Льыоравэтльан

Much Useful Information in Short Period of Time
From 22 Seprember to 23 October Information Center "Birlik" held a training of the closing 11 group of the project ''Education in the Field of Human Rights and Rights of Indigenous Peoples'' in 2007. Eight indigenous representatives of Telengits, Tubalars and Altai-Kizhi took part in the course and learned of international and federal legislation in the field of human rights and the rights of indigenous peoples. We learned the mechanism of human rights protection and the UNO structure concerning indigenous peoples in detail. We studied project management and fundraising. We met with representatives of executive and legislative authorities and public organizations of the Altai Republic.
On the meeting with N.V. Tudenev, chairman of Education, Culture and Mass Media Committee, interns were interested in the question of favorable entrance of indigenous students to institutes of higher education of the country.
V.A. Burilova, head of Forest Management Department of the Altai Republic Natural Resources Ministry, interpreted forestry reforms both of the Altai Republic and of Russia to us.
M.L. Mizonova, deputy administrator of the Altai Republic Nature Control, told us of Nature Control functions.
Information Center "Birlik" interns were permitted to meet with S.S. Shefer, the Altai Republic ombudsman.
On 28 September there was a meeting with committee-men of Public Chamber of the Russian Federation led by Vyacheslav Leonidovich Gladyshev, committee chairman, and public organizations of the Republic.
I want to make a special emphasis on the meeting with Igor Vyacheslavovich Kalmykov, director of Altai state wildlife preservation, and Svetlana Nikolaevna Shchigreva, head of ecological education. Igor Vyacheslavovich told about the present activity of the preservation, Svetlana Nikolaevna went into detail on projects realized this year and they were many. The preservation realized a number of initiatives on steady life-support of the population in the bounds of United Nations Development Program Global Environmental Facility (UNDP GEF) project "Preservation of Biodiversity in the Russian Altai-Sayan Ecoregion".
From 14 to 29 July 2007 in the bounds of UNDP GEF project "Preservation of Biodiversity in the Russian Altai-Sayan Ecoregion" children ecological summer camp-auto race was held. More than 20 children living nearby closely preserved territories of Altai krai and the Altai Republic took part in the race. The main aim of the action was arrangement of conditions to create a positive image among local population and to support the children movement "Friends of Islands Reserve". The main stations were Barnaul ("Tigireksky" Preservation directorate) – Krasnoshchyokovo (visit-center of "Tigireksky" Preservation) – Smolenskoye – Gorno-Altaisk ("Altaisky" Preservation directorate) – Artybash – Yaylyu ("Altaisky" Preservation cordon) – Chelyush ("Altaisky" Preservation cordon).
Much attention was and is being given to work with people living on the territory of the preservation. The last leaders of the preservation had been conflicting with the local population of Yaylyu village for a long time. Therefore this year preservation officials take an active part in working with Yaylyu inhabitants. On the territory of the village a visit-center in national style for tourists taking a rest at Teletskoye Lake was opened. Also Public Council including "Altaisky" preservation staff, representatives of Yaylyu population and indigenous communities in the neighborhood of Teletskoye Lake was founded. Such Public Councils are planned to be opened on the territory of preservation in Ulagan district.
There are paid environmental educational routes on the territory of the preservation. Bookings are spent to preserve nature objects and to maintain the infrastructure of the preservation.
In the end of the meeting Igor Vyacheslavovich treated the present to apples raised in Yaylyu gardens.
Surkuray Kudachina
Svetlana Sakasheva
Aruna Myzaeva

