Recording of Mary Burke eliciting words with gemination in a frame sentence with Sumshot Khular. Each word is a noun ending in a consonant uttered in the frame 'ava ___=a ktxhaa ktxhaa', meaning 'that ___ is nice/beautiful' to observe the affect of the '=a' enclitic on the final consonant of the target word.

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Sundari Ngangbam, a member of the Choir of the Royal Daughters, reminisces about her father, singer Ngangbam Nimai, Manipur's first recording artist, and her family, the House of Ngangbam to which Maharani Dhanamanjuri Devi belonged.

Interview with Jotika and Memthoi.

Interview with Thoibisana Ningthemcha

Mohinisana Ningthemcha Elangbam Ongbi, renowned in her day as "The Whistler" talks about social values and their impact on marriage and performance. On growing up in a traditional elite family, restrictions on socialising, her arranged marriage, rules of exogamy, worship, and interaction with the royal court.

Roman Transcription of interview with Mohinisana Ningthemcha. In Manipuri. Romanization system: Mobile Manipuri

Transcription of a conversation between Beshot Khullar and a Lamkang student. Beshot interviews the student about her home life and family.

Transcription of a retelling of Ruunu leh theipaa paomin (The Story of Ruunuu and the Squirrel), as narrated by Farngam Shilshi. Ruunu collects figs in the forest and meets a squirrel, who asks for a ride in the fig basket. The squirrel eats all the figs, leaving only the skins, and Ruunu curses

Transcription of a retelling of Uitxok nuu le humpii paa paomin (the Story of She-frog and He-tiger), as narrated by Rengting Shilshi. Monkeys lead a tiger to a she-frog, who threatens to eat the tiger. The tiger proposes that the two of them race, and that the winner eat the other. The frog rides on the tiger's tail and jumps off at the end, beating the tiger. The tiger proposes that they vomit to see who has eaten more meat. The tiger asks how it is that the frog vomits tiger fur, and she claims it is from all the tigers she has eaten. Frightened, the tiger flees. The story is collected during the LLEC workshop at Mantripantha Village.

Transcription of a retelling of Buurling le humpii paa paomin (the Story of the Boy and the Tiger), as narrated by Kangten Shakhila. The elder brother's wife tells her husband to kill his younger brother. At first he just pretends to do so, and then he abandons his younger brother in a tree. There the younger brother meets a tiger who wants to eat fruit from the tree. The boy offers to feed the tiger but stabs him instead. [INCOMPLETE.]

Transcription of a retelling of Raapa paomin (the Story of Raapa), as narrated by Bunghon Suungnem. A tiger, angry at being duped by Koreng, eats him. Koreng's sisters vow to marry whoever kills the tiger, and the only one able to do it is Raapa. Jealous, the other men conspire to kill Raapa, but he survives two attempts and tricks them so that they drown. In the end Koreng's sisters kill Raapa.

Transcription of a retelling of Chaa paa tkhiiu ki paomin (the Story of Seven Sons), as told by Angtoi Sankhil. A man is killed by a tiger, and as his six sons go to avenge him, he kills them too one by one. The mother is pregnant with a seventh son, who is able to foretell events while still in the womb. After the child learns how his father died, he goes to confront the tiger and his wife. He avoids the tiger's attempt to kill him, takes back his father's head from the tiger's possession, and vanquishes the tiger.

