• India is joyously celebrating the festival of Navratri and Durga Puja.
• While this festival holds deep religious significance, its roots in modern times are intertwined with the colonial era.

Robert Clive and the Mythical Beginning

• Multiple Origin Stories: Durga Puja has various origin stories, with one popular tale linked to the aftermath of the Battle of Plassey in 1757.
• Robert Clive’s Role: Following his victory over Nawab Siraj ud Daula, Robert Clive wished to express gratitude to God. In the absence of a church, Nabakishan Deb, Clive’s Persian translator, suggested offering prayers to Goddess Durga. This marked the initiation of Calcutta’s first Durga Puja.
• Historical Scrutiny: While this narrative is widely known, historical records raise doubts about its accuracy. Nevertheless, it symbolizes the social beginnings of Durga Puja in Calcutta, driven by the connections between Bengali zamindars, merchants, and the East India Company.

Sociological Changes under Colonial Rule

• Rise of Zamindars: With the decline of the Mughal Empire, Bengal’s zamindars, hereditary landowners, gained authority, effectively governing their territories. The Permanent Settlement Act of 1793 formalized their role as intermediaries.
• Emergence of Prosperous Merchants: Calcutta, as a growing urban center, witnessed the swift rise of affluent Bengali merchants during Company rule. Economic opportunities led to rapid wealth accumulation by families like the Tagores and the Mullicks.
• Conspicuous Consumption: Durga Puja became a platform for the nouveau riche to flaunt their affluence. Lavish celebrations, gold-adorned idols, and entertainment from nautch girls characterized these grand events, fostering competition among rival families.

Durga Puja Takes a Nationalistic Turn

• Late 19th-Century Nationalism: In the late 19th century, feelings of nationalism began to surge among the Bengali intelligentsia. Bankim Chandra Chattopadhyay’s “Ananda Math,” published in 1882, popularized the phrase “Bande Mataram” and introduced the concept of the “mother” nation.
• Durga as a Symbol: Goddess Durga, revered as “Ma” (mother) Durga, came to symbolize the nation and its potential saviour from foreign rule. Durga Puja became an integral part of the burgeoning nationalist movement.
• Response to Partition: Lord Curzon’s decision to Partition Bengal in 1905 fueled the Swadeshi Movement, with “Bande Mataram” as its rallying cry. Communal festivities, including Durga Puja, played a pivotal role in forging collective consciousness and action.
• Swadeshi Symbolism: Durga Puja underwent a transformation during this period, with advertisements promoting indigenous products and festivities emphasizing indigenous values. British elites became less welcome at the pujas, reflecting a growing sense of nationalism.

Shift towards Public Celebrations

• 1920s Transformation: In the 1920s, public Durga Pujas emerged, marking a shift from exclusive festivals for the wealthy elite to inclusive celebrations for all. The first “sarbojanin” or “universal” Puja was organized in 1926 in Calcutta’s Maniktala area.
• Inclusive Tradition: These public Pujas, organized by locality, welcomed people regardless of their caste or residence. Temporary temples, known as pandals, sprung up in public spaces, making the festivities accessible to a broader audience.

The evolution of Durga Puja, from its colonial-era origins to a celebration of nationalism and inclusivity, reflects the dynamic nature of culture and society. It has transformed from an occasion for the elite to showcase wealth to a festival that unites people across backgrounds, embracing unity in diversity. Durga Puja continues to be a cherished tradition that weaves together history, culture, and the essence of Bengal.