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Special Guest Melissa Hovey of the American Bigfoot Society
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Special Guest: Jason Valenti joins MK & Don
2011 show photos
Online Photo Journal about the Patterson film.
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March 24th Show What really happened at Bluff Creek?
10-21-08 Don Monroe & Zman
10-14-08 MK & Don revel more from their expedition
4-1-08 Discussion about red pool on Patterson Film
McClarin at filmsite enhanced
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photo was removed at the end of the broadcast as agreed.
DAVIS MUNN COMPARISON
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FILES FOR THE 1-4-11 SHOW
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Tibetan petroglyph sasquatch1
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Richard Henry PGF Site BFT 11-2004
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FILES FOR THE 9-7-10 SHOW
Here are some links to some larger files that are important.
1. Who filmed Roger Patterson? http://www.youtube.com/watch?v=H5fxVmrHfsU
2. When the film was shot? http://www.youtube.com/watch?v=5FDPxMQa1Do
3. The Patterson film is not a continuous roll http://www.youtube.com/watch?v=TFXXUzdcc4I
4. The Patterson film...How they got the film. http://www.youtube.com/watch?v=REE57Yqsmmo
BOB ON HORSE
ROGER PATTERSON ON HORSE B.C.
SANDBAR EXPOSURE LEVELS
FIGURES IN THE HOLE BLOODY SAND STILL
Originally at http://www.humboldt1.com/~apc2/goroad.htm, this article is now housed at IBSGWATCH with the permission of the author, Andy Cochrane.
The Siskyou Mountains are a small range in northwest California and southwest Oregon. In the southern part, they contain parts of the Klamath and Smith River watersheds. These watersheds are the traditional homelands of several Native American tribes including the Yurok, Karuk and Tolowa tribes of northern California. These tribes have considered the high country to be of a special spiritual importance since times predating recorded history. Two of the rocks at the peaks of the high country are now called Doctor Rock and Chimney Rock, at about 4000 feet. This region is held to be the center of the spiritual universe because it is believed that the original inhabitants of the world, who left just as the humans appeared, climbed up through holes in th e sky, and these high peaks are the last places they set foot on earth, hence the high concentration of spiritual powers here. The high country is the site of a ritual performed individually and involving days of fasting and meditation to obtain spiritual purity amidst silence and undisturbed serenity. The few members of these tribes who feel the call to become medicine people derive their powers during these rites. The medicine people are spiritual leaders and are an integral part of the culture. Al though few individuals ever enter these areas, they are of incalculable value to the entire society.
Since the discovery of gold by the European Americans in the middle of the 1800's, these tribes have met with the same fates as other Native Americans, namely, they have lost access to their homelands, their populations have been decimated by disease and intentional genocide, and much of their culture has been lost because of the forced policies of assimilation. The practice of their religion has been at times forbidden by US law. Policies of forced repatriation, and then allotment of their reservation s to private ownership have resulted in the loss the land they consider sacred and from which they derived their food, clothing, housing, and medicine.
The Siskyous were transferred mostly into the hands of the US Forest Service, and until the 1950's were mostly ignored. At this time, the post-war economic boom coincided with the depletion of the nation's timber resources in more easily accessible locations, and the Forest Service began ambitious plans to open rugged areas to lumber interests. Roads began to crisscross formerly untouched areas of wilderness on Forest Service maps, and a road through what is now called the Six Rivers National Forest was planned from Gasquet to Orleans, called the GO Road. Gasquet is on the Smith River in Del Norte County, and Orleans is on the Klamath River in Humboldt County. The road would allow logging of an area rich in conifers and would provide an economic boom to the relatively isolated Del Norte lumber mills. The GO road was started in 1957 and its route was along the stream beds, because this was considered the easiest way to build roads through these rugged mountains. Yearly flooding, especially, the mass ive 1964 flooding demolished so many Forest Service roads in northwestern California, that a new method was adopted; building roads along the ridge tops. The ridge top route of the GO road, brought it directly to Doctor Rock, Chimney Rock, and other high country areas. The road building method was for the Forest Service to put each section of the road out to bid to private contractors. In this way, it would be built in 5-15 mile stretches, from both ends to the middle, the high country.
Throughout the 1960's, the environmental movement was growing as people began to see and understand many ecological problems. The vociferous environmentalists in northern California were concentrating on the formation of Redwood National Park (RNP). Redwoods became an easily identifiable megaflora around which people rallied. RNP was formed through many hard fought battles and compromises involving the trade of unforested public lands to private interests in exchange for their recently clear cut redwood habitats, which now constitute much of RNP. Attention soon turned to the Siskyous, which are inland and contain redwoods only in their coastal foothills. The prevailing attitude of the entrenched Forest Service and private lumber companies was that th ey had just given up their prime land, and now their next best source of income was being targeted.
