In Hobogsair, there are fourteen Torghut Sums, each with an elected Jangi (head of the Sum) among its members. The Sum Jangi has three key responsibilities. Firstly, they coordinate and organize the Oboo ritual for the Sum, inviting every member and ensuring proper donation collections from subordinates. Secondly, they prepare for the winter and midsummer Mantra readings in the Sum monastery, also known as Yar Hurah, where fortunes are sought for all members. Unfortunately, Mantra reading activities are rarely organized effectively by the Jangis today. In addition to these two significant duties, a Jangi is entirely responsible for the pillars of the Sum’s Oboo, caring for them throughout the year. The Oboo bestows fortune upon Sum members throughout the annual cycle until the next year’s ritual, and Janchuv, the Oboo pillars form its core. Typically, in the core of the Oboo, three straight and tall pillars are erected and directly tended by the Sum Jangi for the sake of their members. If the Oboo pillars were either sloped or fell due to negligence by the Jangi, the Torghuts considered it as a sign of misfortune that could lead to the loss of many livestock and people suffering from disease or injuries. The central theme of the annual ritual therefore involves caring for the Oboo and pillars, worshipping the protector deity, and calling for fortune for all Sum members. During the Oboo ritual, the Jangi would gather information about Sum members through their assistants, Khünd. This included not only details of the number of households and members in the Sum organization, their contributions to the Oboo worshipping ritual (including monetary and livestock), but also included expenditure of their winnings for horse racing and wrestling, payment for attending lamas, and the allocation of the remaining funds which encompasses, for example, considerations as to whether the Oboo needs restoration or if it should be donated to monasteries. However, once this this information became visible to the public, it was no longer disclosed as it was in the past. The income and expenditures are now unknown as the Jangis retains most of the income for themselves. This is considered a sinful act, consuming resources intended for deities, so seeking protection and auspiciousness for Sum members is deemed inappropriate. According to conversations with elder peers, as Gonqig confirms, at least half of the fourteen Sum Jangis engage in such misconduct today, including the Jangi of Baga Juun, Yekh Juun, Maninkhin and others. On the other hand, the remaining half, like the Jangi of Böörs Sum, are praised by elders for their informativeness and hard work. When we were young, a Sum Jangi disseminated details about the upcoming Oboo ritual to all members, encouraging their attendance. The Sum Jangi not only encourages individual participation but also urge attendees to bring their family’s fortune collection bags. During the ritual, while the Sum Jangi presided over the event and gathered fortune for the entire Sum with a big fortune bag or “Dallagin uut” in Mongolian, participants are also gathering fortune for their families. As the ritual concluded, everyone gathered to express their wishes, not only for their own families but also for the collective wellbeing of the entire Sum. In contemporary times, these dynamics have shifted. The Jangi now delegates the responsibility of holding the fortune collection bag to one of the attending lamas, focusing on organizing other aspects of the event. Additionally, attendees no longer bring their family fortune collection bags. During the Bayanondor Oboo ritual, a gathering of six elders, including myself, convened to discuss the current situation. Our former Jangi, the late Shar Davaan Damba, had been a dedicated and efficient organizer for many years. Recognizing his valuable contributions, several years ago the elders, including myself, strongly recommended and nominated his son, Tsogto to succeed him. Despite Tsogto’s youth at the time, we believed that he had inherited his father’s energy and spirit, making him a promising Jangi. In our deliberations, we recalled a proverb, “Although the face of deceased is ashes, the face of living is gold.” This wisdom was exemplified in the lineage of Gungur Shar Noyan, who served as a Jangi during the era of Uvgen Noyan (the son of Tsebegdorji). Gungur Shar Noyan’s son, Batnasan, continued the legacy, passed the tradition down to his grandson, Damba. Drawing inspiration from this enduring heritage among Torghuts in this territory, we felt compelled not to break this generational continuity. Damba, an energetic leader, tirelessly worked for the Sum, and successfully invited Shaliwa Gegen to our Sum Oboo on multiple occasions. Following the election, although Biligtei, a respected elder, led Tsogto to visit Shaliwa Gegen and acquire his suggestions and blesses, Tsogto has not succeeded in inviting Shaliwa Gegen to participate in the Sum Oboo during his entire 18 years as Jangi. This, we consider, is his biggest failure in his Jangi career. The lack of information about winter or summer Mantra readings at the monastery contributed to the waning significance of our Sum Oboo ritual. Regrettably, the younger generation’s indifference has further dampened the importance of the Oboo ritual. Some engage in unseemly behaviour, such as drinking and smoking close to the Oboo ritual site, displaying a lack of reverence. Consequently, the once vibrant and spiritually significant Sum Oboo suffers from neglect, resulting in an arid, desolate climate in Hobogsair. Therefore, a growing concern among some that our Sum Oboo lacks a resident deity. When we pressed for details on the number of households and the Sum’s population, the current Jangi seemed to evade the question, promising to provide the information at a later date, citing a forgotten notebook at home. Clearly, all this represents lapse in his role as a Jangi. Recognizing the critical state of affairs, we, the elders, have taken the initiative to identify a more suitable candidate, Törbat. Törbat embodies the right qualities – devotion, integrity, and trustfulness – to lead us as a Jangi. However, a new development has arisen as the fifteenth Shalwa Gegen has been reincarnated within a close relative’s family. This prompted us to reconsider our decision, to avoid being perceived as mere supporters of Shalwa Gegen. Our deliberations on this matter will continue at the next annual Oboo ritual.