The story of every immigrant is to integrate their roots with the society they currently live in. Every aspect of our lives contains both aspects of our lives, the past, our Indian roots, and the present, our western environment. This weaves its way into our expression of art as well.
The stories in the Indian diaspora are as rich and diverse as the history of Indian art. Art can be used to show the world how the Indian diaspora incorporates its culture of origin with its life outside – how our trials and tribulations are both unique and common. In my art, everything is beautiful and everything deserves to be told.
Because I studied art in the United States, I integrate all the western techniques and employ them to showcase my Indian identity – to tell stories of people like us. My art is colorful because our stories and culture is so colorful. My grandmother always jokes that those who have their origins in the Indian subcontinent cannot wear subdued colors. While I disagree, I do think our culture conditions us to have an affinity of color. That love of color makes its way into my art. After all, what is a celebration of our stories without the color to go along with it?
The thing that has surprised me in my artistic journey is how people see reflections of their childhood, their experiences, and even their bygone family members in my art. I think that’s a reminder that while fine art may not be something most people pursue, it is an evocative medium.
Join me at my FREE workshop, in collaboration with India Currents, on May 26 at 6pm PDT/9pm EDT to celebrate Buddha Purnima! With my guidance, you will use the basics of portraiture to create your own work.
One cotton shirt uses up to 3,000 liters of water to make. One denim jacket takes 7,500 liters. That’s enough drinking water to last one person for six years! The fashion industry is the world’s second-largest polluter. The fast fashion industry, particularly, wastes around 93 billion cubic meters of water every year, which is enough to meet the needs of around 5 million people.
Recently, seven Indian artists and graphic designers came together to create specially commissioned artworks and comic strips that underline water consumption by the fashion industry. The participating artists—Priyanka Paul, Aditi Mali, Manasi Deshpande, Mehek Malhotra, Vinu Joseph, Param Sahib, and Sonali Bhasin—launched their artworks on their social media handles. The artistic intervention was organized by The ReFashion Hub, a collective working to bring together multiple stakeholders—including fashion businesses, textile bodies, industry leaders, young designers, artisans, and consumers—invested in wastewater reuse and management in the textile industry with long-term positive climate impact.
The aim was to raise awareness around the pressing issue of wastewater stewardship with a focus on bringing climate action to fashion.
Talking about the initiative, The ReFashion Hub’s Divya Thomas says, “By 2050, fashion will become the second-largest water polluter. It’s imperative for us as consumers, to come together to talk about the consequences of fashion on climate, as well as what each of us can do to make fair fashion choices.”
The artists were invited to design comic strips that capture a sarcastic take on producing a T-shirt, and the resources that it drains, with a key focus on water wastage. The resulting works showcase the absurdity of the industry, hoping that viewers take note and make responsible decisions.
As a child, Pune-based webcomic artist and freelance animator Aditi Mali fondly recalls being more excited to receive clothes that her cousin sister would outgrow than buy new ones. In fact, she finds reusing what she has so therapeutic that she has pretty much stopped buying new clothes. “I would like to revamp my T-shirts into cute tops and make them into bags instead of buying new ones,” says Mali.
Aditi Mali’s Comics for ReFashion Hub’s Initiative
Comics by self-taught illustrator and poet Priyanka Paul and Mumbai-based designer and visual artist Mehek Malhotra (Giggling Monkey) bring attention to the amount of water that our clothes consume. Through the project, Paul explored the ethicality and constant tryst we have with capitalism and fast fashion in terms of everyday practices and the functionality of clothing, the rise of thrift shops, and what makes up eco-consciousness. Malhotra’s artwork was made to start the conversation around the grim reality of the fast fashion cycle. “We can afford a 300 rupee T-shirt but we can’t afford to repair the damage it does to the environment. Buying responsibly and investing in the right fabrics is the key to being more understanding of the environment,” she says.
Priyanka Paul’s Comics for ReFashion Hub’s Initiative
Political satirist, independent journalist, and video storyteller Vinu Joseph’s main objective was to make his audience aware of something they might have taken for granted all this while. “It’s challenging to convey something this serious in a funny comic video without losing the essence of the original subject,” he says about the experience. Designer and mixed media graduate Param Sahib agrees that millennials need to know that the damage is being done. His series is a fun take on how things are being made, and where we are going wrong—with a plea to start looking out for sustainable options.