The Results of My Training

I study at Gorno-Altaisk State University and I will become an economist in the future. I am just beginning to find my feet and I have not obviously faced with violation of human rights, and our rights are being violated at every turn. And we, common people, should be at least a little prepared to that. In Information Center "Birlik" I learned of violation of rights of Russian people to land, forests and traditional land-use. It was not that I had not known about it but I even had not thought about it. Information Center "Birlik" took part in All-Russian Civil Movement "Land of Russia is the National Property" and protected essential natural resources of Russia – forests, water bodies and mineral resources, and also the rights of the Russians to free access to forests and water. I can assure you that much effective work had been done.
During our training course we had meetings with executive and legislative authorities, representatives of public organizations. A meeting with Semyon Semyonovich Sheffer, ombudsman of the Altai Republic, was the most memorable to me. Semyon Semyonovich told us about the formation of the ombudsman institution in the Russian Federation. Classical ombudsman institution was established in 1809 in Sweden. After World War II it received a powerful stimulus. It was exactly that time when important international legal documents in the field of human rights were signed. And particularly on December 10, 1948 Universal Declaration of Human Rights was adopted. This date is celebrated in the whole world as Human Rights Day.
In the Russian Federation the idea of establishment of the ombudsman institution was firstly expressed in Declaration of National Human Rights and Freedoms, adopted on November 22, 1991 by USSR Supreme Soviet. The 40 article of the Declaration made provision for creation of a position of parliament ombudsman. He was appointed by Supreme Soviet for a term of 5 years and was accountable to it and had the inviolability of a people's deputy. The position of the ombudsman was established by the Constitution of the Russian Federation of 1993. According to the Constitution an ombudsman is appointed and dismissed by the State Duma in compliance with the federal constitutional law.
The position of an ombudsman is established to provide the state guaranties of national rights and freedoms, their observance and respect by public authorities, local governments, and public and government officials.
General responses of the Altai Republic ombudsman are: •
administration of complaints and appeals about violation of rights and freedoms and taking measures to their restoration; •
analysis of the Altai Republic legislation in the field of rights and freedoms, preparations for recommendations on its improvement and brining in balance with general foundations and standards of international law; •
legal enlightenment of human rights and freedoms, forms and methods of their protection; •
taking proper measures at his initiative within his competence if there is gross or mass violation of human rights and freedoms, in especially important cases or in cases when aggrieved persons are unable to use legal protection by themselves; •
analysis of law enforcement practice in the field of human rights and freedoms and preparations for recommendations on its improvement; •
informing of state authorities and the public on observance of human rights and freedoms in the Altai Republic; •
making state authorities, local authorities and officials general remarks and offers concerning observance of human rights and freedoms and improvement of administrative procedures.
I want to emphasize that the ombudsman institution is independent.

Viktor Tagyzov

Pazyryk Women Hat

All peoples have almost the same traditions иге they differ in their attitude to the deceased. That is why archeologists find many common details in tableware, utensils, implements and all a man can not live without either in Europe or in Asia, Africa or America. Difference in world outlook and religion becomes obvious when a man is being buried. Peoples settling vast territories of Eurasia - Scythians, Sarmats, Saks and others – believed in afterlife and fit the deceased out for life after death – weapon, jewelry, implements and even a horse with harness. This helped our ancestors' artifacts preserve in burial mounds. Our ancestors' culture turned out of such a high level that amazed and shocked our contemporaries. Altai burial mounds excavations were the most sensational. Altai as well as Himalayas keeps a lot of incomprehensible secrets: great religions and the civilization that indisputably influenced the culture of the whole mankind as far back as pre-Christian time arose there. It is no coincidence that Nikolay Rerih, the great artist, thinker and explorer of the East (cradle of human civilization), began his expeditions straight from Altai. Findings of V. Radlov, Russian archeologist, aroused interest in explorers in 1856. The scientist dug out several burial mounds in Altai Mountains and that initiated sensational interest to Old Turkic culture little known to world science. Findings from Pazyryk burial mounds on the territory of our republic are the most valuable. It is a burial place of a young noble girl in a rich costume. The finding was at once named the Pazyryk Virgin and she aroused a universe interest in ethnographers, restorers and art historians. I want to tell you about an intricate hat of our ancestors.
Pazyryk women wore wigs on shaved heads. The wigs were original and complicated. A wig was made of a felt cap and a special lamellate mass. The basis was tightened at the top with horsehair and shaped a headdress. One lock of horsehair was covered at the back of a head with a long wooden hair slide ("nakosnik"), decorated with heads of mythic animals with gryphon's aduncate beaks and saiga's horn. There were two more short decorated "nakosniks" on each side of a head above ears imitating plaits. On the top of the wig there was a long petal or feather-shaped roofing fastened with a small wooden twig. The roofing was made of felt covered with black woolen cloth and decorated with wooden birds covered with gold foil. The birds had leather tails, wings and legs. They hid a strand of hair on the back of a head wrapped in thin felt and tightly wound with a woolen yarn in a narrow and short "nakosnik" knitted of red wool. It was crowned with an iron hairpin with the wooden deer standing on the ball on the top. The whole construction was decorated at the bottom with a lying mythic deer with a forked trunk. Original covers – felt caps with narrow red eaves – were added to hats.
Hats indicated first of all a woman's status: Pazyryk wigs were probably typical for married women, housewives and mothers.
Yelena Akchinova

