This is a story of a destitute old lady who had two sons, and she could barely feed them. After some time, an aged man comes to that old lady and asks her to hand over her sons to him to raise them. The old woman agrees to this while saying that she’ll keep one of them when they became adults, whereas he can take the other one. The old man — who was a magician — takes care of them. He educates one, whereas he keeps the other for household chores, who later learns magic from him. The latter is desperate to be reunited with his mother, but the magician wants to keep him with himself. This story narrates how by using magic, the boy tries to return.

This is a story of a destitute old lady who had two sons, and she could barely feed them. After some time, an aged man comes to that old lady and asks her to hand over her sons to him to raise them. The old woman agrees to this while saying that she’ll keep one of them when they became adults, whereas he can take the other one. The old man — who was a magician — takes care of them. He educates one, whereas he keeps the other for household chores, who later learns magic from him. The latter is desperate to be reunited with his mother, but the magician wants to keep him with himself. This story narrates how by using magic, the boy tries to return.

This is a video recording of a conversation between Aquil Ahmad and two women farm laborers who can be seen braiding the stalks of paddy in someone's farms while others are heaping the stalks in the background. The conversation starts with Mr. Aquil discussing a laborer who had ditched him. Then he talks about the current year's weather condition and the farm produce.

Recording of a traditional story about a king and his minister who together decided to make a copy of the Holy Quran. In this story, the minister forgets to write a letter while producing the copy. When the king asks the minister why he failed to copy the Quran correctly, the minister explains that he was distressed by an event that had recently taken place in his life. The narrator Abdul Qayum (a 60 year old male factory worker) is telling the story to Muhammad Younas (a retired male factory worker).

Recording of a traditional story about a king who loses his kingdom and his family, but eventually he is appointed as the king of a neighboring country. He also gets to meet his family again. In this recording the narrator Abdul Qayum (a 60-year old male factory worker) is addressing Muhammad Younas (a retired male factory worker).

This is an interview about traditional health practices in the Lai community. The interviewee, born in 1988, is originally from Thantlang and speaks Kawl, Mirang, and Hakha. 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 is an interview about traditional health practices in the Lai community. The interviewee, born in 1994, is originally from Hmunthar and speaks Thantlang, Falam, Kawl, and Mirang. 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.

Historical narrative about the early years of Haflong

Historical narrative about World War II

Personal narrative of St. Agnes in Haflong

This is a traditional dance song. It is usually sung in responsive manner (call and response) by two groups while a dance troupe performs simultaneously. The singer of the song is originally from Ntu village, but settled in Samjiuram, Nagaland.

This is a traditional dance song performed during the traditional festival called Matui ngee. It is usually sung in responsive manner (call and response) by two groups while a dance troupe performs simultaneously. The singer of the song is originally from Ntu village, but settled in Samjiuram, Nagaland.

This is a traditional dance song performed during the traditional celebration of wealth called Zaw hubo. It is usually sung in responsive manner (call and response) by two groups while a dance troupe performs simultaneously or while drinking wine. The singer of the song is originally from Ntu village, but settled in Samjiuram, Nagaland.

Nand and Sunder discuss the overall economic situation in India and compare the current situation with that of 5-10 years earlier (2000s). The recording was made in Vinod Kumar Negi's garden in Rakchham village.

Bijender and Tikam discuss the practice of transhumance, which is when animal flocks are moved to higher pastures at the start of a new season. They are asked whether this practice is still necessary, in light of climate change. The recording was made at Tikam's house (and shop) in Rakchham village.

Gangaa describes and demonstrates how to make a local and healthy dish called 'hɔt'. This dish was chosen because it is healthy and easy to make. The recording was made in Gangaa's kitchen at the Amar Guest House.

Nand and Sunder discuss the history of Rakchham village. The recording was made in Vinod Kumar's garden in Rakchham village.

Handwritten notes and transcriptions of Akha songs and ritual recitations with partial English glossing.

Word list: Akha, Mèng-là, Kunming 26-27 Aug 1982. Glosses 1-368

Continued from Side A. Word list: Akha, Mèng-là, Kunming 26-27 Aug 1982. Glosses 368-

Akha songs and narratives. njí-phà sjhí ə, àphi bú-sjhò, Maeby 26/9-82

Akha songs and narratives. njí-phà sjhí ə, àphi bú-sjhò, Maeby 26/9-82

Akha songs and narratives. njí-phà sjhí ə, àphi bú-sjhò, Maeby 26/9-82

Akha songs and narratives. 0-5 njí-phà sjhí ə, àphi bú-sjhò, Maeby 26/9-82; 5-end shà ziq ziq ə 8/10-82