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Book Review/Analyses Below

By Craig Heinselman

Below is a review/analysis of Joe's book from a few years back. The original source was CRYPTO Volume 2, Number 2 (July 1999) and the issue can be downloaded if you want from www.herper.com/CZnews.html

Joe's book is a good read and well done. Worthwhile to obtain in my humble opinion.

Craig Heinselman
Francestown, NH USA
cheinselman@conknet.com

Cryptofiction:
The Great Sasquatch Conspiracy Or Blood on Bigfoot Mountain

Authored by J. Hector Beelart (1999)

What would you do if you had in your possession a genuine Bigfoot body?
Would you sell it to the highest bidder or give it away for the sake of
science? Would there be any cultural, sociological, economic or
religious after affects to the disclosure of the body? These are the
questions put forth in this atypical novel by J. Hector Beelart.

Limited to a small printing run of an initial twenty copies and five
authors copies, this novel was offered as a fund raiser to the Western
Bigfoot Society and has their society as the publisher. The first
batches are signed by three persons, J. Hector Beelart (the author), Ray
Crowe (the director of the WBS) and Rob Butler (the illustrator).
Included with the novel of 289 pages, there are also several appendixes
that have been formed from an unpublished nonfiction book The 1999
General Bigfoot Season. The appendixes cover reports, histories and
search tips, including notations and explanations on the idea of
Standard Sasquatch Areas (SSA's). The main emphasis of the book is the
novel.

The story is told from two perspectives, one of the humans (or Jakes as
they are called by the Bigfoot in the story), and Bigfoot (or Bigfeet
when multiple Bigfoot are being used within the story). Although this
concept is not a new one, it is utilized in this case to a large extent
to demonstrate the perception of each of these species in regards to
each other. Essential the story unfolds as two men are fishing on the
Washington side of the Columbia River. In the event of fishing one of
these men catches hold of a big one, the body of a Bigfoot that has died
and is floating in the water (from the Bigfoot perspective the story of
how the dead one came to be is revealed, and accident during a time of
play).

Now the idea of what to do with the body comes into play. Do they decide
to cut it free, notify Fish and Game or keep it? This initial decision
acts upon the rest of the story. Eventually the fellows decide to keep
the body, and bring it home. But, the problem is it is two heavy and the
weather is to harsh to allow the boat and body to get out of the water.
So the body gets chopped up into more accessible pieces and eventually
it is stored in a freezer. From there it is basically decided that the
body will not be given away, but will become the subject of bidding.
Whoever bids the highest of the people contacted, will be the ones to
have the body.

In the course of events environmental organizations are contacted or
hear of the body included are: logging companies, museums, a religious
group, the tabloid press, Native Americans, a secret government
organization and a group of Bigfooters. Each wanting the body for a
specific reason whether to avoid logging bans due to this disclosure of
the existence of Bigfoot, the reaction to religion if the Bigfoot is an
evolutionary link, and the sanctity of the Bigfoot in Native American
culture. Perhaps the most curious inclusion is of a group wanting not
the body, but to hunt living Bigfoot in their environment. These are
rich hunters who have hunted the world (possessing a Yeti, Congolese
dinosaur, Saber-tooth Cat, and more).

As one can imagine the ramifications of these mingled groups can caused
heated atonement. At one point a brawl between religious seekers, museum
persons, tabloid reports, Bigfooters, and Native Americans breaks out.
All the while a secret government agency is watching it all like Big
brother. Eventually the situations get settled out, but not without
death and the lose of some of the bidders.
It should also be noted that the human characters are presented at times
as extensions of real people. Various Bigfooters are portrayed in the
novel, without their names being presented:

"The two hunters were looking at a tall man, crisply dressed in real
safari gear. He had on sturdy ankle high boots that had seen days of
trail time. His shirt had epaulets and they bulged like they had been
actually used. He was wearing an ascot. He walked straight, not hunched
like many men in their early sixties. He was clean shaven and wearing a
good felt hat with flat rim and a small plain leather band."

This is Peter Byrne being described, although his name is not mentioned
directly. Also mentioned in is the Western Bigfoot Society, Grover
Krantz, Jeffrey Meldrum and others. Ray Crowe's The Bigfoot Bar & Grill
is written of in passing as well. So for a historical representation of
some famous Bigfooters, the story does offer a little.

As the human saga is carried out, the Bigfoot one is continuing as
usual. They are presented as a family group that moves depending on the
food availability and the nearness of man. They are shown as caring, for
the most part, to their kin and a tight group in order to survive. The
concept of the Bigfoot behavior is fairly straightforward with the idea
that the young must be taught how to survive, where to get food, and how
to hide from humans. There are various areas of thought tossed in as to
how the Bigfoot handles their dead:

The group had special places to put the cold ones and the places were
where the forest cats, coyotes, winged things and the clumsy wallowing
furry forest beings could not find the cold one and eat their members.
These places were mainly in special rock crevices far back in the lava
tubes, especially the ones that went down and down. On the north end of
the group's territory, there were some old places dug into the stone by
the bothersome Jakes. They made especially good places to put the cold
ones. When let down some of those holes, a cold one would fall and fall
and then would come up a hollow, echoing "whoomp."

