Paper short abstract:

The Amur River region's locals were close to the local wildlife. Their attitude to a bear and a tiger acquired both sacred form and became a part of hunting ethics, according to which, man and a beast were equals. These parity relations expressed in contesting territories with each other.

Paper long abstract:

Studies the Amur River region's locals show that their vital activity depended on taiga environment. Like all fishing and hunting peoples, the native population was close to the local wildlife, which was a source of food and raw material, and danger for it. The local population's mythological consciousness endowed predators, like as a bear and a tiger, with the status of first ancestors, patrons of taiga, and personifications of evil spirits. The human attitude to predators has acquired not only a sacred form, but also became a part of hunting ethics, according to which, man and a beast acted in hunting as equals, not taking away prey from each other. These parity relations indicate a coexistence of human and wild animal with a similar behavioral repertoire. The main factors uniting man and animal were vital needs, ensuring reproduction and security, which are manifested in the territory control and marking. For settling and hunting the Amur indigenous peoples chose places out the areas of predators. People left their settlement, considering it as damn (susu), if came across a tiger or a bear inside. Contesting for territories with predators became significant events for the Amur fishers and hunters, reflected in their vocabulary. In the Nanai, Oroch, Udege, Nivkh, Ulchi languages, there are group of terms denoting the age and gender gradation of predators that emphasizes their significant role (as actors) in the natural-social communication of the Lower Amur Region.