Keemia says that in the past several khotons (nomadic units consisting of several yurts) would unite and have their own temples. In the past Keemia’s clan used the Sharbagudovskiy Temple to perform rituals and pray, which was situated in what is today Lagan’. Although the temple was destroyed, today in its place are several new stupas. In the vicinity of the old temple, there are small hills that mark the foundation of houses made from airbricks that stood in the past. Today in this place people perform clan rituals either in early summer or autumn. As a rule, all clan members, including women, participate in such rituals when they make offerings to their ancestors and gods. Lamas are also invited to these rituals. Clan rituals are performed usually once every two years for the benefit of all its members. All clans have their spiritual protectors. Keemia’s clan has the following protectors: Tsagan Aav, who is the protector of all Kalmyks, and Gombo (Mahakala), who is a furious defender of dharma. There is a sutra about how the Buddha Shakyamuni met Tsagan Aav who said that he helps people and brings good into their lives. Keemia also says that when the ancestors of the Kalmyks came to the Volga, they brought with them the names of their temples that they had in their homeland of Dzungaria. Instead of ova structures (piles made from stones around which people perform rituals), the Kalmyks used small mounds due to the fact that stones are scarce in Kalmykia. Having a Buryat mother, Keemia also participates in clan rituals in Buryatia where she reads well wishes to her maternal clan. In this sense, Keemia contends, Kalmyk and Buryat clan rituals are similar. In Buryatia, the place for clan rituals was chosen by the oldest person in Keemia’s maternal clan.