This is a conversation in (Pharaī) Chāndpūr village situated in the Maū district of UP, between Irfan Ahmad Usmani, Maaz Shaikh and his uncle Saeeduz Zafar Ali. The conversation begins with a discussion on the variety of Azamgarhi spoken in this village and continues to the Azamgarhi language and thereafter to the different local vernaculars spoken in Eastern UP and Bihar. Further, Mr. Usmani describes the village, its iconic location due to it being situated near the banks of a tributary (Pharaī in Azamgarhi) of the Ghāgrā river, and its unique tongue. Then, the conversation moves on to a discussion on relatives. Later on, his sister too joins the conversation.

This is a discussion about the language and language varieties spoken in the districts of the Pūrvānchal region of the state of Uttar Pradesh, such as Maū, Balliā, and Āzamgaṛh. The speaker Mr. Maqsood Khan initiates with a short monologue on the election season in his mother tongue Bhojpuri spoken in his village Jogarī. He then proceeds to the varieties spoken in the region as he seems to have excellent knowledge on the same. The monologue then turns into a discussion about the differences of culture and language of Āzamgaṛh and Maū. It then shifts to the state of Urdu in India.

This is a conversation primarily with Mr. Akhlaque. After recording some conversations in Rāmpūr village, the researcher learns the language of the Muslims to be Bhojpuri and almost the same as that of the Hindu population, unlike that in Fatehpūr. He then moves near to Mr. Akhlaque to enquire about this. Mr. Jameel then joins the conversation and adds his opinion on the ongoing topic.

This is a conversation primarily with Mr. Jameel, the former and currently contesting Pardhān (village head) of Rāmpūr village. Mr. Jameel explains to Maaz the presence of dichotomy in speech among the population of Azamgarh and the variety spoken in Rāmpūr and other nearby Muslim-dominated villages. In the last part of the recording, Mr. Jameel talks with a villager who passes by.

This is a conversation primarily with Mr. Jameel, the former and currently contesting Pardhān (village head) of Rampur village. Mr. Jameel gives the researcher information regarding the presence of dichotomy in speech among the population of Azamgarh and the variety spoken in Rampur and other nearby Muslim-dominated villages. In the last part of the recording, Mr. Jameel talks with a villager who passes by.

This is a conversation in Ḍhilaī̃ village, situated nearby Fatehpūr, in the Maū district of UP, taking place in the Eastern dialect of Azamgarhi. The conversation begins with some issues in the selling of the current year’s harvest of paddy. Then the speakers move on to talking on matters of relatives.

This is a discussion about the language and language varieties spoken in the districts of the Pūrvānchal region of the state of Uttar Pradesh, such as Maū, Balliā, and Āzamgaṛh. The speaker Mr. Maqsood Khan initiates with a short monologue on the election season in his mother tongue Bhojpuri spoken in his village Jogarī. He then proceeds to the varieties spoken in the region as he seems to have excellent knowledge on the same. The monologue then turns into a discussion about the differences of culture and language of Āzamgaṛh and Maū. It then shifts to the state of Urdu in India.

This is a video recording of a conversation between Nazneen Shaikh — a semi-speaker of the Azamgarhi language — and Safwan Shaikh, a native Azamgarhi speaking child. Safwan is practicing writing the Arabic alphabet on a wooden writing board as homework given by his Maulānā of the Madrasāh. Nazneen seems interested in this and keenly observes his writing while making a video of him. She asks a few questions to Safwan and directs him. Safwan — still a beginner — struggles with writing and messes up while each time laughing at his own mistakes. Nazneen guides him through. Finally, the disconnection of the electricity supply puts an end to the video.

This is a conversation in Karmainī village, situated in the floodplains of the Ghaghra river in North of Azamgarh, with the women of the Naṭ community. They hail from a nearby village named Nakkīb Khojaulī, and identify themselves as (Sunni) Muslims. Badrun Nisa and Sharfun Nisa start by describing why they’ve come to Karmaini. Mateenuddin, Maaz’s grandfather, asks them to narrate how their community was provided with essential supplies during lockdown due to COVID-19. They do so, after which Sharfun Nisa sings a song on demonetization and the problems faced because of it. They then give information about their village and its demography.