A published critique to the mythology of the Lamkang tribe.

Handwritten field notes on Lamkang language, including journaling of field trip in Delhi in January 2009 with Harimohon Thounaojam and Rex Khullar.

Transcription of Grace telling about her trip from plane trip from Imphal to Calcutta.

Typed analytical notes on the various uses of the dative case marker -tə in Manipuri, including examples from original field notes, parallel English translations, and linguistic analysis in English. The dative marker is used to indicate indirect objects, possession, and spatial and temporal distinctions.

This is a conference handout titled 'Discovering Tibeto-Burman Linguistic History Through Pre 20th Century Meithei Manuscripts' containing a brief introduction, 4 tables, and references. The handout discusses 7 features of Manipuri manuscripts: number and genre, script, dating, authorship, housing and ownership, paper and condition, and status in the culture. This handout was used at the Ninth Seminar for the International Association for Tibetan Studies in a panel on Medieval Tibeto-Burman Languages and Tibeto-Burman Reconstruction in Leiden, The Netherlands, on June 26th, 2000.

The Pear Story is a video stimulus commonly utilized in language documentation where speakers are shown the silent six minute video and then asked to describe it. In the video, a young boy steals a basket of pears from a farmer, then shares the stolen pears with three boys. This is a recording of Harimohon Thounaojam’s retelling of the Pear Story.

This is a narrative about how people started building houses after the world was flooded. They watched animals build their houses, like wild boars and birds, and then collected the tools and materials to build houses. Then, they blessed the house.

This is a monologue about the teachings of elders. He warns that people need to think carefully before judging. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety.

This is a narrative about how the Vzeu dance originated, recorded in Myitkyina. The Vzeu dance started when people wanted to express gratitude, so they imitated the butterflies and eagles. The speaker is from Krangku originally, but had moved to Putao several years before the time of recording. He also briefly describes the different beliefs and dances of groups in surrounding areas.

This is a conversation between Rawang speakers discussing establishing a school for teaching Rawang in their area. The classes happen on Sundays or in the evenings. They worry that students feel discouraged when they don't know parts of their language, especially older learners, so they would like to start classes when students are younger. They make a plan to train more teachers and create more books.

This is a description of marriage customs. Both families send 'go-betweens' to mediate the agreement and discuss dowry. For the ceremony, the bride passes through a bundle of reeds, and a gift called "geumbang siya" is given. Sometimes, there are other gifts as well, and a feast. If someone cannot pay the dowry, elders may allow them to pay something later, at a time when they can afford it. He also describes the different practices of groups in surrounding areas, and compares traditional marriage customs to current ones affected by Christian influence. The speaker is from Krangku originally, but had moved to Putao several years before the time of recording.

This is a narrative about Makangya who lived with a group of monkeys. He pretends to be dead and the monkeys throw him off a cliff, where he meets a tiger.

This is a description of the mountains near Dukdang, Putao, and others in surrounding areas. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety. He lists the mountains, and the groups that live in those areas. He tells which mountains have roads nearby, and how some have changed names over time.

This is a traditional narrative about a rich woman who receives many marriage proppsals. But, she will not speak to the men who propose to her. She says will only respond to the man she loves. An orphaned boy goes to her house and tries to cook, and she yells at him that he's doing it wrong. Then, she has to marry him because she has spoken to him, so he must be the one she loves. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety.

This is a description of the rivers and streams near Dukdang, Putao, and others in surrounding areas. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety. He lists the names of different rivers, and describes where they meet, and what roads or villages are near them.

This is a description of how fish traps are used to catch fish. Three main kinds of traps are described: longdip, made of rocks; nakung, a raised sieve after a dam to catch fish; and ngatong, a bamboo tube. The fishermen discuss how the traps are designed and placed, how fish are collected from them, and beliefs/taboos surrounding fishing. They also describe fishing practices followed in other villages, like using poison to kill fish or shooting them with small arrows.

This is a traditional narrative about a wise woman who marries an orphaned boy, and gives him credit for being a good hunter even though he is a bad hunter. But because he has a reputation as a good hunter, the couple becomes rich. The moral is that the woman is the head of the family, and if she is capable and brave, the family will be successful. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording. He speaks the lower Mvtjùng variety.

This is a traditional narrative about an orphan boy who finds treasure inside a gourd and becomes rich. The speaker, Vshaq Sangdong Pōng, is from the Mvtjùng valley, and is about 70 years old at the time of recording.

A linguistic description of Boro tones, specifically in polysyllabic words, including an overview of Boro's phonemic inventory and syllable structure. The authors identify three tones (high, low, and falling), present examples, and discuss the effects of morphology and final consonants on tone. They conclude by comparing the Boro tone system to those of Tiwa and Rabha, and positing directions for further investigation.

Handwritten notes on Boro, focusing on tone, pitch, and lexical stress in polysyllabic words. Includes examples of three tones (high, low, and falling), discussion of how these tones are differentiated, and diagrams of potential tone combinations.

A handout summarizing of Burling's discussion of the Boro tone system at the Northeast Indian Linguistics Society (NEILS) II conference in Gauhati, Assam. Includes handwritten annotations of tones in words ranging from 1-3+ syllables.

Handwritten notes on Dimasa with a brief description of the phoneme inventory and consonant clusters and notes on grammar (case marking, plural forms, question formation, tense and aspect marking) including example phrases and sentences. Word lists cover verbs of perception, verbs of motion, interrogatives, fire, insects, units of measurement, and numerals.

Handwritten notes on Dimasa phonology (tone, phoneme inventory, syllable structure, creaky voice), grammar (case marking, adjective formation, tense and aspect marking) and regional variation.

Handwritten notes on Dimasa phonology (tone, pitch, syllable structure) with special focus on vowel quality and final glottal stops. Includes word lists of kinship terms, body parts, natural world, animals, household items, numerals, agriculture, and transitive verbs of motion.