Northern Tepehuan songs and stories originally recorded on wire by John Alden Mason in 1951, 1956, and 1958 Numerous short songs, folkloric and unidentified stories, description of pottery-making, conversation in Spanish on indigenous peoples, and texts and speech in the Macoba dialect of Pima Bajo. Recorded in Baborigame (Chihuahua,) Hermosillo, and Onavas (Sonora.) Tepehuan consultants are Gerónimo Aguilar, Andrés Carrillo, Antonio Carrillo, Celestina Carrillo, Dolores Carrillo, Juan Carrillo, Lorenzo Carrillo, Carolina Chaparro de Carrillo, Catalina Carrillo De Onteveros, Dolores Molina, and Julio Estrella. The Pima Bajo consultant is Nacho Lucero Coyote. Some material was recorded by David M. Brugge or Burton Bascom.

Word lists and grammatical eliciting; folkloric stories and narratives pertaining to Chehalis history; Quinault medicine-man text; and four Lower Cowlitz words. Recorded at Grand Mound, Washington, in July 1960.

Field recordings made with Kumiai / Kumeyaay (Diegueño) speakers from numerous communities in San Diego County, California, and Sonora, Mexico. Primarily consists of traditional stories, including Coyote stories. Also includes word lists, conversations, description of the preparation of acorns for food, identification of museum artifacts, and an extended account of the Mission Indian Federation.

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.