Maternal Cult Umay-Ene

Altaian women and men had equal rights in the family. A wife did most of housework. But the main woman's duty was to bear, feed and bring up children. These are the duties of a contemporary Altaian woman. All that has changed are living conditions, maternity hospitals and medical care of women both parturient and recently confined. Thereby
most elements of a maternity rite have been lost. But many ethic norms connected with childbirth still remain changeless up till now such as giving food and a present to a recently confined woman and her child.
There used to be a special treatment of an expectant mother. The Altaic for a pregnant woman is kyochyolu kizhi, i.e. "a man with gruel", and her relatives called her barlu, i.e. "she has got". People around her tried neither to cross the road in front of her nor to come into conflict with her. One should always honor requests of a pregnant woman if possible. And at the same time a pregnant woman had to comply with prohibitions. For example, she could not eat boiled head of any animal, eat mutton and meat carefully; drink spirits; wonder at human and animal habits and conduct; she could not enter a house where somebody had died or be at a funeral; she could not deal with gravely ill. It was prohibited to a pregnant woman to cut her hair, sew or knit as they equated a thread with an umbilical cord.
A pregnant woman is considered dangerous, having one foot in the grave. All protective ritual acts from childhood to wedding ceremony aimed at reproduction are included in a conception of "sul'dezi", i.e. future children's souls. Symbolically "sul'de" is a part of a complex of talismans and wishes presented on the wedding ceremony when a "kyozhyogyo" (a covering) is being opened with a lash or a rifle. And before taking a bride to a bridegroom's house they observed a "chach dyargany" rite ("hair parting") behind the curtain when elder sisters-in-law singing combed first one half of the bride's hair while she covered another half with a hand and then they combed the second half in the same way. Then they put on an Altai woman's hat with two long red fillets. A woman's sleeveless clothing chegedek with a cut behind sewn for a wedding played the same role and unmarried girls could not wear it. Even numbers were vitally important in ceremonial rites – there were two lives in a woman then and she could become barluu ("she's got someone else in").
In Altai folklore a child is always coming into the world when his father is far away either hunting or fighting with an enemy. Therefore the child's birth is the most sacral part. A pregnant woman's isolation from people and even her family was aimed to secure her and her future child. That is why the Altaians had the rule to have two houses: "alanchik" (cone-shaped birch bark shelter of brunches) – a lodging for a start, and kazhan ajyl (felled polygonal ajyl).
The Altaian for birth is "tuulgan". Husbands and children could not watch childbirth. Sometimes they were told about a child's birth by someone else and sometimes even a few days later. A woman in labor was assisted by older women and one of them who had children tied up and cut an umbilical cord. She was called kin-ene (midwife). The umbilical cord was cut at a definite distance from a stomach and when the residual part dried out and fell off they sewed it into a little leather bag either in the shape of d'anchyk, i.e. a bag for hunting tackle (newborn boy) or in the shape of d'yraky, i.e a vessel for water or milk vodka (newborn girl). Those bags decorated with many-colored beads were put in byoldush on the belt together with otyk (flint stone) and woman's knife in sheath. Kin-ene (midwife) washed a newborn child with warm tea and dubbed armpits and groins with melted butter. A woman buried her afterbirth under a hearth.
D'ajyk cult, ot-ene (fire) cult and cult of tribal Tesi are also related to family cults.

