Bears Research Papers - Academia.edu (original) (raw)

- by and +1
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- Ecotourism, Conservation Biology, Animal Behavior, Wildlife Ecology And Management
- by Łucja Lange
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- Bears, Positive Effects of Animal Sanctuary, Animal Sanctuaries, Bear Sanctuary

Although scholars have long recognized the mythic status of bears in Indigenous North American societies of the past, this is the first volume to synthesize the vast amount of archaeological and historical research on the topic. Bears charts the special relationship between the American black bear and humans in eastern Native American cultures across thousands of years. These essays draw on zooarchaeological, ethnohistorical, and ethnographic evidence from nearly 300 archaeological sites from Quebec to the Gulf of Mexico. Contributors explore the ways bears have been treated as something akin to another kind of human—in the words of anthropologist Irving Hallowell, “other than human persons”—in Algonquian, Cherokee, Iroquois, Meskwaki, Creek, and many other Native cultures. Case studies focus on bear imagery in Native art and artifacts; the religious and economic significance of bears and bear products such as meat, fat, oil, and pelts; bears in Native worldviews, kinship systems, and cosmologies; and the use of bears as commodities in transatlantic trade. The case studies in Bears demonstrate that bears were not only a source of food, but were also religious, economic, and political icons within Indigenous cultures. This volume convincingly portrays the black bear as one of the most socially significant species in Native eastern North America.

- by Heather A. Lapham
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- Archaeology, Zooarchaeology, Ritual, Northeastern North America (Archaeology)

Captive grizzly bears, like their wild counterparts, engage in considerable variability in their seasonal and daily activity. We documented the year-long activity of two grizzly bears located at the Woodland Park Zoo in Seattle, Washington. We found that behaviors emerged in relation to month-to-month, seasonal, and time of day (hour-to-hour) observations, and events that occurred on exhibit, such as daily feedings. Seventeen behaviors split into seven classes of behavior were observed during their on-exhibit time over a 13-month period. Inactivity was the most frequent class of responses recorded, with most inactive behaviors occurring during the winter months. Both stereotypic and non-stereotypic activity emerged during the spring and summer months, with stereotypic activity occurring most frequently in the morning and transitioning to non-stereotypic activity in the latter part of the day. Results are discussed with respect to how captive grizzly bear behaviors relate to their natural seasonal and daily activity, as well as how events, such as feeding times and enrichment deliveries, can be used to optimize overall captive bear welfare.

- by Eduardo J Fernandez and +1
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- Animal Behavior, Animal Welfare, Seasonality, Bears

Understanding the effect of anthropogenic disturbance, and its interaction with carnivores and their prey, is crucial to support the conservation of threatened carnivores, particularly in rapidly changing landscapes. Based on systematic camera-trap sampling of four protected areas in Riau Province of central Sumatra, we assessed the habitat occupancy and spatiotemporal overlap between people, potential carnivore prey, and four threatened species of medium-sized or large carnivores: Sumatran tigers (Panthera tigris sumatrae), Malayan sun bears (Helarctos malayanus), dholes (Cuon alpinus), and Sunda clouded leopards (Neofelis diardi). To assess spatial overlap of target species, we used single-species occupancy models and applied a Species Interaction Factor (SIF) to conditional two-species occupancy models. We also used kernel density estimation (KDE) to assess temporal overlap among these species. Our habitat use models showed that altitude (elevation) strongly influenced the occupancy of all large carnivores and potential prey species. Except for Sunda clouded leopards, the occurrence of large carnivore species was positively related to the spatial co-occurrence of humans (SIF > 1). In addition, we found that sun bears and dholes both exhibited high spatial overlap with tigers, and that sun bears alone exhibited high temporal overlap with people. Our findings contribute to an improved understanding of the contemporary ecology of carnivores and their prey in rapidly changing, southeast Asian landscapes. Such knowledge is important to the conservation and recovery of large carnivores in conservation hotspots that are increasingly dominated by humans across Sumatra, as well as globally.

- by Anthony J Giordano
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- Indonesia, Wildlife Conservation, Large Carnivores, Felidae
- by Charles Stépanoff
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- Anthropology, Siberia, Bears

During the archaeozoological investigations in Liptovská Mara, 13 bones belonged to brown bear skeleton were identified. The materials were analysed macroscopically in order to determine the presence of the pathological bone changes. Moreover, X-ray imagination and microscopical analysis of the dental root cross-sections were done. The age of animal was estimated to 10-15 years. The pathological changes in periodontal area (chronic periodontitis) and in the metacarpal bones (hypertrophic bone formations) were described. According to accessible literature, archaeological and archaeozoological investigations results in the above-mentioned site, the bears from Liptovská Mara were killed, because of their potential attacks on domestic animals herds.

