ABSTRACT
Mongolian philosophical underpinnings of well-being were expressed in the form of mythology, shamanism and Mongolian Buddhism before the development of modern nursing in Mongolia. Among these forms, the philosophical underpinnings of well-being, mythology and shamanism were formed as a result of the roots of Mongolian philosophy, whereas Buddhism spread relatively late. As a result of Mongolian mythology, an alternative approach called dom zasal was formed, and it remains one of the important foundations of the idea of well-being among people. Among the various concepts of shamanism, the concept of sunesu best expresses the underpinning of well-being, and the idea that healing and nursing care can be provided not only by those living in this world but also by spirit beings. Since Mongolians still use these ideas even in modern times, it should be noted that following them too narrowly may conflict with concepts based on scientific evidence. Along with the development of Buddhist philosophy in Mongolia, the Oriental philosophical underpinnings of well-being have spread. One of the most important concepts is the five basic elements of life (tavan mahabhutas) and three elements of the body (khii, shar and badgan). While developing the concepts of life and the body, the arga-bileg model (yin-yang in Chinese), developed at the theoretical level in Chinese philosophy, has become a popular basis for culture and customs among Mongolians. Therefore, it has been difficult to judge whether the origin of the arga-bileg model is Mongolian or Chinese; however, this is undeniably an important underpinning for well-being in both countries.
Subject(s)
Nursing Care , Shamanism , Humans , Mythology , Buddhism , PhilosophyABSTRACT
Background and Aims: Traditional Mongolian Medical Education (TMME) was developed based on Manba Datsan (MD) in harmony with the Buddhist philosophy-medical system in Mongolia. It was developed intensively during the 17th-20th centuries and was interrupted for a while, but it is still a part of medical care in Mongolia, training traditional medicine doctors and nurses. Its historical roots are inextricably linked with medical and philosophical development not only among Mongolians, but also in some Oriental and Western countries. This review aims to raise awareness and promote TMM, following the WHO guidelines on traditional medicines. Methods: Relevant literatures from Google Scholar, PubMed, Mongolian national and university libraries in the past 30 years were collected in this article, and books, of which the history, philosophy, and culture of TMM were analyzed. We used inductive analysis within the constructivist paradigm and conducted the research as follows: (I) analyze relevant literature reviews; (II) formulate the historical periodization of Mongolian medical education (MME); (III) explore an overview of the philosophies that have been influenced by TMME; and (IV) study the contents and phases of MD training in Mongolia. Results: An integrated version of the historical periodization of the MME was developed with fully compatible historical periodization based on important socio-political turning points in Mongolia. TMME has been clarified by the direct and mutual influence of Oriental, and Western medical concepts. Between the 17th and 20th centuries, TMME was developed based on MD. Since 1990, the training process has been conducted in accordance with the international standards of modern vocational and higher education. Conclusion: Traditional Mongolian Medical Education was formed by underpinnings of the achievements of Mongolian national practical and folk medicine. This process was greatly influenced by the traditions of the Mongolian education system and achievements of oriental medical education.
ABSTRACT
Objectives: Handwashing with soap is the simplest, most affordable, and cost-effective preventative intervention for reducing the burden of communicable diseases, including the COVID-19. This study was aimed at investigating elementary schoolchildren's handwashing practice at two critical moments, namely, before eating and after using the toilet and its associated factors. Methods: The cross-sectional study was conducted at ten public secondary schools in Ulaanbaatar, Mongolia, between February and March 2019. Data were collected from all fifth-grade children's parents at the selected schools by using a self-reported questionnaire. Descriptive and multiple regression analyses were conducted using STATA/MP version 13.0. Results: A total of 1507 parents/guardians of 5th-grade school children participated. Reported schoolchildren's handwashing practice for both critical moments was 50.1%. It was significantly associated with female gender (adjusted odds ratio [AOR] = 0.56 (95%CI = 0.45, 0.70)), number of siblings (AOR = 0.72 (95%CI = 0.61, 0.80)), and availability of handwashing amenity at school (AOR = 1.1595%CI = 0.86, 1.42)). Only 34% of children wash their hands with soap at school, and the most common reasons for skipping handwashing were an absence of soap (23.9%), lack of sink (14.5%), and the use of hand sanitizer (19.7%). Conclusions: The school children's handwashing practice at two critical moments is considerably low. The main disabling factors of regular handwashing at school included insufficient handwashing facility and soap. Therefore, promoting HW facilities and innovative and participatory education for elementary schoolchildren should be prioritized.
