Akha songs and narratives. 0-2 Àbɔ́qɔ: letjhɔ̀bìqədɔ̀; 2-[end] Àbɔ́qɔ: Answering questions on funeral. 10/2-78

Akha songs and narratives. Continued from Side A. 0-43 Àbɔ́qɔ: Answering questions on funeral; 43-50 Àbɔ́qɔ: Hunting; 50-65 Àbɔ́qɔ: Marriage

Akha songs and narratives. Continued from Tape 66. Àbɔ́qɔ: 0-37 ə̀ tjhə̀ qú ə; 37-61 mɔ̀ djiq djiq ə; 61-[end] dɛ̀q máŋ nja ɣoq doq ə́

Akha songs and narratives. Continued from Side A. 2-20 njò tsɔq xhɛ́ ə; 20-32 lyq nɛ̀q thó ə; 32-50 dje nɛ̀q thó ə; 50-58 sjhí xhɛ́ sjha ə; 58-[end] qá ma sjhə̀ há ə, Continued on Tape 71.

Handwritten notes and transcriptions of the traditional narrative shà ziq ziq ə and others.

Handwritten notes and transcriptions of Akha songs and narratives including mì dàq sjhí ŋɛ tshɔ́ ŋö́ ŋö́ ə and zə́ zà mə́ zə́ zà zə́ sháŋ thúy, which are sung for young (unmarried) Akhas' deaths and for the youngest child in a family, respectively.

This white paper introduces evaluation concepts and describes outcome-based evaluation. The Institute for Museum and Library Services (IMLS) logic model is described in the context of developing a program evaluation plan. Four case studies illustrate how outputs, outcomes and indicators can be used to produce programs results.

Handwritten notes on Dimasa phonology (tone, phoneme inventory, syllable structure, creaky voice), grammar (case marking, adjective formation, tense and aspect marking) and regional variation.

Handwritten notes on Dimasa phonology with special focus on vowel quality and final glottals. Includes partial index of examples across multiple Dimasa notebooks.

A retelling of the pear story as narrated by Shekarnong Sankhil

Modified customary law, only to be followed by the Komrem people in Sagang area Churachanpur district of Manipur. Modification made after conversion into Christainity.

This a traditional story about an orphan who encounters a tiger; by using a container with a mirror on top, he manages to convince the tiger that he (the orphan) has caught a large tiger in that container; the tiger is scared and the orphan ends up managing to steal gold from the tigers’ Rongker (= the name of a ceremony in Karbi traditional culture) due to his trick with the mirror container. Chikari Tisso was an active listener during the recording of this text. All of his backchanneling as well as clarification questions and other remarks are included in this transcription, signaled by{curly brackets}.

This a traditional story about an orphan who encounters a tiger; by using a container with a mirror on top, he manages to convince the tiger that he (the orphan) has caught a large tiger in that container; the tiger is scared and the orphan ends up managing to steal gold from the tigers’ Rongker (= the name of a ceremony in Karbi traditional culture) due to his trick with the mirror container. Chikari Tisso was an active listener during the recording of this text. All of his backchanneling as well as clarification questions and other remarks are included in this transcription, signaled by{curly brackets}.

This folk song is a message to a girl who wants to marry outside her village from her lover, sung by late Namrihabou of Rienta village.

Transcription of a retelling of Mnuu kdi you mdo thlaam na paomin (Story About Searching for the Deceased Mother), as narrated by Angtoi Sankhil.

This video is of Jalakeli, a women's Hindu Vaishnav ritual performance of Manipur, India. It was offered, as annual custom dictates, by the Shree Shree Govinda Jiu Jalakeli Pala on Buddha Purnima, the full moon of the Manipuri lunar month of Kalen (9 May 2017) at the Shree Shree Govindajee Temple of the Royal Palace of Manipur.

Transcription of a retelling of Arthluuk le Raangchel paomin (the story of Arthluuk and Raangchel) as told by Shangchrek Tholung with comments from Tholung Swamy Ksen at Thamlakpokpi Village in Chandel district Manipur, India.

Transcription of a retelling of Suumphaai le Raangleen paomin (the Story of Suumphaai and Raangleen), as narrated by Shangchrek Tholung. Ranglen's wife hates his sister Sumphai, and orders him to sell her. Sumphai asks that she sell him to be a slave in a rich village. Ranglen ends up selling her in exchange for a single shaft of a rice plant. Later, Ranglen invites his sister to a feast, and she invites him to eat from what she has grown. Anticipating that his sister will not come, he instructs messengers to tell her he has died. On her way to the anticipated funeral, she is surprised to hear the sound of the Living Drum being played (rather than the Death Drum). She surmises that Ranglen has deceived her, and leaves in a huff. The origins of "Sumphai's goat" (a kind of goat) and "Sumphai's wine" (water that has accumulated in the cleft of a tree) are connected to the final episode of this tale.

Transcription of an elicitation of optatives in Lamkang. The purpose of the elicitation was to investigate optative verb forms. All sentences are of the type "[X] should give a book to [Y]". Recorded from Lamkang speaker Sumshot Khular at UNT.

Photograph of a performance of the Jalakeli Choir for visiting archivist Mark Phillips, Associate Dean of Digital Libraries, University of North Texas.

Photograph of a performance of the Jalakeli Choir for visiting archivist Mark Phillips, Associate Dean of Digital Libraries, University of North Texas), and a professor from the Manipuri Institute of Technology, in Imphal, Chandel District, Manipur.

Photograph of a discussion of the Jalakeli Women's Choir with members of the choir and Somi Roy in Imphal, Chandel District, Manipur.

Causative verbs and verb conjugation discussion with Daniel Tholung in Chandel based on the conjugation of the verb 'sleep'.

Recording of Daniel Tholung and Shobhana Chelliah discussing inflection in Lamkang at Thamlakhuren in Tony Khular' s house.