- by Zora Miklíková Bielichová and +1
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- Paleopathology, Archaeozoology, Bears

No reliable estimates exist for populations of Andean bears (Tremarctos omatus). They occupy >260,000 km2 in 5 Andean countries, and if their densities are comparable to those of North American black bears (Ursus americanus), the total population may be >20,000. Unbroken tracts of the Andes stretching more than 200 km and extending over 3000 m of elevation exist for this

- by Jeffrey Jorgenson
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- Conservation, International Trade, Ethnozoology, Information Economics
- by Robert Maślak
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- Ethology, Animal Welfare, Bears, Zoological gardens

Influence des interactions avec les ours, les loups et les lynx sur les perceptions des chasseurs et des éleveurs de République de Macédoine.
La nature conflictuelle des relations entre les hommes et les prédateurs conduit à s’interroger sur l’origine des perceptions négatives liées à ces animaux ainsi que sur l’articulation entre processus d’identification et processus relationnels. Cette étude, basée sur des enquêtes ethno-éthologiques menées en République de Macédoine, souhaite montrer que les comportements des ours, des loups et des lynx ont un impact sur la fréquence et la nature des interactions avec l’homme et influencent ainsi les perceptions qui leurs sont associées.

- by Nicolas Lescureux
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- Human-Animal Relations, Ethnography, Ethnozoology, Human-Animal Relationships
- by AICB PERU
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- Biology, Ecology, Bears

For the past ﬁve years I’ve been doing research on the cognitive abilities of African Grey parrots (Psittacus erithacus), attempting to document not only their remark-able linguistic abilities but also examining the way that they interact with their human caretakers, speciﬁcally Greys who have been home-raised and hence exposed to a language-rich environment. Given that literally no work has been done on the linguistic abilities of Greys raised in home environments, the research I’ve carried out to date and which will be discussed in this chapter must be viewed as preliminary, although not necessarily ground-breaking for that term needs to be applied to the outstanding research that Dr. Irene Pepperberg has carried out in her laboratory where she demonstrated the remarkable cognitive abilities of her Greys, Alex, Grifﬁn and Arthur.
Pepperberg’s conclusion—which is accepted by animal behaviourists—is that the cognitive abilities of Greys allow them to be ranked as having reasoning skills equivalent to those of a 2- to 3-year-old human child and in some speciﬁc areas the tests showed that a Grey is capable of performing at the level of a 5-year old. Quite surprisingly, leaving aside the outstanding work of Pepperberg and her highly insightful commentaries on the speech production and verbal interactions that her Greys had with her and members of her laboratory staff (Pepperberg 2009), to my knowledge, there still has been no inquiry into how the proven cognitive abilities of these laboratory-trained birds relate to the way that home-raised Greys communicate verbally with humans. While there is a plethora of studies and speculations about how songbirds acquire their songs, no such similar work has been done on Greys in home settings. In any case, Pepperberg’s remarkable research results provide support for the following proposition: that there would be nothing inherently wrong with suggesting complex cognitive interpretations of the verbal performance of home-raised Greys given that the species in question has already been proven to have high intelligence (Waal 2016:41–42).

- by Roslyn Frank
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- Cultural Studies, Cognitive Psychology, Cognitive Science, Anthropology

A lo largo de la historia, los osos han sido
exaltados como personajes míticos de gran fuerza,
sabiduría y ternura. En la actualidad, de acuerdo
con Leite Pitman et al. (2008), existen ocho especies
de osos en el mundo, distribuidas en Europa,
Asia y América, ocupando un amplio rango de hábitats,
desde las zonas árticas hasta las selvas húmedas
tropicales.

