This is an analytical discussion — in Urdu — on a drama titled – Gharphū̃kan patōh (Eng. spendthrift daughter-in-law). It depicts a typical rural life of the North Indian plains where a woman and her family are very much sick of the misdeeds of the daughter-in-law because she is very spendthrift! Naazli helps Maaz understand some unfamiliar words and guides him through some of the sentences while she was sewing some clothes on the sewing machine.

This is a video recording of an interview type conversation between the researcher and Aquil Ahmad on the current BJP government and its policies. At the researcher’s request, Aquil Ahmad presents his critical views related to the present Government, its policies, and its supporters and voters.

This is a video recording of a conversation between Aquil Ahmad and two women farm laborers who can be seen braiding the stalks of paddy in someone's farms while others are heaping the stalks in the background. The conversation starts with Mr. Aquil discussing a laborer who had ditched him. Then he talks about the current year's weather condition and the farm produce.

This is a conversation between Tauqeer Ahmad and the children of Bindawal village in the Northern Azamgarhi dialect as they were warming themselves in front of a fire. The children seeing the researcher and Mr. Tauqeer, try to escape but Mr. Tauqeer asks them to stay at their places. He then starts questioning an incident that took place the previous night wherein police arrived at the village and fined someone who was fishing illegally.

This is a conversation between women gathered in Sonwārā village in Azamgarh district of UP on the occasion of a marriage.

This is a conversation between three people in Fatehpūr village in the Maū district of UP. The conversation begins with some land issues in Fatehpūr and then moves on to modern-day farming issues faced in the village. Then the speakers move on to discussing the prospects of fisheries and then to the climate of Fatehpūr, which is relatively colder because of the Fatehpūr Ratōh Lake.

This is a conversation initially between Munni, her sister, Maaz, and his uncle when they visit her home in Ladhuwāī̃ village. Munni is the wife of Naushad, who has worked with the Maaz’s family for several decades. After a while, Mr. Naushad arrives, and he too joins the conversation.

This is a conversation between four-five people. Maaz — accompanied by his father — visits his (late) paternal grandmother’s ancestral home in Mande village. His father and his grandmother’s sister-in-law have a conversation which was joined by her relatives too. Maaz finds the conversation quite interesting and decides to record it. It ranges from a discussion on the modern age and its issues on family members, religion, current issues, politics, etc.

This is a conversation in Ḍhilaī̃ village, situated nearby Fatehpūr, in the Maū district of UP, taking place in the Eastern dialect of Azamgarhi. The conversation begins with some issues in the selling of the current year’s harvest of paddy. Then the speakers move on to talking on matters of relatives.

This is a conversation where Mr. Satsri Mangal, a resident of Chaudhrīpūr in Rāmpūr village, places his demands before Mr. Jameel, the former and currently contesting Pardhān (village head) of Rampur. Mr. Jameel listens to his demands, and then Mr. Satsri Mangal narrates some incidents. After that, Mr. Jameel starts a conversation with the village children who were playing cricket a while ago and gathered around the recording place after noticing some recording taking place.

This is a conversation primarily with Mr. Akhlaque. After recording some conversations in Rāmpūr village, the researcher learns the language of the Muslims to be Bhojpuri and almost the same as that of the Hindu population, unlike that in Fatehpūr. He then moves near to Mr. Akhlaque to enquire about this. Mr. Jameel then joins the conversation and adds his opinion on the ongoing topic.

This is a conversation primarily with Mr. Jameel, the former and currently contesting Pardhān (village head) of Rāmpūr village. Mr. Jameel explains to Maaz the presence of dichotomy in speech among the population of Azamgarh and the variety spoken in Rāmpūr and other nearby Muslim-dominated villages. In the last part of the recording, Mr. Jameel talks with a villager who passes by.

This is an audio recording of Wali, 16 year old boy, having a conversation with his friend on a mobile phone. He appears to be quite upset about an event at his one friend’s house during birthday celebrations. He narrates to his friend, on phone, the heated exchange of words between him and some other friend. The swear words are bleeped.

