My name is Bayan Hobogin Nanarig, and I belong to the Böörs Sum of Jasag Banner. According to my parents, my ancestor, Jodov, migrated back from the Volga region to Xinjiang, and his descendants – Lagva, Shirev, Bayan Hobog, Ochirjav, and myself – have been residing in Hobogsair. The Böörs Sum comprises of four large family lineages: Ogas Arv (tenth in English), Nitge, Baartag, and Chank. They trace their lineage to a common family and share a Böörs iron brand for their animals. My parents secured a pasture in Maarambin Ulaan, formerly belonging to the wealthiest family of Jasag Banner, Basangin Namjav. As far as I understand, several other affluent individuals lived in Hobogsair, encompassing Bembei from Wang Banner, Bujaan Arash from Jasag Banner, and Badgar in Jurgan Sum Banner. Badgar originally came from Khalha, current-day Mongolia, arriving with seven others: five Buddhist lamas and two other individuals. Subsequently, Badgar became one of the richest herders in Jurgan Sum Banner. While the Torghuts enjoyed a prosperous and comfortable life in Hobogsair at the dawn of the twentieth century, they faced persistent threats from Osman bandits who repeatedly attacked, seeking to plunder their livestock. Situated on the border near Altai, where Kazakhs reside, the pasture of the Jurgan Sum Banner made the Torghuts susceptible to raids from bandit groups in Altai. According to accounts from elders, Kazakh bandits once descended upon them in spring, seizing all grazing ewes from pastures far from home, leaving their new-born lambs. On the Eve of the New Year, another unfortunate incident occurred when Kazakh bandits exploited the Torghuts reclaiming their valuable items, including their Buddhist artefacts hidden in caves. This time, they lost everything, with some women left stranded without clothes. During the Cultural Revolution period from 1966 to 1976, we noticed those pilfered items, such as Buddhist religious boxes, sculptures, and numerous others at the public market of Khüren Tebhi, which we did not dare to purchase back. Because the Torghuts in Jurgan Sum Banner suffered the most from the Altai bandits, people in Wang Banner and Jasag Banner also mock at people wearing woollen white socks as ‘Jurgadai’, implying that the Torghuts in Jurgan Sum don’t even possess a white sock made from sheep wool. The Ikh Baruun Sum of Jurgan Sum Banner is also known as Kazakh Baruun. The rationale behind this nomenclature is that, while the Torghuts in Jurgan Sum Banner lost the majority of their livestock to bandits and sought refuge in other regions, affluent Kazakh herders from Altai grazed on those pastures in winter and summer seasons. During the communal period, Altai and Hobogsair formally entered short-term agreements regarding the tenancy, involving payment with several hundreds of sheep and flocks of horses. However, the terms of the tenancy are not clear. In recent years, when Torghut herders attempted on multiple occasions to reclaim their pasture through various means, both official and individual, they not only failed but also witnessed frequent clashes between Kazakh and Torghut herders. The official leaders of Hobogsair merely pacified the Torghuts without addressing the underlying issues. Consequently, the eastern part of pasturelands in Hobogsair remains in a contentious situation, with neither party satisfied with the other. When the Torghuts settled in Hobogsair in 1771, their territory extended across Jimnai, Eleen Shar Tsoh, Choluut, and Harjav. However, elders have also informed me that during the Tsebegdorj period, these pastures were allocated to Kazakhs. On the route from Hobogsair to Jimnai county, there is a small village known as Tabun Uliyas (Bes Terek in Kazakh, five poplars in English), which serves as the burial site for Tsebegdorj Noyan.