Durgapuja in Bengal – Worshipping the Goddess of Power

I was going through an article by one of my favourite contemporary authors. While discussing anger and aggression, he raised a question, why we are so attracted by the deities of ‘power’, not by others bestowing knowledge and prosperity.

The focus of the article I was reading was different but being a Bengali, that too during the season of the year when the Goddess of power is worshipped, I was inclined to search for an answer behind Bengali’s love for the power Goddess – neither for Ganesha, the benevolent one, nor for Shiva, the ascetic or Vishnu, the protector.

In India, the Durga temple of Aihole (550 AD) is believed to be the oldest Durga Temple on earth. We certainly cannot consider this Hindu Goddess to be very young in that case. But quite surprisingly, worshipping the Goddess turned into the biggest annual festival in another part of India - in the Eastern side – especially in the state of West Bengal; that too, presumably not before 16th century. The earliest Durgapuja recorded in Bengal history is only in 1583, probably arranged by one Rajsahi Jamindar (in current Bangladesh). The credit of organising the first Durgapuja in Kolkata goes to Barisha Sabarna Ray Chaudhuri family, who started the puja in 1610.

How worshiping the mother Goddess became most popular religious festival in this region in sixteenth\ seventeenth century, is a matter of dispute. Some say, that the Durga-worshiping culture was bloomed as an expression of Hindu identity in Bengal under Islamic rule during the oppressive regime of Murshidkuli Khan or Alivardi Khan. But we come to know of a Durgapuja arranged by Raja Baidyanath in Dinajpur by 1760s under patronage of Nawab Alivardi Khan. This supports a different opinion: worshiping the Goddess was in fact, patronised by the Mogul emperors through their local representatives to enhance brotherhood with the Hindu subjects in this region. The history of Sabarna Ray Chaudhuri family also says that they first received recognition for bravery in battlefield from the Mogul emperor Humayun and later in 1608, awarded a Jaigir (ownership of a large tract of land) by Raja Maan Singh, a trusted general of Mogul emperor Akbar. And the first religious festival the new Jaigirdar, i.e. local sovereigns organised to celebrate their access to administrative power was “Durgapuja” in Kolkata.

Some others are of the opinion that, the festival had taken its current shape after the Battle of Plassey (1757), with the shifting of power from the hands of Islamic Nawabs to British rulers. The new rulers were keen to patronise the festival in order to win the heart of the local Hindu subjects. This way, Post 18th century history of Durgapuja became the history of reconstruction of the relationships between Hindu Zamindars, Nawabs, and the British. One good example of this is Maharaja Krishnachandra’s Durgapuja in Nadia district. Krishnachandra, being a powerful patron of Hinduism, was not really favoured by Murshidabad Nawabs; was even jailed once in Murshidabad that prevented his participation in own Durgapuja in Krishnanagar, his Capital. Obviously during the power struggle between British and Islamic rulers, he supported British and in return he was awarded the title “Maharaja” by Lord Clive, the winning architect of Battle of Plassey. Afterwards, the Durgapuja with Krishnanagar royals also became a gorgeous festival to mark the re-establishment of Hindu cultural traditions in the region. Similarly, Raja Nabakrishna Dev, the founder of Shobhabazar Rajbari, who was awarded royal title by British, suggested Lord Clive to participate in Durgapuja in his palatial home in 1787. Clive did not only participate, but also sponsored this puja, making the English acceptable to the Bengali subjects as patron of endangered Hinduism.

If we analyse the socio-political changes in post-Plassey Bengal, we see that the power structure of the feudal system started changing in the late 18th century with the advent of the British. Old Zamindars were perishing and the newly opened business opportunities for middlemen, financiers and merchants brought wealth to many who did not have a high social status in pre-British era Bengal - which was essentially agricultural economy. To impress larger society, the new wealthy class started purchasing Zamindari (title of Landlord). Lord Cornwallis’ Permanent Settlement Act 1793 helped this class a lot to achieve aristocracy. At the same time, to confirm as well as to boost their social and economic status, they did not spare the scope of using the religious festival as a medium to establish own brand. Inviting Europeans following the trend set by Shobhabazar royals became wide practice for the same reason. Entertaining Europeans on the one hand helped them to prove own aristocracy in the eyes of the Europeans; on the other, showing fellow Indians a gathering of Europeans in own mansion helped them to prove their close relationship with the ruling power. There are plenty of newspaper reports of that time showing the growing number of Europeans attending the festival. 19 century Bengali literature, especially satires written by Kaliprasanna Simha, Trailokyanath Mukhopadhyay can be considered as literary evidence for this scenario.

