During the Republican era, my father, Tselbegin Namjil, served as a teacher at the primary school in Hoshtolgai. This school, initiated and officially opened in 1942 by the Shaliwan Gegen with the support of rich Torghuts in Hobogsair, held significant historical importance. The teaching staff, consisting of six individuals in the initial stage, had received education in Urumch with the support from Shaliwan Gegen. Later, two more teachers, Enkhbayar and Münkhbayar, recruited from Tarbagatai. With support from the Three Banners in Hobogsair, the school boasted a constellation of dormitories and a canteen for students. In its early years, the school successfully educated its first cohort of students, including Ayan Jav, who later assumed the role of the first county magistrate after the establishment of the People’s Republic of China established in 1949. In the socialist communal era, he was assigned to Urah to work as the Kazakh – Mongolian translator for the newly established Hong Guang commune. However, three years later, Urah underwent restructuring, becoming a region under the Karamai city. Consequently, my father was relocated back to Hoshtolgai and assigned to the Khündlen and Shaajgat commune for approximately two years, serving in the capacity of a secretary. By 1961 he faced accusations of being associated with the remnants of the Nationalist Party, resulting in his dismissal from his position. Subsequently, he returned to his hometown in Ulaan Tug, where he remained for the rest of his life. I served in the military force for three years starting in 1970, interrupting my education during the Cultural Revolutionary period. Subsequently, I worked in the armed forces department in Hobogsair. In 1993, I transferred to Bustungu, where I served as the secretary of the Bustungu pasture until my retirement in 2003. My family is affiliated with the Ikh Barrun Sum of Jurgan Sum Banner, which comprises four Arv (tenths): Ööljid Arv, Basmad Arv, Gelengud Arv, and Oros Arv. Ööljid Arv, from which my family hails, traces its origins to five brothers – Khülüg, Aduuch, Honich, Dugan Doloon, and Sandag. Sandag claimed to be the person who brought Tsongkhapa to the Ikh Khüree monastery in Hobogsair. The Obootin Khüree monastery of Wang Banner venerates the Chagshu deity, while the Jasag Bannar monastery venerates the Gonchig deity. Among five monasteries in Hobogsair, the Shabinar monastery holds the highest rank. This is evident during Buddhist rituals when all lamas gather and conduct ceremonies, with lamas from the Shabinar monastery occupying elevated seats. Torghuts from Wang Banner and Jasag Banner used to refer to us, the people from Jurgan Sum, as “Jurgadai,” implying poverty. This perception was a one-sided, as historically, Jurgan Sum Banner was the wealthiest in Hobogsair compared to the other two. However, this changed during the period of Orlogjav Noyan when he gathered all the lamas in Hobogsair to conduct a ritual aimed at accumulating wealth for his Banner, Wang Banner. During the ritual, Jinkhir Bogda lama suggested that the Noyan could choose to call fortunes from either nearer or farther places, with the claim that fortunes from nearer places would arrive more quickly. The Noyan, desiring swift results, requested share fortunes from the Jurgan Sum Banner. Consequently, fortunes flowed from the Jurgan Sum Banner to the Wang Banner, leading to a reversal of economic fortunes in the following years. Interestingly, when the lama was ready to embark on his journey back to Tibet after the ritual, his outer robes had fallen in the monastery where the ritual took place. Locals demanded that the robes be kept in the monastery and venerated in front of the Chagshu Buddha in Obootin Khüree. Many years later, when the Jinkhir Lama manifested his nirvana in Tibet, there were suggestions within the Buddhist community that he had reincarnated in Wang Banner of Hobogsair. Upon receiving this information, the Noyan took the initiative to acquire stamps and signature from the other two Banners and intended to send them to Tibet for the approval of the living Buddha’s position, the Gashig Tamga in Mongolian. Fuelled by the past unpleasant incidents, the Jasag Noyan of Jurgan Sum Banner refused to sign his signature and stamp, hindering the acknowledgement process. Consequently, the reincarnated lama found his limitations confined to a renowned Shabrang in Hobogsair.