This is a conversation between Abdul Malik (an 85-year old male) and Abdul Rehman (an 80-year old male) about the cutting of grass. The speaker talks about a man who was trying to show his efficiency while cutting the grass and the speaker taught him a lesson.

This is a conversation between Abdul Malik (an 85-year old male) and Abdul Rehman (an 80-year old male) about the cutting of grass. The speaker talks about a man who was trying to show his efficiency while cutting the grass and the speaker taught him a lesson.

Recording of a historical narrative. The speaker/narrator Abdul Malik (an 85-year old male farmer) talks to Abdul Rehman (an 80-year old male farmer) about a war that the nawab (ruler) of the former state of Amb, Nawab Farid Khan, waged on the neighboring state of Seeri because, apparently, its ruler had ousted one of his court nobles who happened to be a relative of the former. The narrator recounts the memories of his father who was an eye witness to the havoc that the forces of Nawab Farid unleashed on the people of Seeri when they attacked them at the early hours of the day break.

Recording of a historical narrative. The speaker/narrator Abdul Malik (an 85-year old male farmer) talks to Abdul Rehman (an 80-year old male farmer) about a war that the nawab (ruler) of the former state of Amb, Nawab Farid Khan, waged on the neighboring state of Seeri because, apparently, its ruler had ousted one of his court nobles who happened to be a relative of the former. The narrator recounts the memories of his father who was an eye witness to the havoc that the forces of Nawab Farid unleashed on the people of Seeri when they attacked them at the early hours of the day break.

In this personal narrative, Abdul Rehman recollects his encounter with a lady while he was on a journey to another village with a friend. This lady greatly surprises both friends as she unexpectedly turns out to be a Mankiyali speaker living in a place outside the geographical domain of the Mankiyali linguistic community.

In this personal narrative, Abdul Rehman recollects his encounter with a lady while he was on a journey to another village with a friend. This lady greatly surprised both friends as she unexpectedly turns out to be a Mankiyali speaker living in a place outside the geographical domain of the Mankiyali linguistic community.

This is a photograph depicting the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a photograph depicting the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a photograph depicting people at work during the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a photograph depicting people at work during the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a photograph depicting people at work during the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a photograph of people working on the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a photograph depicting people preparing materials for the construction of the roof of a traditional house called "goṛ parɪtaṇa".

This is a religious legend about the spread of a certain disease (referred to as "half headache" because the pain affects one side of the head) in a certain village. In this legend, Prophet Moses put the "half headache" in pots and said that he would burn it. A villager asks him not to burn her and says that she will not return if he repeated the story seven times. The legend is narrated by Abdul Rehman (a 80 year old male) and the other speaker is Imtiaz Ahmad (a 31-year old male).

This is a religious legend about the spread of a certain disease (referred to as "half headache" because the pain affects one side of the head) in a certain village. In this legend, Prophet Moses put the "half headache" in pots and said that he would burn it. A villager asks him not to burn her and says that she will not return if he repeated the story seven times. The legend is narrated by Abdul Rehman (a 80 year old male) and the other speaker is Imtiaz Ahmad (a 31-year old male).

Recording of Imam Yar Baig reciting the story "Nuusheerwaane Us" (Wife of Nausherwan King) in the Yasin dialect of Burushaski.

Group discussion about ongoing language documentation activities in the Rabha community.

Villagers of Jajikona Village introduce themselves and describe the festival, Jali Putuli Haba, or 'wedding of fake idols'. This is a traditional festival of the Bodo community, but not so common nowadays. It is still found in the Kamrup District of Assam, for example in Jajikona (Jarkona) village. The villagers believe that this festival is still rewarding. Here, two idols, bride and groom, made of straw are decorated with new clothes, colors, and garlands. Certain rituals are performed by the elderly people accompanied by music, song and dance while decorating the idols at one of the households. The main celebration takes place the next day when the idols are placed auspiciously within a cage specially built with banana trees and its barks. It is celebrated in an open field where all the villagers gather, offer prayers, and sing and dance in merriment to invoke and seek blessings from God. They believe that this particular ritual is performed in the name of Rain God, Deba Bwrai and Debi Burwi, Rawna and Rawni (Thunder and Lightening) for sufficient rain and good crops before they start farming activities in Summer.

Group performance of a traditional song accompanied by traditional instruments.

Group performance of a traditional song accompanied by traditional instruments.

Group performance of a traditional song accompanied by traditional instruments.

Rajkumar Rabha recites childrens' rhymes and jokes about a bird called Sukia and why Rabha people don't have beards.

Sandesh Bakshaka performs childrens' songs and rhymes 'Jeng Jeng Mai' about insects, 'Sa Ning Tham' used to teach counting, and 'Rel Gari' which imitates train sounds.

Charumohan Rabha tells the traditional narrative 'Bakso Barairi kahini' about how Rabha clans were formed, including the Bakso, Torang, and Lem clans. In this story, villagers offered a girl to the snake king who lived in the hills every year. The main characters are two brothers who save a beautiful girl from being fed to the snake king by cheating him with a banana tree. Finally they succeeded, and the snake king was killed by the villagers. From then on, the villagers lived peacefully without fear. The clans were formed based on the roles the villagers played in defeating the snake king.