Lalmonirhat, one of northern districts in Bangladesh, is rich in folklore, oral traditions, and indigenous spiritual practices, like other parts of the country. The cultural life of this region has long been shaped by rural beliefs, folk narratives, and ritual practices that reflect the close relationship among people, nature, and the unseen spiritual world. Among these traditions, shamanic practices—performed by local spiritual healers—play a significant role in the social and cultural structure of the people of this region.

Different folkorists see the term ‘Folklore’ and its scopes in various ways. Benjamin A Botkin describes folklore as collection of tradition, belief, practice, and menifestations passed down orally and oudside of formal education and commercial systems. Folklore in Lalmonirhat district commonly consists of myths, legends, folktales, songs, proverbs, and ritual traditions that have been transmitted orally from generation to generation. Village elders often recount stories about supernatural beings, sacred places, and heroic figures who once lived in the region, though the tradition is going to decline for the change in rural life. Many of these stories are connected with rivers, old trees, and old settlements, reflecting the people’s belief in the district. Moreover, folk songs, in particular bhawaiya songs express the emotions, struggles, and aspirations of rural people and preserve historical memories of the region.

In the district, a central component of local folklore is the belief in non-material forces that influence human life. Many villagers believe that illnesses, misfortune, or unexplained events may be caused by supernatural entities such as spirits, jinn, or malevolent forces. The popular belief that they live in jungles, old trees, grave yards, cremation grounds, and on river banks. Sometimes people, especially young women, are affceted by these unseen entities. In such situations, people often seek help from traditional healers known locally as ojha, kabiraj, or shamans. These practitioners act as intermediaries between humans and the spiritual world.

It is observed that shamanic practices in Lalmonirhat district involve several rituals aiming at healing illness, removing curses, and restoring spiritual balance. Despite the changes in life due to the expansion of education, these practices still exist in this region. Shamans typically perform ceremonies that include chanting sacred formulas, reciting Quranic verses or folk incantations, burning incense, and using symbolic objects such as water, herbs, or amulets. Usually, Muslim shamans apply Quranic verses or supplications from Hadith in order to heal patients, while Hindu shamans use mantras invoking their gods and godesses. However, some shamanic practices are the blending of Islamic and Hindu sprititual traditions and symbols, creating a unique syncretic tradition. One example can be cited here: “Bismillah naame shuru kori/ Joy maa kali shakti dhari/ Allahr nur, nabir doya/ Shiber trishul rakhe chonya/ Panch peerer rahmate path khuli/ Ganga-jamunar jale kori dhuli/ Dushto shakti dure jak/ Satya shaki kache thak.” Though such practices are not supported by Islamic monotheism, these are used by both Hibdu and Muslim shamans to treat patients allegedly affected by evil forces.

Another important element of shamanic practices is the use of herbal medicine. Many shamans possess extensive knowledge of local plants and natural remedies. They combine spiritual rituals with traditional medicine, creating a holistic approach to healing that addresses both physical and spiritual concerns. This blending of religious belief, folk knowledge, and natural medicine reflects the syncretic nature of rural culture in Lalmonirhat district, like other parts of northern Bangladesh.

Despite the spread of modern education and biomedical healthcare, shamanic traditions still persist in many villages of Lalmonirhat district. For some people, these practices provide psychological comfort and cultural continuity. They also represent an important part of the community’s intangible cultural heritage. However, the influence of modernization and scientific awareness has gradually changed attitudes toward these traditions, and younger generations often view them more as cultural customs than as essential spiritual practices, and many of them call these ‘superstitions’.

It is noteworthy that the dialect of the Lamonirhat region is rich in oral nursery rhymes, rhymes used in local games, like dari bandha, golla chut, boi chhi, and so on, proverbs showcasing the geo-philosophy related to everyday life, and different riddles which are linguistically ambiguous but paradoxically or ironically true and some of them express human experiences satirically. One proverb is like that “Tulshir gachot kuttay mute? Tao puja hoy jagate.” It signifies that enlightened ones may be neglected, but they always deserve respect. Another proverb refers to the importance of being ‘slow and steady’ in life. To quote it: “Dheere jay pore na? Tar sathe pare na.” Similarly, the idiomatic expressions used in this region is not only linguistically ornamental, but they represent the truth concerning life and livelihood as well. Wedding songs available in the district also articulate the people’s emotions, imaginations, and reality prevailing in recorded history and beyond.

In conclusion, the folklore and shamanic traditions of Lalmonirhat reveal a rich cultural landscape shaped by oral storytelling, spiritual beliefs, oral literary elemts, and traditional healing practices. These traditions illustrate how rural communities interpret the mysteries of life, illness, and nature through symbolic narratives and ritual actions. Undeniably we can say that although these practices evolved in ancient time, they remain an important expression of the cultural identity and imaginations of the people of Lalmonirhat district till today.

(The writer is Professor in the Department of English at Bangladesh University of Business and Technology (BUBT). He is a researcher in interdisciplinary fields, a literary critic, translator, a poet, and a quality assurance expert in academia. He can be contacted at kaabd1974@gmail.com.)