Since the release of In the Valleys of the Noble Beyond: In Search of the Sasquatch in the USA in July (and in Canada in August, respectively), I’ve been up to my eyebrows in work, helping to plug the book.
I’m grateful to report that the response has been unanimously positive (so far) from literary reviewers and the media.
In addition to Amazon featuring the book as one of its 10 Best Books of the Month in July 2019, the work has garnered a medley of print, online, radio, podcast and TV plugs in North America and the U.K. A list of the more notable mentions with links, including from The Washington Post, can be found on the Press page of my website.
For the more hardcore Sasquatch buffs out there: you might be interested in reading an essay I wrote in July for Lit Hub in which I wax philosophically some more about Bigfoot and reveal details about a strange incident that occurred to me on Vancouver Island just before the book was published.
I’d like to offer a heartfelt thanks for everyone’s interest and support.
Tomorrow, my first book, a work of narrative non-fiction, entitled In The Valleys of the Noble Beyond: In Search of the Sasquatch is being published in by Grove Atlantic in the U.S. In the run-up, I’ve posted a couple of Bigfoot related interviews on my other web blog, The Planisphere, that will be of interest to wildman aficionados.
The first is with Daniel Taylor, an American conservationist who spent over 60 years searching for the Yeti of Nepal. I question him on his findings and conclusion that the Yeti is in fact nothing more than a species of Asian bear. Taylor recently published a book about his more than half-century journey in search for an answer. In the interview, he explains how and why he came to that conclusion.
I alsospeak with Canadian adventurer, “Survivorman” Les Stroud. Sasquatch enthusiasts will know Stroud from his popular Survivorman Bigfoot TV series that ran a few years ago. He shares his thoughts about working on the documentary program and what he’s learned from his years navigating Sasquatch subculture.
I’ve recently become interested in true stories of survival in extreme, life-threatening, situations. I got hooked after reading the better known mountaineering classics like Jon Krakauer’s Into Thin Air and Joe Simpson’s Touching the Void – jolting, fast-paced reads about the unrelenting power of the natural world and our frailty when faced with it. Since finishing those titles I’ve devoured virtually everything found on the topic from Nathaniel Philbrick’s In the Heart of the Sea, about the sinking of the American whaling ship Essex in 1820, to Erik Bjarnason’s Surviving Logan about an ill-fated climbing expedition on Canada’s highest mountain in 2005.
As a travel and adventure writer, I was bound to become entangled in this subject sooner or later. Not only have I met lots of people who’ve had close brushes with death, but as an avid hiker I’ve found myself increasingly cognizant of the dangers of travel in the backcountry. Those of us who are active outdoors are more acutely aware of stories about wilderness mishaps and people becoming lost, or simply vanishing without a trace. These incidents are far from rare. I’ve been disoriented in the mountains myself, and have had a few close calls with bears, so I know how quickly and unexpectedly one’s fortunes may turn for the worse.
I’ve just read a superb book that conveys the essence of why people tend to get into trouble in the outdoors – and how they either pull through, or succumb to, their difficulties. Laurence Gonzales’s Deep Survival: Who Lives, Who Dies and Why is a book about the psychology of survival. His work examines case studies of tragedy – and near tragedy – in the outdoors to explain how those situations came to pass. Gonzales weaves in cognitive psychology, philosophical perspectives on human behaviour and his own do’s and dont’s in dangerous scenarios to create a sort of tao of survival. The book argues that our mental attitudes, habits, perceptions and the state of our awareness play a huge role in our ability to avoid, and survive, life-threatening situations.
For Gonzales, self-awareness is the fundamental ingredient. “To survive, you must find yourself,” he writes. “Then it won’t matter where you are.”
Deep Survival is not just applicable to extreme sports and the outdoors. It is a guide to surviving life. Below are just a few of the many ideas running through this rich and thought-provoking book.
The ability to manage high emotion arousal is an important survival skill.