Surkuray Kudachina

Tepshi

It should be pointed out that Altai-Kizhi both in urban and rural areas prefer meat and milk as before. Every part of a slaughtered animal has definite supernatural characteristics. The most favorite meat is mutton and horseflesh.
They still kill a sheep in an old way used also by Mongolians and Tuva people. They put a sheep on its back with its head to the east, a man mounts it and makes a little cut on skin from a breastbone along to stomach and then pushes his hand through the cut, makes a hole in a diaphragm, gropes for aorta and breaks it. After that he skins the sheep. The sheep is dressed on its skin. They take out entrails so that blood remained pure in abdomen. They put the blood in a separate vessel and kan (blood pudding) of it. They make dyorgyom (sausage) of peritoneum and small gut. They carefully take out a gallbladder and spit three times on it and leave it in a place inaccessible to dogs. They believe that bile accumulates evil power (d'aman nemeler) and these operations make it possible to get rid of it so that it won't appear at home or in a village and won't make harm. They say that they do it as they have always done it and as it is accepted.
When boiling the meat they first take kan (blood pudding) out of cauldron – it should not be boiled for more than 15 minutes otherwise its flavor may fade. They cut off two pieces of kan (where guts are fastened together with sticks) and throw them in the fire. After that they cut the kan into big pieces and treat all present. When the rest of the meat has been boiled they put it on a big wooden dish called tepshi. This word also means a special rite. In the first place hosts cut off two pieces of the chest – tepshinin bazhi (the head of tepshi) and throw it in the fire. Then they do the same with heart, rib meat and d'yorgyoma. Thereby treating fire is the main part of tepshi rite. Traditionally someone of the old asks, "Kursak-tamaktan otko saldarba?" (Have you treated the fir to food?), pretending he hasn't noticed it. He is replied,"Otty kundyulegenis", i.e. "The fire has been honored".
Many Altaian families still observe some of tepshi bans. For example, when they eat kan they do not give upper and lower ends of blood pudding to small children otherwise they may become childless and unlucky when they grow up and start a family. Children can not eat the tip of the tongue else they will use foul language. A child can not eat small ribs or they will stop growing.
A grown-up man should not eat nose meat or his horse will snort during hunting and scare away game.
A nephew can not pick an elbow or spade bone in the presence of his uncle.
One should pick a short tubular bone joining to a spade clean before throwing away otherwise the cattle will be unprofitable and will not increase in number. This bone should not be given to the only child.
They say,"byolyo ulus byoryok yulesh biir", i.e. sisters' children should share kidneys of tepshi.
If there is a guest at the house the upper part of chest (tyoshtin bazhyn) is put close to him at meat.
Aruna Myzaeva

Altai Female Shamans

Female shamans were always high in the social and cultural scale of the Altaians. For example in folk tales female (girls, women, and old women) shaman is often either a central character or assist a central positive character. However they may assist negative characters. Even if some female characters are not called shamans directly they perform their duties. Historical legends and tales tell of women endowed with an extra power.
Nowadays the Altaians consider a female shaman to be wittingly weaker than a male one as she is burdened with a reproductive function. There is an opinion that a woman can not execute shaman's duty till she brings children up.
There are exceptions when young girls develop a shaman "disease". These girls are supervised by "bashtandyrar" – more experienced and respected shamans who define their further way. After that a young female shaman can treat ,for example, children or adults, i.e. a definite age group. But at the same time recently initiated young female shamans are advised to specialize in children treatment under their sacral purity. As a female shaman is to be a mother she should guard herself against "dirtiness" she won't be able to resist if she treats adults. In case of early initiation (adolescence, for instance) a young female shaman is doomed to solitude,
childlessness and short life as a rule.
Nowadays Altai female shamans are busy in general with treatment, predictions, and fate adjustments. The main aim of a shaman treatment is to reinforce "protective belt" – kurchuu which weakening leads to diseases. Thus they carry on traditions executing everyday duty of any woman called "uy-kizhi" (a man of the house or home man).
A man gets a shaman gift as any other talent from his ancestors or relatives. It is inherited by related and collateral lines.
If a man inherits this gift both by the mother's and father's side he gets the power doubled by two genealogical traditions. People believe these shamans to be "uktu kam", i.e. initiated.
In spite of the opinion that a male shaman is stronger than a female one there are still many people who want to get their help. As a rule a man chooses specialists of this type by intuition based on omens, dreams as well as on patients' tales or follows competent advice.
Private life of these women is full of insoluble questions. Relationship with people around, friends, relatives is problematic because everybody who does not have the gift feels if not fear then at least vigilance to them. Broad practical facilities sometimes attributed to female shamans, masculinity in the culture of the Altaians, current modernization influence their status. And female shamans still have woman's duties, the main of them is keeping connected with genetic, patrimonial and marriage relatives. They keep house and raise their children and grandchildren as ordinary women do.
Lives of contemporary Altaian female shamans can illustrate the complexity of "sacral traditions/ traditional culture/modern society" complex not so much in the view of investigations as in point of life.
Amyr Yedeshov

Does Russia need us?

