Mr. Karma Wangdi demonstrates the Bon ritual ceremonies used to appease Nêpo, a local ghost or spirit who steals the life force of humans. The name Nêpo is Dakpa for 'guest'. He can be appeased by raising prayer flags using mugwort and offering wine. Also present were Gajay and Wangdi's grandchildren.

Tashi Dorji and Dorji Phuntsho discuss the different rituals performed in Dukti village related to Ladam involving restricting both locals and outsiders from visiting the mountain Tshong Tshongma between plantation and harvesting of crops. The entry to Tshong Tshongma closes on the 10th day of the third month of the Tibetan calendar. If someone does enter this area during the restricted months, it brings heavy rain, winds, and landslides to the area.

Tashi Dorji and Dorji Phuntsho discuss rituals involving animal sacrifice in Dukti village. In the past, it was customary for every household to raise a pig to be killed for ritual purposes. They say that now, over a decade later, they have stopped raising pigs for sacrifice.

Tashi Dorji describes rituals performed in Dukti village including Nyungne (also called Dawa Dangpa or Dawa Chüngepa), Bazer Guru, Sumpa Soeldap, Torma Bum, and ’Nagapa Trenda. He explains that Sumpa Soeldap was initiated in consultation with Tshong Tshongma Lopen after famine and snakes came into Dukti village. He also describes the naked dance and the present ‘Nyungne Rinpoche’s past life.

Tashi Dorji decscribes cultural changes he has observed over time. For example, in his youth, he saw elders carrying rice, vegetable, maize, and wine in bamboo baskets; today, the bamboo is replaced by sacks, water bottles, and other utensils. He describes how dancers move from one house to another while a caretaker of Lakhang follows and requests donations from the villagers to have a feast for the dancers.

Tashi Dorji describes the naked dance ritual, its history, and related rituals. When there was no fund for consecration of Dukti Lakhang, Tshong Tshongma Lopen devised the culture of Naked dance. Historically, all the meals take part in this naked dance on the 9th day of the 5th month of the Tibetan calendar, to collect donations from the community. On the 10th day (Tshechi), the Tshechu takes place. Sangay Tshering, a researcher of Bhutan Oral Literature Project, was also present. Recorded in the evening after a rainy day.

Tashi Dorji describes the rituals related to Drukpa Tshezhi, the fourth month of the Buddhist calendar. This is considered the most auspicious month in the Himalayan Kingdom of Bhutan because it is when Buddha first turns the wheel of Dharma. To celebrate the occasion, the village comes together to recite the Buddhist scriptures and perform other rituals.

Tashi Dorji discusses the history of the Dukti Pema Choling Lhakhang. A lhakhang is a religious structure used for housing sacred objects and performing rituals, often built in a geographically or spiritually significant location. The Dukti Pema Choling Lhakhang was built by Tshong Tshongma Lopen. It was historically known as Dukti Tashi Choling Lhakhang. The name was changed to avoid confusion with another Lhakhang named Tashi Choling (also called Namthî Lhakhang) in the same dzongkha (district).

Tashi Dorji discusses the history of the Dukti village and migration. Tashi Dorji speaks Tshangla and Dzongkha as well as Dakpa. His grandmother migrated from Kurtöp Tongzhang in the Lhuntse District. He says the majority of Dukti village residents (Duktipa) are historically Dakpa, and notes similarities in festivals, rituals, and farming practices with Dakpa communities in the Trashi Yangste District such as Yalang Gewog.

Tashi Dorji discusses the history of the Dukti Pema Choling Lhakhang. A lhakhang is a religious structure used for housing sacred objects and performing rituals, often built in a geographically or spiritually significant location. There is no record of when it was originally built; Tshong Tshongma Lopen renovated it when there were only 12 households in Dukti village. It took Lopen around three years to complete the renovation. Now, the Dukti Pema Choling Lhakkhang houses relics, including 16 sets of Buddhist chronicle given by the Throngpa community.

Tashi Dorji introduces himself and describes a childhood accident where he lost his mother, brother, and family home to a major fire. Somehow, Tashi survived. After this, he became known as 'Kon Tshering' in the village because 'Kon' means a rare thing or substance.