The reason we are constantly adjured not to panic in an emergency is because we become mentally handicapped as result. We flee or freeze and become obtuse, unable to see and find potential solutions to our dilemma. High stress, excessive emotion, and panic narrows our perception. Gonzales writes, “Cortisol and other hormones released under stress interfere with the working of the prefrontal cortex. That is where perceptions are processed and decisions are made. You see less, hear less, miss more cues from the environment, and make mistakes. Under extreme stress, the visual field actually narrows.”
Mental flexibility increases our survivability by allowing us to adapt to changing circumstances.
Humans have a notoriously hard time changing their minds about something, even when faced with overwhelming evidence to the contrary. Too many people get into trouble in the outdoors because they are attached to their plans, even when the conditions or circumstances on which the successful execution of those plans are based, change.
“Survival is adaptation, and adaptation is change,” writes Gonzales, “but change is based on a true reading of the environment.”
Humility can save your life. Arrogance and boldness can forfeit it.
This is related to the point above. There is no dishonor in turning back or forfeiting an outing or expedition if the conditions or circumstances appear untenable beyond reason. Desire and ambition result in a rigid ego that drive blind, willful execution of goals. For that kind of mindset, nothing but the objective, matters. Sometimes not even survival. And that has often lead to tragedy.
The right information will increase your chances of survival.
This not only applies to knowing what to do in various emergency scenarios, but in how to avoid trouble in the first place. For instance, novice hikers tend to get into accidents because they don’t do sufficient research on their hike. Specifically they sometimes don’t ask themselves whether they are fit enough for the hike, or how long they require to complete it. The result can be injury and/or getting stranded on a mountain after dark.
Patience is often a pillar of survival.
We don’t realize that our goals always take longer to accomplish than we estimate and want. Because faster is considered better and more efficient in our “time is money” culture, we tend to push to do things quicker than we should. This heightens the risk of accidents.
When people become lost in the woods, or mountains, they often try to make their surroundings fit their mental map of it (a behaviour known as ‘bending the map’). They constantly seek out the landmarks they know, but instead tend to become more lost and expend precious time and energy in the process, increasing their chances of death.
People who are lost in the wilderness should aim to recreate their mental map to reflect the new surroundings, which makes you at home in a place, relaxes you somewhat, assists you in seeing and thinking better, and helps you survive long enough for someone to possibly come to your aid.
By helping others In a survival situation, we also help ourselves.
Helping another person survive – whether it means attending to an injured friend, or trying staying alive for the benefit of a loved one back home – offers an increased chance of living because it gives you the deeper purpose and drive that runs contrary to the mentality to simply give up. “When Antoine de Saint-Exupéry was lost in the Lybian Desert, it was the thought of his wife’s suffering that kept him going,” Gonzales writes.
BBC Travel is running my photos from a trip to Unalaska Island in the Aleutian archipelago of Alaska. It’s a corner of the US once occupied by Russia and whose residents were interned after the Japanese invaded the region during World War Two. Click here to see more.
I’ve been noticing something very peculiar about time of late. When I’m deep in my more regular routine, working a day-job and seeing the same friends and family under the usual circumstances, it feels like time is passing very quickly. Life feels shorter, contracted, and devoid of a certain pithiness. Time ticks-by evermore briskly. During these periods, it even seems to vanish or disappear when gazed at in retrospect. “Where did all that time go?” I sometimes ask myself. It is something we all experience.
On the other hand when I travel to new places, or when I see and do new things, time feels expanded, stretched, and lengthened in a very positive way. There is a sense that more time is available, and elapsing, than is usual. It unfurls like the volume of surface territory in a mountain range if one were able to flatten and stretch it out. No matter what kind of journey I’m on, whether it’s a long-weekend away, a trip of a few weeks, or a period of months, the time that elapses always seems to feel double or triple that indicated by the calendar.