Transcription of a retelling of Arthluuk le Raangchel paomin (the Story of Arthluuk and Raangchel), as told by Swamy Tholung Ksen. Two brothers Arthluk and Rangchel fell in love with the same girl, Sombel, who loved Rangchel. There were also a tiger and wildcat who were friends. The tiger asked the wildcat how to catch chickens. The wildcat fools him, and the tiger threatens to eat the wildcat.The wildcat tells the tiger to wait and he will catch a woman for him. He was not able to catch Sombel who was guarded by her dogs, so instead they perform magic on her, making her ill. The tiger turned into a human and offered to heal her in exchange for her hand in marriage. Reversing their spell, he healed her and took her away to a faraway place she had never been, and turned back into a tiger. Arthluk and Rangchel heard her cry of distress, and reported to her parents, who ask the villagers for help. Only Arthluk and Rangchel agreed to go after her. Sombel learned they were coming when she finds a leaf bearing the scent of the brothers. When they arrived, Sombel hid them from the tiger, …

Transcription of Sumshot Khular recounting her mother Sankhil Thampol Khularnu 's story of giving eggs to some Japanese soldiers who showed up in her village of Charlong during World War II.

Transcription of a discussion of traditional songs by Shetwor Dilbung and Bunghon Suungnem at a storytelling festival funded by the NSF project and organized and implemented by Rex Khullar and Harimohon Thounaojam. The speakers discuss the types of songs they would like to collect and archaic vocabulary used in songs. They also discuss the Totlaang festival in Phaidaam in 2008.

Transcription of a retelling of Sraa nao le svang nao ktaang ktloo ki paomin (the Story of the Poor Boy and the Rich Boy Making Snares), as told by Belun Sankhil. One of several retellings of a traditional story where the rich hunter switches his quarry, a bird, with that of his poor hunting partner, absurdly claiming his trap up high in a tree had caught a deer. In this version it is the fox who parodies the rich hunter's reasoning by claiming he burnt his feet during a flood.

Transcription of Psalm 23 from the Book of Psalms from the Old Testament in Lamkang.

Transcription of a reading of the Story of the Prodigal Son (Luke 15:11-24) from the New Testament by Beshot Khullar. A landowner's second son demands his share of the inheritance before the father's death, goes off and squanders it, and returns to his father, who accepts his penitent son. The older brother, however, is upset at his father's acceptance of his returning brother.

This report discusses border disputes between China and India in the Himalayas and the recent dispute at Doka La over China extending a road into disputed territory between Bhutan and China.

Transcription of an interview in which Beshot Khullar asks Chonmila Sankhil about their life in Phaaidaam village Chandel District Manipur, India.

Transcription of a retelling of Dingkaakuuk paomin (the story of Dingkaakuuk), as narrated by Swamy Tholung Ksen. When a man marries, his wife cannot stand his younger brother, so he takes him into the forest and leads her to believe he killed him. The younger brother kills a tiger and marries a young woman. He encounters his elder brother again, who kills his wife for making him abandon his brother.

The transliteration of Asangba Nongjabi is basically phonetic. The Romanization system that emerges from it is primarily meant to be a guide to the transliteration of the play in the Manipuri Learning Module. The Roman transliteration of Asangba Nongjabi is the core of the Manipuri Learning Module for students of linguistics, language, and literature. The module includes the play in its original Manipuri in both Bangla and Meitei Mayek scripts, its English translation, and an audio performance of the play.

The purpose of this study was to better understand student learning in asynchronous computer-conference discourse (ASD) for non-native speakers of English in India through the Community of Inquiry (COI) framework. The study looked at ASD from an online course taught in the fall of 2015 to 25 students in a seminary in South India. All but one of the students were non-native speakers of English. The class consisted of 22 men and 3 women. Eight students spoke languages from the Dravidian family of languages (Malayalam, Tamil, Telegu and Kannada). Eight students were from the Northeastern states of Manipur, Nagaland and Tripura, where most languages are from the Sino-Tibetan family. Three students were native speakers of Indo-Aryan languages (Odiya and Assamese). Five students were from Myanmar representing several Sino-Tibetan languages. The COI is a framework used to understand learning in ASD, often used in online learning. To study the ASD of this group, critical discourse analysis (CDA) was used with the COI to capture the unique socio-cultural and linguistic conditions of this group. The study revealed that non-native speakers of English often reach the Exploration phase of learning but rarely show evidence of reaching the Resolution phase. This phenomenon was also …