A Critic or a Citizen in Action: Who Am I?
A Critic or a Citizen in Action: Who Am I?
This year, during the Ganesh festival in our society, intense discussions, arguments, and disagreements unfolded before a collective decision was finally reached: the celebration would be free of DJs, and a committee of five senior members would oversee the accounts. This decision itself ruffled many feathers. A handful of so-called “experienced activists” and “pillars of the festival” conveniently disappeared from the very next day, while youngsters walked about with long faces, disappointed that there would be no booming sound systems.In previous years, things were quite different. Youngsters would gather to organize the festival, and elders would not interfere in too much detail. Yet, last year something unusual happened. Late-night celebrations brought along a new habit—ordering food from Swiggy and Zomato. Soon, burgers, pizzas, Chinese fast food, pav bhaji, cold coffee, and even non-vegetarian dishes appeared on the bill, which eventually crossed twenty thousand rupees. Ironically, to accommodate these “fun expenses,” costs of the daily rituals were reduced. Floral offerings were minimized, the regular priest was dropped for being “too expensive,” and the very essence of dāna and dakshina was forgotten. However, a lavish feast with pani-puri, pulav, and ice cream was organized on the eve of immersion. Even the final procession saw laser lights and Dolby sound systems, while traditional sweets like pedhas and modaks, once considered sacred offerings, were discontinued in the name of cost-cutting. This transformation was not lost on the elderly members of the society. They reminded everyone that Ganeshotsav is, first and foremost, a religious, spiritual, and cultural festival—not merely a stage for entertainment. With timely intervention, certain wrong practices were curbed, though naturally, those who sought only “celebration and event-management” felt disheartened. But what matters more? Empty criticism or active participation? When the situation demanded, some stepped forward not merely to complain, but to act. And it is this spirit that sustains tradition.
“When devotion turns into decoration and rituals into routines, the true spirit of our festivals quietly slips away.”
In earlier times, festivals were conducted with utmost discipline and sanctity. Every detail, from cleaning the brass lamps to arranging fresh flowers, preparing sacred offerings, and even maintaining registers for every item of use, was meticulously done. The deity was attended to with devotion—washed with care, adorned with fresh garments, and offered fruits, sweets, and sanctified meals. Evening prayers resounded with collective voices, steeped in devotion rather than casual banter. The emphasis was always 90% on the festival itself and only 10% on the final procession. Today, however, the balance appears reversed. The essence of responsibility is fading. True activists—the silent workers who carry the weight of arrangements, accounts, and rituals—remain invisible. Yet without them, no celebration is possible. Sadly, the new generation often equates activism with flamboyance, noise, and social media visibility, forgetting that genuine dedication rarely seeks applause.
“A festival’s soul is not bought with money or amplified with noise, it lives in the shared spirit of devotion and community.”
It is undeniable that festivals require funds. Yet, they are never sustained by money alone. They thrive on principles, collective spirit, and cultural values. Earlier generations consciously resisted temptations of wealthy donors who attempted to buy influence. “I will donate silver utensils, but only if the procession is conducted as I wish”—such bargains were firmly rejected. Festivals were not allowed to become hostages to money power.This integrity is what preserved their sanctity. Festivals are not meant to be platforms for ego battles, commercial shows, or late-night revelries. They are bridges connecting generations, communities, and values. They are laboratories of shared responsibility where children learn devotion, adults learn discipline, and elders offer guidance.
“Change in our festivals will come only when we stop pointing fingers and start raising our hands to help.”
The real question, therefore, is: Am I merely a critic or an active citizen?
Sitting at home, watching processions on television, and then showering criticism achieves nothing. Lokmanya Tilak entrusted the Ganesh festival to society as a collective responsibility, not a private indulgence. To shrug it off saying, “Ganpati Bappa himself will correct what is wrong,” is nothing but escapism. If modernity brings dance shows, DJs, and noise, so be it, but let them not overshadow devotion, bhajans, kirtans, and spiritual reflection. It is time for every individual to step forward. Festivals should not remain the property of “a few volunteers” or “a few committees.” They must become our festivals—the celebrations of the community, by the community, and for the community. From scientists to teachers, from professionals to homemakers, everyone must take part, not only in enjoyment but in responsibility.
“In the end, the festival’s legacy depends not on how loud we celebrate, but on how deeply we preserve its soul.”
Ganeshotsav is more than an “event.” It is a spiritual celebration, a cultural heritage, and a moral responsibility. The choice is ours—shall we remain passive critics, or become active citizens who nurture its sanctity? The call is simple: let us preserve the essence of tradition, enrich it with creativity, and celebrate with dignity. Let us not reduce it to noise and novelty. True devotion lies not in how loudly we shout “Ganpati Bappa Morya” but in how sincerely we honor his presence.
Ganpati Bappa Morya!
✍️ Prof. Dhananjay Shingroop
English Language & History Professor
Psychologist, Director – Growing Studies and Trainings, Nagpur 9823062152
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