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.

Retelling of the Pear Story. Recorded in Old Bagbahar.

Personal narrative about migration. Recorded in Old Bagbahar.

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

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

Houjahen Haokip recites a ritual called Veisiethoina used to heal children born with illnesses or physical disabilities, such as growth delays or curves in the neck or spine. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip recites a ritual called Thingsieveithoi used to heal those afflicted by the spirits of woods and trees. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip recites a ritual called Thilhahna performed when someone dies. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip recites the ritual called Khaolangthoina used for healing of those who suffer from a sickness. It is for pleasing the spirits who lives in lakes and water bodies. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip performs a ritual song typically sung by warriors to celebrate a victory. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip recites a ritual called Golkhanbol used for healing those who have gone mad. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip recites a ritual called Guldoi used for healing swollen legs and body parts believed to have been caused by the spirit of a snake. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

Houjahen Haokip recites a ritual called Buhthamthoina. He is a Thadou speaker from Manipur (currently living in Lambung village), around 80 years old at the time of recording. He was thought to be the only living Thadou priest in Lambung village at the time.

This is a monologue (personal narrative) by Muhammad Awaiz about his village.

Akha songs and narratives. Death Rituals V. Continued from Side A. 0-end tshɔ́ ŋö́ ŋö́ ə (tshɔ́ mɔ̀ sjhí xaq naá)

Akha songs and narratives. Death Rituals V. 0-15 já jɛ́ mə́ thó ə; 15-20 mí sháŋ lɔ́ ə ù dù tháŋ ə dɔ̀ ŋɛ̀ɣ ɛ ə; 20-40 tshɔ́ ŋö́ ŋö́ ə; 40-[end] jɛ́ dzáŋ dzɔ̀qy dzɔ̀ nja qá ə

Recording of an elicitation of interrogative sentences in Mankiyali. Several sentences were elicited in which various question words were gathered. The contributor is Aurangzeb, a 34-year old male teacher.

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 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.

This is a description about the new year festival called Bwisagu. Dialect: Standard Boro

This is an audio recording which contains a conversation about how cricket is played. Dialect: Standard Boro

This is a conversation about college life and aim in life. Dialect: Standard Boro

This is a conversation about different villages and village life. Dialect: Standard Boro