Category: Fashion

  • Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

    Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

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    Interviews by Akanksha Pandey. Photographs by Asad Sheikh. Styled by Sarah Rajkotwala.

    Ateev Anand of Re-
    Age: 35
    Hometown: Mumbai

    Model: Shambhavi Dubey

    Your collection “re- ceremonial” presented occasion wear without the heavy embellishment and bling that is almost customary when it comes to Indian bridal wear.
    The textiles, handwoven and dyed naturally with utmost care, are the true soul of these pieces. They need not be decorated any further. They are crafted into abundant shapes while maintaining a lightness that is hard to achieve with recycled raw material. Each piece is intelligently cut to be able to evolve with an evolving body shape and mood, so the wearer can enjoy it over many years. We feel there are people seeking this ease in ceremonial clothing. We perceive a shift in consumer consciousness. Individuals are becoming more mindful of their impact on the environment, especially Gen Z who are next in line to get married. We also feel these pieces resonate with the zeitgeist of our time, seeking not only a deeper relationship with each other but also with our planet. This collection is for individuals who choose to wear their values on their sleeves, who want to travel and carry their beautiful heirlooms with them. These individuals will rewear their choices with pride because it validates their discernment and because they will truly be able to enjoy the versatility of these pieces by styling them uniquely each time.

    Can you share some of the processes or techniques you employed to create recycled ceremonial clothing? Tell us about your work with unwanted pre-consumer fabrics and how you merged them with natural virgin textiles.
    All our textiles are crafted from GRS-certified recycled cotton yarns. These are made by recycling post-industrial and pre-consumer textile waste and mixing it with virgin cotton to spin 100 per cent natural yarns, which we can easily dye using plant dyes. We have used these with silk and metal zari yarns which are traditional to many weaving cultures in our country. Our dyes also come from recycled sources like marigolds from temple offerings and tender coconut skins among others. We have explored hand sewing with some of our pieces. No electrical machines are involved in the production of such pieces. They are entirely sewn by hand; this was how clothes were made for royalty in the past. It takes us around 80 hours to sew a kurta and 250 hours to put together a lehnga with over 50 kalis [panels of fabrics attached along the flare of the lehnga].

    What does Indian fashion mean today? How do you see Indian fashion evolving in the future?
    Fashion is the story of our time. The Indian story is currently very diverse and rich, taking inspiration from our heritage and influences from an ever-evolving global conversation. We are discovering our own potential. There is a sense of joy in knowing how connected we are as a culture and there are many of us who wish to return to those roots and respond from an authentic, uncolonised space. We are witnessing a very opportune moment in our story as a people.

    Tell us what stands out in this collection and why?
    This collection is our effort in realising beauty without compromise. We have made sure each piece or idea was pushed to become the best version of itself. We have tried to emulate historic pieces and practices of ceremonial dress while staying relevant to our time. At the same time, we have crafted future-positive flat knit garments using the same yarns. Both are coloured by the same plant dyes. This beautiful juxtaposition is a personal win for us in this collection.

    What does sustainability mean to you as a brand?
    Sustainability is a state of no fear, a friend once told us. That sentiment drives our actions.
    Respect: we seek to create an honest relationship with our planet and everyone who comes together to realise our ideas.
    Responsibility: we are mindful of our physical impact on our surroundings and the impact of our choices on the generations that follow.
    Recycling: we are committed to building circular and conscious consumption patterns in fashion.

    Do you have a particular direction in mind for your brand?
    After the pandemic, we see a greater potential in working within the domestic market. India is a large population with traditional conscious consumer sensibilities and our brand speaks to those ideals. With the “re- ceremonial” line, we are creating pieces that will appeal to the Indian aesthetic.

    Where do you see your brand in the next five years?
    Creating slowly but with kindness. We look forward to integrating all the aspects of our recycled textile manufacturing process in-house. Maybe soon we could be the first to craft elegant handmade wedding ensembles by recycling pieces from the wardrobe of the wearer.

