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The Ainu believe that gods or their incarnations are found in every phenomenon and object, including natural phenomena from the sun, moon, thunder, wind, water and fire, to animals, plants, and implements that are related to human life. On every occasion, prayers are offered and various ceremonies observed. There is the house guardian, the god of fire, the god of windows, the god of the hearth, the god of entrances, the god of yards, the mountain god, the sea god, the lake god, the river god, the nursing god, the hunting god, animal gods of bears and owls, and the gods of pots, mortars and boats. Thus, numerous gods usually guard man and provide food, while at times disciplining him harshly. These gods, however, are not absolute beings. Man is able to argue with them when they commit errors regarding man. Gods are of help to man and therefore are appreciated by him, while man is also expected to serve gods. Gods and man exist in a relationship of mutual assistance.

The gods also disguise themselves as animals, plants and objects : for example, they pretend to be bears by wearing bear skins and bestowing food, animal skins, daily utensils such as pots and bowls, and boats. On the other hand, through ceremonies, man offers wine, dried salmon, and "inaw," sacred shaved stick, which are supposed to delight the gods. In addition to the above gods, there are also evil gods and other malevolent deities who cause man disease and mishap.

There are various ceremonies throughout the year, including ceremonies to send back spirits, a religious ceremony for ancestors, a ceremony for the completion of new house, and a ceremony to launch the year's first fishing of salmon and shishamo smelt. Sending spirits back, the most frequent of these ceremonies, treats and sends back the gods, who disguise themselves as animals, plants and objects, descend to the human world and supply food and other daily necessities. The ceremonies include "iyomante," "hopunire" and "iwakte," of which "iyomante," a ceremony for the sending back of the spirits of bear cubs is the most important.

The Ainu believe in many divine beings “kamuy” who are contrasted with the humans “Ainu.” All things have spirits and the Ainu are surrounded by gods which they pray to and which look after them. Among the Ainu, many natural phenomena are considered divine, having a spirit, such as fire, wind, and water. There are gods of objects like boats and pots, and gods of plants like mushrooms and mugwort. There are gods of mountains and lakes, gods that protect the house, and animal gods like foxes and owls. The bear is the god of the mountains who is like a human in appearance in his own divine land, but then he appears to the Ainu in the guise of the bear in the Ainu land, bringing gifts of meat and fur. Another important deity among the Ainu is the goddess of the hearth (fire) or “Grandmother Hearth” who is a symbol of the Ainu universe. There are also goddesses of the sun and moon, and sea animal and fish deities.

The Ainu believe that they have spirits which are immortal, and that the good Ainu will rise to the land of the gods in the hereafter. If they have not been good, they will go to a hell, which is described as a volcano. After a time in heaven, the spirits are reborn to earth, and the cycle goes on.

The bear represents the chief deity, the deity of the mountain, in the disguise of a bear. It is the most important symbol among the Ainu. The Sending of the Bear Ceremony serves to send the soul of the bear-god back to the divine home of the bear with gifts, prayers and invitations to return to the Ainu. The Ainu explain that It is not a sacrifice of the bear, as the bear is god. It is a religious obligation to hold the ceremony to send the bear back to its home through ritual. The bear can can thus be reborn and give the Ainu the valuable gifts of meat and fur once again.

It was believed that every day of life was made possible, and that peaceful harmonious life was ensured only by the gods' protection and supply to man of food for subsistence. Therefore, the Ainu dedicated various dances to the gods by holding various festivals that would enable families and "kotan " (villages) to live peacefully. Furthermore, dances were meant for people to share the feelings of joy and sorrow with the gods, and therefore played an important role in daily life.

The Ainu hunted from late autumn to early summer. The reasons for this were, among others, that in late autumn, plant gathering, salmon fishing and other activities of securing food came to an end, and hunters readily found game in fields and mountains in which plants had withered. A village possessed a hunting ground of its own or several villages used a joint hunting territory (iwor) . Heavy penelties were imposed on any outsiders trespassing on such hunting grounds or joint hunting territory.

The Ainu hunted bear, Ezo deer, rabbit, fox, raccoon dog and other animals. Ezo deer were a particularly important food resource for the Ainu as were salmon. They also hunted sea eagles such as white-tailed sea eagles, raver and other birds. The Ainu hunted eagles to obtain their tail feathers which were used in trade with the Japanese.

