Podcast produced by the Osher Lifelong Learning Institute (OLLI) that features an interview with Harry Eaddy, Director of the Denton Black Film Festival, and Linda Eaddy, the festival's Director of Film Programming. Susan and the Eaddys discuss the history of the Denton Black Film Festival, and the conversion of the festival to a virtual format due to the COVID-19 pandemic.

Interview with Jennifer Pope and Marq Youngblood for the Osher Lifelong Learning Institute (OLLI) podcast. In this episode, Susan speaks with two representatives of the U.S. Census Bureau about the importance of the 2020 Census. Jennifer Pope, Partnership Specialist for the Dallas Regional Census Center, talks with Susan about the history of the U.S. Census and the crucial information it generates for states and local communities. Marq Youngblood, Regional Recruiting Coordinator for the Denver/Dallas Region, discusses some of the exciting job opportunities that are available with the Census in 2020.

This folk tale is about a girl who went to the farm and was followed by a ghost.

This is a recording of Mr. Anwar reciting a joke on the wit of an Indian involved in an argument with an American and a Russian.

Recording of an elicitation of words for insects, etc. The native speaker consultant, Aurangzeb, provides the English prompt while both Aurangzeb and Mohammad Suleman provide the Mankiyali singular and plural forms. Muhammad Suleman is a male teacher who is 36 years old at the time of recording.

This is an interview about traditional health practices in the Lai community. The interviewee is originally from Khuabung. 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 folk tale is about how humans and animals talk to each other. The story is between Chibo and Chakuipiu ‘lion’ where they try to kill each other.

This is a personal narrative about an incident of the childhood time of Naushad Shaikh, the paternal uncle of the researcher, in Mandē village of Azamgarh.

This is a personal narrative of the life of the speaker Mohammad Khalid. The narrative is in the Northern (Mandē) dialect of Azamgarhi with some code-switching to Urdu.

This is an interview about traditional health practices in the Lai community. The interviewee is originally from Leitak and speaks Leitak 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 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 an interview about traditional health practices in the Lai community. The interviewee, born in 1975, is originally from Falam and speaks Hakha and Kawl. 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 creation narrative about a king called Bamkala (also called Bangala) who transformed himself into python and slept with his wife. The narrator is from Rienta village.

This is a recording of a conversation on ladies’ clothes and design between four women, among whom one was sewing clothes.

The folk tale is about a girl who married a python and became rich. Following this girl, other parents attempted to marry their daughter to a wild python, but were met with a tragedy. The narrator of the story is from Tedlong village.

This is a monologue on Mande village by Master Mohammad Khalid. The narrative is in the Northern (Mande) dialect of Azamgarhi. Frequent code-switching to Urdu can be easily heard even when pointed out to speak in the local language by the researcher in the beginning part of the recording.

This is a retelling of one of the stories on Nawab Wajid Ali Shah, the eleventh and last king of the Awadh Kingdom. Wajid Ali Shah was widely regarded as a debauched and detached ruler, and this story highlights the point.

This is a discussion on the popular irrigation systems used in Azamgarh and nearby areas of Purvanchal, Uttar Pradesh state, before the invention of tube wells. This discussion briefly also extends to farming systems and agricultural tools. This discussion was primarily between the researcher and two residents of southern Azamgarh who were distant relatives to the researcher. It took place almost entirely in Urdu, whereas some background noises can be frequently heard in Azamgarhi.

This is a performance of a traditional song by the title ‘Dulahē tērī ãkhiā̃’ (Eng. O bridegroom, your eyes) sung on the occasion of marriage. It praises the beauty of the bridegroom and his costume. Such songs are of great significance to the community; however, until recently, their popularity and importance have started dwindling because of the penetration of urban culture into rural society.

This is a performance of a traditional song by the title ‘Dulahē kī ammā’ (Eng. O the mother of the bridegroom). In this song, the bridegroom’s mother is asked to bless her son on this auspicious marriage occasion. Such folksongs are of great significance to the community; however, until recently, their popularity and importance have started dwindling because of the penetration of urban culture into rural society. This folksong is in the Eastern dialect of Urdu.

The National Museum of the Pacific War presents an interview with Kenneth Smith. Smith joined the Navy and was in boot training when the war ended. After training, he was assigned to USS Rutland (APA-192). He recalls a few anecdotes about being aboard ship, seeing part of Japan and hauling troops home after the war. Smith shares some of his Christian testimony and entered the seminary after returning to college after the war.

This is a recording of a conversation while cleaning fishes. There was some conversation between women who were cleaning fishes. In order to get natural data, Maaz goes near to them, sits, and starts recording without alerting them. Suddenly as few seconds pass, one of them alerts, and everyone takes a surprise! But a few moments later, they become comfortable with it. They then start imitating and mocking the far northern variety of Azamgarhi spoken in Dewārā, the flood plain area of the Ghaghra river in the northern part of Azamgarh.

This is a story of a teacher who once — while teaching his students — says, “I have made you human from donkey by beating, but you don’t understand.” A washerman who had no children passes by and hears this. He then approaches the teacher and pleads with him to turn a donkey into a son for his sake. The teacher agrees to this and asked him to return after six months. The washerman returns after six months and asks for his son. The teacher replies that he taught and trained him so much that he became a judge at the Allahabad High Court. The washerman then visits the court, and the story continues.

This is a story about a king who once takes a walk in his kingdom to check if everyone there is pleased with him. He finds three sisters wishing that if they marry the royal cook, the vizier, and the king, their lives will change forever. This happens, and the king marries the younger sister. She gives birth to a child whom the elder sister replaces with a kitten and leaves him flowing in the river. This happens thrice. The children were found by a gardener who brings them up very well. The story, which is in the Northern (Mandē) dialect with some instances of code-switching to Urdu, continues further.