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The event is now a colossal celebration and perhaps the world’s largest religion-inspired beach party. The festival infused the Indians with a sense of unity and revived their patriotic spirit. Later, it was given a new impetus by Lokmanya Bal Gangadhar Tilak to spread the message of freedom struggle and to defy the British who had banned public assemblies.
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Ganesh Chaturthi was initiated by the great Maratha ruler, Chhatrapati Shivaji, to disseminate culture and nationalism. As Lord Ganesha is considered to be the common avatar of both Lord Shiva and Lord Vishnu, both the Hindu sects, the Shaivites and the Vaishnavites, worship him. Ganesh Chaturthi, the worship of the elephant-headed son of Lord Shiva and Parvati, is widely celebrated in Mumbai. The shimmering flames on the water create a picturesque sight.
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The earthen lamps are floated in the waters. The Banganga tank of Mumbai on the auspicious occasion of Diwali is celebrated in a traditional manner. The Marine Drive shines bright in the light of the innumerable firecrackers. The moonless night is turned into the brightest night of the year. The festival of lights – Diwali, is a great time to travel to Mumbai. Mumbai travel during the festivals of Diwali, Ganesh Chaturthi can turn out to be a bright and colorful experience. Some of the major festivals celebrated with fun and gaiety in Mumbai are Ganesh Chaturthi (late August-early September), Navratri (October-November), Gokul Ashtami (mid-August) Holi (mid-March), Diwali, Christmas, and Id-ul-Zuha & Id-Ul-Fitr. Festivals brighten up this already bright and lively city of Mumbai. The ideal time to travel to Mumbai is during the time of fairs and festivals. This leads to the conclusion that “ Ganesh Utsav is the new assemblage, reterritorialised to the new Indian aesthetics and politics that has been shaping the new nation in the new millennium” (105).įeatured Image Credits: Ganesh Utsava, Septem| © Courtesy of Ashwin Kumar/Wikimedia Commons.Facebook Twitter Reddit Pinterest Email WhatsApp LinkedIn Fairs & Festivals in Mumbai Icons are negotiated by neoliberal practices of the market and new assemblages are formed that create these heterotopias” (102-103). In Gopinathhas’ interpretation, “ religious festival that is celebrated as a carnival creates a heterotopia, and during the ten days of festival, the experience of space is ambivalent as well.
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Furthermore, this author points out that “ Ganesh Utsav as a festival that has as its sites, both homes as well as the streets, resembles a carnival in its character” (101). While major paradigm shifts in religious practices happened, this festival re-imagined itself into another commodified cultural product” (98). In this article, Gopinathhas argues that, in recent decades, “ost neoliberalism, Ganesh Utsav occupies a unique position within the socio-political and cultural discourses, especially with regards to Mumbai. This reflects the researcher’s intention, to critically examine the “ultural practices like Ganesh Utsav that are religious in essence, and encapsulating the whole city, cutting across intimate spaces and public spaces, demand a close reading due to their socio-political and economic relevance in defining these city spaces” (97). In his paper, Swapna Gopinathhas concentrates on the Hundi ten-day urban festival Ganesh Chaturthi usually taking place in August-September, in order to explore “the paraphernalia of sacredness the spatial identity of religious practices” (96), while taking recourse to “Foucault’s heterotopias and Deleuze and Guattari’s concept of assemblage” (96) as theoretical tools. On February 13, 2019, Swapna Gopinathhas published an article entitled “Heterotopic Assemblages within Religious Structures: Ganesh Utsav and the Streets of Mumbai” in Open Cultural Studies.