This is a recording of Prafulla Mochahary telling the salt cultivation story.

Recording of a discussion at the 2016 Orthography Workshop at Don Bosco, Assam.

Recording of family members talking informally about dreams, sleeping, and visiting. Thangpuii is the main speaker, but she is interrupted by the rest of the family making small talk and offering to help with her swollen joints. Visitors and family members are talking in the background.

Recording of analytic discussion of verb paradigms at the 2016 Orthography workshop at the Don Bosco Workshop. The discussion was guided by David Peterson and Shobhana Chelliah and included Swamy Tholung, Sumshot Khular, Donnu Sankhil, Rex Rengpu Khullar.

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 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.

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

Lamkang elders recite well-known traditional narratives (the origin of Lamkang clans, and a Benglam story) and associated songs, followed by discussion in English. Recorded at the 2nd NSF-funded Lamkang Orthography Workshop held at the Don Bosco Institute, Guwahati, Assam.

Sumshot Khular and Daniel Tholung discuss preparations for traveling to the United States. The story is told in an effort to produce modals in natural speech. Daniel Tholung asks questions to continue the elicitation.

Sumshot Khular records prosodic words and reduplications in Lamkang.

Daniel Tholung shares a list of minimal pairs contrasting the sounds [tl] and [thl] at Sumshot Khular' s house in Thamlakhuren village 2018.

Daniel Tholung and Sumshot Khular discuss modal usage in Lamkang at the residence of Sumshot Khular in Thamlakhuren village in Chandel district, Manipur, India.

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

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 Liangmai folk song composed by Niureng and sang by Mrs. Wijotniliu of Rienta villlage, Tamenglong district, Manipur.

This is a retelling of the story of Raja Janmejai and of the King and Queen of Mehnagar narrated by Toofani Kaka

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.