Thamring Shilshi singing Paam Laa in the Lamkang folk song competition at Thamlakpokpi village.This recording was made in Thamlapokpi village as part of the Firebird Foundation for Anthropological Research work collection by Sumshot Khular.

Reverend Renghong Khular singing a line of paam laa called 'Akhuu yuksuu Tamu ee, Tamu Phaaiyo santing kthxaa chenglim lam me.' This recording was made in Paraolon village as part of the Firebird Foundation for Anthropological Research work collection by Sumshot Khular.

Recording of Shilshi Angpol of Wangjangloon singing a snu laa oon "Suulpaar Pher Yenyen neh". It used to be sung by his grandmother Thamchek, Aunt Bongshot, and his mother Bongmuk and sharing how they use to sing in the "arkaa," a platform for singers during the Totlang K'am festivals. This recording is part of the Firebird Foundation for Anthropological Research project collection by Sumshot Khular.

Recording of Malhong Sankhil singing Sumphaai and Rangleen song called "Sonraang Khu thah myur ma'oh" during the folk song competition at Thamlapokpi village. The video is taken by Sumshot and Tony Khular as part of the Firebird Foundation for Anthropological Research Project.

Recording of Shilting Jangvei singing Totlang Laa "Tamu Phaai Santing kthxaa chinglim lam meh" during the Lamkang folk song competition at Thamlapokpi village. The video is taken by Sumshot and Tony Khular as part of the Firebird Foundation for Anthropological Research Project.

Recording of Shilshi Angpol of Wangjangloon sharing his plans for cultural exchange with Lamkangs in Tamu Area in Myanmar with the Lamkangs here in Manipur. He shares his interests and plans to take the cultural dance troupes to the Lamkangs living in Myanmar. This recording is part of the Firebird Foundation for Anthropological Research project collection by Sumshot Khular.

Shetphong Sankhil and Donnu Sankhil discussing about their family concerns in Thamlakhuren village. This recording was made in Thamlakhuren village as part of the Firebird Foundation for Anthropological Research work collection by Sumshot Khular.

Recording of Shetphong Sankhil extending invitation to the community members to gather inside the hall as the Lamkang folk song competition was about to begin. Marting Tholung conducts the program as its leader. Malhong Sankhil here seen showing briefly the traditional ornaments before the commencement of the competition to Tony Khular. The video is taken by Sumshot and Tony Khular as part of the Firebird Foundation for Anthropological Research Project.

Shetphong Sankhil of Thamlapokpi and Donnu Sankhil discussing about fore-fathers origin and family lineage. This recording was made in Thamlakhuren village as part of the Firebird Foundation for Anthropological Research work collection by Sumshot Khular.

Recording of Leivon Tokeel Tholungnu singing a Lamkang folk song Laam laa called "Tamu phaai santing kthxa chenglim lam" during the folk song competition at Thamlapokpi village. The video is taken by Sumshot and Tony Khular as part of the Firebird Foundation for Anthropological Research Project.

Recording of Shomshot Tholung singing Reelruh song during the Lamkang folk song competition at Thamlapokpi village.The video is taken by Sumshot and Tony Khular as part of the Firebird Foundation for Anthropological Research Project.

Collection of the lyrics for Lamkang-language folk songs. It includes statements from various persons involved, biographical information about former village chiefs, tables of Lamkang/English/Manipuri equivalencies, and photos of people and instruments.

Data management plan for the grant, "Students Data Literacy Needs in Community Colleges: Perspectives of Libraries, Students and Faculty." The University of North Texas will conduct an 18-month planning project to examine the current perspectives of community college librarians, faculty, and students regarding data literacy; identify the data literacy competencies needed for community college students; and develop data literacy action plans for community college libraries to assist community college librarians in assessing their capability and creating a road map to incorporate data literacy into their existing literacy programs. The findings of this project will identify the role and position of community college libraries in facilitating and enhancing the development of the data literacy competencies of students.

Data management plan for the grant, "Connecting Communities with Libraries, Archives, and Historians Through Oral Histories." The University of North Texas (UNT) Department of Information Science, partnering with the UNT Oral History Program, will host a series of forums to identify best practices and strategies to respond to challenges around building, implementing, preserving, and accessing community oral history projects. The project team will convene librarians, archivists, oral history practitioners, public historians, community-based memory workers, and others working in oral history to identify good practices, share challenges and lessons learned, and prepare an actionable roadmap for building, implementing, preserving, and sustaining community oral history projects.

