Munin Basumatary is an assistant teacher who speaks Bengali, Hindi, English, and Assamese in addition to Boro, 47 years old at the time of recording. He discusses how the flood has retreated for the past two years. He discusses how the population was impacted by inaccessible rainfall. He claims that the Dhemaji area is renowned for its flooding. He claimed to have witnessed the flood when he was a child. He claimed that they had to wear "gamsa" instead of the uniform long pants to school since they would get wet otherwise. He stated that due to the water, they were frequently unable to attend school. He claims that the flood was so devastating that no one was able to assist anyone who had suffered food or financial loss. Recorded in Gogamukh, Bathoupuri.

Recording of Shobhana Chelliah and Sumshot Khular discussing verb paradigms in Imphal at the Classic Grande before presentation at the Manipuri Language Cell workshop for language pedagogy.

This is a monologue (personal narrative) by Muhammad Awaiz about his village.

This myth is about the beginning of war and the practice of head-hunting among men. In the beginning, man did not know the art of war. When sent for war men would go and play with the enemy and return. One day while returning from war, a woman who was weaving asked the men 'How was your warfare today'? 'We played in a river (with the enemy) today' replied the men. The woman was enraged on hearing this. She got up, took the weaving stick, and cut the head of a dog lying near her. She said to men in anger 'ants and bees are taking enemy's head. What are you men doing'? The next day men went to war again and returned with an enemy's head. The speaker has since passed away on 5 July 2017 at age 71.

The message of this folk song is to strive for goodness, and live for equality. Sharing is very important in village. Villagers share good things as well as bad things, which creates unity. The goal of the village is to pursue goodness.

This song is about when autumn comes and the mothers get busy in the field. Young girls look for a child to babysit whose mother is generous.

This song is about a dual personality of a wayward woman. It says, I court a wayward girl. The girl would not stay with me till day break. Norengbungna had a relationship with a wayward woman. She would spend time with me in dark, but during the day, she acts as if she doesn’t know me. This wayward woman.

This folk song is about a gentle mother teaching her trade to her child. A gentle mother who asks her child to go to field with her. She says, I ask my child not to work the whole year but only for few days and it will be good for your future. I am calling you so that you learn how to farm.

This song talks about fleeting moments of life. It says, like new buds grow, flowers bloom and whither, so is human. New generation replaces the old one. This cycle of life can be avoided by none.

The song is about a man who has an affair with a wayward woman. They will meet in the dark, but will not reveal about their relationship during day. It has the meaning that no one is perfect, but there are some who are worse than others. The performer has since passed away on 22 March 2018 at age 74.

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 monologue by eight year old Yusuf. He can be seen imitating the Far-north or Dewārā (floodplain) variety of the Northern dialect of Azamgarhi spoken in Mehrā, his mother’s village. Drawl is a stereotypical feature of that variety. Those speakers are often mocked by other speakers of Azamgarhi for their highly prolonged vowels.

Group performance of a traditional song accompanied by traditional instruments.

Group performance of a traditional song accompanied by traditional instruments.

Group performance of a traditional song accompanied by traditional instruments.

Rajkumar Rabha recites childrens' rhymes and jokes about a bird called Sukia and why Rabha people don't have beards.

Sandesh Bakshaka performs childrens' songs and rhymes 'Jeng Jeng Mai' about insects, 'Sa Ning Tham' used to teach counting, and 'Rel Gari' which imitates train sounds.

Durjudhan Rabha Turo tells the traditional narrative 'Tukhur Sabra' about a dove.

Charumohan Rabha tells the traditional narrative 'Bakso Barairi kahini' about how Rabha clans were formed, including the Bakso, Torang, and Lem clans. In this story, villagers offered a girl to the snake king who lived in the hills every year. The main characters are two brothers who save a beautiful girl from being fed to the snake king by cheating him with a banana tree. Finally they succeeded, and the snake king was killed by the villagers. From then on, the villagers lived peacefully without fear. The clans were formed based on the roles the villagers played in defeating the snake king.