@article{oai:minpaku.repo.nii.ac.jp:00004413,
 author = {大林, 太良 and Obayashi, Taryo},
 issue = {2},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Oct},
 note = {Bear ceremonialism is widespread in North Eurasia as well
as in North America [HALLOWELL 1926]. It is a culture trait
characteristic of forest hunters [BIRKET-SMIT1H9 62], although it is
largely lacking or undeveloped among tundra hunters. Whereas
bear rituals coexist by and large with shamanism in the northern
hemisphere, shamans as such participate rarely in the bear
ceremonials. While Findeisen [1939] interprets this incongruency
of the two traits in terms of different culture strata to
which they belong respectively, the author prefers another
possibility, that bear ceremonialism as a group festivity does not
require the active cooperation of shamans, who are in their
element in dealing with such private matters as curing, necromancy
and others.
A subtype of bear rituals is located in the area covering the
lower Amur Basin, Sakhalin and Hokkaido, where a bear cub
caught in the mountains is fed and raised in a village and then
ceremonially killed. As Watanabe [1966] and Paproth [1976]
contend, this subtype could develop only in an area with a sedentary
life style and stable food supply. The author suggests that
the ecological base of this area can be defined by deciduous
broad-leaved forests, including various kinds of oak. On the
other hand, farming cultures with domestic animals in Manchuria
and China presumably gave impetus to the emergence of the practice
of keeping bear cubs, a practice which is essential to this
subtype.},
 pages = {427--449},
 title = {熊祭の歴史民族学的研究 : 学史的展望},
 volume = {10},
 year = {1985},
 yomi = {オオバヤシ, タリョウ}
}