In 1969, the National Environmental Protection Act (NEPA) was passed by congress, and this mandated more public input in Forest Service land use decisions. Opposition to the GO road had been token until then, and even after, the Forest Service thwarted efforts at public review. In 1972, the Sierra Club successfully sued the Forest Service saying NEPA guidelines were not being followed. There was the beginning of a cultural reawakening among these tribes at this time, and environmentalists approached m embers of the Yurok tribe in order to encourage opposition to the Forest Service plans.
There had been an absence of Indian opposition for possibly several reasons until this time. The ceremonies practiced in the sacred high country are shrouded in secrecy to a certain degree within the tribes, and especially to foreigners. It is consider ed distasteful to discuss these rites openly, which is understandable by itself, and even more so when we consider that in the past, letting the US government know that something is valuable to native peoples was the most certain way to assure its destruction. Another possible reason is that many of the Indians at this point were enjoying the economic benefits of participating in the lumber industry, and due to the loss of cultural pride and identity, it was easy for them to ignore the damage they were causing to their traditional practices. Perhaps most importantly, history showed no example of successful opposition to US policies of land use. The sum of US-Indian relations has been that of unilateral decision making by the federal government, enacted through the use of force.
In September of 1973 was the first public Indian opposition to the GO Road, voiced at public hearings in Eureka and Crescent City. This was just after the first anthropological study conducted by the Forest Service, which stated that there was no cultur al significance to the area. The rest of the decade saw a complex batch of expensive legal battles, Forest Service deception, and slow but steady progress on the GO Road despite numerous injunctions. A subsequent anthropological report commissioned by t he Forest Service and conducted this time by a recognized authority on the Yuroks, claimed that building the GO Road would greatly disturb these sites, and would in effect seal the cultural death of the tribe. Although the Forest Service attempted to ign ore this report, it was used as the basis of a claim that the GO Road would deny freedom of religious practice as guaranteed in the First Amendment to the Constitution.
In 1978, Congress passed the Indian Religious Freedom Act, stating that the federal government must take tribal sacredness of land into account when determining the uses allowed on it. Even the legislators who passed this act admitted it was toothless, as it was vague, and there was no stipulation of how much consideration these factors should receive, or what would happen if they were ignored.
In 1984, environmentalists won a long battle culminating in the formation of the Siskyou Wilderness Area. A Wilderness Area is a designation of public lands wherein areas that are roadless shall remain roadless. This is a recognition of the harm caused by roads. The Forest Service however had the ear of the legislators who drafted the final version, and a 1200" corridor was left between the two pieces of wilderness that bordered the planned route of the partially completed GO Road.
In 1987, the religious freedoms case had wound its way to the US Supreme Court after winning an injunction in the Circuit and Appeals Courts. By this time the Forest Service had spent much more on the road that the experts claimed it could yield in timb er revenues. The case was much bigger than a single road; the Forest Service was trying to prevent a precedent from being set that would force them to consider tribal religious practices when determining land use. This was the first time a case making t his claim had made it to the Supreme Court. Other similar cases had been defeated at the Circuit Court level, including attempts to prevent dams in Glen Canyon and by the Tennessee Valley Authority which put sacred lands under hundreds of feet of water.
The injunction was overturned by the Supreme Court in a 5-3 decision. Justice Sandra Day O'Connor stated in her majority opinion that the construction of the road did not prohibit the practice of the religion. She said that if the Forest Service had be en trying to prevent Indians from entering the area, it would be a different situation, and she likened the government's right to build a road on its own property to its right to issue every citizen a social security number - a right which had already bee n established by an earlier court. The dissenting opinion was written by Justice William Brennan who claimed that the court was refusing to acknowledge the constitutional injury the respondents would suffer. Brennan wrote that this decision left the Ind ians with no constitutional recourse to the gravest threats to their religious practices.
Meanwhile, on another front, efforts were being made to close the corridor in the Wilderness Area. In 1990, as a rider to the bill that established the Smith River Wild and Scenic National Recreation Area, the matter was finally decided, and the corrido r was closed. The uncompleted section of road was less than 7 miles, with a wide two lane paved road suddenly ending into forest on both sides of the uncompleted section.
