187:, and Saga, as well as "mockumentary" movies shown in makeshift movie theaters called "four-wallers" in 1970s rural America helped give shape to Bigfoot and secure its place in popular culture. Bigfoot became symbolic of the changes these men feared and way of connection with (or escaping into) the wilderness.
254:
Still other reviewers found the Blu Buhs characterization of
Bigfoot as reflecting the hopes, fears, and desires of white working-class men "a bit of a stretch". Paul Lucier wrote in his review, that he "is sympathetic to the Bigfooters, and he tries to restrain any prejudgments, but in the end he
226:
Blu Buhs also outlines how the commercialization of
Bigfoot, through the sale of commercial products (B-movies, T-shirts, television shows, whiskey advertisements), transformed Bigfoot, once feared, into a creature to be ridiculed. Environmentalism, Blu Buhs posits, changed Bigfoot into a gentle
242:
His attempt at telling a historical account of tales of an imaginary creature, for some reviewers, was problematic. Folklorist
Jennifer Attebury argued that although Blu Buhs used "excellent secondary sources" and solid primary sources, the exploration of Bigfoot might better be described as
179:) in the 1960s and 1970s "challenged their assumptions about society". Although Bigfoot has its roots in European and Asian fairy tales, and sightings of "giant figures with long reddish hair" were reported in the 1920s. Blu Buhs claims Bigfoot stories in men's adventure magazines, like
190:
Blu Buhs provides a historical accounting of
Bigfoot encounters, including purported sightings and abductions. He surveys the physical evidence collected and photographed (footprints, tufts of fur, droppings), and introduces readers to such devotees of Bigfoot as
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wrote that Blu Buhs characterized skeptics as "routinely ridiculing" the subject of
Bigfoot, and suggested that prominent skeptical Bigfoot researchers, such as Michael Dennett, treated the subject and its claimants with respect.
164:. Blu Buhs maintains that Bigfoot does not actually inhabit the forests, but, is "real" in the sense that the stories told about the creature are "part of the American cultural landscape".
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giant. By the mid-1970s, Bigfoot research had dissolved into "exposed hoaxes, arrogant and premature proclamations of conclusive evidence, and vindictive infighting."
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133:, discusses the exploits of its believers, as well as hoaxers, and examines the cultural influences that give the entity its staying power.
223:, and others who researched, looked for, and, in some cases, faked Bigfoot sightings or exploited the idea of Bigfoot for their own gain.
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cannot help but explode each incident and, perhaps unintentionally, show up the
Bigfooters as either fools or frauds". In his review,
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Some members of the
Bigfoot community received the book less than enthusiastically, calling it a literary fraud.
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171:" that "allowed white working-class men" to hold onto traditional, masculine roles while societal changes (
247:". She suggested that the book might have benefited from theoretical frameworks provided by contemporary
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Blu Buhs contends that
Bigfoot is a construct of popular imagination representing a "tradition of the
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found the book, overall, to be an entertaining account of
Bigfoot that lead to "interesting places".
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588:(1). The University of Chicago Press on behalf of The History of Science Society: 250–251.
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Kozlowski, Lori (July 12, 2009). "Jacket Copy; In search of
Bigfoot, not that he exists".
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Pierleoni, Allen (June 1, 2009). "Between the Lines: True stories, and good ones".
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is a non-fiction book written by Joshua Blu Buhs and published in 2009 by the
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485:. Bloomington, Indiana: Indiana University, Bloomington. Archived from
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is an exploration of the history of Bigfoot (called
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615:Dixler, Elsa (October 31, 2010). "Paperback Row".
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308:"Bigfoot: The Life and Times of a Legend"
274:How conspiracies took root in our culture
548:. Wisconsin Public Radio. Archived from
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31:Bigfoot: The Life and Times of a Legend
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122:Bigfoot: The Life and Times of a Legend
580:Lucier, Paul (March 2010). "Review".
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650:Williams, Florence (June 7, 2009).
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441:Ayoub, Nina C. (April 24, 2009).
634:. Lost Angeles, CA. p. E.2.
540:Paulson, Steve (July 25, 2010).
479:"The Life and Times of a Legend"
411:Hoare, Philip (June 21, 2009).
72:The University of Chicago Press
348:. Washington, D.C. p. C.1
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508:Pevere, Geoff (May 9, 2013).
340:Laskin, David (May 2, 2009).
152:), and its counterparts, the
546:To The Best of Our Knowledge
542:"Joshua Blu Buhs on Bigfoot"
483:Journal of Folklore Research
27:2009 book by Joshua Blu Buhs
314:. March 2, 2009. p. 53
127:University of Chicago Press
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726:American non-fiction books
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690:"Big story, big dreams"
510:"Where did Bigfoot go?"
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696:. Toronto, ONT, Canada
516:. Toronto, ONT, Canada
294:McClatchy-Tribune News
443:"Bawdy and the Beast"
489:on 12 September 2016
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552:on 20 December 2016
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694:The Globe and Mail
381:Skeptical Inquirer
271:Shermer, Michael,
154:Abominable Snowman
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387:(2): 59–60.
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201:Ray Wallace
715:Categories
280:References
231:Reception
146:Sasquatch
92:Hardcover
69:Publisher
419:. London
245:fakelore
173:feminism
169:wild man
137:Overview
61:Subjects
53:Language
731:Bigfoot
131:Bigfoot
90:Print (
64:Bigfoot
56:English
700:10 May
662:24 May
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556:15 May
520:10 May
493:10 May
457:10 May
423:10 May
352:10 May
318:10 May
181:Argosy
150:Canada
45:Author
598:JSTOR
99:Pages
702:2016
664:2016
582:Isis
558:2016
522:2016
495:2016
459:2016
425:2016
354:2016
320:2016
185:True
175:and
158:Yeti
156:and
108:ISBN
82:2009
590:doi
586:101
148:in
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