Mumbai-based artist Manasi Deshpande’s sarcastic comic addresses the issue of greenwashing in the fast fashion industry. The ironic comic portrays a garment worker making a ‘Save Water’ T-shirt. The idea, according to her, was to show the hypocrisy of the fast fashion industry, the environmental cost, and the water pollution that tags along.
Further, Delhi-based cartoonist and illustrator Sonali Bhasin’s amusing piece has polka-dotted frogs narrating the cause of the loss of their aquatic habitat—a comment on the impact that wastewater from dyeing has on our natural environment. “What if nature talked back? What if you could see the impact of every impulse buy you’ve ever made, and how would that feel?” she asks.
Sonali Bhasin’s Comics for ReFashion Hub’s Initiative
The artworks are part of a series of dynamic, youth-focused programs and initiatives to raise awareness about water usage, including public video projections, installations, and the Fashion Forward Fellowship, India’s first fellowship focusing on wastewater stewardship. The five-week fellowship program ends in April with one winning sustainable capsule collection.
The next project by The ReFashion Hub and YWater launched a photo series by photographer Prarthna Singh to inspire young fashion-conscious people to rethink fast-fashion consumerism with more fair and sustainable choices. It will continue to promote traditional crafts and support local artisans through its textile exhibit Karkhana Chronicles.
Neha Kirpalis a freelance writer based in Delhi. She is the author of Wanderlust for the Soul, an e-book collection of short stories based on travel in different parts of the world.
Madhubani literally means ‘forests of honey’ and refers to paintings in a distinct style that captures viewers’ attention with their vibrancy. ‘Madhubani’, is a folk art handed down over thousands of years from the times of Ramayana. Tradition states that King Janak of Mithila commissioned artists to make paintings for the wedding of his daughter, Sita, to Lord Ram. The womenfolk of the village drew the paintings on the walls of their home as an illustration of their thoughts, hopes, and dreams.
With time, the paintings became a part of festivities and special events. It was unknown to the outside world until the massive Bihar earthquake of 1934. House walls had tumbled down, and the British colonial officer in Madhubani District, William G. Archer, inspecting the damage, ‘discovered’ the paintings on the newly exposed interior walls of homes. Archer was stunned by the beauty of the paintings and their similarities to the work of modern Western artists like Klee, Miro, and Picasso. Slowly and gradually, Madhubani paintings from Bihar, India, crossed the traditional boundaries and started reaching connoisseurs of art at the national as well as the international level.
Madhubani paintings, done in villages around the present town of Madhubani, were usually done on freshly plastered mud walls of huts. These paintings use two-dimensional imagery, and the colors used are derived from plants. Traditional themes generally revolve around Hindu deities like Krishna, Ram, Shiva, Durga, Lakshmi, and Saraswati. The paintings also depict natural objects, like the sun and moon, and religious plants, like tulsi (holy basil). Other motifs include scenes from the royal court and social events, apart from activities from daily life.
Madhubani is a unique folk art that is said to beckon the gods every morning who comes invisibly to the household to bless the members of the family and to bring prosperity. Hence my fascination with it!
About Bandiworks and Me
I’m a multi-disciplinary artist who enjoys engaging with folk art from across the world – with a special focus on India. The idea is to share with people the simplicity of these creative forms and my love for them – I find them so empowering. I design and conduct experiential workshops for all age groups, giving a contemporary bent to heritage Arts and Crafts.
At Bandiworks, one of the artforms we worked with extensively is ‘Madhubani’ of Bihar. We have adapted this folk art to create contemporary custom-made articles of use as well as curated paired experiences which introduce you to Madhubani in different settings. Be it along with the traditional food of Bihar, the Dashavatar rendition in Kathak, or the intricate folds of Origami. This juxtaposition makes for thought-provoking forms of expression and gives rise to unexpected conversations.
India Currents and Bandiworks Connects
Join me, in collaboration with India Currents, for a free LIVE Madhubani drawing workshop on March 31st at 6:30pm PDT and 9:30pm EDT.
Divine Blossoms is the kind of book I might have never discovered if I was not the founder and host of a poetry group called the Poetry of Diaspora in Silicon Valley. I am so glad that I agreed to review it and have had it on my bedside table for easy access for the past several weeks.
The poet, Anuradha Gajaraj-Lopez brings wholesomeness to the ordinary life as a householder. As a former journalist, she has a facility with words, using them to reach everyone, regardless of where they might come from. The 134-page book is more than a poetry book. It offers poems that are also prayer, a wide range of ways of worship, and several ancient stories from epics of Hindu mythology, as spiritual fables with lessons for young and old. These are all wrapped and delivered as short poems, with the cadence and essence of a bhajan, a devotional song, in simple English, that makes it accessible to everyone.
