Dulur Brahma is a home maker who speaks Assamese in addition to Boro, 50 years old at the time of recording. She supports her family by selling homemade rice beer and by poultry farming. But, every year most of her domesticated animals die due to floods. Recorded in Saraguri village, Choraikhola.

Nirula Brahma is a farmer who speaks Assamese in addition to Boro, 75 years old at the time of recording. She belongs to a very poor family. She describes how, during the recent flood, her husband was so sick and paralyzed. When the flood water entered her house, she somehow managed to save her husband, but later unfortunately her husband passed away. Her house was also damaged. Recorded in Saraguri village, Choraikhola.

Susil Brahma is a businessman with a BA-level education who speaks Bengali, Hindi, and Assamese in addition to Boro, 60 years old at the time of recording. He describes how he and his family had to take shelter on the road during the time of the flood. He is hoping that government can solve their problems. Due to the fear of frequent floods, they keep very few domestic animals. Recorded in Saraguri village, Choraikhola.

Dajen Muchahary is a farmer who speaks Assamese in addition to Boro, 60 years old at the time of recording. He describes his experience since arriving in Bwigriguri village 45 years ago, specifically about the floods. He tells that he has lost many domestic animals due to the flood. He also believes that flood is caused by mother nature and humans can't stop it. Recorded in Bwigriguri village, Choraikhola.

Mondol Boro is a farmer and daily wage laborer who speaks Assamese in addition to Boro, 48 years old at the time of recording. He is also the gaobura (village chief) of Bwigriguri village. He tells about the hardship faced by his village caused by the flood. He tells that, earlier, there were much fewer floods, but due to the construction of a sluice gate nearby, there is now frequent flooding every year. Recorded in Bwigriguri village, Choraikhola.

Kintal Muchahary is a student with a BA-level education who speaks English, Hindi, and Assamese in addition to Boro, 24 years old at the time of recording. He describes how his village is surrounded by Tarong river. He tells that all the villagers here belong to very poor families. He thinks that, due to the damage done by flood water, their village is becoming more poorer. In spite of his disability, Kintal has successfully completed his BA degree. But, he is unable to continue onto further studies due to financial problems. Recorded in Bwigriguri village, Choraikhola.

Nani Brahma is a home maker who speaks Assamese in addition to Boro, 50 years old at the time of recording. She describes how her house was totally damaged by flood water. She says that whenever it rains at night, they can't sleep for fear of flooding. She lost a calf in the recent floods. Recorded in Saraguri village, Choraikhola.

Rinoy Brahma is a teacher with a BA-level education who speaks Hindi and Assamese in addition to Boro, 53 years old at the time of recording. He describes his experience in the 2022 floods, including the relief camps, and compares recent years' floods to those in the 1990s and before, saying they are much more destructive. He has been teaching in a school for 30 years without a salary. Now, he is partially hearing impaired but still serving in the school. He tells about how his school's food items were destroyed by flood water. Recorded in Saraguri village, Choraikhola.

Laimwn Boro is a home maker who speaks Hindi and Assamese in addition to Boro, 30 years old at the time of recording. She came to Saraguri village by marrying to Chinendra Boro. She tells that her village is surrounded by Tarong river and there is no bridge to cross the river. Due to absence of bridge, her children can't go to school during rainy season. She is appealing to government to make a bridge for her village. Recorded in Saraguri village, Choraikhola.

Kunjulata Boro is a businesswoman who speaks Hindi and Assamese in addition to Boro, 45 years old at the time of recording. She supports her family by selling vegetables at the local market. She tells that when the river water level increases during the rainy season, it becomes dangerous to cross the river for her to go to the market. She also tells how flood brings skin diseases. Recorded in Bwigriguri village, Choraikhola.

Solen Brahma is a farmer who speaks Assamese in addition to Boro, 56 years old at the time of recording. He describes damages done by the Tarong river. The main reason for floods in their village is the Tarong river which is flowing just 150 meters away from their village. Every year during the monsoon season, Tarong River overflows and destroys everything in the village. Recorded in Saraguri village, Choraikhola.

This is a Liangmai folk song composed by Liangmai folk singer Niureng of Kalalong village. The current song was sung by Wijotniliu of Rienta village. The song was video recorded in Chakha village.