Many problems have been suspended. They have been increasing for years and finally they've led to unemployment, juvenile delinquency, drug addiction, alcoholism, degradation, extinction of nation, etc. I would divide the whole youth into the students and the working young people and those who neither study nor work. The last constitute a menace to our society as they are often seduced into a life of crime. Other even more obvious problems of the contemporary youth are alcoholism and drug addiction. I think everybody feels the same. The chief reason of alcoholism and drug addiction increase is underdevelopment of economics which leads to lack of work places for interns and unemployment. Youth unemployment causes alcoholism. Sale of alcoholic beverages has been racing up of late years. In rural areas where most of people are unemployed and have no money to buy spirits in shops they buy cologne, antifreeze, glass cleaners, etc. from private entrepreneurs. I'd like to make a special emphasis on private entrepreneurs selling denaturated alcohol. These people harm and kill their fellow-villagers, they do not or do not want to understand that there will be a day of reckoning for them and their relatives. Lately people have been poisoned, died and turned "yellow" because of antifreeze usage. And beer has become a matter of course for youngsters. Nowadays beer is very popular and is considered to be nearly a "youth drink". And young lovers of beer are becoming "younger". Beer alcoholism is especially widespread among youngsters both in urban and rural areas. It would be good if the government and local authorities paid proper attention to this progressing problem.
In villages gymnasiums are only at schools and accordingly they are attended only by pupils and the rest of children are left to their own resources. It is desirable that gymnasiums were separate from schools. Then anyone could go in for sports there. And now it turns out that the majority of young people is not organized and hangs out in the streets and around beer stands. Accident condition of many school gyms and village clubhouses deters visitors. So how should young sportsmen fulfill themselves? For example, in summer many young people in Kokora play football, volleyball and handball at the stadium. And what should they do in winter?
Village cultural workers pleading absence of premises hold cultural events in school halls. School principals do not permit to arrange discos at schools but only cultural events and entertainments. In many villages cultural events are not or rarely held and discos may be successfully arranged there.
After finishing educational institutes interns can not get a job as there are no vacancies. This especially concerns teachers of Altaian and Russian languages. Why don't teachers of retirement age make way to young interns!? How should interns fulfill themselves? They move to towns in search of work though they may work at schools they've finished but there are no vacancies.
Marina Mudaeva

Take me Under Your Wing

It was a reception day of one distinguished leader, charged with social problems of the population, when common people could address their unsettled problems to him. I stood in a queue in reception room. There was also a young woman with three children. She was talking and joking to them quietly clasping them to her breast. And then a secretary invited her to the office. We heard an angry official after a while from behind the door. And willy-nilly we began to get into the swing of things. He accused the woman of irresponsibility as she had dared to divorce her husband in spite of three children and to move to town. And then she bothered strangers with her problems. She only sobbed in response, "My husband has drunk and beat me and children. He has not had any job. There are no vacancies in the village. And I had to feed children. We came to the town to my relatives…" And then it became silent after a while. The official muttered something in the end.
The crying woman went out of the office unable to say something else. Her frightened children followed her stumbling. I still remember the face of the eight-year-old boy who cast his eyes down diffidently. Every time I can not but ask myself what has happened to them.
Family ties have had clear moral criterion last century. There were no problems as divorces, orphans, alcoholism, and lonely old people. Family was the basis of life; it had its order, purport and spiritual values. Large families were especially honored. My ancestors used to say, "Every child brings luck!"; the Creator has prepared both shelter and food for him before he is born and this means that the more children in the family the more blessings.
Altaian traditions and customs are closely connected to periods of human life: birth of a child, initiation of a youth, matchmaking, wedding, etc. every rite has a definite order and a picture. People encoded survival and self-preservation algorithm of the whole nation in rites.
Not long ago I visited a wedding where there were no alcoholic drinks at mutual will of the bride's and bridegroom's relatives. In the first place they wanted their wedding to be a great occasion for creation of a new family and in the second place they wanted to remind their fellow-villagers of true traditions of an Altaian wedding. The wedding turned out to be merry, bright and happy to the delight of newlyweds, relatives and guests, an old rite "Kozhogo" (when a girl becomes a woman) was an astonishing revelation to me. The action takes place behind kozhogo – a white silk covering, the symbol of a young bride's purity and chastity, fastened to birch branches. Two elder sisters-in-low help the bride to take off her plait decoration – shanky and do up her hair into two plaits worn only by married women. They say that this rite contributes to a good reproductive performance of a woman - the pregnancy is taking its normal course and she has an easy delivery. The rite is accompanied by songs about the bride's purity and beauty.