Sometimes they used the marshes and the thick mud when someone went
cold, but, they could only use those places when it was cold weather. If
they put a cold one in the marsh when the sun was in the north and it
was warm, they would pop up in short time with a huge stomach. Sometimes
when they went to move the risen cold one, the stomach would suddenly
break and a lot of stuff would blow out and the smell and icky mess
would be very bad. From time to time, an old one would get sick and go
cold, but that was not as often as for the young ones."

These paragraphs show a theory that the dead are disposed of in an
orderly manner, this way to hide the bodies from scavengers. But, it
also demonstrates a thought process as to when to use a particular spot.
These ideas are unsupportable, but interesting suppositions as to the
behavior of the Bigfoot as a group.

One highly controversial inclusion in the story to the Bigfoot is the
ability to telepathically communicate. Much has been made of this idea
in relation to other fictional works (John Darnton's Neanderthal, Random
House; New York; 1996). In humans the ability to telepathically
communicate is not proven to exist, in other animals it is likewise an
unknown. Typically a species communicates with another through body
language and vocal iterations, although other sound makings are used at
times (like tree hitting). The usage of telepathy in the book at hand is
but only a side note, wherein it is mentioned but dealt with off hand as
a common behavior in order to communicate with another without being
heard, or warn another without having to speak. Whether Bigfoot actually
possesses this ability is unknown, and in all likelihood would be
unknown even after a specimen were to be found.

Ébut two things were missing from her Bigfoot culture. The first was a
complex spoken language that could communicate social and natural
history. Of course, except for crude carve marks, writing was not
existent. With some history, the group would know about and pass on to
her, knowledge about the killing and eating of their kind by Jakes of
the distant past. They would also know about the disease that the Jakes
passed on when contact was close in the far past and especially when the
white Jakes came not long ago. When the white Jakes came and started
turning over the soil and taking down the trees, thousands of Bigfeet
quietly died from simple disease. They would also know that the white
Jakes' diseases were what wiped out many of the dark, traditional Jakes
that left the land and the Bigfeet alone. While they could not pass on
these reasons, the avoidance instinct was mightily strong because of
them.

The second thing that was missing was the lack of fire. With fire and a
stable fire hearth, many things would change for the Bigfeet.
The youngster would live from instinct and a few values. The elders
would teach her self-reliance. Family values were basic - if there was a
geography suitable to supporting a group. In a group situation, the
instinctive values were to eat, but not necessarily to share. This was
especially the case in the pursuit of small animals like hares and
rodents or in the taking of vegetation."

And in that the further outline of behavior is determined. The Bigfoot
is hence drawn by instinct instead of history. This is viable when
compared to behavior associated with the great apes, wherein behavior is
instinctive with some teaching of a limited degree. More to the point
though, the relationship of the Bigfoot with Native Americans is shown,
where the Native Americans are shown as separate from the behavior of
the white settlers. This can be carried over into the Native American
traditions of Bigfoot type creatures, and the reverence shown for them.
Equally as important is the notation of diseases wiping out the
populations of Bigfoot. This did happen with many Native Americans whose
immune system was not suited to handle the myriad of alien ailments
brought by the white settlers to the continent. To pass this historical
fact onto the Bigfoot groups is only a small stretch, first their immune
systems must be akin to a human system in order to contract a human
based disease, and second they must have close contact with the white
settlers. Historic records of encounters from the early 1800's and late
1700's are scant, so the proximity of the settlers to the Bigfoot groups
is unknown, as is the immunology of Bigfoot.

Essentially the Bigfoot are portrayed as instinctive creatures that
react to a situation in an established manner. They scavenge for food,
and at times hunt larger game. They refrain from interactions with
humans, and violence is utilized only against an aggressor, be it
another Bigfoot or a human. They are portrayed as extensions of reports
and a mingling of theories as to behavior.

The novel itself is atypical due to its treatment of what if to the body
of a Bigfoot? And the after effects of what could happen upon its
discovery. In the vein of fictional works pertaining to Bigfoot, The
Great Sasquatch Conspiracy deals with the subject matter in a humorous,
but straightforward manner.

Sources:
Beelart, J. Hector, The Great Sasquatch Conspiracy or Blood on Bigfoot
Mountain, Western bigfoot Society, Hillsboro (Oregon), 1999
(copyright listed 1998)
Bindernagel, John A., North America's Great Ape: the Sasquatch,
Beachcomber Books, Courtenay (BC, Canada), 1998
Byrne, Peter, The Search for Bigfoot, Pocket Books, New York (NY, USA),
1976
Green, John, Bigfoot: On the Track of the Sasquatch, Ballantine Books,
New York (NY,USA), 1976
Hunter, Don with Dahinden, Rene, Sasquatch Bigfoot, Firefly Books,
Buffalo (NY, USA), 1993
Krantz, Grover S., Bigfoot Sasquatch Evidence, Hancock House, Surry (BC,
Canada), 1999

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