I was recently in the U.K. for two and a half months living in a new city I had never before visited. Almost everything was novel about the experience. By the end of my stay, I felt as though half a year had elapsed. It’s a pleasant and uncanny experience to feel like you’ve been handed a slight extension to life.
We know from scientific research in a field known as quantum gravity that time is neither uniform nor experienced in the same way by everyone everywhere. Contrary to our learning and conditioning there are many versions of time. The way we experience it depends on numerous factors and circumstances.
Author Carlo Rovelli writes in his recent book The Order of Time that time goes by faster the higher you are; it moves slower the faster you are moving; that it has no fixed forward directionality; there is no “present” apart from nanoseconds between past and future; and the further you travel from another person, the more time separates notions of a shared “now.”
“In the 2014 film Interstellar,” writes Rovelli in the Financial Times, “the hero travels to the vicinity of a black hole. On his return to Earth, he finds his daughter older than himself: she is an elderly lady, he is still middle-aged.
“This is not Hollywood fantasy, it is how the world truly works. The film’s scientific consultant Kip Thorne has since received the Nobel Prize in physics for his role in detecting the gravitational waves emitted by merging black holes. He knows his topic. If we do not experience similar time distortions in our daily life, it is only because here on Earth they are too small for us to notice.”
Though too slight to perceive, the time distortions Rovelli mentions nonetheless demonstrate that time is relative and malleable. Where its relativity matters most at present is within the context of our own experiences and consciousness. This is proven by our observations and comments regarding time. We often describe time as “dragging,” or “flying by” or “standing still.” In adulthood, with its incessant busyness and tyranny of routines, it is common for time to feel like it is escaping us entirely – taking much of our lives with it.
I’ve been wondering what it is about travel, or about seeing and doing new things, that makes time feel more like it is giving – rather than taking.
While I was in the U.K. I went on a 3-day hike with my partner through the rolling countryside of Yorkshire Dales National Park in the north of England. As usual, by the end of the trip it felt like at least a week had elapsed. When I asked myself what happened during the trip that was different from my regular routine at home, a few things stood out. My partner and I were constantly problem solving, trying to determine the correct route through the park (the trail we were following would sometimes fade or vanish). Our visual background was constantly changing as we moved through many landscapes. Farmland and pastures would quickly give way to forested ravines that soon changed to hilly, windswept moors which then gave way to roads and village squares. It was as if theatre sets were being constantly rolled in and out in succession. We saw lots of animals, insects, trees, plants and flowers. Many people crossed our path, some of whom we met and conversed with. And there was loads of conversation between the two us – and silent thoughts to occupy us when we weren’t speaking. In other words: we were fully engaged with life, taking in lots of new stimulus and learning at almost every turn.
It occurred to me that if time is partly a register of the amount of change we experience from one moment to the next – as Aristotle defined it – then the more visual and mental stimuli one takes in, the more time seems to unfold – thereby lengthening it. Put another way: we may unconsciously quantify time based on how much, or little, we learn. When we are seeing new things and having novel experiences, time feels expanded relative to our normal lives, which are by comparison filled with the familiar.
When we travel it feels like we’ve lived two or three times our normal lifespans because we, in a sense, are actually doing more living. We are using our brains differently, processing new patterns or thinking differently to address new situations. Our experiences are denser and richer than when we are re-experiencing the same patterns again and again as part of our regular routines, which are essentially journeys along neuronal ruts akin to well-worn highways. This is when the feeling comes that time, and our lives together with it, are slipping away.
This has potentially big implications. If we try our utmost to fill our time with real learning and new experiences, whether at home or while travelling, then perhaps life won’t feel quite as short as the famous refrain suggests it is.
The L.A. Review of Books is running a piece co-written with colleague John Bell on Tim Wu’s book The Attention Merchants.
To give and receive attention is a fundamental human need. Some have pointed out that attention exchange is often the main, underlying motive for any human interaction, regardless of the actors’ overt intention.