Ak la torko kozhogo
Altajyska ajylzyn,
D'any ajyldu baldardyn
Ajylyna kabay ekchelzin.
Let the white silk of kozhogo
Cover the whole of Altai,
Let the cradle be rocked
In the house of a new family

When the bride is ready the eldest and most respected man of the bridegroom's family lifts kozhogo with the end of a rifle or a lash with blessing. The Altaian people believe that a rifle or a lash scare away evil spirits. The bride appears before the present as large as life and they see her face for the first time. When the bridegroom takes the bride to the table the rite "Bashpady" begins. All the relatives one by one give the newlyweds their rhymed blessings. They place a special emphasis on male and female obligations in the family.
Clear delimitation of obligations in everyday life is the model of marital relations that affects their prosperity. For example, arrangement of Altaian ail is the form of typical consciousness of our ancestors. A door is obligatory situated on the east where the sun rises. A heath is in the middle of ail. A woman's part with a kitchen, utensils and food is on the right. A man's part is on the left, women and children are strictly forbidden even to touch the householder's things (saddle, harness, rifle, lash, clothes, etc), because the father of the family was honored as the Saint, that means close to God.
And today on the contrary a man adheres to the passive position in the family. A man is no longer a breadwinner, a defender or a spiritual adviser of a family. When I was a little girl my parents used to tell me that "there is no need for a boy to enter the institute and it is necessary for a girl". But today highly educated competent "brainy" men are in demand. And our Altaian men are unclaimed. To provide their families with hunting and animal breeding is all that is
left to them of life. This way of life is also almost inaccessible because it is extremely hard to get land, hunting and fishing are prohibited, there is no legislative basis and there are no opportunities to acquire computer skills.
There is a chasm between urban and rural areas. Many men were sent to prison when they tried to go beyond the law and many of men simply became drunkards. They often write in newspapers, "It is women who take all the burdens of daily living off their husbands' shoulders and have all responsibility upon their fragile shoulders". What good use is to celebrate women's deeds today? It is not normal. Today mothers try to keep and clothe their children they have no time for intellectual values. Everyone knows the consequences of such a system of upbringing of a new generation. An Altaian fatherless family destroys the algorithm of national self-preservation. And it can be reconstructed only when our men will sober up and take full responsibility for our nation and take us under their wings at last.
… On that cold winter day, looking at the backs of the Altaian woman and her three children going away down the corridor of the administrative setting, I wished their father came at that moment and took them home, warmed, fed and caressed them. And then everything would have changed and resumed the eternal course. And the eight-year-old boy who cast his eyes down diffidently would proudly look people in the face when he grows up. Because he is a man and by the laws of my nation it means he is a Saint, close to God…
Svetlana Sakasheva

Garbage Problem in Gorno-Altaisk

Gorno-Altaisk is the capital of the Altai Republic and its only town. Recently it has grown in size and become more beautiful due to construction and repair work. But it has not had an effect on cleanness of the town. Today the garbage problem in our town is ever more daunting. Our streets, riversides and bus stops are littery and covered with spittle. Environmental pollution worsen psychophysical health of the town population: it hastens ageing process of adults and young people are falling ill with adult diseases such as malignant neoplasms. Water pollution leads to enteric infections (dysentery, viral hepatitis, etc.). At the present time the number of respiratory infections is being increasing (tuberculosis, influenza, etc.). It is no secret that the Altai Republic is breaking the record for consumptives. If you ask me, one of the reasons are spittles occurring everywhere (in parks and on the pavement) as these are droplet infections. For example, if a man with poor health breaths in while walking down the pavement where a sick man has spitted he is threatened with tuberculosis. The situation creates ecological danger for gradually it may develop into epidemics.
The problem of household refuse and rubbish is also burning. For most people it is hard to carry a bottle or a bus ticket to a garbage can or to incinerate garbage (this concerns private sector). The work of yardmen improves the situation only for a little. It is better not to dispose garbage but not to drop it all.
The reason for inattention to environment, one of global problems, is lack of ecological education. One person can not solve it. We are to take measures! Otherwise it would be late. There are several ways of a solution to the problem: to hold actions aimed at rise of ecological culture standards of population, to make them care of environment and realize a forthcoming global ecological catastrophe, warnings and fines for ecological offences.
In consideration of above-said one may state that at the present time the situation on collection, neutralization, processing and recycling of waste products is extremely bad in the Altai Republic. Explanatory work with the population is badly organized and this results in pollution of outskirts of town and most of settlements of the republic. Local governments generally perform their duties of collection and disposal of waste products unsatisfactorily, say nothing of establishment of special waste recycling neutralization plants.
When residents of Gorno-Altaisk manage to improve the situation then they prove themselves, their children and relations with the beauty of our town as well as with health.
Olga Chapyeva.

Опубликовано на: 2008-03-12 (5459 Прочтено)

[ Вернуться назад ]