Since the old days, we had encountered the lion, and lived in the sarne land. We (the people and the lion) were created together. We cannot fear him. This discourse of a Gui elder, objecting to the relocation program implemented in 1997 by the Botswana government, provides us with a clue for reconsidering human- animal relationships in the recent socio-political context of the Central Kalahari. From 1982 to 2014, the author conducted fieldwork among the Gui San, at both the Xade settlement inside the Central Kalahari Game Reserve (CKGR) and at the relocated village, Kx'oensakene (New Xade). One important purpose of this longstanding investigation has been to illuminate the habitual thoughts and practices of the Gjui toward animals. This chapter specifically examines the dread of paa-xó (bite-thing), whose prototype is the set of harmful animals such as lions. leopards, and poisonous snakes. The author devotes special attention to three incidents of humans killed by lions that occurred before the 1970s. The narrators interpret that two of these attacks resulted from the 'curse' (/xoi) of a particular woman. This interpretation correlated with an enigmatic concept, cima, that implied the dark side of the circuits of corporeal syntony spreading over not only interpersonal relationships, but also interactions among humans, animals, and things. In an encounter with a lion in daytime, the Gjui tried to negotiate with this overwhelming other', projecting some communicative expectation toward that other. In the recent context of modernization, an intelligent adolescent Gjui man who had enjoyed higher education felt it difficult to articulate various beliefs related to 'supernatural' agency that had been prevalent among elder generations. In spite of this, he spontaneously associated these beliefs with the woman's curse that had caused attacks by the lion. Those of the younger generation still harbor a sense of discerning some family resemblance among diverse incidents that are symptomatic of invisible agents. Human vulnerability to the paa-xó animals that had shared the most fundamental conditions of nomadic life has rapidly lost its underpinning in settlement life.