    Previous: Pratyush Kumar Maurya, Pieux
    Next: Aseem Kapoor, Aseem Kapoor



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  • “I create pieces that are built on a foundation of high quality, not just physical quality but a high quality of thoughts and ideas”: Shahab Durazi On Staying True To His Philosophy

    “I create pieces that are built on a foundation of high quality, not just physical quality but a high quality of thoughts and ideas”: Shahab Durazi On Staying True To His Philosophy

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    Text by Shirin Mehta, with inputs from Akanksha Pandey. Photographs by Asad Sheikh.

    Sharp tailoring (he is fabled for drafting every pattern himself, his construction skills deemed “legendary”) juxtaposed with flowing lines. An almost manic attention to detail. Embroideries that are somehow almost cerebral. (A sari with monotone embroidery in its geometric magnificence recalled a map of the constellations to my mind and has stayed with me over decades). After 12 years of resounding silence, Mumbai’s quiet couturier — sometimes called the “Armani of India” — Shahab Durazi and his 34-year-old eponymous label have returned to the ramp with all this and more, in a collection that was partly a retrospective of his brand. The soft bows, the fringes, the bejewelled tassels, the beaded trousers, the short skirts and jackets, the ’40s- and ’50s-inspired fringed dresses remain, all presented this time around with a blurring of masculine and feminine looks, transcending season and genre. A fluidity places the brand squarely into the modern context of indistinct gender lines with lace and bows on men and slouchy suits for women. The men’s line is inspired by the English dandy look, with beaded yokes; collars, cuffs and bows with pearls and silk ribbons; and bandhgala jackets embellished with glass beads, pearls and cord embroidery. “The capsule collection will endorse slow fashion and the relevance of timelessness that defies the concept of trends and promotes classic couture with contemporary nuances,” the designer had said.

    Verve has always appreciated that Durazi’s collections never bent to trends or Bollywood (though he famously dressed stars like Aishwarya Rai Bachchan and Sushmita Sen) as evidenced in our interviews over the decades. “I must be doing something right,” he told us in 2002. “The shock, in my work, comes from the starkness and simplicity. It is very challenging to do very little to a garment and have it completely right.” So, while most couture brands in India have played the wedding market with finesse or not, bowing to the bottom line, Durazi has held true to his vision of couture as an entity that is separate from bridal and his silhouettes continue to speak to this distinction. We have a designer then who, while offering what’s classic, has created his own path and profile. And this often means presenting entire looks that start at hairpins and end at perfectly coordinated shoes, as audiences witnessed at his most recent presentation, where cummerbunds and belts with diamante buckles and resplendent capes and coats complemented his predominantly black line, along with hand-embroidered clutch bags, envelope briefcases and pearl-encrusted bow clips. Durazi left little to chance in the entirety of his luxurious looks.

    Verve speaks to the thoughtful designer about the hiatus years and what the future will hold. One thing’s for sure — no one forgot Durazi during his “missing” years — the palpable excitement to once again witness his particular aesthetic on the ramp bore testimony to this….

    Excerpts from a conversation:

    How did it feel to be back on the ramp after such a long gap?
    I was very excited; I had worked hard, and I believe that is reflected through the collection. I had the good fortune of having the time to put together the pieces and for that I’d like to thank FDCI’s Sunil Sethi, who believed in the work I was doing. It was great to be back on the ramp and present my work to a live audience. What I liked was the energy of the models. I worked with a completely new set of models, and they were excited because a lot of them had heard about me but hadn’t worked with me yet. It was very gratifying because I knew they were giving it their best shot.

    Photograph by Naomi Shah.

    How has the brand and your design philosophy evolved over the past 12 years and how is this collection different from your previous ones?
    This collection is very elegant, there is nothing garish or chunky about it, it is very refined and delicate. And that is my strength and what I’ve come to be known for. It’s also something I hear a lot about from my clients, that they come to me for my refined embroidery. I have incorporated all this into this collection, not only through the outfits but also through the jewellery, bows for men, lace collars embroidered with small pearls and Swarovski crystals — look closely and you will find that the details are all there. I’ve borrowed a lot of the refinement I’ve learnt over the years and used that in this collection.

