Dobdon, born in 1946 in Haptagai Shar, Hobogsair, is a herder and has been an assistant to Shalwan Gegen for many years. In the 1980s, when Mongolian cultural elements experience a rejuvenation, he actively advocated for the people of Geherun Sum to restore Oboo worship and held the position of Khund, assistant of Jangi, the head of the Sum. Dobdon’s grandfather hailed from an affluent family that had a thousand-head herd of horses. However, when he fled to Russia with his herds in 1945, most of them returned to their home pastures in Hobogsair, where the Nationalist Party and Kazakh bandits took over and eventually disappeared. As his family history contradicts Communist ideology, not only was his grandfather tortured by the government during the Cultural Revolutionary period, but Dobdon was also forced to join the construction group. Later, he became a farmer, until the privatisation policy came to Hobogsair, and a herder since then. The cultural revival succeeded the long and harsh movements that were mentioned earlier and emerged in many ways in which folk culture and religion were more evident than others. Concurrently, after years away, 14th Shaliwan Gegen returned to Hobogsair and strongly supported the Mongolian cultural renaissance in Xinjiang. He appointed three people from each banner as the banner Güzdei to be responsible for Oboo worship, and Dobdon was one of them. The first Oboo ritual they renewed was the Khüren Öndör Oboo in 1984, worshipped for the first time in 59 years. Since 2016, we have become quite cautious about Oboo worship again, as the government implemented strict policies on religion, only allowing the spreading of Oboo ritual information within designated Sum scales and bringing Lamas to chant scriptures in the early morning before people gather, sending them back to their monastery secretly. Additionally, COVID-19 disrupted the Oboo worship for three years. We used to conduct an annual household and demographic census at Oboo worship and publicly announce members and their donations at the Oboo ritual. Today, people are getting better off, young generations, gathered with their friends or within a family, willingly donate large amounts of money for Oboo worship every year. However, the demographic and the public donation traditions have weakened today, leading people to become alienated from their Sum and its people. Another new trend emerging at Oboo worship is that elders are disappearing. Oboo worship used to be filled with elders and discussions between them. Unfortunately, some passed away, while others settled in Hobogsair County Centre and are hardly go to their Oboo. In 1984, when the privatisation policy was implemented in Hobogsair, my family, consisting of my wife, four children, and myself, received an allocation of 60 sheep, a camel, and a cow from the commune. Over the years, we have expanded our livestock to several hundred sheep, twenty camels, thirty horses and over fifty cows. Limited pasturelands and climate change have not only necessitated capping our current numbers but also compelled us to spend most of our income on acquiring forage or renting farmland from other farmers for winter. However, the profound impact of the COVID-19 lockdown, exacerbated an already critical situation, further influencing the livestock market prices by restricting product flow, and impeding social mobility, particularly animal merchants across the country. Consequently, 2022 has proved to be the most challenging year for herders in our community. Apart from the stringent lockdown policies enforced by central and local governments, herders are facing an additional hurdle posed by persistent climate change. Whereas in the past herders rarely took their livestock to farmland during the winter season, today, on the contrary, only a few remain at their pasture due to the constant drought and shortage of grass. Traditionally, herders in Hobogsair engaged in seasonal migration and grazing of livestock across various pastures. The Gobi, Argalitu Mountain, Delun Mountain, and Salburi Mountain served as winter pasture, while Sair Mountain was the summer pasture. Herders temporarily stayed in Habtagai Shar during the spring and autumn seasons, from June to July and September to early November. Large animals, particularly camels and horses, would stay in Habtagai Shar until the weather turned cold, plants succumbed to frost or were covered by snow. They would then naturely migrate to the southern part of Delun, Argalitu, down to the south of Hobogsair as far as they could reach, returning in the spring. Regrettably, this system has evolved or accelerated from the traditional timeframe, with herders now initiating the move to the summer pasture as early as May. With this altered timeframe, control over large animals, including horses and cows, becomes more challenging for herders, leading to their migration from summer pasture to autumn pasture almost two months earlier than in the old times. Subsequently, herders, faced with the shortage of grass, resort to relocating to rented farmland from September after the harvest. At the age of 76, I have never experienced such a severe drought in my life. The summer season in Hobogsair, once characterised by sufficient rain and moderate temperatures, has become hotter and drier nowadays. Unfortunately, we have experienced Zud in thesummer season in the past three summers. Although the winter of 2021, nearly devoid of snow, resulted with plump and sturdy animals, the lack of snow led to the overconsumption of grass on pasturelands and caused significant degradation on already drought-stricken areas. Consequently, herders endured an arduous and prolonged spring season, investing financially in forage and physically feeding their animals throughout spring. To escape the challenges and to continue securing forage, herders migrated to the summer pasture in the Sair Mountain as early as May instead of the usual date on the 20th of June, bypassing the spring pasture, depriving it of sufficient time for recovery through warm weather and rainfall. Therefore, animals grazed on grasses before they are fully ripened, produce insufficient fat for the following year. This is a vicious circle that has been occurring in recent years.