The 1890s were the time when Extremists leaders like Bal Gangadhar Tilak became increasingly active in the pre- independent Indian political scene, challenging the existing resistance methods against British used by Moderate leaders like Dadabhai Naraoji.

However, the idea of giving the highly private Ganpati occasion a distinctly public character was not something that Tilak came up all by himself. Until 1892, the auspicious Ganesh Chaturthi was observed by families individually and was thus, quite different from how it is celebrated today in all its pomp and glory. In 1892, a Pune based gentleman, Krishnajipant Khasgiwale, witnessed a public celebration in Gwalior on the occasion of Ganesh Chaturthi and shared this idea to his friends back home, one of whom was Shrimant Bhausaheb Rangari. Rangari was a royal physician but he was also a freedom fighter. When he heard of this idea, he immediately saw the potential of such grand public celebrations and their contribution to the freedom movement. He installed the first public or ‘sarvajanik’ idol of Ganesha in his home near a locality called Shalukar Bol.

The idol of Ganesha that Rangari installed was made of wood and bran and it depicted the Lord killing a demon. It was a highly symbolic imagery as it represented Ganesha as ‘India’, fighting for its independence against the demonic British.

In 1893, Tilak in his newspaper, ‘Kesari’, applauded Rangari’s efforts of making Ganesh Utsav a symbol of national pride and harmony. Tilak also saw a scope for political consolidation through the Ganpati celebrations. In 1892, the colonial government, in the wake of growing opposition against their rule, imposed a ban on any gathering of more than 20 people. However, the government did not extend the ban to religious gatherings as they were aware that it might only lead to more resentment. This provided a loophole which leaders like Tilak were quick to notice.

If nationalist leaders could not engage in social gatherings and mobilize the masses, the task would be carried out by Ganpati, who is now the leader of the masses. Hiding behind the apparent celebrations of the Ganpati festival, Tilak initiated jalsas (public performances) and speeches to arouse patriotic and nationalist sentiments among the people.

Ordinary people experienced a sense of freedom and a belongingness to all those who joined the festivities. The poetry, essay and other competitions which took place during the 10 day celebrations of Ganpati festival, were all centered on themes of independence and swadeshi which further ignited patriotism among the participants. During the Swadeshi Movement of 1905, the Ganpati festival became a platform for the promotion of Swadeshi goods and a boycott of the foreign goods imported from Britain.

Tilak knew that unity and collective identity of people came from their shared beliefs, culture and practices. So, to ignite the spirit of nationalism or a sense of belonging and unity, he decided to rely on a simple yet highly effective strategy. What better way to unite the people than by organizing the masses through a popular celebration where people can express their thoughts and sentiments either through poetry, music or any other way?

Some believe that the Ganpati festival was essentially a way of arousing Hindu Nationalism, an argument that continues even today. It is true that Ganpati festival had a limited appeal compared to other tactics used by the nationalists during the freedom struggle. This is because it had a regional character and remained confined mostly to Maharashtra. Moreover, it could not appeal to the Muslims, who formed a vital part of the masses too.

Ganpati festival, beginning from 1892, continues to be celebrated with pomp and grandeur even after independence however it has lost its former political appeal, retaining mostly its popular character.