A linguistic description of Boro tones, specifically in polysyllabic words, including an overview of Boro's phonemic inventory and syllable structure. The authors identify three tones (high, low, and falling), present examples, and discuss the effects of morphology and final consonants on tone. They conclude by comparing the Boro tone system to those of Tiwa and Rabha, and positing directions for further investigation.

Curriculum Vitae of Inga-Lill Hansson containing biographical and professional information, publications, and manuscripts in preparation at the time of creation, including handwritten annotations indicating the contents of publications.

The 1st Lamkang book on old Lamkang proverbs, sayings & quiz

Photograph of a program for a session of a seminar on Lamkang history origin, including an image on the left panel, and a list of sessions to be held December 1-2, 2006. The right panel of the tri-fold bulletin is only partially visible.

Handwritten notes on Boro, focusing on tone, pitch, and lexical stress in polysyllabic words. Includes examples of three tones (high, low, and falling), discussion of how these tones are differentiated, and diagrams of potential tone combinations.

This is a description of how fish traps are used to catch fish. Three main kinds of traps are described: longdip, made of rocks; nakung, a raised sieve after a dam to catch fish; and ngatong, a bamboo tube. The fishermen discuss how the traps are designed and placed, how fish are collected from them, and beliefs/taboos surrounding fishing. They also describe fishing practices followed in other villages, like using poison to kill fish or shooting them with small arrows.

This is a description of marriage customs. Both families send 'go-betweens' to mediate the agreement and discuss dowry. For the ceremony, the bride passes through a bundle of reeds, and a gift called "geumbang siya" is given. Sometimes, there are other gifts as well, and a feast. If someone cannot pay the dowry, elders may allow them to pay something later, at a time when they can afford it. He also describes the different practices of groups in surrounding areas, and compares traditional marriage customs to current ones affected by Christian influence. The speaker is from Krangku originally, but had moved to Putao several years before the time of recording.

This is a description of the rivers and streams near Dukdang, Putao, and others in surrounding areas. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety. He lists the names of different rivers, and describes where they meet, and what roads or villages are near them.

This is a description of the mountains near Dukdang, Putao, and others in surrounding areas. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety. He lists the mountains, and the groups that live in those areas. He tells which mountains have roads nearby, and how some have changed names over time.

This is a monologue about the teachings of elders. He warns that people need to think carefully before judging. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety.

This is a narrative about Makangya who lived with a group of monkeys. He pretends to be dead and the monkeys throw him off a cliff, where he meets a tiger.

This is a traditional narrative about a rich woman who receives many marriage proppsals. But, she will not speak to the men who propose to her. She says will only respond to the man she loves. An orphaned boy goes to her house and tries to cook, and she yells at him that he's doing it wrong. Then, she has to marry him because she has spoken to him, so he must be the one she loves. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety.

This is a traditional narrative about a wise woman who marries an orphaned boy, and gives him credit for being a good hunter even though he is a bad hunter. But because he has a reputation as a good hunter, the couple becomes rich. The moral is that the woman is the head of the family, and if she is capable and brave, the family will be successful. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety.

This is a narrative about how people started building houses after the world was flooded. They watched animals build their houses, like wild boars and birds, and then collected the tools and materials to build houses. Then, they blessed the house.

This is a narrative about how the Vzeu dance originated, recorded in Myitkyina. The Vzeu dance started when people wanted to express gratitude, so they imitated the butterflies and eagles. The speaker is from Krangku originally, but had moved to Putao several years before the time of recording. He also briefly describes the different beliefs and dances of groups in surrounding areas.

This is a traditional narrative about an orphan boy who finds treasure inside a gourd and becomes rich. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording.