Ten folkloric stories and personal narratives told in untranslated Kumiai / Kumeyaay (Diegueño). Recorded in California and Baja California in 1995.

This collection primarily contains Chitimacha material, with some additional Nootka material, originally recorded on 23 wax cylinders by Morris Swadesh in 1933 and 1934. The recordings were transferred circa 1951 to 2 sound tape reels. Due to the poor condition of the original cylinders, the sound quality of the recordings is generally poor. Tape 1 contains elicited sentences, folklore, and autobiographical stories told in Chitimacha by Benjamin Paul, chief from 1903 to 1934, and Delphine Ducloux, the last known speaker of Chitimacha. Recorded in Louisiana in 1933 on 22 wax cylinders. Tape 2 contains elicited sentences, unidentified narrative, and some singing in Nootka by Alex Thomas. Recorded at Port Alberni, British Columbia, on 1 wax cylinder in 1934.

Audio recordings of traditional and autobiographical Okanagan stories, recorded by Wendy C. Wickwire in Hedley and Merritt, British Columbia in 1980-1981.

The collection consists of linguistic elicitations of different aspects of Shawnee grammar and vocabulary, and conversation, anecdotes, discussion, and personal narratives relating to Shawnee customs and history. The linguistic material includes elicitation of passive, imperative, hortative verbs, and other verb forrms, vocabulary for times of the day and year, weather, gender and age, color terms, and miscellaneous adjectives and full sentences. The other material includes a narratives given in Shawnee on on traditional roles of men and women and the use of eagle feathers in doctoring, and English anecdotes and conversation relating to topics such as: different types of dances, the Shawnee Indian Agency, economic and agricultural conditions during the Depression, memories of farming and hunting during childhood, traditional medicine, the keeping of fire, how people and tribes were created and how they learned to make fire, the treatment of women in Shawnee society, little people, the passing down of knowledge through elders, doctoring, the use of tobacco and peyote, and personal stories. Recorded in Oklahoma in 1994.

Field recordings made in Chistochina and Copper Center, Alaska in 1960. Includes potlatch songs, love songs, Christmas tree songs, sorry songs, dance songs, and others. Some songs Yakutat Tlingit, Upper Tanana, or Tanacross. Also includes some Ahtna vocabulary.

This program consists of primarily of recordings converting Robert C. Hollow's Mandan dictionary into Hidatsa with the assistance of speaker James Driver. Most of the recordings consist of a Hidatsa word list elicited by the reading of English terms and phrases from the Mandan-English section of Robert C. Hollow's Mandan dictionary. The Mandan equivalents from the dictionary are infrequently given. Includes occasional discussion of context and usage of given words, as well as occasional comments on Hidatsa social life and customs. Also includes recordings analyzing the "Sacred Arrow Myth" that Bowers recorded with Sam Newman in Hidatsa in July 1932. James Driver also gives several narratives in Hidatsa on "Trip with Paul Ewald to family graves," "Data on tribal lands," "History of the Catholic Mission," and "Traveling to Minot," which in part concerns the Influenza Epidemic of 1918-1919. Accompanying material: letter to Whitfield J. Bell, Jr.; table of contents.

Primarily consists of autobiographical stories, creation stories, and medicine stories collected by Alfred W. Bowers in earlier decades. The stories are read in segments in Bowers' English translation to two native consultants, who then translate the material into both Mandan and Hidatsa, or occasionally into either Mandan or Hidatsa alone. A small number of stories are told in Mandan only. Also includes English discussions of the Mandan and Hidatsa domestic life, material culture, personal reminscences, and histories of the Crow-Flies-High Band and the Fort Buford and Fort Berthold settlements. Bowers' original table of contents also available. Recorded at Fort Berthold Indian Reservation, North Dakota, in 1969.

