Volume II, Special Issue, February 2026
Volume-II, Special Issue, February, 2026 |
Received: 05.02.2026 | Accepted: 21.02.2026 | ||
Published Online: 28.02.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.specialissue.W. | |||
শেরশাবাদিয়া সমাজে প্রচলিত কিস্সা-কাহিনী বা লোককথা: লোককিম্বদন্তির ঐতিহ্য ও সাংস্কৃতিক তাৎপর্য অনুসন্ধান মসিউর রহমান, রাজ্য সাহায্য প্রাপ্ত কলেজ শিক্ষক–১, ইংরেজি বিভাগ, সামসি কলেজ, পশ্চিমবঙ্গ, ভারত |
Folk Tales and Narratives Prevalent in the Shershabadia Community: Exploring the Tradition and Cultural Significance of Folk Legends Masiur Rahaman, SACT-I, Dept of English, Samsi College, West Bengal, India | ||
ABSTRACT | ||
‘Kissa-kahini’, which is the traditional folk narratives of the Shershabadia community, refers to the legends told by parents or ancestors to their children, upholding their cultural, moral, and historical significance. The functions of these kissa-kahini are not only entertainment but also living documents of collective memory, social values, belief systems, and the formation of Shershabadia identity. These are part of the Shershabadia literature uplifting the community’s past struggles, social, cultural, and moral significance. According to historians and various records, the Shershabadias were mostly members of Sher Shah’s army. They hailed from the Shershahabad pargana; later, mostly engaged in cultivation and a few with various other professions. As a representation, five Kissa-kahini are taken, covering from humourous satire like “Fus Padri O Bhonk Padri” to narratives of intelligence and survival like “Bugburhi”. “Nilasman”, “Nati, Burhi, Daini O Pithar Golpo” are the depiction of deception, destiny, and moral retribution. “Ganak Jolhar Nin” is about luck, intelligence, and circumstances utilising effectively, a person's unfortunate situation changes, leading to success and respect. These are analysed in different perspectives for their symbolic structure, characterization, narrative strategy, and ethical implications. This research article attains certain observations drawing upon oral accounts collected from the Shershabadia community’s elders, storytellers, and the author’s parents. Thus, writing aims to constitute an essential cultural archive that reflect the moral structure, social psychology and community consciousness of the Shershabadia, offering valuable insights for scholars of folklore anthropology and cultural studies. | ||
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