Whatever be the political implication of the celebration, celebrating puja in grand style spending a big sum became the best option for affluent Bengali of 18th - 19th century to show off their wealth and social stature in this part of the country. Many old family-Durgapujas are good example of this trend. We may name Behala Amarendra Bhavan (started by Roy family in 1756), Baishnabdas Mallick's puja at Darpanarayan Tagore Street (1788), Chatubabu-Latubabu's family puja at Ramdulal Nivas (1770) as a few examples among many. The competition of showing extravaganza among these rich Bengalis reached such a height that people started creating myths like – the goddess Durga dresses up with jewellery at Shivkrishna Dawn’s mansion in Jorasankro, does her lunch with Abhaycharan Mitra’s place in Kumartuli and enjoys musical evening at Shobhabazar.

To trace the history of current carnival-like Durgapuja, we have to go back till 1790, the year when the first Barowari puja was organised with sponsorship from 12 friends together in Guptipada of Hooghly district near Calcutta. Raja Harinath of Kashimbazar royals (then resident of Kolkata) adopted this collective form of puja in 1832. Though we do not know the exact number of this kind of puja during British era, “Hutom Panchar Naksha” (1862) by Kaliprasanna Singha gives a vivid description of Calcutta Barowari (public) Durgapujas: how these were organised, celebrated and how the celebrations used to be dragged for weeks. We may call this the beginning of democratising the puja. British rule brought the scope to a business person to attain aristocracy, but business-economy brought insecurity within decade it seems. Hence cost-sharing for the grand festival became inevitable – leading to the start of Barowari puja.

This way, the history of modern Durgapuja grows to be a large canvas woven by the thread of power shift in Bengal history. In the late 18th\ beginning of 19th century, the once illustrious puja venues started shifting from decaying village-Zamindar's homes or old royal palaces in Bardwan or Krishnanagar towards the urban mansions of the neo-feudal. And after a couple of decades, these neo-wealthy people decided to initiate Barowari puja in order to share the cost of puja among own group. The modern Sarbajanin or public Durgapuja is a descendant of this kind of Barowari Durgapuja. Durgapuja in rural landlord's home were not completely stopped, but lost its previous glory as many of the old landlords became economically weaker in comparison to these neo-wealthy.

Public Durgapuja started gaining popularity late nineteenth century onwards. At that time, cost was started being collected from the people of the locality or community members near the puja venue. Some of these old public Durgapuja are still being organised in Kolkata. One of them is Bagbazar Sarbajanin Durgotsav, started in 1919. The term, “Sarbajanin” started being used instead of Barowari puja for the community Durgapuja by early 20th century and this created an opportunity for everyone to participate in the festival, irrespective of caste, creed and even religion. The neighbourhood puja-committee members started going door to door requesting contribution. Developing a common festival for all gradually helped in creating a feeling of unity among neighbourhood residents. Durgapuja became people’s festival!

This, in turn, contributed in Bengal's freedom fight movement as well. In the imagination of the freedom fighter, India as a country was transformed to mother-goddess and image of this “Bharatmata” intermingled with the goddess Durga based on Bankimchandra’s poem “Bande Mataram”. During this time, Durga became the symbol of power against colonialism. The history of Durgapujas organised by Simla Byayam Samity of Anushilan Samity proves this. Even British rulers became aware of the trend of power shift evolving around the Goddess by that time and probably that was their reason behind banning Simla Byayam Samity’s puja between 1932-34. Anyway these pujas, openly patronised by eminent freedom fighters became trend setters again. Rural Bengal started following them, sometimes by making the idol of Asura look like British administrator. Idol makers found more freedom of expression during this time. Durga, the mother, was the source of power also for Hindu missionary movement during British era. Swami Vivekananda started Durgapuja in 1910 in his newly established Balur math (1908). Bharat Sevashram Samgha and some others followed suit. Durga became the Goddess for Bengali community free from caste or religious bias. The time was ready for another power shift to the people of Bengal.

