This is a conversation about the historical relationships between the Boro rulers and the Bhutanese rulers. Dialect: Standard Boro

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.

Conversation about the annual feast offering, started around 50 years ago. They discuss how the community shares the work responsibly, applies tax, lends money, calculates the interest, and returns utensils after the feast offering is completed. They keep track of the funds generated through the lending of money. They discuss how much cash was used for the current feast offering, and what amount was paid as remuneration to each monk.

Conversation about the annual feast offering, started around 50 years ago. They discuss how the community shares the duties of organizing, preparing, and funding the annual feast. They describe how the practice of Zhakchang, where people gather to finish the leftover wine from ritual ceremonies, was a common feature of any ritual. Zhakchang also gives an opportunity to those households who couldn’t come to the ritual. It is an avenue where a missed opportunity for one neighbor to take part in a neighbor's ritual ceremonies. In this recording, each sponsor discusses who is going to be the leader in the next feast offering, and how cash and extra rations should be used.

Cheten Tshering and Lama Tshering discuss how Bön considers Guru Rinpoche, using informal language when talking about him. They discuss why eggs are offered in Bön, why pork is forbidden, and the instruments used in Bön traditions. They say that, to fulfill wishes, it is best to pay homage, but for ultimate enlightenment, one must practice Buddhism.

Dorji and Tashi Dorji, residents of Dukti village, discuss the history of the Dukti Lhakhang. A lhakhang is a religious structure used for housing sacred objects and performing rituals, often built in a geographically or spiritually significant location. This site was originally known as Dukti Tsebrang because it was too small to be called a lhakhang. They explain that the statue of Buddha, mural painting on the wall, and giant pillars were all added during the renovation. The head carpenter was Tshong Tshongma Lopen; he was guided by another carpenter Namgay Tshering. At that time, there were only twelve households in Dukti village. They collectively sponsored the construction.

Dorji and Tashi Dorji, residents of Dukti village, discuss rituals related to the Jomo. They explain that, before the Jomo enters into a trance, she wears a five crown cap and has fruits and other foods as her feast offering. Then, the Jomo starts her ritual. It is believed that, wherever the Jomo takes her next birth, she will be born into a rich family.

Lama Tshering and Chote Tshering discuss the recent increase in the practice of Kha Bön, where people are appeasing the malicious spirit without formal training. They are seen offering flour mixed with meat, fermented sometimes without meat, and fermented wine to appease spirits that affect us. They say some even perform Bön Nag, where animal sacrifices are required.

Chote Tshering and Lama Tshering, two respected lay monks, discuss Kharam, a curse associated with gossip, and rituals performed to ward off the curse. They say the Kharam ritual in Bön is quite amazing. They build a Kharam Shang (a wooden target made of Rhus Chinensis). They will place that target inside the house and shoot the arrow into it.

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.

Dorji and Tashi Dorji, residents of Dukti village, discuss Serwa Dzong, an abandoned fortress outside Dukti village (about two hours walking). They describe how Serwa Dzong looked before it was covered by trees, and the security features: one before entering, and another after reaching the courtyard. There were two water resources next to the Dzong which are no longer visible today. They also discuss a fight between Serwa Dzong and Tshong Tshongma.

Dorji and Tashi Dorji, residents of Dukti village, discuss Serwa Dzong, an abandoned fortress outside Dukti village (about two hours walking). They explain that no one is sure when it was originally built, and now only ruins remain to tell its existence. They say it was used as a checkpoint in ancient times to collect taxes from merchants passing through Bhutan into the Tawang district of Arunachal Pradesh, India. Now, there is a makeshift police checkpoint next to the ruins, erected during the COVID-19 pandemic to keep watch on trespassers.

Dorji and Tashi Dorji, residents of Dukti village, discuss the naked dance festival of Dukti village. They explain that little is known about this festival, including when it began. In the past, leaders like Tshong Tshongma Lopen and local police have tried to stop it due to the nudity. However, after the attempts to stop the festival, snakes would spring out in large numbers across the village and their crops were affected. Now, it takes place on the 10th day of the fifth month in the Bhutanese calendar.

After a casual conversation, Mr. Karma Wangdi demonstrates the Bon ritual ceremonies used to appease Nêpo, a local ghost or spirit who steals the life force of humans. He appeases Nêpo, asking him to divert life's obstacles.

Mr. Karma Wangdi demonstrates astrology prediction and a ritual to heal from poisoning.

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.

Mr. Karma Wangdi demonstrates astrology prediction on Gajay using rice, water, incense, and a rosary. When he dips rice into the water, if there is any spirit harming the patient, then the rice will be scattered at the edges of the bowl. If cursed, the rice will stand upward. He concludes that no spirits are harming Gajay; however, he recommends Gajay to offer appeasement wine to the local deity.

Lama Tshering and Chote Tshering discuss Kharam, a curse associated with gossip, and rituals performed to ward off the curse. It is considered dangerous to one's health. In Bönism, a lead master will mold a ritual cake and perform a ritual ceremony to ward off these spirits. He will slice the cake and foretell the ritual ceremonies that need to be performed.

Bonism is a traditional form of worship involving rituals related to healing and the earth. Some Bon rituals are performed only by certain individuals (Bonpos). In this recording, Bonpo Karma Wangdi demonstrates a ritual appeasement of Mamo (also known as Lamringbu). His wife and extended family are present because they have not seen this ritual performed for the last 15 years. Mr. Wangdi is the last known Bonpo in Chema village in the Trashi Yangste District of Bhutan. He also belongs to the first generation of Dakpa speakers who started speaking Tshangla in their childhood.

Mr. Karma Wangdi describes the Bon ritual ceremonies used to appease Abi Phôding. If someone suddenly has a hearing problem, they could have been cursed by Abi Phôding. To appease her, they put a ladle, an eggshell, and wine at the tri-junction, call her name three times, and ask her to give her ear.

Mr. Tshering describes how to appease spirits and ghosts with wine, water, and smoke. He uses the count of the rosary to determine remedies for sickness. During the process, he recites the Buddha mantra.

Tashi Dorji describes how residents of Dukti village appease the local deities for taking care of their crops when the mountain roads are closed for four months every year. During this time, they offer feasts and fermented wine to the local deities once a month. He explans that the wine for the appeasement and Tshok for the deity is collected as a community tax. Recorded at Dukti Gup Sonam's house in Dukti village.

Lama Tshering and Chote Tshering discuss how eggs are offered in the Bön ritual to symbolize the heart of a head of the family (usually the mother). In the Bön ritual, garlic, pork, and spring onion are forbidden. They say Shergain Mewang is the wrathful form, whereas Sherab Mebar is the peaceful form. If the people practicing Bön have a sudden sickness, then they offer a butter lamp and cash as an offering to him to recover instantly.

Mrs. Humchung is one of the oldest people living in Thragom village. She describes growing corn and other crops in Thragom village, explaining that corn was the staple diet in Thragom historically. In the past, they would plant during the month of April and harvest during late October to early November. They also plant soybeans, pumpkin, and cucumbers in the maize field. She says that monkeys are the main animals that destroy corn and other crops.