Untitled Document

Training of the Bear Cub

.Training Methods:
From the Survey Questionnaire administered to the Kalandar community, by and large the preference is for the Kalandar owner to train his dancing bear himself. However the three trainers interviewed stressed that their services are often needed along with the owners efforts. Only the Kalandars train bears. The investigators were not able to trace any formal school for training of cubs. Several of the villages such as BV4, BV7, BV8, enjoy the reputation of having good owner-trainers. The training takes 6 months to two years to complete and the bear cubs are usually 4-6 months old when the training commences.
Although the Kalandar claims it is the first fifteen days when he feeds the cub himself and keeps it all the time in his company that cements a man-bear bond; and that bond the Kalandar claims is the basis for successful training, in reality the training process begins with the nose piercing of the cub. Once the rope is put through the tender nose the cub will do anything to protect itself from the pain caused by the tugging of the rope. At first the cub is “walked” behind the owner in circles and the period of time is increased till it is “walking” several hours a day, obediently, without pulling or misbehaving. The Kalandar claims the cub does this because of its intimacy with the owner but in reality the incentive is pain. To avoid the lacerations to its nose tissue it follows the owner. Next the cub is taught to rise on its hind legs and stay there or “dance” from one foot to the other. Again this is done by the trainer twisting the rope, simultaneously pulling it up, so that the squealing cub quickly pulls itself up to reduce the pressure on its muzzle. The stick is hit on its foot and it automatically lifts it to avoid the blow; eventually the tapping of the stick on the ground is enough to make it move from one foot to the other. Often it claws at its nose too and in this manner it automatically learns to rise and pat its nose when the stick is waved before it. The investigators noticed in the three training sessions they attended that the stick and the rope were mainly used together to train the animal; fear of the stick and pain from the nose - rope discipline the cub. The few commands thrown in are merely its generic name said in a stern tone. Blows from the stick teach it to shake his head, lift its paws in the air, lie down and shake its hips. A light tap on the painfully swollen nose will teach it to “fold” its paws in a “namaste”. The Kalandar claims their training is based on the bear cub’s dependency on them as surrogate mothers. This is impossible to accept. 7% emphasized the creation of a bond between the owner and the bear was as valid as the one between man and dog; and it was observed that perhaps in 30% of the cases examined an affectionate bond did exist between the adult bears and their owners. This in no way detracts from the utter callousness of the nose piercing, the tethering and the use of the stick and rope, which are their training tools. By and large the training is done with this logic in the Kalandar’s mind that the bear is a large, heavy and powerful animal; and unless it fears its owner and is disciplined frequently, it will be out of control. During this investigation we observed the bears being hit across the face with ropes and the bearman’s stick. We also saw fresh nose re-piercing done to bears merely so that the renewal of pain could assist control of ill tempered bears. Kalandars claim to feed cereals, fruits, honey and jaggery to their bears during the training, but in actuality right through the investigation we only saw Wheat Rotis being fed, even the milk they claim to give adults was not seen. So too in the South, steamed Ragi balls without the milk were fed. To the question why the diet could not be improved, the experienced elders, the Kalandars involved in the training, as well as the three trainers replied, that a “natural” diet would “excite” the bear; that their forefathers gave it the food of a man rather than the animal’s own diet, so that it could learn to live with men more easily. In short, food and hunger, are also the Kalandar’s methods of control.
The entire process of buying a cub, transporting it, collecting permits from the police and municipalities, feeding and training a cub for its first one year, costs the Kalandar approximately Rs 25,000.00 according to them. Hence a good-natured, well trained animal costs around that amount if is has to be resold as a juvenile.

Injuries and Deaths during the Training process:
During this investigation the Survey Questionnaire revealed a large number of Kalandars are also injured in the process of training and dancing their bears. A few stories circulate in each village of how a bear turns on its master and uses its claws to good effect. However only 5% of the bears examined actually showed a fierce temperament. Although the Kalandars had tales to tell of the ferocity of the female and her irritability when she is on heat, the bears which had wounded their owners were both males and females. At least 30% of the bears examined bore scars of injuries and wounds around their face and muzzle or had injuries on their paw pads and ears. Although the Kalandars at first denied any bear dies in the training process and that any bear remains untrained and is recalcitrant, the Questionnaires revealed at least 20% cubs succumbed to the stress of the training process if not more. At least another 20% cannot be trained and are probably sold to circuses or travelling menageries although this information comes to us from the survey of circuses conducted by another NGO; and the Kalandars by and large insisted they sell only to another Kalandar so that the bear can adjust easily. The disposal of the dead bear, assuming a small percentage die of old age, and the majority due to injuries and illnesses, continues to be a grey area. According to the Survey Questionnaire, without exception the Kalandars state they bury the dead animal without using / selling any of its parts. The three carcasses we dug up and examined in Orissa had teeth, claws and pelt intact.

The investigators were not shown any burial grounds although the Kalandars spoke of the “holiness” of the bear which has to be buried with the same rituals as a man is buried. The elders specially spoke of the power of the bear’s pelt and how each part of the bear was full of healing powers. To the question whether these could be utilised, now that the animal was dead, the Kalandars professed deep dismay and said their bears are buried untouched. However the investigators were also told that they often cut or remove the claws from the dead bear or removed hair for amulets before the body is buried. No evidence could be found presently of a trade in other parts of the bear.