Ahtna and Southern Tutchone songs, stories, and interviews. The majority of this collection consists of Ahtna songs and stories recorded by Frederica de Laguna in 1968. Most were recorded at Copper Center, with additional ones also recorded at Cantwell, Chistochina, Gulkana, and Tetlin. Includes dance songs, sorry songs, potlatch songs, sleep doctor songs, and others. Includes "Gulkana Potlatch Given by Bill Joe and Kate Sanford for Recovery of Maggie Joe from Illness." Some songs are Tlingit, Upper Tanana, or Tanacross in origin. Also includes Ahtna stories, autobiographical accounts, vocabularies, and interviews. There are also some Southern Tutchone songs recorded at Burwash Landing, Yukon Territory. Formerly titled "Materials Recorded at Copper Center, Alaska."

The first section (Series I) of this recording collection consists of 13 episodes of the radio program "Red Man in Michigan," broadcast on WUOM radio in Ann Arbor, Michigan. These programs use extensive clips from field recordings made by Gertrude Prokosch Kurath, and cover a wide range of historical and contemporary topics directed to a general non-Native audience. Series II consists of tapes including Ottawa language hymns from a series of programs titled "Comparisons of Chippewa Revival Hymns, Michigan and Ontario, 1953-1962"; interviews on the organization of United Church, on the organization of Camp Meetings, on missionary experiences, especially at Perry Island and Moose Point, Ontario; recordings of powwows at Ann Arbor, Lansing, and Hastings, including some Kiowa performances by John Bosin; an interview with Jim Eagle Shaffer; and an interview with Anna Fulton, Douglas Fulton, and Bruce Fulton on socio-economic conditions and racial discrimination against Native people in Michigan.

Audio recordings, primarily linguistic field recordings of Native American languges, removed from the James M. Crawford papers. The bulk of the recordings are in three areas: Alabama songs, stories, and fiddle music; Cocopa folklore, autobiographical stories, songs, and elicited words and sentences; Yuchi autobiographical stories, conversations, and elicitied word lists. Other material includes: Cherokee conversations; Chickasaw word and phrases lists; readings from a Chontal-Spanish dictionary; a Diegueño text; words lists and discussion regarding the Mobilian trade language (Yama); intermixed Mobilian, Choctaw, and Koasati word lists; Mohave songs, with explanations; a Navajo elicitation session, with interview and conversation; elicited Shoshoni expressions; Tolowa songs, Yavapai word lists and texts; and Yuki words and expressions. The small amount of non-Native American material in the collection generally consists of unidentified conversations, readings of English and Russian texts, and recordings of baby talk.

For many years referred to as the "Franz Boas Collection of American Indian Linguistics," this collection consists of a large body of linguistic and ethnographic material gathered together by Boas and many of his colleagues and students primarily from the 1890s to the 1940s. It contains the bulk of Boas's own fieldwork material, with the main exception of most of his Inuit and earliest Northwest Coast fieldwork. It contains the majority of the work sponsored by American Council of Learned Societies Committee on Native American Languages, which was directed by Franz Boas, Edward Sapir, Alfred Kroeber, and other academic linguists from 1927-1937. The collection, however, also contains related kinds of fieldwork and derived secondary materials created outside the auspices of this Committee, both earlier and later. The first deposit of the material arrivied in 1945. Subsequently, additional related materials were donated and added, as noted in the listings. Additionally, the documentary materials produced by some of the early projects (1945 to circa 1955) of the APS Phillips Fund for Native American Research were added to this collection. The collection has grown to over 80 linear feet of material representing at least 166 languages and dialects from the United States, Canada, and Mexico. The formats range from field notes and ethnographic texts to slip files, vocabularies, lexica, and grammars, and dozens of linguists and Native consultants are represented.

The papers contain correspondence, research and teaching notes, data (card and slip) files, published and unpublished manuscripts by Lounsbury and others, books and reprints, sound recordings, and computer programs and files. Correspondents include: William N. Fenton, Mary R. Haas, William C. Sturtevant, Morris Swadesh, and Carl F. Voegelin. Roughly one-quarter of the collection relates to Iroquoian languages and includes much WPA Oneida Project material. Research into the Cherokee language, South American languages, and kinship structures is also well represented. Floyd Lounsbury's wife, Masako Yokoyama Lounsbury, is represented by a smaller amount of material relating to linguistic research in Shanghai and research on Quechua.