Bear ceremonialism refers to the cultural and spiritual traditions connected to the bear among indigenous groups across North America, Siberia, and parts of Europe. It is a complex system of hunting rituals, myths, customs and rules that was and is practiced by traditional hunting societies and indigenous northern cultures whose mode of subsistence is based in hunting and gathering, reindeer pastoralism, and to a lesser extent pastoralism.

These traditions view the bear as a special animal with unique qualities, often believed to possess supernatural abilities and human-like characteristics.

Key Aspects of Bear Ceremonialism

Many indigenous cultures believe that bears have intelligence and strength similar to humans, making them sacred beings or even “brothers.” Inherent to northern Bear Ceremonialism is a belief in bear ancestors, that bears are not only healers, in some cases powerful shamans – or even the first shamans before humans became shaman, as is the case in traditional Evenki mythology in Siberia – but bears are the ancestors of humans. Consequently, this respect is shown through rituals that take place before, during, and after a bear hunt.

Hunting bears is not just a means of obtaining food but also a spiritual practice. Hunters often prepare by fasting, praying, or performing other rituals to bring success. In many cultures, bears are hunted during their hibernation period when they are in their dens. This practice is based on beliefs about the bear’s connection to the natural cycle and its symbolic vulnerability.

During hunts or ceremonies, hunters often speak to the bear to express respect or seek forgiveness. This custom is based on the belief that bears can understand human speech and intentions. Many cultures include speeches or apologies as a way of acknowledging the bear’s sacrifice.

Bear Hunting Rituals In The Circumpolar North

After a bear is killed, its body is treated with great care. Rituals may involve specific ways of cutting up the bear, preserving its bones, or honoring its spirit. In some traditions, the bear’s skull is placed on a tree or elevated space to show respect and gratitude. This is often followed by a traditional Bear Ceremony or Bear Feast, and thus, the Bear’s spirit is sent home to his Bear’s ancestors, which in Siberia is often a belief that the bear’s ancestors reside in the star constellation Ursa Major and Ursa Minor (Frank, 2015).

Some cultures continue using traditional weapons, such as spears and clubs, in bear hunts instead of modern firearms to maintain the ritual’s spiritual meaning. There is also a widespread belief that bears survive hibernation by entering a shamanic-like state of mind and being, adding to their mysterious and symbolic nature.

Overview of Hallowell’s Study

Bear Ceremonialism in the Northern Hemisphere, written by A. Irving Hallowell in 1926, is an important work that examines the spiritual, cultural, and ritual aspects of bears in indigenous northern hunting traditions. This book remains a key resource for understanding how human societies connect with nature through the bear. It is foundational to scholars and researchers of indigenous bear-ceremonialism and Eurasian and Native American ethnographies.

Human-Animal Relationships

Hallowell describes the relationship between humans and animals as both practical and spiritual. While animals provide necessary resources such as food and clothing, they also hold deep spiritual meaning in many cultures. The bear is particularly significant because it displays human-like qualities, such as standing on two legs and hibernating, making it a powerful symbol in myths and rituals.

The book covers a wide geographical range, including North America, Siberia, and Northern Europe. Hallowell identifies common bear-related customs in these areas, such as hunting rituals, post-hunt ceremonies, and direct communication with bears. Despite the similarities, he also points out differences that reflect the unique cultural and environmental conditions of each region.

Hallowell explores two main reasons behind bear ceremonialism. Psychologically, he suggests that people respect bears because of their human-like traits and perceived supernatural powers. Economically, while the bear provides practical benefits, Hallowell argues that the rituals surrounding it go beyond mere survival and involve deep cultural and spiritual meaning.

Bear Ceremonial Practices in Different Regions

Siberia

Among the Ul’chi people, bear cubs were raised as part of the family and treated with great care. When the bear matured, it was sacrificed in a ritual to honor the forest spirits. The Khanty and Mansi peoples held elaborate ceremonies to symbolically send the bear back to the spirit world, involving songs, dances, and offerings.

Sami (Northern Europe)

The Sami people approached bear hunting with great ritual care. They woke the bear from hibernation in a formal procession before killing it to ensure its soul returned to the spiritual realm. Rituals after the hunt included stretching the bear’s skin and offering drinks to its spirit as an act of respect.

North America

The Ojibwe incorporated bears into their healing ceremonies, with shamans dressing as bears to gain wisdom and healing abilities. Other Native American tribes performed bear dances to represent strength, protection, and transformation.

Common Practices Across Regions

Many indigenous cultures used special “bear language” to show respect, preserved bear parts such as skulls for ceremonial use, and followed strict rules when preparing bear meat. These practices reflect a deep spiritual connection to the animal.

Bears are seen as symbols of physical power and spiritual wisdom across various cultures. Their hibernation cycles are associated with themes of life, death, and renewal, making them important figures in myths and traditions.

Hallowell explores whether bear ceremonialism developed independently in different regions or spread through cultural contact. He argues that shared traditions among neighboring cultures suggest a long history of influence and exchange.

Hallowell’s work provides a wide range of cultural examples, making it a valuable comparative study. The book takes an interdisciplinary approach, combining anthropology, psychology, zoology, and history to offer a complete understanding. The study is well-documented, drawing from ethnographic accounts, folklore, and historical records.

Since Hallowell relied on secondhand reports from explorers and missionaries, some details lack firsthand confirmation. Additionally, certain interpretations may reflect the biases of early 20th-century anthropology.

Hallowell’s book remains an important resource for understanding the deep connection between humans and bears in indigenous cultures. By examining bear rituals from psychological, economic, and historical perspectives, the study offers valuable insights into how people relate to nature and their environment.

References: https://anthrosource.onlinelibrary.wiley.com/doi/abs/10.1525/aa.1926.28.1.02a00020

https://eloka.nsidc.org/bears/bear-ceremonialism

Frank, R.M. (2015). Skylore of the Indigenous Peoples of Northern Eurasia. In: Ruggles, C. (eds) Handbook of Archaeoastronomy and Ethnoastronomy. Springer, New York, NY. https://doi.org/10.1007/978-1-4614-6141-8_168

Lushnikova A.V. 2003. Ursa Major : ot losya do med-vedya (Ursa Major: from elk to bear). Istoriko-Astro-
nomicheskie Issledovaniya 28 : 189-216, 342- 343.