This is a story of a destitute old lady who had two sons, and she could barely feed them. After some time, an aged man comes to that old lady and asks her to hand over her sons to him to raise them. The old woman agrees to this while saying that she’ll keep one of them when they became adults, whereas he can take the other one. The old man — who was a magician — takes care of them. He educates one, whereas he keeps the other for household chores, who later learns magic from him. The latter is desperate to be reunited with his mother, but the magician wants to keep him with himself. This story narrates how by using magic, the boy tries to return.

This is a story of a destitute old lady who had two sons, and she could barely feed them. After some time, an aged man comes to that old lady and asks her to hand over her sons to him to raise them. The old woman agrees to this while saying that she’ll keep one of them when they became adults, whereas he can take the other one. The old man — who was a magician — takes care of them. He educates one, whereas he keeps the other for household chores, who later learns magic from him. The latter is desperate to be reunited with his mother, but the magician wants to keep him with himself. This story narrates how by using magic, the boy tries to return.

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 a short video recording on elicitation of a wordlist about water bodies. The researcher was eliciting words primarily with Seher Aquil and Khalida Bano while both were sitting in the courtyard basking in the afternoon sun. After some time, other family members too come and join in. The participants spoke in the Southern Azamgarhi dialect.

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 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 personal narrative of the life of the speaker Mateenuddin Shaikh. He narrates his childhood incidences and the early days of his adulthood when he migrates to Mumbai. Additionally, he gives information about his family members and describes his village Sonwara.

This is a personal narrative of the life of the speaker Shazia Shaikh. She narrates many of her childhood incidences. Additionally, she provides a detailed description of most of her family members as well as her village Bairidih.