The National Museum of the Pacific War presents an oral interview with William Hamilton. Hamilton was born in 1921 in New York. He joined the Navy in April 1942, but finished college before getting a commission later in 1943. He was then sent aboard USS Quincy (CA-71) in December. He was aboard for the invasion of Normandy. Hamilton was still aboard when Quincy transported President Roosevelt to Yalta. He was able to get close enough to FDR to observe the state of his health at the time. He was still aboard during the Okinawa campaign. Hamilton shares several great anecdotes about his experiences aboard the Quincy during and after the war including kamikazes and typhoons.

The National Museum of the Pacific War presents an oral interview with Bruce Williams. Williams was born in August 1920 in Pennsylvania. He entered the Navy’s V-7 program at Northwestern University in September 1943. Upon commissioning in December, Williams reported aboard the submarine chase USS SC-731 as the executive officer. He recalls experiences from around New Guinea and the Philippines. Part of his job included delivering supplies to Filipino guerrillas. When the war ended, Williams elected to go to seminary and stayed in the reserves and worked as a chaplain until retiring in 1975.

The National Museum of the Pacific War presents an interview with Don Pickard. Pickard was in high school when the war started and recalls a few anecdotes from childhood before joining the Navy in mid-1944. Once in the Navy, Pickard was assigned to the Amphibious Force. He served as a signalman aboard USS Bergen (APA-150). On his first voyage, they delivered ammunition to Ulithi. Pickard also went to Okinawa and describes typhoons. After the war ended, his ship carried parts of the First Marine Division to China. Upon returning to the US, Pickard received his discharge in mid-1946.

The National Museum of the Pacific War presents an interview with Donald Bishop. Bishop joined the Marines late December 1942. He served with K Company, Third Battalion, First Marines. He shares his experiences through the Guadalcanal, New Britain and Peleliu campaigns. He was injured at Peleliu and returned to the US in late 1944. He assisted at West Point and Annapolis, teaching beach landings. He continued his service after the war ended, receiving his discharge on 22 January 1946.

The National Museum of the Pacific War presents an oral interview with Hayden Earl Reynolds. Reynolds was born in 1926 in Texas and joined the Marine Corps in January 1945. In April, he was shipped to Hawaii and joined the 4th Marine Division. He was on Maui when the war ended. He then shipped out to Guam and served as a highway patrolman there. Reynolds was discharged in 1947.

The National Museum of the Pacific War presents an oral interview with Robert James Broadwell. Broadwell was born in Iowa in 1926 and joined the Coast Guard in 1944. He recalls several anecdotes about his experiences in the Philippines during the war. He was involved in medical care in the Philippines after the Allied invasion as a chief pharmacist mate. He developed an interest in homeopathic remedies there because the Filipino doctors seemed to be getting better results with their patients. After the war ended, ne traveled to Japan for a while, still working on medical issues. He returned to the US and was discharged in May 1946.

The National Museum of the Pacific War presents an interview with B B Browning. Browning joined the Navy in mid-1943. Beginning mid-1944, he served as Seaman First Class, supporting Marines aboard a troop ship. He recalls his experiences through the Great Marianas Turkey Shoot in June of 1944, and going ashore on Tinian with the Marines. He vividly describes his time on the island, serving on guard duty, communicating with Japanese civilians on the island, supervising work of the remaining Japanese soldiers and serving as yeoman to the captain. He remained on Tinian after the war ended, returning to the US in mid-1946 to receive his discharge.

This is an elicitation of a word list of temporal and directional words and concepts, color terms, religious terms, words related to profession, metals and precious stones, adjectives (related to physical sensation, size and shape, quality and quantity), person-related words, abstract terms, personal pronouns, and family relations in the Central (Zhung) variety of the Zangskari language. Recorded in Youlang village, Ladakh Union Territory, India.

Ghulam Abbas describes Sunni Islam in the Zangskar region, beginning with the tale of a Leh king dispatching his son to govern Zangskar. In a poignant letter to his father, the prince pleads for his companion "Ju," a Muslim, to join him. This tale takes a pivotal turn when Ju, desiring halal meat, invites a Muslim butcher to Zangskar. The butcher’s eventual settlement and matrimony mark the beginning of the Muslim community in the region. Abbas also draws attention to the abodes of these early Muslim settlers, enriching the narrative’s depth. Recorded in Padum village, Ladakh Union Territory, India.

This is an elicitation of a word list consisting of words related to fire and fuel, flora and fauna in the Central (Zhung) variety of the Zangskari language. Recorded in Youlang village, Ladakh Union Territory, India.

This recording captures an in-depth elicitation session of words in the Central (Zhung) variety of the Zangskari language, encompassing several diverse categories such as celestial entities, nature-related elements, household and farm equipment, food items, temporal and directional concepts, color terms, religious terminology, professional words, metals, precious stones, and various adjectives detailing physical sensation, size, shape, quality, and quantity. With Chhuskit Angmo as the consultant, this session revisits the same word list earlier elicited from Tshering Garmo, serving as a cross-check for consistency and variation. Recorded in Youlang village, Ladakh Union Territory, India.

This is an elicitation of a word list consisting of numerals (mainly cardinal and some ordinal) and a few body parts in the Central (Zhung) variety of the Zangskari language. Recorded in Youlang village, Ladakh Union Territory, India.

This is an elicitation of a word list consisting of numerals, words related to person (body parts, body functions), the physical universe (celestial entities, nature-related objects, and events), house and household items, farm and farming equipment, and food items in the Central (Zhung) variety of the Zangskari language. Recorded in Youlang village, Ladakh Union Territory, India.

This is an elicitation of evidentiality in Zangskari verbal constructions, including tense and aspect. Recorded in Youlang village, Ladakh Union Territory, India.

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 story of a king who has seven children and once tells one of his children to bring a few things from the market. He instead brings a book that makes the king angry, and he evicts him. The son leaves the palace, goes to another village, and begins to stay there. He takes up a challenge and wins. The king gets pleased and marries his daughter with him. The prince then returns to his father’s kingdom, and the story continues. The story is recited by Asiya Khatoon, who is a Bhojpuri speaker hailing from Siwan district from Bihar, in (Eastern) Urdu. The researcher asks her maternal grandmother to interpret in Azamgarhi. She interprets in the Northern dialect.

This is a story about a prince whose mother died and his stepmother would never like him. The story describes how she troubles him and never gives him good food to eat, but he was lucky enough to have the blessings of a miraculous cow and feed on her milk. Later on, when his stepmother realized this, she ordered that all cows be slaughtered. Still, the prince escapes along with the cow to a different country where he grows up in a healthy environment. After quite a few years, he returns to his village, reuniting with his father.