	Training of the Bear Cub	Contents

	.Training Methods: From the Survey Questionnaire administered to the Kalandar community, by and large the preference is for the Kalandar owner to train his dancing bear himself. However the three trainers interviewed stressed that their services are often needed along with the owners efforts. Only the Kalandars train bears. The investigators were not able to trace any formal school for training of cubs. Several of the villages such as BV4, BV7, BV8, enjoy the reputation of having good owner-trainers. The training takes 6 months to two years to complete and the bear cubs are usually 4-6 months old when the training commences. Although the Kalandar claims it is the first fifteen days when he feeds the cub himself and keeps it all the time in his company that cements a man-bear bond; and that bond the Kalandar claims is the basis for successful training, in reality the training process begins with the nose piercing of the cub. Once the rope is put through the tender nose the cub will do anything to protect itself from the pain caused by the tugging of the rope. At first the cub is “walked” behind the owner in circles and the period of time is increased till it is “walking” several hours a day, obediently, without pulling or misbehaving. The Kalandar claims the cub does this because of its intimacy with the owner but in reality the incentive is pain. To avoid the lacerations to its nose tissue it follows the owner. Next the cub is taught to rise on its hind legs and stay there or “dance” from one foot to the other. Again this is done by the trainer twisting the rope, simultaneously pulling it up, so that the squealing cub quickly pulls itself up to reduce the pressure on its muzzle. The stick is hit on its foot and it automatically lifts it to avoid the blow; eventually the tapping of the stick on the ground is enough to make it move from one foot to the other. Often it claws at its nose too and in this manner it automatically learns to rise and pat its nose when the stick is waved before it. The investigators noticed in the three training sessions they attended that the stick and the rope were mainly used together to train the animal; fear of the stick and pain from the nose - rope discipline the cub. The few commands thrown in are merely its generic name said in a stern tone. Blows from the stick teach it to shake his head, lift its paws in the air, lie down and shake its hips. A light tap on the painfully swollen nose will teach it to “fold” its paws in a “namaste”. The Kalandar claims their training is based on the bear cub’s dependency on them as surrogate mothers. This is impossible to accept. 7% emphasized the creation of a bond between the owner and the bear was as valid as the one between man and dog; and it was observed that perhaps in 30% of the cases examined an affectionate bond did exist between the adult bears and their owners. This in no way detracts from the utter callousness of the nose piercing, the tethering and the use of the stick and rope, which are their training tools. By and large the training is done with this logic in the Kalandar’s mind that the bear is a large, heavy and powerful animal; and unless it fears its owner and is disciplined frequently, it will be out of control. During this investigation we observed the bears being hit across the face with ropes and the bearman’s stick. We also saw fresh nose re-piercing done to bears merely so that the renewal of pain could assist control of ill tempered bears. Kalandars claim to feed cereals, fruits, honey and jaggery to their bears during the training, but in actuality right through the investigation we only saw Wheat Rotis being fed, even the milk they claim to give adults was not seen. So too in the South, steamed Ragi balls without the milk were fed. To the question why the diet could not be improved, the experienced elders, the Kalandars involved in the training, as well as the three trainers replied, that a “natural” diet would “excite” the bear; that their forefathers gave it the food of a man rather than the animal’s own diet, so that it could learn to live with men more easily. In short, food and hunger, are also the Kalandar’s methods of control. The entire process of buying a cub, transporting it, collecting permits from the police and municipalities, feeding and training a cub for its first one year, costs the Kalandar approximately Rs 25,000.00 according to them. Hence a good-natured, well trained animal costs around that amount if is has to be resold as a juvenile.
	Injuries and Deaths during the Training process: During this investigation the Survey Questionnaire revealed a large number of Kalandars are also injured in the process of training and dancing their bears. A few stories circulate in each village of how a bear turns on its master and uses its claws to good effect. However only 5% of the bears examined actually showed a fierce temperament. Although the Kalandars had tales to tell of the ferocity of the female and her irritability when she is on heat, the bears which had wounded their owners were both males and females. At least 30% of the bears examined bore scars of injuries and wounds around their face and muzzle or had injuries on their paw pads and ears. Although the Kalandars at first denied any bear dies in the training process and that any bear remains untrained and is recalcitrant, the Questionnaires revealed at least 20% cubs succumbed to the stress of the training process if not more. At least another 20% cannot be trained and are probably sold to circuses or travelling menageries although this information comes to us from the survey of circuses conducted by another NGO; and the Kalandars by and large insisted they sell only to another Kalandar so that the bear can adjust easily. The disposal of the dead bear, assuming a small percentage die of old age, and the majority due to injuries and illnesses, continues to be a grey area. According to the Survey Questionnaire, without exception the Kalandars state they bury the dead animal without using / selling any of its parts. The three carcasses we dug up and examined in Orissa had teeth, claws and pelt intact.
	The investigators were not shown any burial grounds although the Kalandars spoke of the “holiness” of the bear which has to be buried with the same rituals as a man is buried. The elders specially spoke of the power of the bear’s pelt and how each part of the bear was full of healing powers. To the question whether these could be utilised, now that the animal was dead, the Kalandars professed deep dismay and said their bears are buried untouched. However the investigators were also told that they often cut or remove the claws from the dead bear or removed hair for amulets before the body is buried. No evidence could be found presently of a trade in other parts of the bear.
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