Tashi Dorji and Dorji Phuntsho discuss rituals involving animal sacrifice in Dukti village. In the past, it was customary for every household to raise a pig to be killed for ritual purposes. They say that now, over a decade later, they have stopped raising pigs for sacrifice.

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.

Tashi Dorji and Dorji Phuntsho discuss the different rituals performed in Dukti village related to Ladam involving restricting both locals and outsiders from visiting the mountain Tshong Tshongma between plantation and harvesting of crops. The entry to Tshong Tshongma closes on the 10th day of the third month of the Tibetan calendar. If someone does enter this area during the restricted months, it brings heavy rain, winds, and landslides to the area.

Conversation between Lama Wangmo, Chador, and Tshangpa while uprooting paddy seedlings. They say these seeds must be planted for two to three months before being transplanted. Lama Wangmo says that, this year, she was a little late, hence these seedlings are not that good.

Chote Tshering and Lama Tshering, two respected lay monks, discuss the ritual cake for the annual ritual of Mrs. Humchung. This ritual cake symbolizes the Lama (teacher), Yidam (tutelary deity), Chösung (religious protector), family deities, and the wrathful form of peaceful Buddha. They are also talking about the origin and meaning of these ritual cakes.

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.

After a casual conversation, Mr. Karma Wangdi demonstrates the Bon ritual ceremonies used to appease Nêpo, a local ghost or spirit who steals the life force of humans. He appeases Nêpo, asking him to divert life's obstacles.

Sonam Wangchuk, Cheten Tshering, and Chador discuss various utensils used in the past when conducting a feast offering. They say their parents share the same ancestral route. Their parents used to borrow utensil feast offerings because they couldn't purchase them. Cheten Tshering shows the new box to keep cups, mugs, and plates when not in use.

Mr. Sonam Wangchuck, one of the cooks and sponsors of the annual feast, discusses the preparations for the feast with a group. Seven households from Bamchang and Rinzentangpang villages sponsor the feast every year. Here he is preparing butter tea for the monks involved in feast offerings.

Conversation at the annual feast offering, one of the main events for Dakpa communities in Thragom, Rinzentangpang, and Bamchuang. This year, it was held in Rinzentangpang. They use rudimentary stoves to prepare meals. Here they are discussing what meals to serve to the monks and the general public who will come for the blessing, such as dry fish and cheeses.

Conversations and beginning of the long life blessing by His Eminence Tsheten Zangpo at Rinzentangpang Tshokhang. People discuss the process of receiving a blessing and what they have to offer in return. Some people offer cash as gratitude for the blessing from His Eminence.

Mr. Karma Wangdi demonstrates astrology prediction and a ritual to heal from poisoning.

Mr. Karma Wangdi demonstrates the Bon ritual ceremonies used to appease Nêpo, a local ghost or spirit who steals the life force of humans. The name Nêpo is Dakpa for 'guest'. He can be appeased by raising prayer flags using mugwort and offering wine. Also present were Gajay and Wangdi's grandchildren.

Mr. Karma Wangdi demonstrates astrology prediction on Gajay using rice, water, incense, and a rosary. When he dips rice into the water, if there is any spirit harming the patient, then the rice will be scattered at the edges of the bowl. If cursed, the rice will stand upward. He concludes that no spirits are harming Gajay; however, he recommends Gajay to offer appeasement wine to the local deity.

Bonism is a traditional form of worship involving rituals related to healing and the earth. Some Bon rituals are performed only by certain individuals (Bonpos). In this recording, Bonpo Karma Wangdi demonstrates a ritual appeasement of Mamo (also known as Lamringbu). His wife and extended family are present because they have not seen this ritual performed for the last 15 years. Mr. Wangdi is the last known Bonpo in Chema village in the Trashi Yangste District of Bhutan. He also belongs to the first generation of Dakpa speakers who started speaking Tshangla in their childhood.

Tashi Dorji describes rituals performed in Dukti village including Nyungne (also called Dawa Dangpa or Dawa Chüngepa), Bazer Guru, Sumpa Soeldap, Torma Bum, and ’Nagapa Trenda. He explains that Sumpa Soeldap was initiated in consultation with Tshong Tshongma Lopen after famine and snakes came into Dukti village. He also describes the naked dance and the present ‘Nyungne Rinpoche’s past life.

Tashi Dorji decscribes cultural changes he has observed over time. For example, in his youth, he saw elders carrying rice, vegetable, maize, and wine in bamboo baskets; today, the bamboo is replaced by sacks, water bottles, and other utensils. He describes how dancers move from one house to another while a caretaker of Lakhang follows and requests donations from the villagers to have a feast for the dancers.

Tashi Dorji describes the naked dance ritual, its history, and related rituals. When there was no fund for consecration of Dukti Lakhang, Tshong Tshongma Lopen devised the culture of Naked dance. Historically, all the meals take part in this naked dance on the 9th day of the 5th month of the Tibetan calendar, to collect donations from the community. On the 10th day (Tshechi), the Tshechu takes place. Sangay Tshering, a researcher of Bhutan Oral Literature Project, was also present. Recorded in the evening after a rainy day.

Mr. Tshering describes how to appease spirits and ghosts with wine, water, and smoke. He uses the count of the rosary to determine remedies for sickness. During the process, he recites the Buddha mantra.

Tashi Dorji describes the rituals related to Drukpa Tshezhi, the fourth month of the Buddhist calendar. This is considered the most auspicious month in the Himalayan Kingdom of Bhutan because it is when Buddha first turns the wheel of Dharma. To celebrate the occasion, the village comes together to recite the Buddhist scriptures and perform other rituals.

Mr. Tshering describes how he performs divination using the rosary to locate where a person has lost their soul, and who has taken the soul. The count of every rosary indicates different directions, people, things, and events that may cause heavy fever and body ache. Mr. Tshering is originally from Rolam village, and stayed in Thragom village after his second marriage.

Mr. Tshering introduces himself and explains how long he has been performing rituals, the cause of various diseases, and remedies for stomach aches. He also talks about his marriage life and resettlement.