Recording of Daniel Tholung and Shobhana Chelliah discussing inflection in Lamkang at Thamlakhuren in Tony Khular' s house.

Causative verbs and verb conjugation discussion with Daniel Tholung in Chandel based on the conjugation of the verb 'sleep'.

A retelling of the pear story as narrated by Shekarnong Sankhil

Photograph of a performance of the Jalakeli Choir for visiting archivist Mark Phillips, Associate Dean of Digital Libraries, University of North Texas.

Photograph of a performance of the Jalakeli Choir for visiting archivist Mark Phillips, Associate Dean of Digital Libraries, University of North Texas), and a professor from the Manipuri Institute of Technology, in Imphal, Chandel District, Manipur.

Photograph of a discussion of the Jalakeli Women's Choir with members of the choir and Somi Roy in Imphal, Chandel District, Manipur.

Transcription of a retelling of Suumphaai le Raangleen paomin (the Story of Suumphaai and Raangleen), as narrated by Shangchrek Tholung. Ranglen's wife hates his sister Sumphai, and orders him to sell her. Sumphai asks that she sell him to be a slave in a rich village. Ranglen ends up selling her in exchange for a single shaft of a rice plant. Later, Ranglen invites his sister to a feast, and she invites him to eat from what she has grown. Anticipating that his sister will not come, he instructs messengers to tell her he has died. On her way to the anticipated funeral, she is surprised to hear the sound of the Living Drum being played (rather than the Death Drum). She surmises that Ranglen has deceived her, and leaves in a huff. The origins of "Sumphai's goat" (a kind of goat) and "Sumphai's wine" (water that has accumulated in the cleft of a tree) are connected to the final episode of this tale.

Transcription of an elicitation of optatives in Lamkang. The purpose of the elicitation was to investigate optative verb forms. All sentences are of the type "[X] should give a book to [Y]". Recorded from Lamkang speaker Sumshot Khular at UNT.

Transcription of a retelling of Mnuu kdi you mdo thlaam na paomin (Story About Searching for the Deceased Mother), as narrated by Angtoi Sankhil.

Transcription of a retelling of Arthluuk le Raangchel paomin (the story of Arthluuk and Raangchel) as told by Shangchrek Tholung with comments from Tholung Swamy Ksen at Thamlakpokpi Village in Chandel district Manipur, India.

An article on work culture for young generation. A souvenir of Dularai Boro Harimu Afat published by the reception committee for its 17th annual conference held at Kajiamati, Odalguri on 09-10 Jan. 2020.

Modified customary law, only to be followed by the Komrem people in Sagang area Churachanpur district of Manipur. Modification made after conversion into Christainity.

This a traditional story about an orphan who encounters a tiger; by using a container with a mirror on top, he manages to convince the tiger that he (the orphan) has caught a large tiger in that container; the tiger is scared and the orphan ends up managing to steal gold from the tigers’ Rongker (= the name of a ceremony in Karbi traditional culture) due to his trick with the mirror container. Chikari Tisso was an active listener during the recording of this text. All of his backchanneling as well as clarification questions and other remarks are included in this transcription, signaled by{curly brackets}.

This a traditional story about an orphan who encounters a tiger; by using a container with a mirror on top, he manages to convince the tiger that he (the orphan) has caught a large tiger in that container; the tiger is scared and the orphan ends up managing to steal gold from the tigers’ Rongker (= the name of a ceremony in Karbi traditional culture) due to his trick with the mirror container. Chikari Tisso was an active listener during the recording of this text. All of his backchanneling as well as clarification questions and other remarks are included in this transcription, signaled by{curly brackets}.

This is a story about a prince whose maternal uncles killed his father. Once — when young — he asks his mother about his father. She replies that he was murdered by his uncle. From that day onwards, he decides to take revenge for his father’s death. His uncles wanted to kill the prince too — the way they killed his father. This story describes how the prince takes revenge. This story is in the western variety of the Southern dialect of Azamgarhi. succeeds in finding Sheherbano. This story is told in the western variety of the Southern dialect of Azamgarhi

This story — which can be said to be the Azamgarhi version of the world-famous folktale of Cinderella — is about a gorgeous princess named Sheherbānō whose mother dies, and her father remarries. The stepmother would never like the princess and inflict tremendous pain on her. Living in forsaken circumstances, the young princess witnesses a remarkable change in her fortune, thanks to her very attractive sandal being lost in the market after returning from her friend’s wedding. This leads to her accession to the throne when a prince finds that sandal and turns desperate to marry its owner. This story describes how the stepmother tries the best of her stratagems, leaving no stone unturned, to prevent this from happening — but in total vain.

This is a story about a princess whose mother died and her father remarries. The stepmother gives birth to a daughter, and the princess and her stepsister spend their childhood in a friendly way. As time passes, the stepmother and daughter develop jealousy and animosity towards the princess and adopt every possible technique to trouble her. Even after suffering so much, the good fate of the princess always takes care of her. All inflicted hardship by the stepmother bounces back to her daughter. The moral of the story is — As you sow shall you reap. This story is told in the western variety of the Southern dialect of Azamgarhi.

This is a personal narrative about an elderly person famous by the name Pīr Miā̃ who would travel by horse. He once arrived in the village of Khetaurā, the village next to Bairīḍīh. The speaker tells some events which took place at that time and talks about Pīr Miyā̃ along with his interaction with him.

This is a story about a hen and python who were very good friends. Once, seeing the hen being quite healthy, the python’s intentions went awry. He asked the hen to go inside her stomach once and check what’s there, and then he would do the same. The hen replied, okay, and the python goes inside and finds 8-10 eggs. His intentions very nefarious at once, and he asks the hen to do the same. The poor hen does so, and the cunning snake does not open his mouth to let her out.

This is a story about Tīs Mār Khā̃ ‘a big talker’ (lit./iron. a great warrior), a man who is a weaver and a very poor man. He has a wife and children whom he doesn’t care about at all. His wife gets something from here and there and feeds him and their children. She becomes apprehensive of his actions and tells him every day to go and earn. One fine day he becomes ready to go and earn. He asks his wife to prepare something for him to eat on the way. This story talks about his fake valor, which he earns absolutely by chance and becomes famous and wealthy.

Recording of a personal narrative by Muhammad Awaiz (a 31-year old male) in which the speaker talks about the economic hardships he endured as a student up until high school. He then moved to a far off big city in search of a job. There, he acquired a government job which helped him improve his financial situation. In this light, he reiterates his resolve to provide his children better education and better opportunities.

This is an interview about traditional health practices in the Lai community. The interviewee, born in 1986, is originally from Hakha and speaks Hakha, Zokhua, Falam, Mizo, Kawl, and English. Interviews were collected as part of the Linguistically Underserved Communities and Health (LUCAH) project, which aims to make health information more accessible and culturally relevant for the Chin refugee community in order to ensure that they are getting clear and accurate information.

This one of the most popular songs of Kaihuii. The song was sang by Mr. Thunphulakbou of Samziuram (originally of Ntu village). The first two minutes of the video introduced about the purpose and ethics of the data collection, and also how the data will be archived.

This folk song is a message to a girl who wants to marry outside her village from her lover, sung by late Namrihabou of Rienta village.