The book has two parts: the first called Murmurs from Beyond and the second called Whispers from India. The poems in the first part deal with faith in God and the metaphor of divine love. The latter part has poems in six sessions, on topics of devotees, folklore, epics of Ramayan and Mahabharta, gods Shiva and Krishna, Christ and Yogananda, women in India, and on death. The poems are rich in detail with the pathos of lived life in human form combined with a yearning for the inspiration from the deep faith in the divine, through the references that evoke not just the main characters that are highlighted in the index, but also the poetic traditions, with Kabir, Ramakrishna, Chaitnya Prabhu and others who were seekers in the same vein.
Anuradha invites the reader into her world with an authentic and heartfelt outpouring of the essence of all that she cherishes. The Indian mythological stories have a living oral tradition such that retelling these timeless stories allows for making them relevant in contemporary times. Anuradha’s rendering does that. If you are not familiar with Hindu mythology, she helpfully provides a short introduction before the poem, to make the story be set in the context, and for them to be rendered in a poetic form. The poems are crystalized into the essence of the story, almost like a bhajan, an Indian devotional poetic form.
I will not be surprised if someone reading them decided to set them to music and create a musical or chant form for these in the future. As many of the stories were familiar to me, parts of the book took me on a journey to my childhood when I had first heard these. The poems leave a fragrance, and it makes sense that she called the book Divine Blossoms. While the poems are light reading, they offer comfort, surprise, hope, and the adventure of a story. The moral lessons are conveyed gently like what the poet believes, and not a lecture on morality. Her voice brings the easy access of an Amar Chitra Katha comic book version along with the message with the clarity of her spiritual guru, Yogananda. The deep convictions of the poet are what make this poetry transparent and luminescent. These are conveyed in an easy manner that makes it clear that the poet practices these effortlessly and speaks her mind genuinely, wearing her faith as easily as a well-loved garment, and releasing the poems with trust that they will find their own readers.
The book is self-published and shows care in how symbols and images have been added to enhance the presentation. It will feel different from a professionally edited book since it has its own unique layout. This makes me wish that it will inspire others who are carrying their poems and stories within them to also be willing to create their own books. The creativity and fire of the work are best experienced, rather than described by me, so I have selected one of my favorite poems, reproduced with her permission.
The Stone on the Temple Floor
It is so unfair
I am trodden on by hundreds
Who rush by without a thoughtless care
To seek a glimpse of your form
I was hewn on the same old rock as thee
Here I lie on the temple floor
While you are daily worship
With honey, milk, curd and
Precious gems galore!
“Ha” laughed the divine statue
Standing erect and tall
And gently said,
“Brother, don’t you remember at all?”
The days when we lay on
The stone mason’s yard
With hardly a few blows you were
All set, and proudly carted afar
While, I cried each time,
The choice and hammer
Moved relentlessly on
On every inch of this form
You now see and envy from afar
And so, the Divine sculptor
Deals the hardest blows on those
He holds very close
Not to be discarded on an old temple floor
But to merge with Him and
Reach the coveted destiny that is His alone!
Dr. Jyoti Bachani is on a mission to humanize management using the arts, specifically poetry and improv, as a founding member of the Poetry of Diaspora of Silicon Valley, a co-founder of the US chapter of the International Humanistic Management Association, and an associate professor of business at Saint Mary’s College of California.
(Featured Image: Michelle Poonwalla and Circle of Life Artwork)
Artist, businesswoman, philanthropist, and socialite Michelle Poonawalla recently showcased a series of her new artworks at the Tao Art Gallery’s exhibition The Tangible Imaginative for the Mumbai Gallery Weekend. Michelle’s four oil on canvas works—Blue Wave, Desert Rose, Forest Flutter and Flutter Fly—come from the artist’s Butterfly Series, and feature three-dimensional, sculptural elements affixed to the canvas. Painted in bold colors, the works feature gold-effect butterflies.
Poonawalla lives and works between London and Pune. Her practice combines cutting-edge technology and traditional artistic mediums, often utilizing sound, video mapping, projection, motion sensors, and other techniques. She has previously exhibited her work at the Saatchi Gallery, London; Alserkal Avenue, Dubai; and as a collateral project at the Kochi Biennale, India. More recently, Poonawalla has also begun exploring work with shorter digital format films.
