They are built in a steep, triangular point (with only the entrance and back wall vertical) – so that all snow slides easily off. Although the materials for the steeply-sloping roof of these huts may vary between (traditional) wood to corrugated metal sheet, the design remains the same. On the other hand, something that has changed very little is the design of the temporary shelters in remote areas of the mountains that Matagi built to re-use from year to year. Guns, there is also a tendency to include more brightly-colouredĬlothing as a way of preventing accidental shoot

Warm serow-fur clothing transform over time. Serow and developments in modern textiles have seen the traditional, The same way, both the introduction of conservation protection for Once lashed in place,Ī simple wooden staff was transformed into a deadly-sharp weapon. Perfectly fitted over the wooden shaft of a spear. Were used instead of guns, the hollow handles of the knives would be Others worked on farms during the rest of the year, and then Matsuhashi san suggests that they survived by “gatheringĮdible wild plants in the spring, fishing in the summer, and collectingĬhestnuts and mushrooms in the fall. In winter – there were no sources of paid income, so hunting made In the old days, it was almost impossible to make a living from huntingĪlone. Winter and early spring – when the mountains are covered in snow). Seasonal nature of hunting (the Matagi hunts were mainly confined to Important factor in this exchange of survival knowledge is the strong Of comparable fishing techniques in these areas and other regions of Possible – even likely – that there will have been independent invention Many of the mountain regions of Japan’s main island. Matagi hunting methods and tenkara fishing methods were spread through Sustenance with local residents and inn-owners is the way that both Trading of prey, information and culture in return for lodgings and The idea is that she appreciates offerings that are even uglier than herself! Preserved stonefish ( Synanceia horrida, venomous and VERY ugly). Ugly – and this led to a tradition of making offerings of dried, Has it that the mountain deity (the Nikko Goddess) is physically very The smokeĪnd aroma produced by this ceremonial burning is believed to be the devil escaping from the branch. Incense are important preparation before setting out to hunt. Prayers offered in a shrine alongside the burning of the branches like

To include the burning of leaves and branches – especially of Oshirobiso pine ( Abies mariesii). The significance of the three cuts is to have one for the mountain godĪnd two more as offerings in hope of good hunting in future.Įlements of the offerings and prayers before embarking on hunt appear On skewers – so that they can be held while being burnt as an offering. Following a kill, the Ani Matagi place threeĬuts of the heart, three of the liver and three of the loins of the bear These are passed down through many generations, gradual changes happenĪnd lead to differences between the details of ceremonies performed byĭifferent Matagi groups. There are specific chants for all parts of the hunt – before, during and after, and especially when entering the mountains. Order to guide the bear’s spirit to the divine realm. The sacredĬhant taken from the Origin of the Yamadachi scroll is performed in Once death isĬonfirmed, the bear would be covered with holly branches. It on its front will allow it to jump up and attack you. Partly this is practical, since if the bear is only playing dead laying Respectfully guiding the killed animal to return to its divineĪni Matagi lay a killed bear on its back, with its head pointing west. So, there is a huge crossover of the ideas that bears and other animalsĪre the form taken by gods on earth – along with the idea of safely and Ritual bear sacrifice “iyomante” are difficult to ignore (the mainĭifference being that for iyomante, the bear is raised for two yearsīefore sacrifice – rather than hunted in the wild). Similarities between this and the many same elements present in the Ainu The bear is laid out with its head and feet in particular compassĭirections, salt is thrown and ritual words are repeated. Is the symbolic ritual that returns the bear to its divine ancestors –

Japanese bears hand