Dzunuk’wa, the Wild Woman of the Woods

Sasq’ets (anglicized to be the popular cryptid name of Sasquatch and later Bigfoot) from the Stó:lō people as well as Istiyehe and Stiyahama from the Yakama, Umatilla, and Nez Perce. Stories of these beings are where the Bigfoot originates, though he is not thought of as an kind of animal. Instead, Sasq’ets & Istiyehe are understood to be a spirit being that can take a physical form when needed to protect the land and its inhabitants as well as teach the people how to live properly.

Related in story, but different, are beings like Mesingw of the Lene Lenape. They are protectors of the land and the people that lived there as long as they treated the land with respect. Spirit beings that could take a form that looked much like a human shape to help beings under his care. Even though considered beneficial, there are warnings that he will appear to those harming those under his protection in a much more threatening way. Even though pop culture has named him a Lenape Bigfoot, most traditional people don’t see him this way.

Some of these figures serve more as a warning, especially to children, as to why one shouldn’t wander alone and inattentive through the untamed wilds. Like Giwakwa or Chenoo of the Wabanaki as well as beings like the Thunenhyarhen of the Tuscarora; giants that were associated with the bitter cold and ice of winters. Some stories have them as wicked humans that were cursed to be monsters, some stories say they are just a species of giant, while others tell how they can take spirit form to travel. Either way, they are dangerous creatures that want to hunt any unsuspecting travelers; sometimes crying out to encourage people to follow the sound further into the bleak forest.

Many other beings similar to these come with distinct warning that they are so dangerous, the names should never even be said unless under certain times and protections lest you attract their attention.

The artifact pictured here is a hand-held mask and rattle piece. The fearsome figure the mask features is from the Northwest Coast and goes by many names: Dzunuk’wa, Tsonoqua, Tsonokwa, Ts’o’xe’luts, Zuniquwa, Th’owxiya, Pitch Woman, The Giantess, The Basket Ogress, Wild Woman of the Woods, and Wealth Giver. It’s a large, heavy piece despite being hollow cedar. Strips of inner cedar bark around her face increase the intimidating and feral feeling she’s meant to portray.

In some legends, she was twice as large as a human while in others she was as large as a house! In all legends she has a slow, shuffling gait and clumsily wanders through the woods. Some legends even warn that she’s able to revive herself and her children from any wound!

She is said to call out with “Huuu Huuu” sounds, like a strong wind blowing through the cedar trees. This may sound vaguely familiar to some of the other stories previously mentioned; a being that lives in the woods and makes sound to confuse and lure. But her stories tell more of being mindful of where sounds come from more than her using trickery intentionally. If you hear her haunting call and ignore it without a second thought, you may find out the hard way that it wasn’t just the wind after all.

Generally portrayed as nude, covered in thick, coarse, dark hair, very dark and more animalistic-like skin, and a wide open mouth (to make that Huu Huu call we just mentioned). She lives in the deep woods with her children, looking for food for them and to escape their crying.

Unlike the benevolent Sasq’ets from the same area, Dzunuk’wa is clearly representative of the more dangerous aspects of the forest. The back of our mask is adorned with bear fur and claws to enforce this aspect of her.

She is also said to carry a large basket or bag on her back as she wanders. She uses this to scoop up disobedient children that have wandered into the woods alone and unobservent.

In some stories, she covers their eyes with pitch as she carries them back to her home so she can eat them!

Without a doubt, she was a being to be wary of. A reminder to always watch your surroundings before you end up becoming a meal.

But, she was also said to be very dim witted and extremely slow. Stories told to warn children often included ways to outsmart her and escape. Some would have secrets of how to lull her to sleep to aid an escape.

But that’s not all; if you recall from the earlier, she’s also called the Wealth Giver.

Despite her more frightening attributes, she also is known to hold accumulated wealth of treasure and knowledge about the forests. As many stories as there are to scare children into being mindful when out in the woods? There’s many stories about her willingness to grant favor as well!

Prove to Dzunuk’wa that you are strong and brave, and she might bestow you gifts instead of making you into supper. Soothe her crying children, and she may teach you the secrets of the woods to make you a good leader. A newly appointed chief may wear a Dzunuk’wa mask to illustrate he has been able to attain such knowledge in order to best care for his people. Or a piece such as ours may be brought out at the end of a potlatch ceremony to signify the giving ceremony has come to an end.

“Dwayne Simeon is a Kwakwaka’wakw (formally Kwakiutl) Master Carver of authentic, traditional, museum-quality North West Coast native art. Dwayne was born in Campbell River, BC in 1960.

His heritage is Ligwilda’xw (Cape Mudge) Haida and Squamish. He began his artistic career in 1974 with painting. He then went on to Victoria, BC. Where he trained under masters Tony Hunt, John Livingston, and Calvin Hunt, learning the art of carving. In 1981 he took training in jewelry making at the Vancouver Vocational Institute.

Dwayne’s art has been his “soul” job since his teen years. Dwayne’s effort to increase cultural awareness through his art continues.”

Nothing in nature is actually good or bad. Western culture has a habit of telling us that something that can sting or bite. So classifying someone like Dzunuk’wa into the “bad” category because she captures children seems a no-brainer.

But from a more indigenous perspective, We Are All Related is meant fully. From the eagles to the mosquitoes, they exist to fill a spot in the ecosystem.

Cottonmouth snakes aren’t bad because they have venom, they’re just existing as they were meant to. Just as Dzunuk’wa is more complicated than simply “good” or “bad”. She’s neither.

She just is.

What are some things in nature that you can try to shift your perspective on by looking at them through this lens?

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