Hunting was done with dogs by several hunters who got on well with each other. Before the Ainu went hunting for animals like bear in particular, they prayed to the god of fire and the house guardian god to convey their wishes for a large catch, and safe hunting to the god of mountains.

Village Location A village is called "kotan" in the Ainu language. Kotan were located in river basins and seashores where food was readily available, particularly in the basins of rivers through which salmon went upstream. A village consisted basically of a paternal clan. The average number of families was four to seven, rarely reaching more than ten. In the early modern times, the Ainu people were forced to labor at the fishing grounds of the Japanese. Ainu kotan were also forced to move near fishing grounds so that the Japanese could secure a labor force. When the Japanese moved to other fishing grounds, Ainu kotan were also forced to accompany them. As a result, the traditional kotan disappeared and large villages of several dozen families were formed around the fishing grounds.

Housing Kotan houses were made of cogon grasses, bamboo grass, barks, etc. The length lay east to west or parallel to a river. A house was about seven meters by five with an entrance at the west end that also served as a storeroom. The house had three windows, including the "rorun-puyar," a window located on the side facing the entrance (at the east side) , through which gods entered and left and ceremonial tools were taken in and out. The Ainu have regarded this window as sacred and have been told never to look in through it. A house had a fireplace near the entrance. The husband and wife sat on the fireplace's left side (called "shiso") . Children and guests sat facing them on the fireplace's right side (called "harkiso"). The house had a platform for valuables called "iyoykir" behind the shiso. The Ainu placed "shintoko"(hokai) and "ikayop" (quivers) there.

Outbuildings Outbuildings included separate lavatories for men called "ashinru" and for women called "menokoru", a "pu" (storehouse) in which food was stored, a "heper set" (cage for young bear) , and drying-racks for fish and wild plants. An altar "nusasan" faced the east side of the house (rorunpuyar). The Ainu held such ceremonies there as "lyomante. " a ceremony to send the spirit of a bear to the gods.

The Ainu family was rather small. It consists of Father, Mother, and children. Along with other families, about 13 on average, would live in a Kotan. Living with extended family was rare and usually consisted of widowed family members. Death of a spouse would change your life back to how it was before you got married and dissolved connection to your late spouse's family. A widower would have a new home built new his kinsmen, the old house was burnt down. A widow went to live with her brother of her mother's brother. Children of opposite sex would be split up. Male children would live with the father's relatives and female children lived with Mother's relatives.

In the Ainu language, which they don't speak anymore, a widow was called cise sak menoko or woman without a home. Terms of relatives have changed to the Japanese terminology and have also had their detrimental affects on the Ainu. The traditional Ainu terms included ekasi and huci for grandfather and grandmother, respectively, on either the maternal or paternal side. Ona is your dad. Unu is your mother. Wife is maci and husband is hoku. Son is po and daughter is matnepo. These terms are not cognitive it is simply the relation of the individual. For example daughter is matnepo that consist of maci-ne-po and literally would mean po who will become mat or wife-to-be son. Besides Ona (dad) and unu (mom) all other terms are terms of reference and address. The terms of address for ona and unu are iyapo (daddy) and hapo (mommy), but these may also be terms of reference when kukor (my) is added, for example, kukor iyapo (my daddy). Gender is very important in for names. For example, a male Ego will call a female sibling (matepa) something different than a female Ego will call the same female sibling (mataki). Here it is easier to see that mat is similar to female in English. The Author explains that po is more likely to be offspring-of. So matnepo (daughter) is offspring to become women. Whether they are your or your wife's sister's or brother's kids all nephew and niece types are referred to as them same. A strange gender-less term, mitpo, applies to all grandchildren. Which also shows up in great grandchildren (san mitpo).

