Group performance of specially choreographed music and dance numbers mixing different forms of folk dance and songs of ritual occasions presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

Group performance of specially choreographed music and dance mixing different forms of folk dance and songs of ritual occasions and presented in the State Level Lui-Ngai-Ni (Naga Seed Sowing festival) held in Kapaam village in Chandel District, Manipur.

This folk tale is about a war fought single-handedly by one man against one village. The narrator is from Maguilong village.

Recording of an elicitation of noun forms based on number and gender to demonstrate the Mankiyali lexical stress patterns in various word forms. In this elicitation, the native speaker, Aurangzeb (a 34-year old male teacher), provides the English word as a prompt and another native speaker, Muhammad Suleman (a 36-year old male teacher) provides the Mankiyali equivalent of that word.

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.

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 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 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 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 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 is an analytical discussion — in Urdu — on a drama titled – Gharphū̃kan patōh (Eng. spendthrift daughter-in-law). It depicts a typical rural life of the North Indian plains where a woman and her family are very much sick of the misdeeds of the daughter-in-law because she is very spendthrift! Naazli helps Maaz understand some unfamiliar words and guides him through some of the sentences while she was sewing some clothes on the sewing machine.

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.

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 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 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.