The festival took place in the house of the hunter who got the bear. The skin with the head and paws were put in the front corner on the table in a sacrificial position — the head was placed on outstretched paws. The bear's head was covered with a handkerchief, birch bark mugs or coins were placed over its eyes, and paws were decorated with rings and ribbons. Treats were placed in front of the head, dough figures depicting sacrificial deer (deer and horses were sacrificed earlier), and smoking chaga for fumigation. Everyone who came to the celebration bowed to the bear, kissed its paw (women - through a handkerchief). At the festival, they sang songs about the bear, its life in the forest, and how it was hunted. The rites of "renunciation" occupied an important place: hunters turned to the bear and said that they were not to blame for its death. At first, the blame was assigned to the members of the Mos phratry, and later - to foreigners ("Russian weapons are to blame"). For several nights they performed bear folklore, dances, songs and performances - dramatizations in masks (tuli lap). They had both sacred and entertaining significance. All roles, including female ones, were performed by men. The women danced, covering their faces and hands from the bear with a large handkerchief. The scenes depicting braggarts, cowards, thieves, lazy people, and slovens were of an edifying and satirical nature. Any person, including those present at the holiday, could become the object of the interlude. No one took offense at the actors. Moreover, the well-known actors were kind of anonymous: when they returned to the house after performing and changing clothes, the owner asked them: "People were having fun here, where were you all evening?" To which they replied: "We do not know this at all: we were sleeping soundly all the time."
The culmination of the holiday is a performance with rag dolls attached to the legs of an artist lying on his back, or with wooden figures controlled by a musician playing the sangultap. Bear meat was eaten only on the last night of the holiday. It was cooked only by men, in a special place and in special cauldrons. They ate with their hands or special sticks (metal objects could not be used), the bones were divided by joints. Men ate meat from the front of the carcass, women - from the back. (The men cooked the head, paws and heart later, in the forest, and ate separately). During the meal, they croaked like crows, taking the blame away from themselves. They said: "The crows have come, the crows are eating." Then they cleaned themselves up: they poured water over them, lighting shavings, captured the flame with their mouths, held their hands over the fire, and tapped their teeth with the blade of a knife. After that, a man with a burning tinder walked around all corners of the dwelling and shouted like a bird; opened the door, "kicking" the birds out into the street — the house was cleared of violators of the ban. Then they turned off the lights and pretended to fall asleep. A voice was heard: "To the upper spirit rises" (bear). The bones of the bear were buried in a forest or lake, the skull was hung on a high stump or kept wrapped in a handkerchief in a sacred chest. The Amur-Sakhalin bear festival was also held periodically or on the occasion of a successful bear hunt. It is most vividly represented in the Nivkh. Members of the family, led by the oldest hunter, participated in the bear hunt. He sat on the back of a killed bear and shouted: "Oo-oo-oo-oo!" three times if a male bear was killed, and four times if a female one. To appease the beast, tobacco was put in his left ear. After skinning the carcass, they brought it to the village — they carried it headfirst, warning their relatives by shouting. The women greeted the bear by playing on a musical log. The carcass was placed in the barn, the skin with the head - on the platform, where the bones, skulls, and genitals of the previously hunted bears were already stored. Hunting equipment was piled up in the same place. They put all kinds of treats, fried bear meat was distributed to those present. The meal was accompanied by playing on a musical log.
Much more, the Amur peoples have developed a ritual of a periodic bear festival - with a caged bear, which was held in January-February, during the full moon. On the one hand, it was associated with a fishing cult (accompanied by a ritual of feeding the owners of the land, forest and mountains), on the other, with a wake for a deceased relative, whose soul allegedly passed into a bear. The bear cub found in the forest was raised for three years in a cage. The hostess even breastfed him at first, calling him "son". The holiday was divided into several stages: 1 - making sacred shavings of inau, 2 - killing a bear, 3 - placing the head of the beast on the platform, 4 - feeding guests with bear meat, 5 - sacrificing dogs, 6 - departure of guests. On the appointed day, the bear's owner poured wine to the house spirit and asked him to excuse him for not being able to keep the bear anymore, although he treated him well all the time. Then, with the guests, he went to the cage and treated the animal. The bear was taken around the village, he was joyfully greeted in every house, treated to fish, special jelly made of fish skin, wine, and it was also bowed to — this was supposed to bring prosperity to the house. To the sounds of a musical log, everyone danced, pantomiming the bear's future journey to the ancestors. Then the son-in-law (or sons-in-law) killed the bear on a specially prepared site ("shooting range"). The bear was skinned, the skin with the head was lowered into the house through the smoke hole. Dogs were sacrificed. They began to treat themselves to cooked dishes. Between meals there were dances, dog races, fencing on sticks, archery, women played on a musical log. Bear meat was cooked on the fire, made with the help of a family fire, it was taken out with a special scoop with the image of a bear, and then served in wooden ladles made for the celebration. The bear's head and meat were decorated with inau shavings. The bones were collected and given to the owners, attaching some kind of gift to them (a spear, a knife, a belt, even dogs, women - a cup of food). All the gifts, along with the bones, were allegedly sent to "forest people" - bears. Before the end of the festival, the old men sat all night near the skull of the bear, talked to it, and ate ritual dishes. The skulls were stored in a barn or on a tree, and in spring and autumn, starting the hunt, they were "fed". The bear festival of the peoples of the North combined elements of totemism (rituals of the bear revival - the ancestor and master of animals) and the hunting cult. It also reflects the widespread myth of the dying and resurrecting beast.