- by Mauricio Vela and +3
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- Conservation Biology, Colombia, Ecology, Carnivores

Kun vuonna 2009 Savukosken Seitajärvellä etsittiin metallinilmaisimella kesällä 1944 partisaanituhossa kadoksiin jääneitä vainajia, Porkkaharjun maastosta löytyi erikoinen metalliesine (KM 42234). Pyöreässä esineessä on kuvattu kuusi karhua ”uhrausasennossa”. Tarkemmin esine tutkittiin vasta kymmenen vuotta myöhemmin. Tällöin paljastui, että esine on epoletinmuotoinen solki (ilman viuhkamaista kiinnitysosaa),
jonka alkuperä on Länsi-Siperiassa Ob-joen seudulla vallinneen Kulaj-kulttuurin piirissä. Vastaavanlaiset karhukuvioiset epolettisoljet (noin 10 kpl) edustavat ”siperialaista eläintyyliä”, ja ne ajoitetaan noin 100 eaa.‒ 400 jaa. Monietninen Kulaj-kulttuuri yhdistetään sekä obinugrilaisiin että samojedeihin.

- by Pirjo Uino and +1
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- Archaeology, Siberia, Bears, Belt Buckles

Large ‘apex’ predators influence ecosystems in profound ways, by limiting the density of their prey and controlling smaller ‘mesopredators’. The loss of apex predators from much of their range has lead to a global outbreak of mesopredators, a process known as ‘mesopredator release’ that increases predation pressure and diminishes biodiversity. While the classifica- tions apex- and meso-predator are fundamental to current ecological thinking, their definition has remained ambiguous. Trophic cascades theory has shown the importance of predation as a limit to population size for a variety of taxa (top–down control). The largest of predators however are unlikely to be limited in this fashion, and their densities are commonly assumed to be determined by the availability of their prey (bottom–up control). However, bottom–up regulation of apex predators is contradicted by many studies, particularly of non-hunted populations. We offer an alternative view that apex predators are distinguishable by a capacity to limit their own population densities (self-regulation). We tested this idea using a set of life-history traits that could contribute to self-regulation in the Carnivora, and found that an upper limit body mass of 34 kg (corresponding with an average mass of 13–16 kg) marks a transition between extrinsically- and self- regulated carnivores. Small carnivores share fast reproductive rates and development and higher densities. Large carnivores share slow reproductive rates and development, extended parental care, sparsely populated territories, and a propensity towards infanticide, reproductive suppression, alloparental care and cooperative hunting. We discuss how the expression of traits that contribute to self-regulation (e.g. reproductive suppression) depends on social stability, and highlight the importance of studying predator–prey dynamics in the absence of predator persecution. Self-regulation in large carnivores may ensure that the largest and the fiercest do not overexploit their resources.

- by Arian Wallach
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- Conservation Biology, Ecology, Carnivore Ecology, Felidae
- by Seçkin Sarpkaya
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- Mythology, Folk legends, Bears, Turkish Mythology

This talk, presented at the 2021 virtual meeting of the Native American and Indigenous Studies Association (NAISA), focuses on the way that landscape and skyscape was fused together in the cosmovision of the Lenape Delaware. Linkages between the tenets of circumpolar bear ceremonialism and the conceptual framework the Lenape and other Algonquian peoples are explored. The presentation formed part of a roundtable that brought together researchers looking at indigenous 'knowledge systems' as they relate to the way that skyscapes and landscapes have been structured cross-culturally. Questions asked in the roundtable and alluded to in my talk include the following: Are there commonalities? If so, what motivates/motivated these shared traits, strategies, and 'worldviews'? And what are the differences? Were the factors primarily environmental or were there other factors that reach deeper into the ontologies (and languages) of these cultural groups, even though those factors, too, might be explained by larger questions linked to the environment, mode of subsistence, etc., of the people in question? Also discussed was the topic of how these questions are related to the resilience and/or loss of traditional knowledge and social practice as well as at the efforts being made by different indigenous communities to preserve and transmit these knowledge systems to future generations and/or to those outside the boundaries of their cultures. In short, the way that indigenous astronomical beliefs and cognitive strategies can provide meaningful information to cultures, thus aiding them in organizing, sustaining, and reinforcing their own world and worldview, is brought into view.

