Conversation stimulated by walking through area immediately around the homes of Sumshot and Donnu in Thamlakhuren. Discussing on the use of Nthil arnaa a leaf used for all wrapping purposes of food items from cooked rice, meat and other green vegetables. For big ceremonies they are used to wrapped saa buw or used as a plate in big feast like wedding. Banana plant explained in details, about the use of leaves for packing apart from eating the stem, banana, its flower called mot poh.

Sumshot Khular and Swamy Tholung Ksen explain tradition of making trays, who still knows how these are made. Some elder who is no longer with us today that are expert in making all these items.This discussion takes place in Thamlapokpi.

Recording of a conversation that took place during a walk through the yard surrounding Donnu Sankhil and Sumshot Khular's yard in Thamlakhuren to discuss the medicinal and culinary uses of the plants, trees, and shrubs.

Recording of Duwar Muneeb telling the story of Shari Bano Ghele Gato, or Shari Bano on a swing, in the Hunza dialect of Burushaski. Shari Bano would swing on the swing of a juniper tree and sing songs and recite poetry.

Akha narratives. Chiengmai 2/6-1977 0-8 Ásɔ̀q: Spirits and people; 8-42 Ásɔ̀q: lɔ-bɛ́; 42-55 Ásɔ̀q: mì-jɛ́ shàŋ phá ə àbó; 55- Ásɔ̀q: mì-jɛ́ shàŋ phá dɛ já kha

A discussion about how the “saakhuu” was given to a particular “Yur”, a sister from the animals they hunt. The sister can be one’s own sister or clan sister with whom they share the meat (saa khuu). The sisters in return would give the brothers a potful of wine called "Yu”, but nowadays they can give milk and sugar or anything that they can afford to show appreciation to the brother.

This is an interview about traditional health practices in the Lai community. The interviewee, born in 1959, is originally from Hakha and speaks Falam, Hakha, Kawl, and English. Interviews were collected as part of the Linguistically Underserved Communities and Health (LUCAH) project, which aims to make health information more accessible and culturally relevant for the Chin refugee community in order to ensure that they are getting clear and accurate information.

This folk tale is about how humans and animals talk to each other. The story is between Chibo and Chakuipiu ‘lion’ where they try to kill each other.

This folk tale is about a girl who went to the farm and was followed by a ghost.

This is a Liangmai folk song composed by Niureng and sang by Mrs. Wijotniliu of Rienta villlage, Tamenglong district, Manipur.

This document describes how the authors can extend a relational database of MARC documentation to store the appropriate information that will support the automatic generation of the special, diagnostic MARC records the authors will call radioactive MARC (RadMARC) records. The information contained in the database will also support the generation of the Z queries used in the interoperability testing.

Transcription of Thei chik tboor tun ki suu txhat nah (Blessings from the Thei-chik-tboor tree) as told by Shekarnong Sankhil. A young man, abandoned by his elder brother at the behest of his wife, befriends a young woman. He gifts his prospective parents-in-law with precious items he took from the tiger he killed. The young woman proves herself fit to be his wife by being the only person not to slip on a mat spread out at harvest time.

This a traditional story about a common fool character, who does stupid things (bokolapo); in this story, he wants to go to the market but by switching sides of the basket he is carrying also accidentally switches the direction in which he is walking; he ends up walking back to his own house without realizing it.

This a traditional story about a common fool character, who does stupid things (bokolapo); in this story, he wants to go to the market but by switching sides of the basket he is carrying also accidentally switches the direction in which he is walking; he ends up walking back to his own house without realizing it.

This is a description of the important status of cleanliness in Karbi culture.

This is an interview about traditional health practices in the Lai community. The interviewee, born in 1985 is originally from Falam and speaks Falam, Mizo, Hakha, Kawl, and English. Interviews were collected as part of the Linguistically Underserved Communities and Health (LUCAH) project, which aims to make health information more accessible and culturally relevant for the Chin refugee community in order to ensure that they are getting clear and accurate information.

Akha songs and narratives. njí-phà sjhí ə, àphimi-tshú III, Maesuai 2/1-84

Akha songs and narratives. njí-phà sjhí ə, àphimi-tshú III, Maesuai 2/1-84

Akha songs and narratives. njí-phà sjhí ə, àphimi-tshú I, Maesuai 2/1-84

Akha songs and narratives. njí-phà sjhí ə, àphimi-tshú I, Maesuai 2/1-84

Akha songs and narratives. njí-phà sjhí ə, àphimi-tshú II, Maesuai 2/1-84

Akha songs and narratives. 0-10 Ásɔ̀q: lullaby; 10-12 play song; 12-15 Ásɔ̀q's geneology 15-30 shà iq iq ə; 30-40 ájɛ̀ tjha ə̀; 40-42 là tjhə̀ qu ə́ ; 42-55 tshɔ́ ŋö ŋö ə́ ; 55-68 tshɔ́ ŋö ŋö ə́ ; 68-end shà iq iq ə

Akha songs and narratives. Continued from Side A. 0-10 Ásɔ̀q: lullaby; 10-12 play song; 12-15 Ásɔ̀q's geneology 15-30 shà iq iq ə; 30-40 ájɛ̀ tjha ə̀; 40-42 là tjhə̀ qu ə́ ; 42-55 tshɔ́ ŋö ŋö ə́ ; 55-68 tshɔ́ ŋö ŋö ə́ ; 68-end shà iq iq ə; Ásɔ̀q: ájɛ̀ tjha ə̀

Akha songs and narratives. Singing at dɛ-xhàŋ. 2/8 1977