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

This dissertation presents in-depth description and analysis the Zophei sound system within the context of the closely-related Maraic languages. Zophei (or Zyphe, ISO 639-3 ZYP), a previously undocumented member of the Maraic branch of Kuki-Chin (or South-Central Tibeto-Burman) spoken in Southern Thantlang Township, Chin State, Burma/Myanmar and by thousands of speakers in Indianapolis, Indiana. Using primary data elicited during three years of fieldwork, the sound systems of Lawngtlang, Tlawngrang, and Nuitah Zophei are investigated in detail. Special attention is paid to the segmental, syllable structure, and tonal inventories. A long history of language contact in the Maraic-speaking world has brought on radical innovations in syllable structure, vowel systems, and tone that have, as of yet, seen little linguistic analysis. Outside of the present research program, no previous linguistic work on Zophei exists. As such, this thesis endeavors to describe and analyze the sound systems of Zophei varieties.

A souvenir on late Budaola (Budmol) Daimari published by the reception committee on the day of his funeral ceremony at No.1 Balisitha.

This folk song is about a man who could not win the heart of his lover. The legendary composer of the song is Niureng of Kalalong village. The singer is from Nzau village, Nagaland. This video was recorded by Azanbou Nbung.

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.

This is a video recording of a conversation of Aquil Ahmad at his farm with the farm laborers and when visiting his farms. The conversation starts with Mr. Aquil introducing and enumerating the benefits of technology in agriculture, such as the ‘Superseeder’ machine that plows the stubble left after harvesting and sows the seeds. Then he directs his workers on how to scatter the seeds and fertilizer. After that, Mr. Musafir arrives, and Mr. Aquil discusses the various farm produce in recent years and the required efforts and challenges involved. Then he asks Mr. Musafir to share his personal accounts with the researcher. Mr. Aquil too shares his personal experiences from the past. Later on, they both talk about political issues.

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.

Recording of an elicitation of numerals, including numbers 1-25, 30, 40, etc. as well as ordinal numbers first, second, third. etc. The contributor is Gohar-Ur Rehman (a 38-year old male shop owner).

This is a recording of a wordlist for agricultural terms contributed by Aurangzeb, a 34-year old male teacher.

This is a recording of an elicitation of a wordlist for names of animals in Mankiyali contributed by Gohar-Ur Rehman (a 38-year old shop owner).

Recording of a wordlist of kinship terms in Mankiyali, translated from English. The contributor is Gohar-Ur Rehman, a 38-year old male shop owner.

Recording of an elicitation of grammatical mood in Mankiyali, including declarative, interrogative, imperative, and subjunctive sentences. The contributor is Aurangzeb, a 34-year old male teacher.

Recording of an elicitation of a wordlist for names for several kinds of natural resources and objects in Mankiyali. The speaker, born in 1981, recorded himself reciting the wordlist. No English translations are provided in the recording.

This is a manuscript of handwritten fieldnotes on Azamgarhi language by Maaz Shaikh. These fieldnotes are of initial elicitation of words and some basic sentences. Later on, the researcher shifts to ‘Discourse-centered approach’.

Dhian describes each picture of the Jackal and the Crow, a picture-based stimulus task. He tells the whole story, and then tells the story from the crow’s perspective. The recording was made at his home in Reckong Peo (Chhitkul Bhawan, at the back of his shop, Negi Electronics).

Hiraa Laal gives advice on parental education. The language spoken in this recording is Amro Boli 'Our Language,' an Indo-Aryan variety spoken throughout Kinnaur district. The recording was made at his house in Rakchham village where he was weaving at the time.

Balbir Singh Negi describes his job as farmer and what he does during winter time to prepare for the next season's crops. The recording was made very close to Balbir's house, in front of one of the main temple's storage place. The door behind Balbir is typical of the temple doors all over Kinnaur district: wooden and beautifully carved.

Dhian Singh Negi describes how life was in Chhitkul in earlier times compared to now. The recording was made at Dhian's main residence in Reckong Peo (Chhitkul Bhawan).

Historical narrative about the early years of Haflong

Historical narrative about World War II

Personal narrative of St. Agnes in Haflong