- by Roslyn Frank
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- Native American Studies, Anthropology, Indigenous Studies, Human-Animal Relations
- by Roslyn Frank
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- Mythology And Folklore, Anthropology, Folklore, Medical Anthropology
- by Roslyn Frank
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- Religion, Mythology And Folklore, Sociology of Religion, Anthropology
- by AICB PERU
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- Animal Behavior, Biology, Ecology, Bears
- by Carlos H. Cáceres-Martínez
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- Bears, Parques Nacionales, Andean Bear, Oso Andino
- by Seçkin Sarpkaya
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- Mythology, Folk legends, Bears, Beliefs and attitudes
- by Roberto Pancheri
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- Iconography, Art History, History of Art, Christian Iconography
- by Denis Khrustalev
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- History, Russian Studies, Russian Literature, Medieval History

I circa cinquanta individui di orso bruno marsicano, bellissima sottospecie appenninica di orso bruno (Ursus arctos marsicanus - Altobello, 1921) rappresentano la popolazione più minacciata d'Europa tra i mammiferi.
Che fare per provare a salvarlo?
Tra le varie ipotesi la Società Italiana per la Storia della Fauna propone la creazione di una banca genetica per la riproduzione e la conservazione della specie ex situ (art 9 Convenzione per la Biodiversità), così come già accade in altre parti del mondo per altre specie. Si tratta di una misura che mira a mettere in sicurezza il patrimonio genetico di questa popolazione endemica italiana ridotta al lumicino

How do we take indigenous animism seriously in the sense proposed by Viveiros de Castro? In this article, I pose this challenge to all the major theories of animism, stretching from Tylor and Durkheim, over Lévi-Strauss to Ingold. I then go on to draw a comparison between Žižek's depiction of the cynical milieu of advanced capitalism in which ideology as " false consciousness " has lost force and the Siberian Yukaghirs for whom ridiculing the spirits is integral to their game of hunting. Both know that, in their activity, they are following an illusion, but still they go along with it; both are ironically self-conscious about not taking the ruling ethos at face value. is makes me suggest an alternative: perhaps it is time for anthropology not to take indigenous animism too seriously.

- by Rane Willerslev
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- Comparative Religion, Philosophy Of Religion, History of Religion, Shamanism
- by Lydia Bashford
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- Animal Science, Animal Behavior, Animals in Culture, Old Kingdom (Egyptology)

The tyrant Cuneglasus appears in a polemic written by a sixth century monk called Gildas in his work: De excidio et Conquestu Britanniae ('On the Ruin and Conquest of Britain' – shortened to De Excidio), where all of Cuneglasus' various crimes and sins are laid bare by its author for all to see, along with those of four other tyrannical rulers of the Britons. In looking at the life of Cuneglasus from Gildas' words we will try to disentangle the historical Cuneglasus from perceived links with King Arthur by various authors.

- by Dane R Pestano and +1
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- Mythology And Folklore, History, Mythology, Roman History

This monograph examines the way two sets of wide-spread European folktales became incorporated into the storytelling traditions of Europeans. The stories themselves are compared and treated as reservoirs of orally transmitted popular beliefs and traditions that are no longer readily accessible to a modern audience. It is shown that the tales themselves have acted as vehicles for transmitting an earlier animist worldview from one generation to the next, albeit with modifications. When viewed in the longue durée, certain repetitive elements found in the tales reveal their ethnographic value and allow us to reconstruct, always tentatively, the animist ontological framing that contributed to their creation. After carefully exploring the interpretive framework that characterized the tales in times past, a framework shared by storytellers and their audiences alike, what comes into focus is a worldview unfamiliar to most Europeans, but well known to Native Americans and Indigenous groups where bear ceremonialism has been or still is practiced and whose traditional narratives incorporate the belief that bears were ancestors and therefore kin.
The comparative analysis of the European tales serves as an introduction to a larger question, namely, whether traditions associated with the pilgrimage route to Santiago de Compostela (the Way of St. James) have a pre-Christian origin and more specifically, whether the choice of this specific geographic location for the “discovery” of the remains of St. James was motivated by the geomorphological characteristics of the nearby mountain peak called Pico Sacro and the legends that had grown up around it. This approach includes the possibility that the mountain was already the focal point of a pre-Christian pilgrimage tradition. Using the results obtained from analyzing the recurring motifs found in the two sets of folktales, what is suggested is that the ecclesiastic authorities who came up the story about the miraculous discovery of the Saint’s remains eight hundred years after he was allegedly buried, may have been aware that people were already regularly visiting Pico Sacro and that this site was already the subject of veneration and enveloped in a form of sacrality. In this scenario, the founders of the alleged discovery of the relics of St. James may have realized that if they could come up with the right story, they could overlay it on an already existing pilgrimage tradition. In that way they would be able to co-opt the already existing practices and profit from them in a myriad of ways. The process of superimposing a Christian narrative on the pagan practices and beliefs would be facilitated by inventing a story, based on the discovery of the tomb of one of Christ’s own disciples.
In the folktales discussed here there is a motif that surfaces over and over, namely, a journey to a location referred to as Glass Mountain or Crystal Mountain. Furthermore, folkloric references to this steep mountain are widespread in Europe. It is directly linked the belief that upon death one’s soul must successfully scale the peak to be able to enter Paradise. And in some cases, it was customary for the dead to be buried along with the claws of a bear, in the belief that the bear claws would aid the soul to climb that steep mountain. That motif will be analyzed and shown to have a real-world counterpart.