The GO Road battle was won on environmental grounds, not on grounds of religious freedoms. As one Yurok stated, to establish the area as wilderness is to completely miss the point. There is no word for wilderness in the Yurok language, as the entire wo rld is considered a whole, of which people are part. The term "environmental racism" is commonly used often in conjunction with targeting minority neighborhoods as toxic waste dumps and for polluting industries, but I believe it would just as appropriate ly be used here. The Forest Service policies enacted across the nation are an extension of the policies of genocide present in US government since its inception. The Native Americans have been unable to prevent their losses of cultural identity, lands, and untold lives in the past, and this trend is disturbingly present today.
Perhaps some of the successes of the environmental movement could be viewed as a model for advocates of Native Americans. The Endangered Species Act has been interpreted to protect not only the individuals of a species, but also its habitat. Justice O' Connor's decision is incomprehensible to me, and perhaps if a parallel were drawn between the land needed for an animal species to survive, and the land needed for a culture to survive, opinions could be swayed. In order to energize the majority of apath etic citizens to care about the salvation of tropical rain forests, the forests' value was framed in a manner that more directly benefited average American citizens. It has been posed that we could miss the miraculous cure for cancer if we destroy the on e species of tree that produces the "magic bullet". If cultural diversity is not going to be appreciated for its intrinsic value, perhaps it could be appreciated if people believed they could attain spiritual enlightenment by studying or participating in the many indigenous cultures present in America.
Boham, Russell V. GO Road Conference, Nov 30, 1987. Video Cassette. Humboldt State University Media Services.
Dale, Robert Y. The Gasquet to Orleans Road: A case study in Forest Service decision making. Masters Thesis. 1992. Humboldt State University, Arcata, CA.
Norton, Jack. 1979. When Our Worlds Cried: Genocide in Northwestern California. Indian Historical Press. San Francisco, CA.
Simpson, David. The Next 200 Years: A look at a land-use issue in northwest California: The Gasquet-Orleans Road controversy. Video Circle. Berkeley, CA. 1976.
United States. GPO. 1991. Supreme Court Proceedings: 485 US 439 (1987). Lyng Vs. Northwest Indian Cemetery Protection Association.
December 11, 1996
Coalition Halts Logging on Karuk Sacred Sites
by Dan Bacher, Indymedia, North Coast
Wednesday Dec 16th, 2009 11:11 AM
This morning the Klamath Justice Coalition used a human blockade of 15 people to defend Karuk sacred sites from logging activities. The action took place near Orleans, CA within the Six Rivers National Forest and halted work on the Orleans Community Fuels Reduction Plan. “The OCFR is actually the Orleans Culture and Forest Reduction plan,” said Leaf Hillman, a Karuk Ceremonial Leader in Orleans. Below are the press releases from the Klamath Justice Coalition and the Karuk Tribe.
PRESS RELEASE - Klamath Justice Coalition
For Immediate Release: December 16, 2009
For more information: Leaf Hillman, Karuk Indian 530-627-3710
ORLEANS RESIDENTS MOVE TO HALT FOREST SERVICE PLANS TO DESTROY SACRED SITES
Forest Supervisor Tyrone Kelly Breaks Promises and Federal Law
Orleans, CA – This morning the Klamath Justice Coalition used a human blockade to defend Karuk sacred sites from logging activities. The action took place near Orleans, CA within the Six Rivers National Forest and halted work on the Orleans Community Fuels Reduction Plan.
Forest Service contractors were greeted by activists before day break at Orleans Mountain Lookout Road which leads to one of the units in dispute. Crews turned back without involving law enforcement.
“This morning’s small but important victory marks the beginning of our campaign to defend Karuk sacred sites and protect the health of our forests,” said Orleans local Chook- Chook Hillman.
This logging operation was intended to be part of a larger fuels reduction program developed by the US Forest Service with community buy-in. However, in the end the Forest Service betrayed the local community once again.
According to the Final Environmental Impact Statement (FEIS) for the project, the stated Purpose and Need for the Orleans Community Fuel Reduction and Forest Health Project (OCFR) is to manage forest stands to reduce fuels accumulations and improve forest health around the community of Orleans, while enhancing cultural values associated with the Panamnik World Renewal Ceremonial District.
“The OCFR is actually the Orleans Culture and Forest Reduction plan,” said Hillman.
Originally, Forest Supervisor Tryone Kelly engaged with community members on a collaborative process to develop a fuels reduction plan that would protect sacred areas, reduce the risk of catastrophic wildfire, and protect sensitive stands of hardwoods. However, in practice it looks like another timber harvest that disregards the concerns of the community.
