Depending on natural condition and resources a certain way of subsistence takes shape and people bring into existence specific cultural and economical patterns. In this sense, in high forest and forest areas people have run hunting, whereas in steppe areas Mongolians have run mobile animal husbandry.

According to Mongolians’ understanding the “nature” is very inclusive concept which covers meaning “mighty force”, “the mother giving birth to all of animate beings”, “fertility, nourishment” and et cetera. The perception that human being relatively and entirely tied together surrounding environment is found in Mongolians’ worldview, religion and ecological consciousness. “According to the original ideas of Mongols, nature is an all-encompassing system which ideally remains in balance, a state of normality regulated by tngri” [1] . Also they they have personified nature and treated as if there is a communication between humans and nature as inter-human communication.

The Mongols compare the water with the wish-granting jewel and count it as one of the three pure things: A growing juniper is a pure thing, burning incense is a pure thing and flowing water is a pure thing. They look up to the water and strive for maintaining its’ purity. Prohibition observances, religious rituals, laws and life conventions have played considerable roles for environmental protection.

Our ancestors have paid special attention to protect rivers, lakes and springs and basins. Because a water source provides soil humidity and fertility of the surrounding area and it gives chance to survive for animals and plants. The Mongols venerate holy waters and springs. Most of them are capable to cure and heal diseases, weariness and pains. Springs and mineral waters are found in beautiful places. Surrounding areas of springs and mineral waters can be considered places of ecological positive factors or sacred spaces.

They always take care on maintaining water purity, avoid dropping blood and milk to it and prohibit to urinating and pouring dirty water next to water sources. Besides those catching fish and minnows, killing insects and cutting trees and plants around water sources had been discouraged. These kinds of prohibitions were interpreted in connection with guardian spirits of the water. For instance, if anyone polluted the water and touched surrounding area then he or she would be harmed by the spirits of the water. The spirits of the water become angry and bring misfortunes, if rivers, lakes and springs are polluted, and this included bathing, washing and urinating in a water source, or throwing trash into the water. According to shamans’ view, guardian spirits (lords) of the water reside in springs and river beginnings. Therefore, the Mongols have offered sacrifices to the lords of the water, to make them happy.

It was prohibited to set fire next to rivers, lakes and springs, because of mutual contradiction of the fire and the water. After penetrating Buddhism in Mongolia, Buddhist prayer texts for water veneration ceremonies had been written and the lamas started to conduct the ceremony, but inner content of the ritual was not changed.
To worship springs and mineral water, a stone cairn decorated with willow and ribbons was erected near to the beginning of the water source. Mostly lamas, shamans, local intellectuals and some herders performed water worship ritual and they burned juniper and wormwood, prayed, offered dairy products and meat, sprinkled milk and vodka to stone cairn.

The Mongols had imagined trees, grass and other plants as arms and legs of Etugen mother and avoided cutting plants. They believed in that if anyone cut hundred grasses then he or she would shorten his or her life by one year . Also they had been thinking that anyone would be maimed, provided he or she broke up branches and limbs of trees. Especially our people strictly forbade to cut trees during spring season when plant budded and they never cut young trees. Pulling of roots and stem of plants are prohibited as well. Tree worship custom had been being popular not only among the Mongols but also among other peoples of the world.
During prolonged period ancient people had noticed that a river and its’ surrounding area dry up as a bad result of chopping down single or prominent trees of the river bank. That is why they forbade to prune and chop down single, bushy or prominent trees. It was said that all trees in a forest share a root.

By Batnasan N., This e-mail address is being protected from spambots. You need JavaScript enabled to view it

Since 1998 when Mongolia joined the RAMSAR Convention as the 106^th Contracting Party, the country has been successful in some initial activities. e.g. designating eleven RAMSAR sites (wetlands for international importance).

A short description of the RAMSAR sites in Mongolia are given below:

1. Mongol Daguur (Mongolian Dauria). Mongolia’s first Wetland of International Importance (210,000 ha) in Dornod aimag, in Eastern Mongolia, near the border with Russia.

2. Valley of Lakes. The site (45,600 ha) is located at the foot of Gobi Altai Mts. and encompasses four lakes (Boon Tsagaan, Taatsiin Tsagaan, Adgiin Tsagaan and Orog). These lakes are an important staging area for migratory waterfowl. The area supports breeding populations of a variety of other species including Pelicanus crispus, Phalacrocorax carbo, Ardea cinerea etc. The fish fauna includes species of Oreoleuciscus and Thymallus brevirostris endemic to Western Mongolia.

• Environmental laws from website of Ministry of Nature and Environment (in Mongolian): http://www.mne.mn
• All laws of Mongolia from official website of Mongolian Parliament: http://www.parl.gov.mn/home.php?loc=law.php 
  
  • also from: www.legalinfo.mn

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