In post independence Bengal, number of community pujas increased manifold with the inflow of Hindu population from eastern part of the country, which was separated from India as a condition for Independence. These community pujas were mostly driven by “Sarbajanin” concept, be in Calcutta or the suburban or rural areas. During this time, economic hardship in Bengal caused Durgapuja celebration loss much of its extravaganza. But Durgapuja helped more than 2 millions of displaced people to establish their identity.

With the improvement of general economic situation and increasing excitement about globalisation, a new touch of glory was added to this annual festival in post 1980's. But the dramatic twist in this came with the introduction of themes in 1990's and the emergence of corporatism in the whole event. The makeshift pandal was no more a beautifully decorated shelter for the idol, but representation of Bengal's cultural life, people's understanding of global history, politics, economy and current affairs. Painstaking craftsmanship deeply engaged for months seemed absolute necessity for themes like ancient Egyptian temple or Harry Potter's world. With all these concepts, light design begins to be an artist’s job. Naturally, individual donations were no more adequate to meet the huge cost. At the same time, number of footfalls in the Durgapuja venues turned the occasion into an advertiser's canvas. A Business standard report in 2007 says that corporate sponsorship could amount anything between 20,000 to 3,00,00,000 depending the size of the puja. By 2012, we found presence of almost all business sectors covering FMCG, CDIT, electronics, apparel, mobile networks and apps, automotive, banking etc in the puja sponsor's list. Durgapuja, became a corporate event showcasing power of market force.

Not surprising that, Durgapuja provided even the post independence political parties of Bengal good opportunity for public relations. Following the footsteps of pre-independence political motivators, political leaders kept on using the occasion of Durgapuja as their best scope for public communication – the way to achieve political power in a democracy. Many influential political leaders became Puja organisers in own locality, naturally were successful in attracting people’s attention easily with the associated grandeur. Even Communist Party of India, which believes in Marxist ideology, could not avoid opening kiosks near the famous Puja venues in Kolkata, especially after they attained administrative power -  be the books and leaflets they sell are based on Karl Marx’s or Che Guevara’s ideology.

But why is the Goddess of power became the most favoured divine entity among Bengalis, which is believed to be a weak community otherwise? The answer lies probably in the challenges people of this part of country faced for survival. History of Bengal of last few hundred of year’s shows, this region was not only surrounded by river, canals, and forests inhabited by wild animals, but were also dominated by burglars, pirates and dacoits. In addition, constant political turmoil in post Islamic invasion made people’s life miserable. No ruler took the responsibility of the subject’s welfare or security, but there were many parties to demand their obedience in form of tax. Colonial rule was supported only because there was no other option for better governance. Post colonial Bengal’s socio-economic history is history of struggle against all odds for around twenty five years due to partition, naxalite movement etc. Common people kept on seeking support from some powerful divinity – probably in form of a powerful but caring Mother.

There came the Goddess of Power – an affectionate mother who would on the one hand protect and provide the strength to fight against threats, survive and achieve on the other. She is grown to be the refuge from the harsh world - to the Bengali, irrespective of caste, creed and even religion. 

Reference:

Hutom Panchar Naksha by Kaliprasanna Singha

Unanswered Questions on the Relationship between Politics, Economics, and Religion:
The Case of Durga puja in Late Eighteenth-Century Bengal – Rachel Fell McDermott

Durga Puja by Sudeshna Banerjee, Rupa Publications, 2006

Purano Kolkatar Kathachitra by Purnendu Patree, 1995, Dey’s Publishing

Calcutta in the 17^th century by P. Thankappan Nair, 1986, Firma KLM

Calcutta in the 18th Century: Impressions of Travelers by P. Thankappan Nair, 1984, Firma KLM

http://www.telegraphindia.com/1080726/jsp/calcutta/story_9601915.jsp

Worries of a People Manager

A story for a change - not a translated piece :D

I was doing my dishes after dinner as I heard Disha coming – rather her motorcycle coming.

