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Post by Montezuma on Jun 18, 2022 21:26:47 GMT -5
I cannot understand that how I mistakenly forget this statement to mention. Jahu jahuan himseld say that the bear is more reverer that the tiger in Amur region! Awesome. (Boreal region also contains Amur region where indeed bear festivals were held)
"It may be noted that no other beast, not even the tiger, is revered in this way in the boreal zone."
Dualistic system in religion means good and evil. In dualistic religion of the Amur region, the bear is always present, while the tiger is seldomly present as the other animals like elks or whales are present instead of tigers. Meaning bears have more impact on the Amur religions that anyother animal.
"Moreover, in dualistic systems involving the cult of two animals, the bear is always there, while the other animal may vary from tiger to elk to whale."
"Nevertheless, in the context of the Bear Festival bear bones have a significance different from the bones of other animals."
www.google.com/url?sa=t&source=web&rct=j&url=https://src-h.slav.hokudai.ac.jp/publictn/acta/20/asi20-001-janhunen.pdf&ved=2ahUKEwj6tKnKu7j4AhXzQvEDHcLUBZkQFnoECAsQAQ&usg=AOvVaw2XMBsvD7gQVb5mU8ali5E3
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Post by Montezuma on Jun 18, 2022 21:34:56 GMT -5
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Post by Gorilla king on Jun 18, 2022 21:42:38 GMT -5
What a find bro! awesome! Very nice.
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Post by Montezuma on Jul 16, 2022 14:37:34 GMT -5
Tibetian blue bears are revered in tibet natives
"Bears are important in the Tibetan cultural tradition – they are regarded by herders as protectors of the land. Even late last century, herders would use a dried bear paw, handed down through the generations, to draw a circle around any tent or building they erected, using the bear as an intermediary to send a message to the gods, apologising and asking forgiveness for any offence caused."
"Traditionally, the bears are more respected than feared. Many herders think the increasing conflict is a consequence of human damage to the land – a kind of punishment. And while they are scared of the bears, they are reluctant to cause them harm. If the locals and bears are to coexist in the long term, it will be essential to respect local traditions, make use of cultural wisdom about living alongside wildlife and increase levels of tolerance towards the bears."
www.google.com/amp/s/chinadialogue.net/en/nature/resolving-human-bear-conflict-on-the-qinghai-tibetan-plateau/%3famp
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Post by Montezuma on Dec 21, 2022 14:57:25 GMT -5
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Post by Montezuma on Dec 24, 2022 17:09:41 GMT -5
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Post by Montezuma on Dec 25, 2022 17:01:05 GMT -5
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Post by Montezuma on Dec 25, 2022 17:07:22 GMT -5
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Post by Montezuma on Dec 26, 2022 16:40:02 GMT -5
In chinese culture, the combination of owl and bear or bear and eagle is more common than the combination of owl and tiger. "A systematic understanding can be achieved by referring to the image of the griffin, the combination of an eagle and a lion, in the Western world, while the combination of an owl and a bear or an eagle and a bear is more common in Chinese culture."
 books.google.com.pk/books?id=IoCFEAAAQBAJ&pg=PA422&dq=bear+in+chinese+culture&hl=en&sa=X&ved=2ahUKEwimxMKzoo78AhUdQaQEHQXpAR8Q6AF6BAgHEAM&authuser=1#v=onepage&q=bear%20in%20chinese%20culture&f=falseAbout bears being revered in Ancient Chinese culture. "The third type of evidence helps to explain difficult problems that are either not solved or addressed in the inherited literature. Taking the puzzle of the clan name "Youxiong" as an example, the sacred nature of the bear and the ritual activity of offering sacrifices to bear deities can still be found among ethnic (predominantly hunter) groups in the north, such as the Orogen, Ewenki, and Hezhe peoples. In the Nuo rituals recorded in The Rites of Zhou, the palm of Fang Xiangshi, a Chinese ritual exorcist, is covered with a bear's skin. Does this obscure detail have its origins in the rites of the Yellow Emperor? Answering this question relies on looking to what is known about the big tradition. The Goddess Temple in Niuheliang, Jianping. Liaoning Province, discovered in the 1980s, is a religious building site of the Hong- shan culture, who built it around than 5000 years ago (Fig. 4.2). Along with the statue of the goddess, skulls of real bears and clay sculptures of bears were also discovered. One may categorize these unearthed cultural relics and images as the fourth type of evidence. This evidence demonstrates that the ancient inhabitants of north China did worship the bear god 5000 years ago, perhaps even regarding the bear god as ancestrally tied to them, spiritually connected to their people (in other words, their "totem") The legends of Fuxi named "Huangxiong" from 5000 years ago, the Yellow Emperor's clan name being "Youxiong", and the motif of "transforming into bear" in the myth of sage kings such as Gun and Yu from 4000 years ago are not literary creations based on the whims of later generations, but the surviving fragments of a vague memory of the big tradition passed down in myth and legend. Before the emergence of widespread agriculture, human beings had to survive through hunting and gathering. Hundreds of thousands of years of hunting will be bound to leave behind traces based on the close observation to animals."
