Recording of a conversation between Prafulla Basumatary (Male, age 52) and Babrubahan Swargiary (Male, age 63) in which Babrubahan remembers his college days. They discuss the modes of transportation used at the time, the teachers and subjects in school, along with different activities.

Recording of a conversation between Prafulla Basumatary (Male, age 52) and Babrubahan Swargiary (Male, age 63) in which Babrubahan describes the reformation of the Bathou religion and various programs and activities along with different wings affiliated to All Bathou Mahasabha.

Recording of a conversation between Prafulla Basumatary (Male, age 52) and Babrubahan Swargiary (Male, age 63) in which Babrubahan describes the history of the school.

Recording of a conversation between Prafulla Basumatary (Male, age 52) and Babrubahan Swargiary (Male, age 63) in which Babrubahan describes his childhood.

Retelling of the Pear Story. Recorded in Old Bagbahar.

Personal narrative about migration. Recorded in Old Bagbahar.

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.

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.

This is a reading and simultaneous interpretation of an Urdu article Khōkhlā vajūd 'Hollow existence', which appeared in the Urdu daily newspaper 'The Inquilab' dated 26th of December 2019. The article was read by Naazli at her residence, and her cousin Faiza Khan simultaneously interpreted it into Azamgarhi. This was done at the request of Maaz, and the article was suggested to him by his grandfather.

This is an audio recording of Wali, 16 year old boy, having a conversation with his friend on a mobile phone. He appears to be quite upset about an event at his one friend’s house during birthday celebrations. He narrates to his friend, on phone, the heated exchange of words between him and some other friend. The swear words are bleeped.

Group discussion about ongoing language documentation activities in the Rabha community.

This is a story about a man who once dreams that God will come as a guest to his house. He does all the required preparation and was eagerly waiting since morning for Him to come. But instead of God, he finds a beggar at his doors and after some time a refuge seeker both of whom he turns away saying that God is about to come. And finally, a poor woman with her baby knocks on his door seeking help, and he refuses her too. It becomes dark but God doesn’t come. He sleeps and dreams again asking God why he didn’t come. God replies saying that He had visited him thrice.

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.

Consent and speaker background of Hauva including education, languages spoken, and places lived. Recorded in Old Bagbahar.

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.