Multidimensionality in M Shahinoor Rahman’s folklore research

Professor Dr M Shahinoor Rahman has established himself as a distinguished scholar of folklore through his interdisciplinary research, which spans folk narratives, literature and ethnographic studies. From re-evaluating Shakespeare’s works through a folkloric lens to his original explorations of Fakir Lalon Shah and the Khasi community in Bangladesh, his scholarship demonstrates a deep commitment to the study of folklore. His research reflects not only engagement with theories of folklore but also ethnographic skill, symbolism and an understanding of how cultures survive and adapt.

Folkloric re-evaluation of Shakespeare
In his co-authored book “Reevaluation of Folklore: Folkloric Aspects in the Works of Shakespeare” with Dr M Salma Sultana, Dr Rahman highlights the folkloric elements embedded within Shakespeare’s writings through oral traditions, folk beliefs and myths. In doing so, he challenges the established division between elite literature and folk culture, an issue central to contemporary folklore studies.

In the book’s preface, he describes folklore as a pulsating source of human expression, aiming to establish that folklore is an inseparable part of community consciousness and storytelling. For him, “folklore is not a static subject but a living tradition.” This statement reflects his belief in a dynamic folkloric approach, where folklore evolves with society, maintaining its identity through the transmission of cultural signals.

His view on Shakespeare’s sources aligns with this perspective: “Shakespeare drew inspiration for his writings from diverse origins including folktales, historical accounts and mythological stories.” By analysing the witches in Macbeth, the ghost in Hamlet and the fairies in A Midsummer Night’s Dream, Dr Rahman reveals his academic interest in tracing how folk sources shaped major literary works.

His symbolic and ritual-based analyses also demonstrate the insight of a folklorist. He writes, “To intensify the emotional impact of his plays... Shakespeare regularly used symbolism and ritualistic elements.” Here, central folkloric concerns such as ritual performance and symbolic communication resonate clearly.

He situates his scholarship in a global and intercultural context when he writes, “The use of symbolism and ritual in Shakespearean drama enhances its emotional appeal.” Such comparative analysis reinforces his role as an international folklorist, even while maintaining a focus on local traditions.

Oral tradition and syncretism in Lalon’s Baul philosophy
Dr Rahman’s folkloric vision is equally evident in his book “Bengali Poet Fakir Lalon Shah: Oral Poetry and Tradition in the Social Context of Contemporary Bangladesh” (1999, Indiana University). This pioneering study of South Asian folk literature reflects his deep understanding of folk belief and syncretic spirituality.

Speaking of Fakir Lalon, Dr Rahman notes, “Nothing was ever written down. The tradition was oral, and much of his literary music has been lost over time. Lalon himself never wrote anything.” This remark captures the essence of folkloric inquiry, which focuses on oral performance, interpretation and transmission—always fluid, changing and skill-based.

He also points out the ambiguity of Lalon’s identity: “There is insufficient information about his ancestry, and disputes remain over his birthplace and whether he was Muslim or Hindu.” Such uncertainties—preserved and transmitted orally—lie at the heart of folklore research, where identity, myth and history merge in collective memory.

Dr Rahman terms Lalon’s philosophy “Bauliana,” describing it as the quest for the divine within humanity. He comments, “The Bauls are part of a non-sectarian, unconventional devotional tradition... influenced by Hinduism, Buddhism, Vaishnavism and Islamic Sufism, yet distinct from all of these.” Such interpretations show his ability as a folklorist to uncover syncretic belief systems and explain how marginalised groups construct alternative worldviews that challenge mainstream religious experiences.

Through songs like Khanchar bhetor achin pakhi (“The Unknown Bird in the Cage”) and Jat gelo jat gelo bole (“Caste has been lost, caste has been lost”), Dr Rahman interprets metaphors of soul and body as well as critiques of caste oppression. He adds, “Why are you so insistent on upholding caste? What will become of it when you die?” His analytical reading highlights the socio-economic resistance embedded within folk performance.

He further links Lalon’s legacy with modern intellectuals, especially Rabindranath Tagore. Quoting Tagore—“The mind of man lies within man himself; why do you seek Him elsewhere?”—he shows his interest in exploring folklore’s influence on high literature and philosophy, one of the central concerns of folklore studies.

Ethnographic reflections on the Khasi community
Expanding his folkloric scope to marginal ethnic traditions, Dr Rahman’s recent co-authored work Khasi Community in Bangladesh (2024) demonstrates his sustained interest in cultural documentation and preservation. Based on ethnographic study in Magurchhara Punji, Moulvibazar, he investigates the Khasi people’s matrilineal structure, beliefs, rituals and processes of change.

According to the authors, “Gathering extensive information on Khasi social structures from outside sources is difficult.” Such acknowledgement of sensitivity and emphasis on participatory, ethical ethnography mark his scholarly maturity.

Highlighting the uniqueness of Khasi matriliny, the book states, “The Khasi tribe has a significant matrilineal lineage... where descent is traced exclusively through the female line.” Dr Rahman’s documentation of gendered inheritance and ritual beliefs underscores his folkloric concern with kinship, tradition and transformation in minority cultures.

Importantly, the book also recognises the impact of modernity: “The Khasi are experiencing significant social transformation due to modernisation, market forces and technological advancement.” Thus, Dr Rahman portrays folklore not as a fixed object but as a process responsive to larger historical forces—an idea central to modern folklore.

His ultimate aim is clear: “We want to raise awareness of the Khasi people and hope our efforts will enrich scholarly discussion among academics interested in ethnic cultures.” This statement affirms his mission as a folklorist—to preserve, interpret and promote cultural understanding with academic integrity.

Conclusion
Through his studies on Shakespearean folk motifs, Baul mysticism and ethnographic work on the Khasi people, Professor Dr M Shahinoor Rahman embodies the essential qualities of a true folklorist. His research highlights key aspects of the field: the role of orality, syncretic cultural legacies, symbolic interpretation, performative practices and the preservation of marginal voices. His work builds bridges between Shakespeare of Stratford and Lalon Fakir of Kushtia, and between the matrilineal hill culture of Moulvibazar and global debates on tradition and identity. He has not only documented folklore but elevated its value, establishing himself as a credible, ethical and pioneering scholar in ethnography.

Dr Md Shahidul Islam: Chair and Associate Professor, Department of English, Lalon University of Science and Arts, Kushtia, Bangladesh