Disha was my friend – one of the handfuls who used to visit my place or whom I allowed to enter into my apartment once in a while. I was working with a global software company like many others in the city. My introvert nature and habit of not wasting time in gossiping prevented me from gaining many friends in the city; and I was happy to live a solitary life after office which helped me to spend time with my hobby – reading! Disha was extrovert – a character opposing mine.  I think I met her in another colleague’s home whom I visited on her birthday. I met a many German and Spanish and French knowing professionals there. Disha used to practice German as I did. But that was not the reason she became close to me. She had a beautiful “Indian” face – with not so sharp nose, sparking eyes and curly hair which I liked – but that too, was not the reason of my letting her enter my apartment. Main reason was, it was she who found out this apartment in the unknown city for me! A solitary person like me is seldom able to manage things such as finding comfortable home in a new place. And Disha was aggressive supporter! The day I met her in the birthday party, she collected all information about me – that I loved to stay alone, that I had to vacate my previous apartment while the landlord wanted to sell the home and that I had good amount of books to carry with me apart from home appliances if I had to shift. Within a week, she brought a real estate agent to my place, a polite boy instead of the usually rude ones in the city - and she selected a nice and cosy apartment in a decent neighbourhood for me which I am sure, I could never find out! I could not avoid her any longer – though I did not like her habit of screaming every now and then. Her efforts of making me human-friendly went futile but she never stopped – though I used to get angry every time she tried to introduce me to people in her circle. She used to invade my home at night – usually after dinner, and at times started yelling at her family members two thousand kilometres away in an incomprehensible Maharastrian dialect over phone.  I disliked that – in fact wanted to run away from home as she continued yelling for long. But I could not – I was obliged to her not only for finding the nice home for me, also for books – and lot of information on Germanic studies and literary world! She also had reading habit, and had lot of information which she did not mind sharing – probably I was one of the very few in her circle with whom she could discuss weird topics – Sadat Hussein Manto’s stories, post war trend of German literature or drama in the apparently simple Patachitra painting!

So I tolerated her - her midnight tantrums, unstoppable desire for unhealthy street food and efforts of dragging me out of home at times. I do not know how much of me she tolerated, never asked her – anyway nothing seemed matter to her.

She used to ride a large motorcycle as per fashion followed by girls in her region – the sound of which made me and probably also my neighbours aware of her midnight invasion. Whenever I heard the sound of her motorcycle, I knew I had a sleepless night ahead.

As soon as I kept my last dish in the dish rack, the door bell rang. I opened the door. She came inside hurriedly as usual and closed the door. I sat on the sofa and asked, “So, what’s news today?” in my usual mocking tone. She replied, “That we are going Madurai Idly shop for breakfast tomorrow.” This lady knew about all my weaknesses, delicacies being one of them – I started sipping my tea, my post-dinner ritual, as I did not find any word anymore. She disliked tea or coffee but that was my way of concentrating before a “serious” literary discussion!

She sat in front of me – without showing an attempt of taking out her mobile and start yelling at anyone. She looked serious. She started, “KK (she had shortened even my name!), you know how bad a payment I get!” I knew that very well. She used to work as German translator for a small translation agency and I had an idea how much those kinds of companies pay. I always wondered how that girl managed her expenses with that kind of a payment. I replied, “Hmmm, can guess.” She continued, “I think I need to do something about it.”

Me: “You mean you want to start freelancing?”

Disha: “No baba, you know freelancers are never paid – and even if payment is made, that is peanuts!”

I knew that too – so kept on watching the visibly disturbed lady without a word – she almost always looked disturbed.

She went on, “I have started applying for a job change, and I went for an interview today.”

I was happy, “Where is the office?”

Disha: “Near BTM layout.”

That area is close enough to the place we stayed. So I did not find any reason to worry.   I told, “Why are you so serious then? Do you think that the interview did not go well? Does not matter, prepare for the next one.” -  I was preparing to deliver a five minute long philosophical lecture.

She looked at me – angry this time, “KK, Would you please listen stopping your blabbering for a moment?”

I was disappointed that my philosophical lecture could not even start – but found no other option other than keeping quite.

Disha told, “Interview went well, pay package is also good – in fact take home will be same to yours – the assistant manager of a stringy global software company! That is not the issue. But it’s a company that makes English subtitles for porn movies from Europe and they want me as a translator for one of their German projects.”

I could have fell down had I not sat on the sofa.

Horrified, I looked at her and asked, “How do you know that? And how did you find such a company here?”

Disha, “They run business as normal translation agencies. I got the news that they are searching for a translator through one of my colleagues (she kept in touch with many people who I disliked). So I applied and got the call. Its only after the interview, one guy in their office communicated this to me. I have to sign a special confidentiality statement while this should not go public. See the contract form.”

