Members of the Lummi tell tales about Ts’emekwes, the local version of Bigfoot. The stories are similar to each other in the general descriptions of Ts’emekwes, but details differed among various family accounts concerning the creature’s diet and activities. Some regional versions tell of more threatening creatures. The stiyaha or kwi-kwiyai were a nocturnal race. Children were warned against saying the names, lest the monsters hear and come to carry off a person—sometimes to be killed. In 1847, Paul Kane reported stories by the Indians about skoocooms, a race of cannibalistic wildmen living on the peak of Mount St. Helens in southern Washington state. Less-menacing versions have also been recorded, such as one by Reverend Elkanah Walker from 1840. Walker was a Protestant missionary who recorded stories of giants among the Indians living near Spokane, Washington. The Indians said that these giants lived on and around the peaks of nearby mountains and stole salmon from the fishermen’s nets.
In the 1920s, Indian Agent J. W. Burns compiled local stories and published them in a series of Canadian newspaper articles. They were accounts told to him by the Sts’Ailes people of Chehalis and others. The Sts’Ailes and other regional tribes maintained that the Sasquatch were real. They were offended by people telling them that the figures were legendary. According to Sts’Ailes accounts, the Sasquatch preferred to avoid white men and spoke the Lillooet language of the people at Port Douglas, British Columbia at the head of Harrison Lake. These accounts were published again in 1940. Burns borrowed the term Sasquatch from the Halkomelem sásq’ets and used it in his articles to describe a hypothetical single type of creature portrayed in the local stories.
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