This is a photograph of Maaz Shaikh recording Shahida Bano reciting a folk song in Sonwara village of Azamgarh.

The transcription and free translations in English, Urdu, and Hindi of a performance of a drama by the title – Gharphū̃kan patōh 'Spendthrift daughter-in-law' (in English). The drama depicts a typical rural life of the North Indian plains where a woman and her family are very frustrated by the misdeeds of the daughter-in-law because she is a spendthrift.

This is a performance of a drama by the title 'gharphū̃̃kan patōh', spendthrift daughter-in-law in English, on the occasion of the Republic Day of India. This drama depicts a typical rural life of the North Indian plains where a woman and her family are very much sick of the misdeeds of the daughter-in-law because she is very spendthrift!

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 short video recording of a conversation at Aquil Ahmad's paddy field back in 2016, where the researcher, along with the farm laborers, is transplanting rice saplings. Aquil Ahmad records the activity, and in the meanwhile, one of the workers notices him and tells him to look at what his grandson is doing. Aquil replied to let him do and learn! Then he asks her whether those yellow turned saplings would also take roots.

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’.

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.

This is a short video recording on elicitation of a wordlist about water bodies. The researcher was eliciting words primarily with Seher Aquil and Khalida Bano while both were sitting in the courtyard basking in the afternoon sun. After some time, other family members too come and join in. The participants spoke in the Southern Azamgarhi dialect.

This is a recording of Aquil Ahmad discussing the recipe of 'Rasiāwal', a sweet dish popular in the region prepared by boiling sugarcane along with rice.

This is a video recording of Aquil Ahmad, who can be seen driving away from his farms, two nilgais, or the blue bulls, which are large antelopes of the genus Boselaphus, found in northern India. They are a menace to the farmers and their cultivated crops.

This is a recording of a conversation while cleaning fishes. There was some conversation between women who were cleaning fishes. In order to get natural data, Maaz goes near to them, sits, and starts recording without alerting them. Suddenly as few seconds pass, one of them alerts, and everyone takes a surprise! But a few moments later, they become comfortable with it. They then start imitating and mocking the far northern variety of Azamgarhi spoken in Dewārā, the flood plain area of the Ghaghra river in the northern part of Azamgarh.

This is a recording of a conversation on ladies’ clothes and design between four women, among whom one was sewing clothes.

This is a discussion on the popular irrigation systems used in Azamgarh and nearby areas of Purvanchal, Uttar Pradesh state, before the invention of tube wells. This discussion briefly also extends to farming systems and agricultural tools. This discussion was primarily between the researcher and two residents of southern Azamgarh who were distant relatives to the researcher. It took place almost entirely in Urdu, whereas some background noises can be frequently heard in Azamgarhi.

This is a conversation initially between Munni, her sister, Maaz, and his uncle when they visit her home in Ladhuwāī̃ village. Munni is the wife of Naushad, who has worked with the Maaz’s family for several decades. After a while, Mr. Naushad arrives, and he too joins the conversation.

This is a conversation between four people in Sonwārā, the researcher’s village. Maaz, accompanied by his cousin Noman, visits Shahida Bano to document some folk songs mostly sung on the occasion of marriages. Rehana Bano—the neighbor of Shahida Bano—on noticing some folksongs being sung and recording taking place, joins the gathering at the request of Shahida. Maaz and Noman then ask her to brief them on topics such as changing times, a description of the demography of the village Sonwārā, the languages/ varieties spoken by Muslims and Hindus. Meanwhile, Maaz—on having noticed Shahida’s language to match with Bhojpuri than Azamgarhi—starts records the ongoing conversation. Shahida then extends the conversation to cover family members and some significant events along with some personal narratives. While Shahida Bano talks in Bhojpuri, the other people converse in Azamgarhi.

This is a performance of a traditional song by the title ‘Dulahē kī ammā’ (Eng. O the mother of the bridegroom). In this song, the bridegroom’s mother is asked to bless her son on this auspicious marriage occasion. Such folksongs are of great significance to the community; however, until recently, their popularity and importance have started dwindling because of the penetration of urban culture into rural society. This folksong is in the Eastern dialect of Urdu.

This is a performance of a traditional song by the title ‘Dulahē kī ammā’ (Eng. O the mother of the bridegroom). In this song, the bridegroom’s mother is asked to bless her son on this auspicious marriage occasion. Such folksongs are of great significance to the community; however, until recently, their popularity and importance have started dwindling because of the penetration of urban culture into rural society. This folksong is in the Eastern dialect of Urdu.

This is a performance of a traditional song by the title ‘Dulahē tērī ãkhiā̃’ (Eng. O bridegroom, your eyes) sung on the occasion of marriage. It praises the beauty of the bridegroom and his costume. Such songs are of great significance to the community; however, until recently, their popularity and importance have started dwindling because of the penetration of urban culture into rural society.

This is a performance of a traditional song by the title ‘Dulahē tērī ãkhiā̃’ (Eng. O bridegroom, your eyes) sung on the occasion of marriage. It praises the beauty of the bridegroom and his costume. Such songs are of great significance to the community; however, until recently, their popularity and importance have started dwindling because of the penetration of urban culture into rural society.

This is a photograph of Shahida Bano reciting a folk song which is being recorded by a recorder in Sonwara village of Azamgarh.

This is a photograph of Toofani Kaka.

This is a photograph of Toofani Kaka with Maaz Shaikh.

This is a retelling of the story of Raja Janmejai and of the King and Queen of Mehnagar narrated by Toofani Kaka