- by Roslyn Frank
- •
- European Studies, Anthropology, Ethnoarchaeology, Basque Studies

Der Kachelofen mit seinen attraktiv gestalteten Ofenkacheln ist für die Erforschung spätmittelalterlicher und neuzeitlicher Wohnkultur in Mitteleuropa von grosser Bedeutung. Die vorliegende Publikation behandelt sowohl den Kachelofen als «Heizung des Mittelalters» als auch seine Bestandteile, die Ofenkacheln. Basis bildet eine umfassende Systematisierung der Ofenkeramik im deutschsprachigen Raum, bei der die Vielfalt der existierenden Kacheltypen aus der Schweiz, Deutschland, Österreich und Liechtenstein in Text und Bild sowie mit einem Glossar in 17 Sprachen behandelt werden. Das Buch präsentiert zudem den aktuellen Stand der Kachelofenforschung in der Schweiz und den Nachbarländern, die Herstellungstechnik von Ofenkacheln und das kulturgeschichtlich wichtige Thema der «Rekonstruktion». Daneben wird der Wert von Bildquellen und von Ofenmodellen diskutiert und die grösste Sammlung von Ofenmodellen in der Schweiz vorgestellt. Die umfangreiche Bebilderung macht das Buch auch für archäologisch und kulturhistorisch interessierte Laien im In- und Ausland sehr attraktiv. Im Gegensatz zur Keramik fehlte für die Ofenkeramik bisher eine überregionale Bearbeitung, ein «Leitfaden». Die vorliegende Publikation schliesst diese Lücke für den deutschsprachigen Raum.

- by Andreas Heege
- •
- Iconography, Art History, Historical Archaeology, Medieval
- by Madhu Rao
- •
- Conservation Biology, Tibet, Ecology, Bears
- by Davide Ermacora
- •
- Religion, Comparative Religion, Mythology And Folklore, Folklore
- by Egon Wamers
- •
- Iconography, Viking Age Archaeology, Byzantine Iconography, Bears
- by Herve Bocherens
- •
- Stable isotope ecology, Carnivora, Carnivore Ecology, Pleistocene Vertebrate

All in all, c. 500 burials of the 1st millenium AD in northern and central Europe have yielded bear-related furnishings. This paper focuses on little more than a dozen bear-skin burials in parts of Norway and Sweden. The male and female... more

- by Oliver Grimm
- •
- Northern Europe, Social History, Iron Age, Bears

In the Epic of Gilgamesh, the seduction of the wild man Enkidu by Shamhat the harlot symbolically causes his death as an unreflective animal and his rebirth as a human – an Eden-like fall into self-awareness. Created as a match for king Gilgamesh of Uruk, Enkidu goes on to become the king’s beloved friend. In European folk traditions, the Wild Man is interchangeable with the bear, and parallels can be drawn between Enkidu and the Candlemas Bear associated with Carnival. Since Enkidu symbolises our pre-human nature, one can perceive a figurative truth to the pan-European folk belief that people are descended from bears. Thematic overlaps exist between some Gilgamesh narratives and European folk-tales about a Wild Man whose father was a bear (the Bear’s Son / Jean de l’Ours motif) or about twin boys, one of whom was raised in the wild by a female bear (Valentine and Orson). Perhaps surprisingly, the roots of Santa Claus lie in the Wild Man. So too do the origins of Merlin, the wizard of medieval Arthurian romance. Merlin has elements in common with Enkidu, while King Arthur can be seen as a metaphorical “Bear’s son.” Over time, the status of the Wild Man has changed from a wholly inhuman monster to a “noble savage” who today might even be cast as a salvific eco-warrior.