This is a monologue on the (traditional) everyday situation of a mother having a baby to take care of while having to perform other chores such as getting firewood and cooking (not considered a true folk story by language consultants).

This is a monologue on the (traditional) everyday situation of a mother having a baby to take care of while having to perform other chores such as getting firewood and cooking (not considered a true folk story by language consultants).

This a traditional story about a chain reaction of events that sets off when a frog blocks the road and sits down on an ant that in turn bites the frog. From there on, one animal suffers from being disturbed or hurt by another animal, and as a consequence accidentally disturbs or hurts another animal, and so on: the ant disturbs the frog, the frog disturbs the squirrel, the squirrel disturbs the pig, the pig disturbs the bird, the bird disturbs the elephant, the elephant kicks a rock, which then kills the daughter of the king. The king traces back the chain reaction to the frog and the ant, and punishes both of them. This folk story, in a variety of versions, appears to be very common in the extended Eastern Himalayan region. Note also that a late 19th century telling of this story can be found in the Linguistic Survey of India (Grierson 1904).

This a traditional story about a chain reaction of events that sets off when a frog blocks the road and sits down on an ant that in turn bites the frog. From there on, one animal suffers from being disturbed or hurt by another animal, and as a consequence accidentally disturbs or hurts another animal, and so on: the ant disturbs the frog, the frog disturbs the squirrel, the squirrel disturbs the pig, the pig disturbs the bird, the bird disturbs the elephant, the elephant kicks a rock, which then kills the daughter of the king. The king traces back the chain reaction to the frog and the ant, and punishes both of them. This folk story, in a variety of versions, appears to be very common in the extended Eastern Himalayan region. Note also that a late 19th century telling of this story can be found in the Linguistic Survey of India (Grierson 1904).

This is a traditional story about a couple, in which the husband tricks his wife in order to get her to give him meat to eat. He carves a hole into a tree and pretends to be a scary big black bird and tells his wife to feed the big black bird. After the wife has fed the big black bird (i.e., her husband) all of their chickens, the husband himself tells her to look inside the hole the next time around, which she does. Upon recognizing her husband, the wife is angry and tells him she will separate from him and go to stay with her parents. She collects all her things into a big basket. The husband sneaks himself into the basket, and as the wife is on the way carrying the basket, the husband urinates. As if it had not been enough already before, the wife now leaves him with even angrier than before.

This is a traditional story about a couple, in which the husband tricks his wife in order to get her to give him meat to eat. He carves a hole into a tree and pretends to be a scary big black bird and tells his wife to feed the big black bird. After the wife has fed the big black bird (i.e., her husband) all of their chickens, the husband himself tells her to look inside the hole the next time around, which she does. Upon recognizing her husband, the wife is angry and tells him she will separate from him and go to stay with her parents. She collects all her things into a big basket. The husband sneaks himself into the basket, and as the wife is on the way carrying the basket, the husband urinates. As if it had not been enough already before, the wife now leaves him with even angrier than before.

This a traditional story about an elderly couple with a dog; the wife dies and the dog takes the husband to Chom arong (i.e., the village of the dead); the wife does not want to leave, but the husband forces her; upon return to their village, soon somebody else in the village dies, and the wife has to die and go back to Chom arong with the other person.

This a traditional story about an elderly couple with a dog; the wife dies and the dog takes the husband to Chom arong (i.e., the village of the dead); the wife does not want to leave, but the husband forces her; upon return to their village, soon somebody else in the village dies, and the wife has to die and go back to Chom arong with the other person.

This is a description of marriage customs. Both families send 'go-betweens' to mediate the agreement and discuss dowry. For the ceremony, the bride passes through a bundle of reeds, and a gift called "geumbang siya" is given. Sometimes, there are other gifts as well, and a feast. If someone cannot pay the dowry, elders may allow them to pay something later, at a time when they can afford it. He also describes the different practices of groups in surrounding areas, and compares traditional marriage customs to current ones affected by Christian influence. The speaker is from Krangku originally, but had moved to Putao several years before the time of recording.

Presentation on the author's work on the Qiangic languages and relevant work by other researchers. It was presented at the CoRSAL 4th Annual Meeting for Reporting and Exploring held on October 1, 2020.