In this exclusive interview, she spoke to us among other things about her earliest artistic influences, nature as inspiration, her favorite art medium, and the butterfly symbol in her works.
Tell us a little about your oil-on-canvas works at the Tao Art Gallery’s exhibition The Tangible Imaginative for the Mumbai Gallery Weekend.
MP: The four works come from my Butterfly Series which evolves beyond traditional 2D painting, incorporating sculptural elements that bring the artworks off the canvas and into the viewer’s space. A lot of my work features the butterfly symbol which for me represents both beauty and freedom–an ephemeral creature that is the result of a metamorphosis.
What was the idea, inspiration behind them?
MP: The works all have different inspirations and stories behind them. For example, Blue Wave is inspired by Mumbai and references the city through its free-flowing language and color. Desert Rose, which also features butterflies, represents the inherent beauty in nature’s patterns as I allowed the butterfly sculptures to fall naturally on the work before affixing each one where they landed.
A theme often addressed in my work is the strength and beauty of nature and the importance of preserving it. This is perhaps most obvious in Forrest Flutter. Painted in dark earthy hues and greens, the work celebrates the forest.
You are the granddaughter of the iconic south Mumbai architect Jehangir Vazifdar. Tell us about some of your earliest artistic influences.
MP: From an early age, I was taken to some of the greatest museums and galleries in the world. I have always loved art and painted throughout my life and studied Interior Design at university. I was perhaps most inspired by my grandfather, Jehangir Vazifdar, a renowned painter and architect. My grandfather had a very special technique in oil painting with a ruler which he shared only with me, and it is important for me to carry on his legacy.
Your work is known to explore universal, socially engaged topics. Tell our readers about some of these themes.
MP: Art is a universal language with a powerful voice, and I’m conscious my work is used to spread a positive message. For example, I have recently produced a series of video works that explore environmental change and other issues around us today. I want my work to encourage people to stop, think, and introspect. Be it climate change, water scarcity, or violence in our world, people should always stop and think.
Which is your favorite art medium? Do you feel that digital art is the future of art?
MP: I enjoy acrylic and work in acrylic for my butterfly paintings. However, I wouldn’t say I have one favorite medium. I’ve worked in oils a lot and I am looking forward to exhibiting some drawings at the 079 Stories gallery in Ahmedabad soon.
Digital art is certainly something we are seeing more of but I think physical painting will always have a place – it is important to be able to physically engage with artwork in person. I’ve always been interested in combining cutting-edge technology and traditional art forms, and digital art has allowed me to create huge immersive installations where the viewer is completely emerged in the visual image. Technology gives an artist the freedom to explore endless possibilities; it allows a greater feeling. I also think digital art speaks the language of the younger generation, and it keeps their interest in art growing.
What are you working on next?
MP: I’ve got several projects coming up, including showing work in a drawings exhibition at the beautiful 079 Stories in Ahmedabad in February. Later in the year, I will also be showing work in a group exhibition in Delhi. Alongside this, I am exhibiting work online with several platforms including digital work with SeditionArt.com and several new works I have just produced for House of Culture. Hopefully, there are a few international projects on the cards which I will be able to announce later in the year.
Neha Kirpal is a freelance writer and editor based in New Delhi. She is the author of ‘Wanderlust for the Soul’ and ‘Bombay Memory Box’.
Why I Dance – A monthly column, in collaboration with IndianRaga, in which we uncover the variety of Indian Classical Dance forms and their lineage.
This first edition of the Why I Dance Column features Sattriya, an Indian Classical dance form originating in the state of Assam.
Originally developed by the great seer-polymath Shrimanta Shankardev, the art form is based on the Bhagvat and takes its roots in neo-Vaishnavism. As a means of social reform, Shankardev aimed to use Sattriya to meet the goal of cleansing the society of caste and creed hierarchy. Shankardev also used this artistic medium for the propagation of the philosophy called Eka-Sharan-Naam-Dharma (the religion of taking refuge in the name of the only One). Sattriya dances and dramas that are based on the works of Shankardev and his disciple Madhavdev are performed by groups of dancers and actors in a Prayer Hall called “Naamghar”.
To Prateesha Suresh, Sattriya dance has meant everything. Trained in both Sattriya and Bharatanatyam, she has been instrumental in the recognition of Sattriya as a classical dance of India, which it was declared as by the Sangeet Natak Akademi in 2000. She notes that: “I learnt Bharatanatyam and took up Sattriya (which I learnt as a child) as it belonged to my state and at that point, we were trying to establish its classical status. I performed a lot with lecture-demonstrations for that cause. Today, although Sattriya has gained its classical status, there is a lot of work yet to be done.”