This Liangmai folk song is composed by Kenchangyiyang of Taningjam village. The present song was sung by Kenchangyiyang of Taningjam village.

This is a Liangmai folk song composed by Liangmai folk singer Kaihuii (Kaiguiyang). The current song was sung by Wijotniliu of Rienta village. The song was recorded in Chakha village.

This is a Liangmai folk song composed by Liangmai folk singer Namsongwi. The current song was sung by Wijotniliu of Rienta village. The song was recorded in Chakha village.

The Liangmai folk song is composed by Injinlinnang of Taningjam village and sung by Tekphutlakbou.

This is a Liangmai folk song composed by Liangmai folk singer Kaihuii (Kaiguiyang). The current song was sung by Wijotniliu of Rienta village. The song was recorded in Chakha village.

This is a Liangmai folk song composed by Liangmai folk singer Niureng of Kalalong village. The current song was sung by Wijotniliu of Rienta village. The song was recorded in Chakha village.

Raju Doley describes the rope that can be seen surrounding the paddy field, called aríg péttang ménnané, which is used to shoo away birds that come to eat the paddy. He says that,normally, they would shout "Hai hai" while swinging the rope to scare the birds away, but, when farmers are drinking, they might say "Sou sou!"

Rebot Pegu describes the interior of a traditional family home in Ratanpur village which is built on raised platforms. Méram, the lowest platform made of mud and wood, is where food is cooked. It is cleaned every day. Pérab, the hanging platform made of bamboo, is where dried fish and meats are smoked. Rébbong, another hanging platform, is used to store large items like earthen pots or épo, a traditional platelike utensil made of bamboo which separates husks from grains. Ríːsíng, the open space to the left of méram, is where the elderly people sit. Koktok, the open space to the right of méram, is where the women responsible for the cooking sit. The bamboo pieces are placed close together in ríːsíng, whereas in koktok, they are placed wider apart to allow space for washing. Before electricity was available in the village, lamps were hung on the corners of the méram.

Dipok Kumar Doley describes the process Rebot Pegu follows while weaving a bamboo basket called pétum. First, bamboo is sliced thinly using a katok (knife) or matsíg (sharp object), and then the strips are woven together. These baskets are used as containers for storage (of amli-péli, amrong, apong, or paan), transportation, or as enclosures for hens and ducks. He says pétum weavers have to be swift, and they have to know the method of arranging the thinly sliced bamboo to make a beautiful, hand-crafted pétum. In the past, his in-laws would wrap meat and apong in banana leaves, but nowadays, the new generation is not keen on making pétum. He says only a handful are aware of this weaving technique.

Obawati Doley briefly describes the birdhouse her husband made, called péra.

Chandrakanta Doley describes the process of making potika along with Dipok Kumar Doley and Obawati Doley. First, jaggery is melted, and then épob (medicinal herb mixture) is sprinkled in. They note how potika is consumed locally and in other areas, observing it is often over-consumed. Chandrakanta Doley warns about low-quality potika made by burning sandals and clothes, instead recommending ones made at home or bought from trusted villagers. This is because low-quality potika is associated with health risks and may contain additives like tobacco which decrease one's longevity. Even high-quality potika must be taken in moderation, as consuming too much can lead to liver and/or lung damage and inflammation. In moderate doses, potika is used for medicinal purposes such as preventing high blood pressure. Chandrakanta Doley recalls how doctors suggested potika as treatment during a recent malaria outbreak in the village. He says he has been consuming potika every night after dinner for 30 years.

Rebot Pegu describes the exterior of a traditional family home in Ratanpur village called sang okum or taléng okum, which is built on raised platforms. He says different types of foundations made of wood and bamboo are required to construct taléng okum, including 5 joːpong to hold up the house and smaller wooden branches placed vertically called pali kutas. He lists the levels: the lowermost is called bénér; the middle is called porpiyang; the topmost where one can sit is called piso. The roof is made up of five layers including tarte, niːpir, dugying, and bangkung, and an outer layer of leaves called selab. Finally, the wooden stairway to the interior is called koːbang. He says there is typically a lagjum attached, but it is broken.