Bigfoot is an interesting study. They are not even proven publicly and yet we gather so much information from their back and forth, the evidence they leave behind, their interactions with researchers. I have been studying for a time their symbols and customs, language, and ancestry. Today, I'd like to discuss two features that many researchers work with in hopes of sharing my preliminary conclusions on these two items; trading and effigies.
Many researchers leave stuffed animals and dolls for Bigfoot. It's a fair practice and can elicit responses. What I have noticed over time and reports from researchers is that, oddly the Bigfoot do not seem to want to take stuffed animals that are too animal-like or in the colors the animals come in. For instance, they might pass up a brown monkey doll. But, they do readily take a rainbow-colored monkey instead.
This had me thinking about animal symbols to the giants of old. Animal effigies were very respected and prominently incorporated into their culture. An animal effigy that appears like the animal, in a way might be evoking a respectful symbol, even revered. But, a doll that is bright purple, red and blue, might be just a playful trinket. That very preference for the not-so-real doll shows a reverence for the realistic one. Would you take someone's idol? No.
In the field of study, many also receive "gifts" from Bigfoot (most often a rock, a shell, or even a bouquet of flowers). On first glance, you leaving a blanket and them leaving a rock seems to say to the researcher, "this is all I have to offer, I own nothing."
Upon listening to the encounters and the way these transactions occur, it has come to my attention that often a colorful doll, for example, will be taken as the offering it is, leaving a rock in exchange. The doll might be kept for quite some time, but eventually that doll is often returned and when it is, it is even neater and cleaner than when it was taken. It is as if they take it to a safe place, set it up to gaze upon it, and then eventually after realizing your good will in allowing the exchange, bring it back.
But where is their rock?
The purpose of their gift, it would seem is a sort of currency exchange, an IOU of a sorts, a placeholder, if you will. The leaving of this item shows that they intend to only borrow.
I also believe that the size and quality of the currency they give you is in proportion to what they believe the borrowed gift is worth.
So, what do we do with the trinkets they leave us? We keep a good log of what was exchanged for what. We are ready to show them we utilize their currency, we respect their methods, and we are open for more exchanges.
The very worst sorts of exchanges are the ones done without respect for their privacy, in which one tries to trick them into exposing themselves or being filmed. It appears that many times that drives them off.
It is a mutual respect that keeps them near, as is found by many habituators (those who openly live on shared land usually in rural settings) and allow privacy but also exchanges without any strings attached.
I am ongoing with several Bigfoot research teams (I'm on three of them), and I am beginning to note patterns that bring me to these logical conclusions, given the back and forth actions.
My plan is to continue sharing such information with others so that researchers can test these patterns and verify the conclusions, perhaps add a new dimension to this understanding with even more insights.