She continues to inspire Sattriya practitioners around the world through her choreographies and lecture-demonstrations, where she breaks down the artform for those unfamiliar. About Sattriya, Prateesha says, “It has many layers to it like a “Shastra” and I am trying to unfold those layers every day of my life!”
Sattriya is a lived tradition, having been practised continuously since its inception by men in institutes called Sattras. In the 1970s, Sattriya emerged from the Sattras, against the wishes of many. Dances in the Sattriya repertoire are based on the Sutradhari Dance, among others created by Shankardev, as a part of the drama called Ankiya Nat.
Dances in the Sattriya repertoire are divided into three sections; Ramdani, Geetor Naach, and Mela Naach, which refer to the ‘the beginning’, ‘the middle’, which is the dance accompanied to a song, and ‘the conclusion’.
The percussion used in Sattriya is called a Khol, and does not follow the same jati system used by many other classical dance forms. Because of this, the changes in tempo are done gradually and are not calculated (which is how the jati system works).
The basic posture of the art form is the half-sitting “mandala” posture called Ora. In Sattriya, the body moves in undulation and the arms are always bent at the elbows and follow a circular path. The torso is held in samabhanga, dvibhanga and tribhanga positions mostly bending forward or side to side. Acrobatic movements like bending back and touching the ground, and either standing or sitting on the knees are also seen in the art form. The fingers of the palm use all the “hasta karana-s” as mentioned in the Natyashastra.
The costuming in the Purush (male) style is Krishna’s attire. It consists of a yellow coloured dhoti, dark blue coloured upper-garment in the angarakha style called “chapkon”, richly embroidered waist girdle with hanging pearls called “kanchi” either in dark blue or black colour and a black or dark blue embroidered crown over the head.
The costume of the Prakriti (female) style is a plain white skirt, two panels over each shoulder with patterns which join in a “V” at the back, like the Sutradhari. Dark blue or black coloured blouse with rich embroidery. A long piece of cloth tied at the waist, ends hanging in the front called “tongali”. A richly embroidered waistband with two panels hanging from either side called “aachol”.
Sutradhari costume has both the elements of ‘Purush’ and ‘Prakriti’, where the dancer wears a white skirt, two panels over the shoulders joined at the back in a ‘v’, a long piece of cloth tied at the waist, the ends hanging in the front called ‘tongali’ and a white head adornment which is in the shape of a “kosha”. Traditional Assamese jewellery like “unti” (earings), “muthi kharu”, “gaam kharu” (bracelets), “mota moni”, “dugdugi”, “gejera/junbiri” for the neck are worn. Light dancing bells called “junuka” are worn on the feet.
The Why I Dance Campaign is a collaboration between Maryland based Kuchipudi company Kalanidhi Dance, and IndianRaga. IndianRaga provides a platform for aspiring artists to explore their talent, with opportunities to focus on presentation and performance, high-quality audio and video production for digital channels, and learn how to collaborate with fellow artists.
Tune in next month to learn more about the Indian Classical Artform of Odissi!
Tarini Kumar is an IndianRaga Bharatanatyam Fellow and Why I Dance team member. She is a disciple of Smt. Divyaa Unni, and currently studies at the University of Texas at Austin.
In October, I performed Kathak in celebrations to commemorate Dussehra, the Hindu festival that celebrates the victory of Ram over Ravan, Durga over Mahishasur, Good over Evil. As did all other aspects of our lives this year, these performances were moved online. Though physically distanced in my garage-turned-studio, I was dancing for a much larger worldwide virtual audience and sought themes of universal appeal.
Mulling over the roller-coaster of emotions I have been experiencing due to the events of 2020 – the pandemic, economic uncertainty, the Black Lives Matter movement, the massive wildfires, US presidential elections, and the related dissent and discord – this one dance item resonated with me.
An excerpt from a 1984 Kathak dance-drama “Kab Aoge Ram” by legendary Kathak maestro Padmashri and Sangeet-Natak-Akademi awardee Guru Shovana Narayan, this item titled “Ram-Rajya” is an enumeration of King Ram’s kingdom, as described in the Uttar-Kaand of Ramcharitmanas by Goswami Tulsidas. Ms. Narayan’s trailblazing work hailed “Ramatva ” or the “essence of Ram” as the guiding principle of an ideal society. This critically acclaimed production revolutionized the typical Ram-centric story-telling format of that time and shifted the focus to several other characters in Ramayana who yearned for Ram.
