hawthorn Lake.

817
00:44:52.920 --> 00:44:55.239
<v Speaker 8>But then all of these.

818
00:44:55.079 --> 00:44:58.079
<v Speaker 9>Other stories and stuff when I've really started dedicating myself

819
00:44:58.119 --> 00:45:02.159
<v Speaker 9>to trying to some of those little ribbons that connect

820
00:45:02.239 --> 00:45:05.440
<v Speaker 9>us with the Cherokee stories and our ancestors and stuff.

821
00:45:05.920 --> 00:45:08.519
<v Speaker 8>Those were the non fiction. That's the volume one, Volume

822
00:45:08.559 --> 00:45:09.360
<v Speaker 8>two that I've done.

823
00:45:09.360 --> 00:45:13.079
<v Speaker 9>Now, I've interviewed so many different folks, and I've also

824
00:45:13.280 --> 00:45:16.079
<v Speaker 9>filtered through a lot of different interviews and stuff too

825
00:45:16.440 --> 00:45:17.920
<v Speaker 9>to get to the ones that I've got in the

826
00:45:17.960 --> 00:45:21.760
<v Speaker 9>books now, the ones that I did put them to

827
00:45:21.800 --> 00:45:25.320
<v Speaker 9>paper on. These are some really fascinating stories and some

828
00:45:25.400 --> 00:45:28.480
<v Speaker 9>really fascinating people that I've able to talk to and

829
00:45:28.800 --> 00:45:32.920
<v Speaker 9>they're all Cherokee Nation citizens, and stay tuned.

830
00:45:32.639 --> 00:45:34.840
<v Speaker 4>For more Sasquatch out to see. We'll be right back

831
00:45:34.920 --> 00:45:36.079
<v Speaker 4>after these messages.

832
00:45:40.599 --> 00:45:43.480
<v Speaker 9>The next thing that I really want to progress this

833
00:45:44.119 --> 00:45:47.480
<v Speaker 9>and start talking to other Cherokee from the Eastern Band

834
00:45:48.039 --> 00:45:53.000
<v Speaker 9>because when we're removed from our homelands, I think a

835
00:45:53.039 --> 00:45:57.679
<v Speaker 9>lot of those original stories were lost to us here

836
00:45:57.679 --> 00:46:01.440
<v Speaker 9>in Oklahoma, but the Eastern Band and still retain. It's

837
00:46:01.480 --> 00:46:03.719
<v Speaker 9>a lot of that knowledge and a lot of that history.

838
00:46:04.360 --> 00:46:06.800
<v Speaker 9>So I want to take this what we have here

839
00:46:07.519 --> 00:46:10.800
<v Speaker 9>and really compare and contrast back to what they have

840
00:46:11.519 --> 00:46:14.320
<v Speaker 9>back east, because like I said, I think there's so

841
00:46:14.519 --> 00:46:16.960
<v Speaker 9>many other stories out here right now.

842
00:46:17.199 --> 00:46:18.960
<v Speaker 8>It's not documented. It's not been.

843
00:46:18.840 --> 00:46:22.679
<v Speaker 9>Recorded except for in James Mooney's book that one story

844
00:46:22.719 --> 00:46:26.960
<v Speaker 9>that we've found. But now there's also lots of other theories.

845
00:46:27.239 --> 00:46:29.840
<v Speaker 9>The challenge we have there's a lot of different riches,

846
00:46:29.880 --> 00:46:33.400
<v Speaker 9>a lot of different natural beatings, like the little suits

847
00:46:33.679 --> 00:46:36.280
<v Speaker 9>those folks, so that's one of folks.

848
00:46:36.079 --> 00:46:38.719
<v Speaker 3>Will end tell them where the best place for them

849
00:46:38.760 --> 00:46:39.480
<v Speaker 3>to go pick them up?

850
00:46:40.039 --> 00:46:42.800
<v Speaker 9>Yeah, they can all be found on Amazon under my

851
00:46:42.920 --> 00:46:46.039
<v Speaker 9>author title They're running out Explicive with Amazon.

852
00:46:46.559 --> 00:46:48.840
<v Speaker 3>That's excellent. I will make it easy for everybody. I

853
00:46:48.840 --> 00:46:50.559
<v Speaker 3>will put the link right there in the show notes.

854
00:46:50.599 --> 00:46:51.880
<v Speaker 3>All you got to do is click it and go

855
00:46:51.960 --> 00:46:55.719
<v Speaker 3>pick up all five books, Read every single one of them.

856
00:46:55.800 --> 00:46:58.920
<v Speaker 4>Take it all in. Paul, Thank you so much for.

857
00:46:58.800 --> 00:47:00.679
<v Speaker 3>Coming on the show and tell them this year experiences

858
00:47:00.679 --> 00:47:03.719
<v Speaker 3>and talking about the books and all of your vast knowledge.

859
00:47:03.760 --> 00:47:05.320
<v Speaker 4>Man, I've had a blast talking to you.

860
00:47:06.119 --> 00:47:07.960
<v Speaker 9>Thank you so much for having me on, Brian, It's

861
00:47:08.000 --> 00:47:11.679
<v Speaker 9>been a real pleasure. Thank you so much. They say

862
00:47:11.960 --> 00:47:15.800
<v Speaker 9>you don't gotta go home, but you can't.

863
00:47:15.559 --> 00:47:21.880
<v Speaker 3>Stay, and I don't want to be.

864
00:47:23.920 --> 00:47:25.320
<v Speaker 9>We're happen.

865
00:47:47.519 --> 00:47:53.599
<v Speaker 1>Chop this job chart everything back.

866
00:47:54.320 --> 00:47:57.800
<v Speaker 4>Joy for me, Joy, stay right.

867
00:48:00.880 --> 00:48:18.320
<v Speaker 1>Away, baby Baby Cancers, Inside and State consist, Side Still

868
00:48:19.119 --> 00:48:39.880
<v Speaker 1>Stateside sass Inside Inside and Stay in State stills.

869
00:49:00.119 --> 00:49:03.159
<v Speaker 7>Its fast, Stay

870
00:49:03.400 --> 00:49:13.920
<v Speaker 1>Plays and PSST State as nsists ins insist
