In this video, Subsun delves into her life experiences and sheds light on various significant marriage rituals that are now on the brink of disappearing. Subsun was born into a Torghut family in Maninkin Sum of Jasagin Banner in Hobogsair. Her marriage came to an end when her husband passed away in 1985 at the age of 45, leaving Subsun to care for their 12 children alone. To cope with the challenges of their difficult circumstances, she turned to making traditional Torghut embroidery and crafting handmade items to earn a modest income. In 1989, Subsun received her first income from a journalist in Beijing, earning ¥1300. It was a large amount of money and inspired her to continue her work. The second theme discussed in this video is about Torghut marriage rituals. Before marriage among the Torghuts in Hobogsair, three steps should be completed. Firstly, the suitor’s family brings a bottle of milk wine to the prospective bride’s family and observes their response. Although the initial visit may not yield significant results, the hosts will accept the milk wine. In return, they will add some rice and barley to the bottles and attach butter to their caps before returning them to the visitors. The visitors then take their bottles back home and incorporate these gifts into their meals, symbolising prosperity in the future. However, if the host family returns an empty bottle after taking the milk wine, it signifies that the marriage proposal is not feasible. After the first visit shows promise, the suitor’s family will make a subsequent visit. This time, they will bring a whole sheep and other gifts such as milk wine. If the prospective family agrees to proceed, a further visit will be expected along with several close relatives bringing cooked sheep meat, symbolising readiness for marriage and this third step marks the culmination of the marriage process. Upon acceptance of the marriage proposal, the groom’s family traditionally dispatches Shagait to the bride’s family to facilitate the creation of wedding attire. Shagait typically comprises materials including silks for crafting between five to nine garments. These materials are used by the bride’s family to fashion Üch, Bers Terleg, and other garments for the occasion. In cases where the groom’s parents are affluent, they may furnish materials for up to nine outfits. In return, the bride's family is expected to provide other necessities including quilts and mattresses. These customs may vary slightly across different regions. Another crucial aspect of preparation is the construction of the yurt for the marriage ceremony. While the groom’s parents are responsible for providing all the felts and wooden components necessary for the yurt, the ropes used to secure it are traditionally made by the bride’s family. Thus, the yurt is temporarily supported by alternative means until the bride’s set of 32 ropes arrives on the day of the wedding. In addition to these 32 ropes, two other ropes, known as Kharaachin Hoyar Hoshlong, are also required. Each of these ropes is crafted by the mother of the new couple, and on the day of the marriage, there is a competition between the mothers, as they showcase their rope-making skills while jesting and teasing each other. On the wedding day, the groom’s family will send camels to transport the bride with her dowry and other companions. Upon arrival at the groom’s newly erected yurt for the marriage ceremony, both families will kindle fire using flint and steel, often competing and bantering about each other’s ability to make fire, symbolising the start of a new home. Then, each side selects an esteemed elder to offer blessings upon successfully igniting the fire. Magic black stone: Upon entering the yurt, one of the bride’s elder sisters would perform another ritual. She would place a black stone, free of any cracks, at the hem of the bride’s garment, symbolising and blessing the endurance of her marriage. The bride is then expected to safeguard the stone for the duration of her marriage and symbolically let her children stand upon the magic stone when they take their first steps. In our community, we used to gauge a girl’s relationship status based on her hairstyle, often speculating whether she had a boyfriend or not. However, a significant transformation in hairstyle occurred during marriage ceremonies, where the girl’s hair would be braided into two strips from three. Another notable change in attire post-marriage was the transition from a girl’s dress to a new garment known as “Bers Terleg”, symbolising the shift from girlhood to bridehood. Consequently, the bride would no longer wear a belt with her dress. Additionally, when the newlywed bride visited her parents-in-law for the first time or on other important occasions, wearing a white shirt collar in their bridal dress would bring them great joy, as it is considered the most revered attire for a daughter-in-law.