I heard from elders that around seven to eight Shabinar people carried Buddhist statues and other religious items to Hobogsair in 1771 from the Volga region, and I am one of their descendants. People in Shabinar Sum worship the Oboo located at Bustungu and brand their horses with the number eight, adorned with two small dots position above and below the numeral. This is a reminiscent of the Buddhist item that these people brought back during their migration. As I learned from the elders, when the Torghuts migrated back to Xinjiang from the Volga region, they initially established a monastery in the Khiidin Gol River. The following year, Tsebegdorj led his subjects to Hobogsair, where they resettled a new monastery at Khüree Salaa in the Sair Mountain. Several years later, they moved down from Sair Mountain and settled their religious centre in Tsagan Khamar before eventually choosing the place in Bayanoboo, due to the claims that bad things constantly emerged at Tsagan Khamar. Long after the Torghuts settled in Hobogsair, Shaliwan Gegen incarnated in Hobogsair. Selected servants from each Sum became Shabinar of Shaliwan Gegen. Shaliwan Gegen has been reincarnated for three generations in three Banners in Hobogsair. The first incarnation was associated with Bustungu Oboo, while the second with Altan Oboo in Wang Banner, and the third with Khüren Öndörin Oboo in Jasag Banner. Therefore, there are at least three Oboos solely attributed to him. Before Shaliwan Gegen’s first incarnation in Hobogsair, there was a large-scale Buddhist congregation in Ikh Khüree monastery in Jurgan Sum Banner. The entire ritual was led by a high-ranking knowledgeable lama from Amdo Kumbum. However, when the lama was ready to embark on journey home after the congregation, the Torghuts in Hobogsair demanded his presence in Hobogsair for an extended period. Eventually, due to his essential duties in Tibet, the lama, unable to stay in Hobogsair, left his outer robe to the monastery for the Torghuts to venerate. Some years later, when the Lama entered nirvana, and was reincarnated in Hobogsair and recognised as the first Shaliwan Gegen. Hence, people consider Shaliwan Gegen was the reincarnation of that high-ranking lama. In addition to Shaliwan Gegen as the highest-ranking living Buddha in Hobogsair, Tsongkhapa is venerated at Ikh Khüree monastery of Jurgan Sum Banner, while people of Jurgan Sum Banner also prays to Tsongkapa in their daily life. The tale of Tsongkhapa unfolds as follows: Tsohor Sandag embarked on a journey to Amdo Kumbum, laden with ample gifts on behalf of the Torghuts in Hobogsair. Upon reaching Amdo Kumbum, he made a request to obtain a living Buddha statue to bring back to Hobogsair for veneration after praying and paying respects to all high-ranking living Buddhas. Given permission to choose a Buddha statue by himself, Tsohor Sandag systematically pricked Buddha statues displayed in the Amdo Kumbum monastery with a pin he brought from Hobogsair to discern the right one. His meticulous pricking helped him to identify the true living Buddha, which winced when pricked. Noticing that Tsohor Sandag had chosen the Tsongkhapa statue, the Dalai Lama dispatched emissaries to retrieve it. In response, Tsohor Sandag vociferously exposed the Dalai Lama’s actions and incited the Oirats present in Amdo Kumbum, declaring it a place not of prayer but of peril (Avralin Gazar bish, Harin Alaachin Mahchin Gazar). Ultimately, Tsohor Sandag successfully brought the statue back to Hobogsair. Interestingly, as he approached Hobogsair, reminiscing on Living Buddhas in Amdo Kumbum, he was supposed to arrive in Hobogsair on the designated day. However, he decided to test his Buddha once again. Deliberately delaying his arrival by a day, he wanted to observe the response. Alternatively, the Torghuts moved to the location where Tsohor Sandag stayed. Consequently, acknowledging his disrespectful deeds for his people and the Buddha he carried, he punctured his own eye with his pin and became a blind thereafter. Following the arrival of the Buddha sculpture and the incarnation of Shaliwan Gegen, the scale of Jurgan Sum Khüree and its monks expanded to make it the largest monastery in Hobogsair, boasting a monk population that once reached about 500. Unfortunately, during the socialist movement in 1958, young monks became secularised and worked for the commune, while the monastery’s Buddhist items were either destroyed or repurposed as communal property. The contemporary Ikh khüree was rebuilt after the 1980s.