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.

Chorten Tshering and Koncho Tshering discuss their concerns about how the annual feast offerings will be carried out by the upcoming generation. They say that, with much hardship, their parents were able to start the community feast offering. In the past, local customary taxes were levied upon the households to conduct feasts, and used as seed money for the following years. Still today, these feasts are funded by this seed money.

Chorten Tshering and Koncho Tshering discuss their concerns about how the annual feast offerings will be carried out by the upcoming generation. Chorten Tshering says that, in his view, those children born in villages are more likely to continue than children born in towns. He thinks that children born in villages have a strong connection with the village's customs, are easier to mingle with, and will more easily adapt to difficult situations. He is worried that, in the future, future generations may not carry forward the local customs and traditions.

Conversation among the feast sponsors about the annual feast offering, recorded after the feast. They describe the practice of Zhakchang where people gather to finish the leftover wine and food from ritual ceremonies. The sponsors of the feast offering clean utensils and the Tshokhang (temple). Later they return all the utensils to their rightful owners if they have borrowed them.

Conversation among the feast sponsors about the annual feast offering, recorded after the feast. They describe the practice of Zhakchang where people gather to finish the leftover wine and food from ritual ceremonies. While having tea, they discuss the feature course of the feast. Mr. Cheten expresses his concern that future generations will not know how buckwheat is traditionally cultivated.

Tshong Tshongma is a sacred mountain and a local deity in Eastern Bhutan. Over 4000 meters in elevation, it is accessible only four months per year due to local customs. Mr. Lama Tshering describes how Tshong Tshongma got its current palace after being deceived by Samye Paygi Gyelpo when Guru Rinpoche called all the deities to the allocated respective palace.

Tshong Tshongma is a sacred mountain and a local deity in Eastern Bhutan. Over 4000 meters in elevation, it is accessible only four months per year due to local customs. Mr. Lama Tshering describes how Tshong Tshongma got its current palace after being deceived by Samye Paygi Gyelpo when Guru Rinpoche called all the deities to the allocated respective palace.

Tshong Tshongma is a sacred mountain and a local deity in Eastern Bhutan. Over 4000 meters in elevation, it is accessible only four months per year due to local customs. Mr. Lama Tshering describes how Tshong Tshongma got its current palace after Tshong Tshongma was deceived by Samye Paygi Gyelpo when Guru Rinpoche called all the deities to the allocated respective palace.

Tshong Tshongma is a sacred mountain and a local deity in Eastern Bhutan. Over 4000 meters in elevation, it is accessible only four months per year due to local customs. Mr. Lama Tshering describes how Tshong Tshongma got its current palace after Tshong Tshongma was deceived by Samye Paygi Gyelpo when Guru Rinpoche called all the deities to the allocated respective palace.

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.

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. 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 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.

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 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.

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 personal narrative by Muhammad Younas (a 60-year old male and retired factory worker) about a time when he was working in Karachi. Muhammad Younas talks about his life in Karachi, other community members who lived there, and some incidents that happened during that time. The other speaker present during this recording is Abdul Qayoum (a 60-year old male).

This is a personal narrative by Muhammad Younas (a 60-year old male and retired factory worker) about a time when he was working in Karachi. Muhammad Younas talks about his life in Karachi, other community members who lived there, and some incidents that happened during that time. The other speaker present during this recording is Abdul Qayoum (a 60-year old male).

Recording of a historical narrative about one of the ancestors of the speaker/narrator who was attempting to escape the cruel oppression of the ruling Nawab of his time. The contributor is Gohar-Ur Rehman (a 38-year old male shop owner).

Recording of a historical narrative about the cruelty of a former ruler of a small (erstwhile) state called Amb State or Tanawal. The contributor is Aurangzeb, a 34-year old male teacher from Danna.

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).