Performance of the long-life blessing by His Eminence Tsheten Zangpo, a revered religious master in the Trashiyangtse district of Bhutan. The event took place in Rinzentangpang Tshokhang after a three day long feast offered by the community in the name of Buddha, Dharma, and Sangha for the well-being of the community and all the sentient beings in all endeavors. It is believed that receiving this blessing enhances one's life force and clears all unforeseen obstacles.

Gurma, the song of feasts, is sung by monks, nuns, and lay practitioners in veneration of their masters. This song was composed by His Holiness Dudjom Jigdral Yeshe Dorje, a 20th-century Buddhist master born in Pemako in the frontier region of Tibet. The song enchanted the people's request towards the tutelage deities and the local duties for the construction of a monastery. It includes a student's heartfelt request to the master to forever bestow his blessing upon them. The song is significant in the Dakpa community of Thragom village because many lay practitioners, including women, are into the Tröma (wrathful practice) of Mache Trhoma Namo (Black Wrathful Mother).

Mr. Sonam Wangchuk performs Ngô rituals in the name of all the sponsors for the feast offering. Ngô is the dedication of merits in the name of sponsors. At the end of every ritual ceremony, the sponsors of the ceremony dedicate merits to all the sentient beings and the success of one's life in any future endeavor. He is praying on behalf of his fellow sponsors in front of His Eminence Tsheten Zangpo.

Chorten Tshering and Koncho Tshering discuss their concerns about how the annual feast offerings will be carried out by the upcoming generation. They say that, with much hardship, their parents were able to start the community feast offering. In the past, local customary taxes were levied upon the households to conduct feasts, and used as seed money for the following years. Still today, these feasts are funded by this seed money.

Chorten Tshering and Koncho Tshering discuss their concerns about how the annual feast offerings will be carried out by the upcoming generation. Chorten Tshering says that, in his view, those children born in villages are more likely to continue than children born in towns. He thinks that children born in villages have a strong connection with the village's customs, are easier to mingle with, and will more easily adapt to difficult situations. He is worried that, in the future, future generations may not carry forward the local customs and traditions.

Sonam Wangchuk, Cheten Tshering, and Chador discuss various utensils used in the past when conducting a feast offering. They say their parents share the same ancestral route. Their parents used to borrow utensil feast offerings because they couldn't purchase them. Cheten Tshering shows the new box to keep cups, mugs, and plates when not in use.

Mr. Sonam Wangchuck, one of the cooks and sponsors of the annual feast, discusses the preparations for the feast with a group. Seven households from Bamchang and Rinzentangpang villages sponsor the feast every year. Here he is preparing butter tea for the monks involved in feast offerings.

Conversation at the annual feast offering, one of the main events for Dakpa communities in Thragom, Rinzentangpang, and Bamchuang. This year, it was held in Rinzentangpang. They use rudimentary stoves to prepare meals. Here they are discussing what meals to serve to the monks and the general public who will come for the blessing, such as dry fish and cheeses.

Conversations and beginning of the long life blessing by His Eminence Tsheten Zangpo at Rinzentangpang Tshokhang. People discuss the process of receiving a blessing and what they have to offer in return. Some people offer cash as gratitude for the blessing from His Eminence.

His Eminence Tsheten Zangpo has been the head of the annual feast in Rinzentangpang for over 25 years. In this recording, a lay monk distributes the Tshok (feast offering), sanctified through the prayers. Later, the remaining Tshok is distributed to the public.

Conversation among the feast sponsors about the annual feast offering, recorded after the feast. They describe the practice of Zhakchang where people gather to finish the leftover wine and food from ritual ceremonies. While having tea, they discuss the feature course of the feast. Mr. Cheten expresses his concern that future generations will not know how buckwheat is traditionally cultivated.

Conversation among the feast sponsors about the annual feast offering, recorded after the feast. They describe the practice of Zhakchang where people gather to finish the leftover wine and food from ritual ceremonies. The sponsors of the feast offering clean utensils and the Tshokhang (temple). Later they return all the utensils to their rightful owners if they have borrowed them.

This recording shows the change in construction methods and materials in Thragom village. This block was made by workers and local community members. In the past, house construction was a community affair where everyone lent their hand. In this case, the construction of the house is given to the lowest bidder.