She took out two pages from her handbag. I looked, and yes – some statements were little too fishy - that the employee is strictly prohibited to let anyone know the nature of the job.

Me, “Well, but why does a company involve in this kind of a business while doing mainstream business too?”

Disha, “They are a normal translation agency doing translation for mainstream companies. But also take up these jobs, as these kinds of work pay much higher amount.  If they go for porn movies only, then they will lose their reputation ...and none knows how long these kinds of business channel will yield.”

Me: “You mean it’s all about quick money?”

Disha: “Of course!” She looked relieved cracking my kind of a bonehead.

But my sense of ethics opposed. “I find this a lame excuse – they can try selling vegetables instead!” – My voice sounded loud to myself!

Disha was even louder, “A vegetable seller would not offer me the money they are offering. Even a mainstream translation agency won’t! My company earns Rs. 4 per word and pay me 25 paisa\word. I am being exploited! Moreover, this company will pay me extra amount if there is extra workload. Who wants to know what I am actually translating sitting inside an office? At the end of the month, it’s all about money!”

I knew her plight, she had to somehow survive in the world on her own, with least support from family and friends – but could not digest the logic, so I tried to use another weapon, “Well, but we do not know what kind of language is used in a porn movie. My common sense says that they will use more vulgar expression than what you and I do know.”

Disha started laughing, “That one can learn within a week. Dictionaries for vulgar expressions will help! It’s a knowledge area! Other translators working in the agency will support too! Moreover, language part is not important in these films like mainstream movies. Viewers concentrate more on the pictures – so small mistakes do not matter.” She seemed to have freed herself from the initial hesitations. She sounded cheerful as she added, “You know language translation agencies for this non-mainstream industry is also flourishing in the city? EU is into outsourcing mode in every sector! Later I can change the company for better payment! Suppose nothing works at that front, I will apply for a translator’s job in a software company of better repute then, May be I will work with global giants then  – my salary slips of this company will help me get those jobs too!” – She never sounded so optimistic before.

I was clueless about what to tell. This girl needed money and found an easy option to earn the amount she wanted whereas I was more concerned about safety – her as well as mine. I had an idea of what kind of people take up these kinds of assignments and what kind of colleagues she would be working with if she took up the job. Not only would her life be unsafe, if her colleagues traced another single women who is her friend, even my life would not be peaceful any longer. I suddenly found the reason behind all my worries – safety! I did not want to face situation that could make me unsafe as per my idea of safety. 

I took my final attempt to dissuade her. “Are you aware of background check formalities of large software companies?” I never worked in HR departments - so was not aware of the exact process – was not even convinced that all big shots follow foolproof recruitment systems. But what’s harm posing a wise person for a good purpose? I went on, “You think none else will come to know what exactly you do - that too in this small software city? Big companies have thousand methods to check your past – and they do it for each and every employee they recruit. Once you attach yourself with porn movie translation, you will never be able to come back to mainstream. Do you want to spend rest of your life as a porn translator? All agencies you are talking about must be working in secret. What if govt finds it out and ban them? What will happen to you then? You won’t be eligible for mainstream world and you don’t have option for non-mainstream open.”

I, a service manager of a global software company, sounded convincing to myself – my experience of handling people worked it seemed – the translator of a small translator agency looked pale for several minutes as she sat speechless.

I was wrong; she did not belong to class of kids I handled. In another few minutes, she found her form back! She started yelling at me, “Do you think you are going to control my life? I know you are always jealous of my creativity and success (her two favourite words).....” she was using same words, those she used for her family members – only translating them in Hindi and English. I continued gazing at her; not listening to anything but only watching her movements - my way of interacting with wild people.

After almost half an hour, she ended with “I will do what I want to do.”

I responded, “I cannot keep in touch with you any longer then.” I was not at any cost ready to compromise with situations that could harm my ethical stand. And I had to keep myself safe even if saving her is not possible.  

She stood up; picked her bag and moved to the front door without a word. The sound of her noisy motorcycle also faded away in another few moments. It was 12.30 on the clock. So I closed the door and went to bed.

Disha never invaded my home after that night. I did not find her even on the roads though her apartment was close to mine. She made me inquisitive about language used in porn movies and I thought of watching a couple of non-English movies of that type to get a clear idea. But being a stingy employee of a stingy software company, I was never ready to spend the money and time I needed to spend for that. Some knowledge areas remained unexplored by the proud people manager.