Descent groups of the Ainu are neither patrilineal nor matrilineal, but and amalgamation of the two. It was very hared for me to understand because it was explained using the Ainu terms without English translations. So unless I took the time to learn the Ainu language it will seem foggy. The complexity is that brothers and sisters have different descent groups. It is called juxtaposed descent. It seems a brother would trace patrilineal and a sister will trace matrilineal. All males on your father's side shared, a emblem or seal, itokpa. It was passed from father to sons. Members of this group shared the same deities, which must be worshiped. The eldest son would inherit the lions share of the father's wealth, but the youngest would gain the father's house. The same happens with the woman. At the time of her betrothal a girl would receive gifts and a girdle-type belt known as an upsor, kut, or a pon kut. The upsor was the same type as her mother's upsor. The women also received tattoos traditionally. One at puberty, the second around 15 years of age, and a third before she got married (around 19). Women were tattooed to appear similar to the gods of the culture. The demons wouldn't mess with the gods, so they also won't mess with a tattooed woman. Again the Japanese have broken this tradition by outlawing tattoos

An important concept in the Ainu belief system is the soul, owned by most beings in the Ainu universe. According to tradition, the soul becomes perceptible when it leaves the owner's body. For example, when one dreams, one's soul frees itself from the sleeping body and travels, even to places where one has never been. Likewise, a deceased person may appear in one's dreams because the soul of the deceased can travel from the world of the dead to that of the living. During a shamanistic performance, the shaman's soul travels to the world of the dead to snatch back the soul of a dead person, thereby reviving the person nearing death.

This belief underlies the Ainu emphasis on proper treatment of the dead body of humans and all other soul owners in the universe

Without proper treatment of a dead body, its soul cannot rest in peace in the world of the dead and causes illness among the living to remind the Ainu of their misconduct. Shamans must be consulted to obtain diagnosis and treatment for these illnesses.

Chup - Kamui  is the chastity goddess of the Ainu people.    Kamui is the Ainu word for a supernatural or divine being.  Chup means luminary.  She was originally the Moon Goddess of the Ainu people, but as She watched the earth on Her very first night and saw the sinful and adulterous behaviors of humans, She begged to trade places with Her brother, the Sun.  Hence, She became the sun and he the moon.  She is the symbol of modesty and innocence and protects women from adulterous actions.

The Ainu had no writing system of their own, and much of Ainu mythology was passed down as oral history in the form of kamuy yukar (deity epics), long verses traditionally recounted by singers at a gathering. Each kamuy yukar recounts a deity's or hero's adventures, usually in the first person, and some of them are of great length, containing as many as 7,000 verses.[2] Some yukar contradict each other, assigning the same events to different deities or heroes; this is primarily a result of the Ainu culture's organization into small, relatively isolated groups.[3] Records of these poems began to be kept only in the late 19th century, by Western missionaries and Japanese ethnographers; however, the Ainu tradition of memorizing the yukar preserved many.

Marriage The Ainu people had various types of marriage. A child was promised in marriage by arrangement between his or her parents and the parents of his or her betrothed or by a go-between. When the betrothed reached a marriageable age, they were told who their spouse was to be. There were also marriages based on mutual consent of both sexes. In some areas, when a daughter reached a marriageable age, her parents let her live in a small room called "tunpu" annexed to the southern wall of her house. The parents chose her spouse from men who visited her.

The age of mdrriage was 17-18years old for men and 15-16 years for women, who were tattooed. At these ages, both sexes were regarded as adults.

When a man proposed to a women, he visited her house, ate half a full bowl of rice handed to him by her, and returned the rest to her. If the woman ate the rest, she accepted his proposal. If she did not, and put it beside her, she rejected his proposal. When a man became engaged to a woman or they learned that their engagement had been arranged, they exchanged gifts with each other. He sent her a small engraved knife, a workbox, a spool and other gifts. She sent him embroidered clothes, coverings for the back of the hand, Ieggings, and other handmade clothes. According to some books, many "yomeiri" marriages, in which a bride went to the house of a bridegroom with her belongings to become a member of his family, were conducted in the old days. The yomeiri marriage was conducted in the following manner. A man and his father brought to the house of a woman betrothal gifts, including a sword, a treasured sword, an ornamental quiver, a sword guard, and a woven basket (hokai). If they agreed to marry, the man and his father would bring her to their house or the man would stay at her house for a while and then bring her to his house. At the wedding ceremony, participants prayed to the god of fire. Bride and bridegroom respectively ate half of the rice served in a bowl, and other participants were entertained.