The experience of participating in this production back then left an indelible mark on my young mind, enhanced my ability to process happenings around me, and continues to reinforce that our ancient texts provide context, relevance, and guidance in the present day and age.
According to Tulsidas, Ram-Rajya was a utopian society, where the righteous King Ram set a very high bar of conduct. Inspired by their king, everyone in the kingdom possessed a unique set of attributes. People had no physical or mental suffering, and nobody died young. They treated each other with love and fulfilled their duties as defined in the Vedas. They followed a path of righteousness, charity, generosity, thankfulness, respect, and faith. Men and women were educated, wise, and stayed away from deceit and hatred. There was no crime and no punishment. There was domestic bliss – men vowed to be monogamous, and women were caring and committed. There were abundant trees, lush forests teeming with wildlife, fertile farmlands, and plentiful milk, honey, fruits, and grains. Birds and pets roamed freely. The sun, moon, and clouds provided a balanced climate and the air was pure and scented. Sweet water-filled rivers, lakes, and wells, and oceans were in check. Riverbanks were clean, and pious people sang praises of Sri Ram everywhere. People had an abundance of all essential material possessions. Precious metals, gems, and crystals adorned city structures and homes. Abundance and prosperity reigned supreme!
Fast forward to 2020 in the United States of America, post the presidential elections. For a country reeling, suffering, divided, frustrated with an apparently failed social-political-economic system, the post-election period is a time of introspection and recovery. But what actions should we take as individuals and as a society on this road to recovery? This is where Ram-Rajya comes in.
The concept of Ram-Rajya put forth in Ramcharitmanas has long been hailed as a gold standard for good governance as well as personal conduct leading to universal prosperity and well-being. A closer look at this description, specifically the order in which the features of Ram-Rajya have been described, reveals that the attainment of a utopian society is a three-step process. First, righteous individual conduct and the conducive way people treat each other lay the foundation of a strong and healthy society. Second, this carefully controlled human behavior leads to a harmonious environment, a balanced climate, and a perfect ecological balance between humans, flora, fauna, land, water, and air. Material prosperity, abundance, fulfillment, happiness, and peace follow eventually as the third and final step.
Whether in America or elsewhere in the world, we are truly at a crossroads in history. With unprecedented pain and suffering on so many fronts, this is a time of reflection and introspection on how we have evolved as a society and as individuals, and where we will go from here. Yes, this does seem to be the “Kalyug” all our sacred texts warned about. And it is these same texts that we can turn to for seeking the guidance to rejuvenate, recreate and rebuild individually, as a society, and as an entire human race.
Anupama Srivastava is a Kathak dancer, Founder and Artistic Director of InSyncKathak Dance School based in the San Francisco Bay Area, California, USA. After an 18-year career as a hardware engineer in Silicon Valley, she presently splits her time between dance, yoga, family, and writing.’
Legends of Quintessence – A column which interacts with Sci-Fi in a South Asian context.
As I look around myself, I feel inspired by the talent surrounding me. I am inspired by my South Asian culture. I am inspired by Sci-Fi. So the conversations I have with those around me have a natural proclivity to include all the facets of my identity.
And what better company than chai, pakoras, and friends?
So sit down with me, Srishti Prabha (IC Assistant Editor) and some chai, as we explore the themes of Hanifa Hameed’s artwork for the LoQ column.
Hanifa is a UI/UX designer and is also very active in creating digital art with underlying South Asian cultural influence. Her art takes inspiration from real life and highlights concepts that are beautiful, real, thought-provoking, and essential. She and her art have recently been recognized by ELLE India. Her art dedicated to the movie ‘Sheer Qorma’ recently featured on the movie’s Insta page. You can find her art on her Instagram page.
Sci-Fi Column, Legends of Quintessence is poised to introduce you to some great South Asian talent. We aim to bring you closer to South Asians doing creative stuff and breaking new grounds. So get ready to be wowed by some amazing artists, chefs, entrepreneurs, poets, and other creatives.
Rachna Dayal has an M.Sc. in Electrical Engineering and an MBA from IMD. She is a strong advocate of diversity and inclusion and has always felt comfortable challenging traditional norms that prohibit growth or equality. She lives in New Jersey with her family and loves music, traveling, and imagining the future.