"For example, people take it for granted that the original form of the Chinese character (xiong, bear) is E (neng, can). Few people have asked this question from ancient to modern times: why does the later character have four dots under E? Knowing the profound tradition of bear deity worship and that ancient peoples regarded the hibernation of bears as symbolic of resurrection from the dead, it is understandable that the ancient peoples of China abstracted the concept of E from the image of the largest carnivorous bear on the East Asian continent. In addition to pictographic Chinese characters that preserve old concepts to this day, there is still a large amount of traditional information that exists in the form of living fossils. For example, in order to obtain the life-regenerating energy of the bear deity through imitation, bear exercise is practiced through the five animal exercises (wu qin xi, Fi ), which teach people to learn the active posture of the bear (according to the principle of bionics) and thus to obtain an enhanced practical benefit."
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Post by Montezuma on Dec 26, 2022 16:56:04 GMT -5
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Post by Gorilla king on Mar 31, 2023 16:55:52 GMT -5
The Image of a Bear in the Chuvash Culture
Abstract
The work is devoted to the study of the image of the bear in the Chuvash linguistic culture and aims to study its properties in the perception of the Chuvash people in a broad ethnographic aspect, including linguistic (etymological, onomastic), as well as folklore approaches. The material of the study was the texts of oral folk art and ethnographic developments containing information about bears. The author also refers to thematic developments in the field of Finno-Ugric studies, since the Finno-Ugric peoples are representatives of the forest culture, which invariably implies a significant participation of bears in their lives. The study is based on traditional methods: scientific understanding of oral folk art and analysis of ethnographic literature. The bear is a popular character in Chuvash folklore. At the same time, it does not have an unambiguous assessment in the Chuvash culture: the bear is an ingenuous creature, as a result of which it loses to a cunning person. At the same time, the Chuvash recognize the bear as a symbol of strength. Analogues in the perception of the bear are more likely to be traced in Russian linguistic culture than in the cultures of the Volga-Kama peoples, many of whom, primarily the Finno-Ugric peoples, recognize the bear as a totem animal. A number of Chuvash texts about bears are nomadic plots.
www.researchgate.net/publication/367070039_The_Image_of_a_Bear_in_the_Chuvash_Culture
Chuvash people
The Chuvash people (UK: /ˈtʃuːvɑːʃ/ CHOO-vahsh,[15] US: /tʃʊˈvɑːʃ/ chuu-VAHSH;[16] Chuvash: чӑваш [tɕəˈʋaʃ]; Russian: чуваши [tɕʊˈvaʂɨ]) are a Turkic ethnic group, a branch of Oghurs, native to an area stretching from the Volga-Ural region to Siberia. Most of them live in Chuvashia and the surrounding areas, although Chuvash communities may be found throughout the Russian Federation. They speak Chuvash, a unique Turkic language that diverged from other languages in the family more than a millennium ago.
en.m.wikipedia.org/wiki/Chuvash_people
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Post by Montezuma on May 24, 2024 13:34:23 GMT -5
"It would be surprising if such representations had not been found during the excavation of Neolithic settlements, since we know what an important place the bear has occupied in the rituals and beliefs of the Amur tribes from prehistoric times."
"Among the rituals involving bears (both images and live animals), the most important was the bear- festival: after a ritual feast in his honor the bear was slaughtered, and this was followed by a sacred meal and then the burial, a respectful celebration of his departure to the other world. All of this complex symbolism had a central place in the social life of the Amur tribes and their neighbors not only in the Siberian taiga, but on Sakhalin, the Kuriles, and Hokkaido. The symbolism of the bear-festival was a reflection in a fantastic form of the actual social structure of these ancient hunters of the taiga, and of their two-clan organization, based on the blood relationship of two tribes or phratries."
"The bear is also one of the most widespread images in the art of the present-day nations of the Amur. The bear-figures of modern folk art are close to the Neolithic statuettes: they show the same lifelike quality, the same terse and expressive design.
The image of the elk is also at the heart of the mythology of the primeval hunters. This animal was a basic source of food and clothing. Its bones were made into spear- and arrow-heads, its antlers into bows. And not only bows, but also works of art once again, figures of elks and bears.. If the bear was the totem of one half of the endogamous tribe, the elk was at the head of the other In the legends of the Siberian tribes, the cosmic elk appears as the zoomorphic representation of the earth and sky, the incarnation of the Universe. The image of the cosmic elk was linked with the fate of the Universe: the hunter-bear or group of hunters-bears chase the elk; when the elk is caught and killed, catastrophe will overtake the world, and the Universe will perish. That is why the striking elk pictures appeared on the rocks of Sikachi-Alian. They show not only a true-to-life silhouette of the animal, but also the ribs and conventionally presented inner organs: the body of the animal is shown as if in longitudinal section, as the hunter saw it while he cut up his prey with a stone knife."
archive.org/details/artofamurancient00okla
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Post by Montezuma on May 24, 2024 13:41:33 GMT -5
Following are some artefacts depicting bears for rituals in the Amur region of Russian Far East:
1) A stone bear head.
2) Small stone sculptures depicting bears as well.