- by Lloyd Graham
- •
- Arthurian Studies, Arthuriana, Gilgamesh Epic, Self-awareness

This chapter examines the skylore of the indigenous peoples of northern Eurasia, paying particular attention to the commonalities found among them as well as the differences. Special attention is placed on the motif of the Cosmic Hunt and its diverse manifestations across the study area as well as on the oral nature of the celestial beliefs of these groups. The stars of a variety of "Western" constellation figures are implicated in the narratives and in some cases are clearly utilized in social practice for celestial navigation. The role played by the underlying hunter-gatherer mode of subsistence in shaping their cultural conceptualizations, their skyscapes and the overarching cosmology of these peoples is also addressed.

- by Roslyn Frank
- •
- Anthropology, Ethnoarchaeology, Basque Studies, History of Religion

At first sight, brown bears and beavers do not have much in common: the brown bear (Ursus arctos), the largest terrestrial predator in Europe, dreaded by humans but also respected, on the one hand, and on the other hand the beaver (Castor fiber), a primarily aquatic rodent, at all times exploited for fur and meat. Some aspects, however, link these two very different species. T here is, first, their pelt, which was appreciated and utilized because of its high quality at all times. A second similarity is that both species were originally distributed all over Europe but widely extirpated by human hunting and by habitat loss in modern times. However, both bear and beaver have undergone a comeback in many European regions during the last decades as a result of the changing perception of wild animals in present-day societies, which results in legal protection, hunting restrictions, reintroductions, habitat protection and restoration. A final aspect linking the two species is much more abstract, but at the same time extraordinary and meaningful: bear and beaver are ‘ The Browns ’. Their names both have, in all Indo-European languages, the same shared root, meaning ‘brown’ and ‘brown animal’ respectively.
This observation brings us in the first part of the present essay to considerations about the role of ‘The Browns’ in spiritual worlds of former humans and about archaeological findings connected to rituals. Subsequently, hunting procedures and hunting motivations as well as different kinds of utilizations will be debated. In the end we will take a look at ‘cultural refuges’ of traditional human-bear/beaver interactions which survived until today.

- by Ulrich Schmölcke and +2
- •
- Archaeology, Mythology, History of Religion, History of Medicine

This paper addresses the symbolism of redoubtable beasts in princely heraldic badges of the late Middle Ages. It consists of three parts: first, a quantitative study of 894 heraldic badges dating from 1370 to 1520 which allows to apprehend the population and evolution of redoubtable beasts occurring in these badges; second, a series of four case-studies, namely Giangaleazzo Visconti’s leopard, Jean de Berry’s bear, Richard III’s boar and Louis XII’s porcupine, in order to shed light on the relationship between a prince and his emblematic animal; third, a study of the animal badges that can be found in the first modern treaty on heraldic badges, namely Paolo Giovio’s Dialogo dell’imprese militari e amorose (Rome: Antonio Barre, 1555), in order to discover the metamorphosis of the medieval heraldic badge into the early modern times.

- by Vassilieva Olga
- •
- Heraldry, Emblem studies, Emblems (Renaissance), Cheetah

В якутском языке наблюдается большое разнообразие лексем, обозначающих медведя.
Большая их часть появилась в результате феномена языкового табуирования. Из всего раз-
нообразия наименований медведя выявлено 30 слов-прямых названий, не являющихся
эвфемизмами. Таким образом, можно говорить о существовании в якутском языке эвфе-
мистических и прямых наименований медведя, среди последних выделяются названия,
данные по каким-то видовым, возрастным, половым особенностям.
Sakha Turkish has a great variety in terms of the vocabulary regarding “bear”. Most of them are
euphemistic names which were derived due to the beliefs about the bear. In this study, 30 noneuphemistic
words referring to the bear in Sakha Turkish were detected. We can classify the
vocabulary on non-euphemistic naming the bear as direct names referring to the bear, naming
the species of the bear and naming according to age and gender of the bear.
Keywords: Sakha (Yakut), bear, non-euphemistic name, euphemistic name, taboo, names,
vocabulary.

- by Gülsüm Killi Yılmaz
- •
- Lexicology, Turkology, Bears, Brown Bears
- by Michal Mozes
- •
- American History, Cultural History, Human-Animal Relations, Animal Studies
- by Roslyn Frank
- •
- Mythology And Folklore, Cultural History, Zoology, Cultural Studies
- by Francesco Rubat Borel
- •
- Archaeology, Anthropology of Hunting, Archaeology of Hunting, Bears