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

This is a video recording of a conversation between Nazneen Shaikh — a semi-speaker of the Azamgarhi language — and Safwan Shaikh, a native Azamgarhi speaking child. Safwan is practicing writing the Arabic alphabet on a wooden writing board as homework given by his Maulānā of the Madrasāh. Nazneen seems interested in this and keenly observes his writing while making a video of him. She asks a few questions to Safwan and directs him. Safwan — still a beginner — struggles with writing and messes up while each time laughing at his own mistakes. Nazneen guides him through. Finally, the disconnection of the electricity supply puts an end to the video.

This is a short video recording of a conversation at Aquil Ahmad's paddy field back in 2016, where the researcher, along with the farm laborers, is transplanting rice saplings. Aquil Ahmad records the activity, and in the meanwhile, one of the workers notices him and tells him to look at what his grandson is doing. Aquil replied to let him do and learn! Then he asks her whether those yellow turned saplings would also take roots.

This is a conversation in (Pharaī) Chāndpūr village situated in the Maū district of UP, between Irfan Ahmad Usmani, Maaz Shaikh and his uncle Saeeduz Zafar Ali. The conversation begins with a discussion on the variety of Azamgarhi spoken in this village and continues to the Azamgarhi language and thereafter to the different local vernaculars spoken in Eastern UP and Bihar. Further, Mr. Usmani describes the village, its iconic location due to it being situated near the banks of a tributary (Pharaī in Azamgarhi) of the Ghāgrā river, and its unique tongue. Then, the conversation moves on to a discussion on relatives. Later on, his sister too joins the conversation.

This is a conversation between four people in Sonwārā, the researcher’s village. Maaz, accompanied by his cousin Noman, visits Shahida Bano to document some folk songs mostly sung on the occasion of marriages. Rehana Bano—the neighbor of Shahida Bano—on noticing some folksongs being sung and recording taking place, joins the gathering at the request of Shahida. Maaz and Noman then ask her to brief them on topics such as changing times, a description of the demography of the village Sonwārā, the languages/ varieties spoken by Muslims and Hindus. Meanwhile, Maaz—on having noticed Shahida’s language to match with Bhojpuri than Azamgarhi—starts records the ongoing conversation. Shahida then extends the conversation to cover family members and some significant events along with some personal narratives. While Shahida Bano talks in Bhojpuri, the other people converse in Azamgarhi.

This is a conversation in Karmainī village, situated in the floodplains of the Ghaghra river in North of Azamgarh, with the women of the Naṭ community. They hail from a nearby village named Nakkīb Khojaulī, and identify themselves as (Sunni) Muslims. Badrun Nisa and Sharfun Nisa start by describing why they’ve come to Karmaini. Mateenuddin, Maaz’s grandfather, asks them to narrate how their community was provided with essential supplies during lockdown due to COVID-19. They do so, after which Sharfun Nisa sings a song on demonetization and the problems faced because of it. They then give information about their village and its demography.

This is an Information Flyer in the Azamgarhi language. These flyers were designed in different languages of India and the Indian subcontinent, as an initiative by Society for Endangered Languages (SEL India) to create awareness about the COVID-19 pandemic.

This is a recording of Aquil Ahmad discussing the recipe of 'Rasiāwal', a sweet dish popular in the region prepared by boiling sugarcane along with rice.

This is a discussion with Tshering Tashi, a Lama (monk) at the Bardan Monastery, who hails from the Sani village. Lama Tashi delves into the shifts that have taken place in Zangskar in terms of language, culture, lifestyle, and the environment over recent years. He explains how these alterations have affected the local Zangskari populace. In addition, Lama Tashi addresses questions from the students of GMDC, Zangskar, about the observed transformations within Zangskar's monasteries. Recorded in Sani village, Ladakh Union Territory, India.

This is a discussion with Norbu Tashi, an elder from the Sani village, about the shifts in language, culture, and lifestyle that Zangskar has witnessed over the recent years. Recorded in Sani village, Ladakh Union Territory, India.