3) Another nice bear artefact.
4) An Udege bear spoon used for rituals purposes.
5) More bear artefacts.
6) Some more.
Here the details about the Amur bear artefacts given above:
archive.org/details/artofamurancient00okla
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Post by oldcyansilverback on May 24, 2024 19:57:25 GMT -5
The fifth artefact looks like Ursavus elemensis.
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Post by Montezuma on Jul 30, 2024 21:25:41 GMT -5
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Post by Montezuma on Jul 30, 2024 22:06:25 GMT -5
"Tan'gun's birth from a she-bear indicates the existence of totemism in Korea and the bear was a potent totem, in his view. In fact, as he pointed out, some tribes in northeast Asia, such as the Ainu people, traditionally considered the bear a divine animal. And Kogury6, an ancient Korean state in the north, appears to have close ties with the bear since the ancient Japanese had called it "Koma." That name probably originated from the Korean word kom (bear), while the Chinese had called it mo, also meaning bear. Ch'oe added that the she-bear's observance of a twenty-one-day confinement in a cave without sunlight should be considered observance of a taboo in ancient Korean society. He concluded that the marriage between Hwanung and the she-bear might indicate the assimilation of two tribes, the one that came with an advanced culture and the other native to the area (Ch'oe 1928a, 2:331-342)."www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://www.academia.edu/3335634/Northeast_Asia_Centered_Around_Korea_Choe_Namsons_View_of_History&ved=2ahUKEwi498GWpNCHAxXcBNsEHT2tPcAQFnoECA4QAQ&usg=AOvVaw2Fqd1ARr0KgVgCPHB0FWeR"The most commonly recurring of these supposed Tong’i elements include Tan’gun-type mythology, bear worship, animal totemism, the three legged crow, and the Chinese mythological figure of Chiyou."
"They then associatively match these elements with the following three Hongshan artefacts: zoomorphic C-shaped jades interpreted as bears, an actual bear jawbone found in the Niuheliang burials, and the goddess statue that they interpret as an idolized representation of ung’nyo˘. These ursine aspects of both Tan’gun and Hongshan are then situated within the broader context of northeast Asian bear rituals, such as practiced more recently by the Ainu."
"U (2007), for example, argues the Hongshan culture to have been developed by indigenous Paleo-Asiatic peoples that he matches to the earlier Xilongwa culture. According to U, they practiced bear totemism and produced the earliest worked jade, in the form of earrings. Based on similar earrings found on the east and southern coasts of the Korean Peninsula, and subsequently Japan, he argues contact between Liaoxi and Korea to have begun from this time."
"The Tungusic peoples, meanwhile, practiced bear totemism and became the dominant power of the Hongshan and Tong’i peoples, with the Niuheliang goddess statue corresponding to the ung’nyo˘ bearwoman known from the Tan’gun myth (313)."
"Concerning bears, Pok takes the jawbone and clay “paw” uncovered from Niuheliang as evidence for the origin of bear reverence. This, he asserts, was subsequently transmitted within oral and textual traditions of Mongolians and Koreans, respectively, the latter alluding to the Old Choso˘n foundation story (354–355)."
www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://muse.jhu.edu/article/779703/pdf&ved=2ahUKEwitva__pdCHAxWXcKQEHQ0QFf0QFnoECA4QAQ&usg=AOvVaw2Iv2Y1Y53z3shlbBFy8Yqz
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Post by Montezuma on Aug 14, 2024 10:17:55 GMT -5
The Ainu Bear Festival (Japan) The bear festive of the Ainu indigenous people. The second day.Bronislav Pilsudsky/Public Domain
The bear festive of the Ainu indigenous people. The third day.
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Post by oldcyansilverback on Aug 15, 2024 5:49:17 GMT -5
Two bears of the far East: the Russian brown bear and the Asiatic black bear.
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Post by Montezuma on Aug 16, 2024 15:16:24 GMT -5
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Post by Montezuma on Aug 16, 2024 15:19:19 GMT -5
The bear cult along with other cults is one of the prominent features in Korean mythology that links Korea with Siberia, Central Asia and rest of Northeast Asia.
"The traditional religion of Koreans has assumed such forms as bear cult, sun cult, and ancestor worship, all of which are found in central Asia, Si- beria, and Manchuria".
books.google.com.pk/books?id=QXX1CAAAQBAJ&pg=PA3&dq=bear%20worship%20in%20korea&hl=en&newbks=1&newbks_redir=0&source=gb_mobile_search&sa=X&ved=2ahUKEwjw1ayctPaHAxUXRvEDHTlgDAwQ6AF6BAgKEAM#v=onepage&q=bear%20worship%20in%20korea&f=false
"The presence of shamanism, a bear cult, a sun cult, and ancestor worship in Korean culture reveals a link with the cultures of Central Asia, Siberia, and Manchuria."
books.google.com.pk/books?id=tMOTxDB0kSEC&pg=PA13&dq=bear%20worship%20in%20korea&hl=en&newbks=1&newbks_redir=0&source=gb_mobile#v=onepage&q=bear%20worship%20in%20korea&f=false
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