“We are shocked that the Forest Service thinks that it can get away with lying to our community. We want fuels reduction, but we will not accept the destruction of Karuk sacred sites or a timber sale disguised as a fuels reduction plan,” added Annelia Hillman.
This is not the first time that Kelly has shown a particular insensitivity to Tribal cultural issues. Last year he oversaw the bull dozing of a Tribal member’s that was on land disputed to be Indian Trust Land. The act not only destroyed a home, but destroyed a nearby archeological site and a contemporary dance ground.
Again during last years’ wildfires, Kelly directed the construction of firebreaks and use of heavy equipment that destroyed sections of “medicine man trails” and high country alters used during annual World Renewal Ceremonies. Representatives from the Karuk Tribe urged Kelley to build the breaks in areas that were less sensitive but the concerns with ignored. “Its like Kelly is hell bent to destroy our sacred areas one step at a time.” Said Hillman.
The Klamath Justice Coalition is not new to direct action as a tactic to force change. The group has staged direct actions in Scotland, Omaha, NE, Portland, OR, and Sacramento, CA, and Salt Lake City, Utah focused on the removal of Klamath Dams.
Who we are: The Klamath Justice Coalition is an ad hoc group of Klamath Basin Residents from all walks of life. We are Indians, non-natives, mothers, fathers, workers, hippies, youth, and elders. Our goal is to ensure that the cultures and ecosystems of Klamath Communities are protected and enhanced.
# # #
P R E S S R E L E A S E
For Immediate Release: December 16, 2009
For more information:
Craig Tucker, Spokesman, Karuk Tribe, cell 916-207-8294
US FOREST SERVICE LOGGING PROJECT THREATENS SACRED SITES
Forest Supervisor Tyrone Kelley Ignores Local Community, Tribal Leaders, and his own Proposed Plan
Orleans, CA – Six Rivers National Forest Supervisor Tyrone Kelley has directed his crews to begin logging with heavy equipment in areas sacred to the Karuk Tribe in violation of his own proposed fuels reduction plan.
“We participated in good faith in the Forest Service’s collaborative process. Although we were assured that our sacred areas would be protected and our values respected and enhanced, it’s clear now that these were hollow promises. Furthermore, the actions directed by Kelly are in violation of federal law,” said Bill Tripp, Eco-cultural Resources Specialist for the Karuk Tribe.
Over the past three years, the Orleans Ranger District in the Six Rivers National Forest has held a series of stakeholder meetings allegedly designed to work with the Orleans community to develop a fuels reduction plan that both Native and non-native community members could accept. After dozens of meetings and an appeal of Kelley’s original plan, tribal members, as well as non-native local residents, thought that a consensus had been reached. However, when logging began, community members realized immediately that Kelley had reneged on his promises and violated the law by implementing a plan inconsistent with his own Environmental Impact Statement.
At issue is the insufficient analysis related to use of heavy logging equipment in areas deemed sacred by the Karuk Tribe, divergence from measures designed to protect, promote, enhance and restore stands of ecological sensitive hardwoods, failure to protect large diameter trees[c1] , and a failure to make good on a commitment for multi-party monitoring during the fuels reduction operations.
According to the Final Environmental Impact Statement (FEIS) for the project, the stated Purpose and Need for the Orleans Community Fuel Reduction and Forest Health Project (OCFR) is to manage forest stands to reduce fuels accumulations and improve forest health around the community of Orleans, while enhancing cultural values associated with the Panamnik World Renewal Ceremonial District. Current logging operations are inconsistent with the FEIS and therefore violates the National Environmental Policy act. The Forest Service also proceeded without required consultations with the State Historic Preservation Officer (SHPO).
“The actual work on the ground will do the opposite of the stated goals. OCFR in all actuality has begun to compromise the integrity of spiritual values associated with the Panamnik World Renewal District,” said Tripp.
The areas being debated represent 914 acres to be mechanically harvested. The USFS awarded the contract to Timber Products for nearly $1 million dollars.
The Tribe is demanding that the Forest Service halt all logging operations until these issues can be resolved and sacred sites protected.
Leaf Hillman is a Karuk Ceremonial Leader in Orleans who contends that this represents the latest in a series of bad decisions by Kelley that have served to denigrate Karuk Cultural areas. According to Hillman, “Tyrone Kelley has no respect for this community or native cultures. The Tribe and local community members worked hard to develop a fuels reduction plan that meets the needs of both the community and the Forest Service. Kelley’s actions are not only an act of bad faith, they are an act of cultural genocide. We will not sit idly by while he destroys the ecological integrity of these forests and the Karuk Tribe’s sacred areas, we will defend our homeland.”
