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Lost in the woods, a tired and hungry girl finds the house of the three bears where she helps herself to food and goes to sleep.

One illustration of the constellation Big Bear

After finding the bears' cottage in the woods and making a mess inside, Goldilocks helps the family clean up and enjoys a nice meal.

Read the Greek myth about two bears and find out \"how some stars were put in the sky\" (SPIDER).

Tells in simple dialogue the story of three bears who return home from a walk to find a little girl asleep in Baby Bear's bed.

The burnt-red badlands of Montana's Hell Creek are a vast graveyard of the Cretaceous dinosaurs that lived 68 million years ago. Those hills were, much later, also home to the Sioux, the Crows, and the Blackfeet, the first people to encounter the dinosaur fossils exposed by the elements. What did Native Americans make of these stone skeletons, and how did they explain the teeth and claws of gargantuan animals no one had seen alive? Did they speculate about their deaths? Did they collect fossils? Beginning in the East, with its Ice Age monsters, and ending in the West, where dinosaurs lived and died, this richly illustrated and elegantly written book examines the discoveries of enormous bones and uses of fossils for medicine, hunting magic, and spells. Well before Columbus, Native Americans observed the mysterious petrified remains of extinct creatures and sought to understand their transformation to stone. In perceptive creation stories, they visualized the remains of extinct mammoths, dinosaurs, pterosaurs, and marine creatures as Monster Bears, Giant Lizards, Thunder Birds, and Water Monsters. Their insights, some so sophisticated that they anticipate modern scientific theories, were passed down in oral histories over many centuries. Drawing on historical sources, archaeology, traditional accounts, and extensive personal interviews, Adrienne Mayor takes us from Aztec and Inca fossil tales to the traditions of the Iroquois, Navajos, Apaches, Cheyennes, and Pawnees.Fossil Legends of the First Americansrepresents a major step forward in our understanding of how humans made sense of fossils before evolutionary theory developed.

Retells the story of Goldilocks, set in an Inuit village and featuring a family of polar bears.

Background Pakistan has a rich cultural and faunal diversity, which sustains several ethnic communities that rely on traditional medicine for primary care. The Himalayan region of Azad Jammu and Kashmir in Pakistan is rich in biodiversity and home to a variety of ethnic communities, each of which practices its own ethnobiological medicine. Despite this, little is known about the use of animal-based traditional medicine in this area. This project seeks to investigate and describe the cultural and medicinal uses of animals among indigenous groups in the study area. Methods The study was carried out in the Himalayan region of Azad Jammu and Kashmir, Pakistan. To document the cultural medicinal applications of wild animals in the traditional healthcare system, 149 selected respondents were interviewed in person using a semi-structured questionnaire. Images were also taken with a Nikon camera and a Tamron wildlife lens. The collected data were analyzed using Microsoft Excel 2019; quantitative ethnobiological indices such as frequency of citation (FC), fidelity level (FL), relative popularity level (RPL), rank order priority (ROP), and similarity index (SI) were calculated to assess the reliability and significance of the respondents’ information. Results This study recorded 41 species: 3 fish species, 1 amphibian species, 5 reptiles, and 22 avian species, used by ethnic communities in the study area to address a wide range of ailments. These animals were utilized in cultural (e.g., food, fun, export, magic, superstitious, narratives, entertainment, hunting/fishing, and trade) and ethnomedicinal practices to treat various diseases, including asthma, bronchitis, cough, diabetes, erectile dysfunction, impotence, joint pain, kidney stones, liver diseases, male infertility, muscular pain, paralysis, piles, premenstrual pain, sciatica, skin diseases, smallpox, snake bites, tuberculosis, weakness, and wound healing. The highest frequency of citation was recorded for the Rhesus Macaque (FC = 45), followed by the Himalayan Ibex (FC = 43) and the Himalayan Monal (FC = 37). Other notable species include the Himalayan Black Bear (FC = 37), Kalij Pheasant (FC = 36), Kashmir Catfish, Kashmir Loach, Grey Goral, and Koklas Pheasant (FC = 33). The species with the lowest citation frequency (FC = 2) was the white-throated laughingthrush. Conclusion This study details 41 wildlife species and their cultural and therapeutic utilizations among the study area’s indigenous people. It documents the importance of wildlife-based traditional medicine in treating a wide range of health problems. The observed variation in Frequency of Citation (FC) values among various species demonstrates the dynamic relevance of these resources in local healthcare systems. The identification of novel species and previously unknown usages makes a substantial contribution to the advancement of ethnobiological knowledge. As traditional medicine continues to be an important healthcare resource in communities with limited access to contemporary healthcare resources, it is important to prioritize the documentation, management, conservation and long-term usage of these species.

The essays collected here provide a rich selection of views on the human/bear relationships. They explore how bears are an influence in contemporary art, and how they are represented in the illustrations in children's literature and in museum exhibitions. The connection between bears and native peoples, and how contemporary society lives alongside these animals, provides an understanding of current attitudes and approaches to bear management and conservation. The history of captive bears is brought into contemporary relief by considering the fate of captive bears held in Asian countries for bile production. Together, these articles present an insight into the changing face of attitudes towards nature, species survival and the significance of conservation engagement in the twenty-first century.

This article discusses French anthropologist and writer Nastassja Martin’s narrative In the Eye of the Wild about her survival of a bear attack during ethnographic research among the Even people of the Kamchatka Peninsula, Russia. Martin’s framing of her encounter with the bear as a meeting that represents the moment when the boundaries between wilderness and civilization are erased prompts the work to be reconsidered as an eco-narrative that engages with oppositional themes such as nature and culture, human and animal, dream and reality. The analyses of Martin’s encounter with the bear are interdisciplinary, combining psychoanalytic, philosophical, and ecological perspectives. The psychoanalytic approach is informed by Lacan’s concept of the ‘objet petit a’, exploring how Martin’s encounter with the bear symbolizes a desire for unity with nature. The philosophical perspective uses Plato’s idea of ‘khōra’ from the Timaeus to examine Martin’s post-attack transformation, suggesting a state beyond the traditional nature-culture divide. Ecologically, the article considers the blurring of boundaries between humans, animals, and the natural world, which challenges the humananimal dichotomy and explores the collapse of old boundaries within Martin’s identity and experience. In summary, the analysis is an interdisciplinary exploration of themes of desire, transformation, and the collapse of boundaries framed within the context of an eco-narrative.