Wu shows us how technologists, profiteers and politicians take advantage of this deep human preponderance for their own advantage. So efficient has this process become, and so complete the conquest, that we can say that our awareness is now being commercially farmed.
“According to Wu, the attention merchant’s basic modus operandi is to engage us with “apparently free stuff” and then resell our attention to others. In this regard, smartphones and tablets — and the applications that support them — represent a quantum leap in the industry’s efforts to win and hold our attention. They are the frontline harvesting machines. So efficient has this process become, and so complete the conquest, that we can say that our awareness is now being commercially farmed. Furthermore, there is no harvest “season” for this industry. It is happening all the time and around the clock: in our homes, on the street, in our workplaces, during vacations. It is a symphony of mental entrancement on a global scale.”
Coming across the unexpected is one of the best things about travel to new places.
Back in the fall I visited the Valais region of Switzerland near the border of Italy to work on a magazine assignment about Swiss Wine. After one of many tortuous wine tasting sessions in the city of Sion, accompanied by a light lunch of raclette, my local guide and I – a bit tipsy – hiked down the mountainside towards our next destination in the centre of town. Along one of the main thoroughfares we came across a huge workers’ tent pitched atop a parking lot between a restaurant and school. When I asked about the tent, my guide said it was the site of an archaeological dig and suggested we go inside and take a look.
When we entered we discovered a team of archaeologists digging up an Iron Age necropolis containing many graves. Flamur Dalloshi, the lead archaeologist from Albania, told us the burial ground dates back to prehistoric times. But most skeletons of interest, he added, were from circa 1,000 B.C.
Several months earlier Dalloshi became a minor celebrity after unearthing the remains of a male warrior that was laid to rest with his weapons, a razor, pottery vessels and bronze jewellery. However, most of the skeletons, he told us, belonged to women and children of the elite ruling class, leading him and his team to believe that the society may have been matriarchal.
He invited us to take a closer look a the remains still being excavated. If you look closely at this skeleton on the left, you can see bits of clothing and jewellery just behind the back of the skull – and to the left of the mid-section (a belt).
When I asked him what the most surprising thing was he’d discovered, he replied that in some graves his team had found pottery with hoses running into them and extending upwards to the surface – so that the living could provide the dead with water in their eternal repose.
While on a recently assignment in Northern British Columbia, I was introduced to a group of people working for a mining exploration company prospecting for gold. Like most city people, I know very little about mines and mining beyond the occasional bad press those companies get when they cut corners, or become lax, causing damage to the environment.
So it was enlightening to meet these people in person and to hear about their work. The geologists and technicians took me on a tour of their small warehouse, showing me their collection of “core samples” – cylinders of rock that have been cut and extracted from below ground with a diamond drill.
The samples are taken and examined to find concentrations of gold in a given location. If enough of the metal turns up in the cores to justify the high cost of extracting it, a mining operation ensues. The photo below shows a core sample with trace amounts of gold mixed in with the rock on the top left edge of the core.
The people I met were nonchalant about their work, which they regarded as very regular and even mundane; similar to how archaeologists sometimes demystify their undertakings to laypeople. But like with archaeologists, I could discern the slightest sense of repressed expectation and excitement hanging in the air around them. Their work is a bit like playing the slots.
When I stepped back and looked at the whole picture mentally, and considered all of the physical, organizational and emotional effort going into finding a metal with seemingly little intrinsic worth beyond its human-endowed value of profound wealth, the entire operation seemed a bit surreal.
As I was leaving, I asked a senior manager of the company what the next step was if, and when, they found enough gold to justify mining it. He told me that they would likely sell the claim to another company that would do the actual mining.
When I asked what other geographical areas they planned to prospect after hypothetically selling this location off, the man looked at me with a bit of surprise.
“Well, none,” he said, taken aback. “Part of the point of doing all this is that we hope to never have to work again.”