FILES FOR THE 8-3-10 SHOW
Crying Lightning lyrics by the “Arctic Monkeys”
Outside the cafe by the cracker factory you were practicin' a magic trick
And my thoughts got rude as you talked and chewed
On the last of your pick and mix
Said you're mistaken if your thinkin' that
I haven't been caught cold before as you bit into your strawberry lace
And then a flip in your attention in the form of a gobstopper
Is all you have left and it was goin' to waste
Your past times consisted of the strange and twisted and deranged
And I love that little game you had called cryin' lightnin'
And how you like to aggravate the ice-cream man on rainy afternoons
The next time that I caught my own reflection
It was on it's way to meet you thinkin' of excuses to postpone
You never look like yourself from the side but your profile did not hide
The fact you knew I was approachin' your throne
With folded arms you occupy the bench like toothache
Saw them, puff your chest out like you never lost a war
And though I try so not to suffer the indignity of a reaction
There was no cracks to grasp or gaps to claw
And your past times consisted of the strange and twisted and deranged
And I hate that little game you had called cryin' lightnin'
And how you like to aggravate the icky man on rainy afternoons
Uninvitin' but not half as impossible as everyone assumes
You are cryin' lightnin'
Your past times consisted of the strange and twisted and deranged
And I hate that little game you had called cryin' lightnin', cryin' lightnin'
Cryin' lightnin', cryin' lightnin'
Your past times consisted of the strange and twisted and deranged
And I hate that little game you had called cryin'
MK IN YAKIMA
DON MONROE WITH ROGER PATTERSON SCULPTURE
M.K. WITH ROGER PATTERSON SCULPTURE
ROGER PATTERSON SCULPTURE CLOSE UP
ROGER PATTERSON SCULPTURE 2
ROGER PATTERSON SCULPTURE 3
RED HOLE THUMB
RED HOLE COLLAGE OF SIX PHOTOS
FILES FOR THE 7-13-10 SHOW
Click here for page with MK Davis work on the Kennedy assassination film (Zapruder Film)
Mt. Baker 16
Mt. Baker 20
Mt. Baker 21
Zakyneros Stone Translation
Chaco petroglyph figure with claws wide-field
Chaco petroglyph figure with claws
Chaco petroglyph figure with claws 2
Chaco petroglyph figure with teeth
Chaco canyon pueblo bonito 1
Chaco canyon pueblo bonito 2
Chaco canyon pueblo bonito 3
Chaco canyon pueblo bonito 4
Chaco canyon pueblo bonito 5
Chaco canyon pueblo bonito 6
Chaco canyon pueblo bonito 7
FILES FOR THE 5-4-10 SHOW
the following is from an e-mail MK sent today:
"....my town was hit by a terrifically powerful tornado that was an EF-4 class storm. I was able to get footage of it that ended up on CNN, The AP, The Weather Channel, and NBC. It came so close to my house, that my neighbor was killed in it. I don't yet have internet restored, but I'm tethering my droid phone to my desktop and I'm able to get on the net that way. Here are some clips from the tornado footage that I took. In this clip, I stabilized the footage in much the same way that I did the Patterson film. I then sampled every fifth frame so as to compress the time in the film. This has the effect of making the rotation of the storm more apparent."
Tornado in Yazoo City Link
Yazoo City Tornado Stabilized
FILES FOR THE 4-6-2010 SHOW
Downwalk sgb four frame.gif
M.K. with Patterson Film 1
M.K. with Patterson Film 2
M.K. with Patterson Film 3
M.K. with Patterson Film 5
FILES FOR THE 3-2-2010 SHOW
Middler Oscillation Click Here
Sequence distinction with text
Back and rear detail 1
First walk film scan red hole
Leg bulge full speed
Sand bar compactness log jam comparison
FILES FOR THE 2-2-2010 SHOW
1. Titmus dog complete
Dog jump animation two angles with text
Titmus head straight
Blue creek wallace 1
Blue creek wallace 2
Titmus slick expedition 1
Titmus slick expedition 2
Titmus slick expedition 3
Blue creek big and small.
Blue Creek road tracks mismatch smaller
Red hands explanation
FILES FOR THE 1-5-2010 SHOW
Sand Bar Compact
Sand Bar Compact First Walk 1
Sand Bar Compact First Walk 2
Sand Bar Compactness Log Jam Comparison
SK first walk sequence animation
SK first walk animation smaller