Villagers of Jajikona Village introduce themselves and describe the festival, Jali Putuli Haba, or 'wedding of fake idols'. This is a traditional festival of the Bodo community, but not so common nowadays. It is still found in the Kamrup District of Assam, for example in Jajikona (Jarkona) village. The villagers believe that this festival is still rewarding. Here, two idols, bride and groom, made of straw are decorated with new clothes, colors, and garlands. Certain rituals are performed by the elderly people accompanied by music, song and dance while decorating the idols at one of the households. The main celebration takes place the next day when the idols are placed auspiciously within a cage specially built with banana trees and its barks. It is celebrated in an open field where all the villagers gather, offer prayers, and sing and dance in merriment to invoke and seek blessings from God. They believe that this particular ritual is performed in the name of Rain God, Deba Bwrai and Debi Burwi, Rawna and Rawni (Thunder and Lightening) for sufficient rain and good crops before they start farming activities in Summer.

Recording of a monologue about Eid, a festival of Muslims. The speaker talks about how the community members prepare for the festival which is celebrated at the end of fasting during the month of Ramadan. Atta-Ur Rehman is a 37-year old male teacher.

This study is the very first detailed description of the (finite) verb morphology in Azamgarhi, a unique Awadhic Indo-Aryan language spoken exclusively by a significant number of Muslims of the Azamgarh region of Uttar Pradesh, India. It is a part of a broader goal of holistic and comprehensive documentation of the Azamgarhi language, filling a gap in the descriptive literature, beginning with a detailed discussion on the social and linguistic background of the language in question and then moving to discuss the morphology of verb stems and their uses. The data presented here is based on analysis of elicited and textual materials from mainly the Southern dialect. Azamgarhi verbal morphology constitutes derivation and inflection.

This song is about a person who finds it hard to know himself or his position in the society. The singer is from Maguilong village.

This folk tale is about a girl who went to the farm and was followed by a ghost. The story was narrated by Wichamdinbo Mataina of Maguilong village.

This is a traditional dance song performed during the traditional celebration of wealth called Zaw hubo. It is usually sung in responsive manner (call and response) by two groups while a dance troupe performs simultaneously or while drinking wine. The singer of the song is originally from Ntu village, but settled in Samjiuram, Nagaland.

This is a traditional dance song. It is usually sung in responsive manner (call and response) by two groups while a dance troupe performs simultaneously. The singer of the song is originally from Ntu village, but settled in Samjiuram, Nagaland.

This is a traditional dance song performed during the traditional festival called Matui ngee. It is usually sung in responsive manner (call and response) by two groups while a dance troupe performs simultaneously. The singer of the song is originally from Ntu village, but settled in Samjiuram, Nagaland.

This folk song is about the difficult life of a man who was an orphan. The singer is from Ariang (Khunkhu Naga).

This folk song is about love by Giansang of Njeng village. The recording was done at Makhan village.

This traditional folk song is a lullaby usually sang when a kid is naughty. It says, you cry when you’re hold or placed on your cradle. Tomorrow I will not babysit you.

The is an occasional traditional folk song used to address a girl who marries outside her village. It says, at the end of the day, our village is better.

This song is about a boy addressing his lover who follows her parents advice and married another, and also about the life achievement of the singer Hinglung of L. Pabram village. The singer is from Chiang village, Tamenglong district Manipur.

The is an occasional traditional folk song used in time of honoring someone. It says that in higher mansions, there is no lack of wealth and in a deep pond, there is no lack of fish.

This folk song is about the life of the composer, Kaihui of Niamning. According to the singer, this is the first song Kaihuii composed. The singer is originally from Ntu village, then settled in Samjiuram, Peren district, Nagaland.

This is a traditional lullaby usually sung to soothe a baby when his/her parents come late from the farm. The singer is from Taningjam village, Manipur.

This a traditional agricultural song. It refers to a person who is selfish in that she/he works less when she/he works in other’s farm but works hard in her/her own field. The singer is from Taningjam village, Manipur.

This traditional lullaby is sung for baby boy. It says, do not marry a crooked person, but rather, marry a person who is as smooth as water. The singer is Gumthuiliu of Taningjam village, Manipur.

This is a folk tale entitled 'Palung kawipui nai kasapui racham' narrated by Mrs. Lamwiniuliu of Maguilong village.

This folk tale is a in horror story. The story is about a man who visited the village of his parents-in-law and discovered they are human eaters (cannibals).

This is a Liangmai folk song composed by Ngoumaklak and sung by Hutonbou of Kuilong village, Tamenglong district Manipur.

This is a traditional song composed by a legendary Kaihuii entitled 'Kaihuii: nabom nin lui' and sung by Lungsongbibou Nkhapuinamai of Bamriaklong Village, Manipur. The lyrics of the song talks about Kaihuii and his lover.

This is a Liangmai traditional song by the legendary composer Hungennang. The current song was sang by Mr. Wikendinnang, Makhen village, Kangpokpi District, Manipur.

This Liangmai traditional folk song was composed by Namsongwi of Nallong village and sung by W. Mathiusongbou of Tudon. The song talks about the love of the composer for his girl.