    Have you noticed style evolutions among Indian actors, stylists and designers?
    Today, Bollywood is far more adventurous with their fashion choices as compared to a few years ago. The younger generation of actors is willing to push the envelope to make bold statements. However, I personally feel these attempts often backfire due to a lack of self-awareness and their understanding of what works for their body type and personality.

    How would you define fashion?
    Fashion is art. It’s a medium of expression not just for the creator but even the end user. It should be embraced with thought and vision; a language to express your persona not just to the world around but to yourself too. Fashion has little to do with clothing and more with the process. How a designer unfolds his story has greater meaning than the collection as a whole. How a customer uses the pieces from various collections to address their needs is of far greater importance than the pieces by themselves.

    The industry is notorious for having no discipline or depth as long as what you make sells, but you are not cut from that same cloth, what has been the reason behind this?
    I have tried to stay true to my philosophy; creating classics that are timeless. I create pieces that are built on a foundation of high quality, not just physical quality but a high quality of thoughts and ideas. My focus is always on the product. I spend 95 per cent of my creative time working on my product. Only a small part of my efforts are expended to promote, market or sell the product and although this may be slightly defeatist in an ever-growing competitive arena, it has certainly worked for me over the past 34 years and positioned my brand in a hierarchy that respects and applauds the brand ethos.

    Are there any Indian actors, celebrities or influencers from today’s generation who catch your interest for their choices of cinema, work and personality?
    Rajkummar Rao for his commendable body of work as an actor of substance. Shefali Shah for her cinematic choices and exemplary performances. Bibhu Mohapatra for his creative sensitivity. Alia Bhatt simply for her talent, one of the most gifted actresses from the new generation.

    Can you expand on why it’s important to be wholesome in order to be successful?
    The brand should reflect the persona of the creator. In this lies the essence of design, a reflection of the person. To create magic, one must be connected to oneself in a way that allows one to express effortlessly the emotions one feels. The product must be laden with emotion and for that it’s imperative that the person creating it is true to their sensibilities, principles and values, both personal and professional. If one sees the brand and product profile, certain emotions will come to mind. These are part of my personality and how I perceive the world around me. There’s an emotional connect that links the personality to the product and that’s inevitable since the method to the madness stems from our inner being.

    Photograph by Naomi Shah.

    Who are the people that you look up to?
    I greatly admire kindness and humility in a person. It is by far the most attractive attribute to possess. It’s also commendable to see those who smile while they struggle. It’s a reflection of strength of character and I have immense respect for patience and perseverance.

    How has your education played a role in who you are today and has your perspective changed about education and training over the years with the influx of tech?
    My parents and teachers were the greatest influences in shaping me as an individual. I hail from a family that believes in the goodness of human beings and reciprocates the love received. This, to me, is the secret to a happy life; to acknowledge and embrace the goodness that surrounds us and to give back the same. My value system evolved over years of struggle, debate and failure. I believe that we are a sum of our choices, and the wrong choices taught me great lessons that I hold close to my heart till this day.



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  • Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

    Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

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    Interviews by Akanksha Pandey. Photographs by Asad Sheikh. Styled by Sarah Rajkotwala.

    Aseem Kapoor of the label Aseem Kapoor
    Age: 40
    Hometown: Gurugram

    Model: Shambhavi Dubey

    You have more than 15 years of experience, why are you in the GenNext category?
    Since the brand is only one and a half years old, we thought it’s the best fit. Currently, there’s no better platform in this country than GenNext. Irrespective of Pooja [Haldar; co-founder] and me being experienced, we thought it was better to follow due process and submit our work. I knew that this kind of mentorship and focus is not always accessible. So no matter how much experience you have, if your brand is new and falls into the GenNext category, I’d advise everyone to take this route.

    What is the division of work between the two of you? Who is responsible for the vibrant colour story, the layering of print and embroidery?
    The execution is divided between Pooja and I. She designs the silhouettes, and brings modernity and the punch to the brand while I take care of the prints and the embroidery. We work very well together because we both have very different strengths when it comes to design. I am more layered and over the top and she’s more minimal.

    Do you have a particular direction in mind for your brand?
    The best part was, when we were sketching and embarking on this journey, we had no clue where we were going to end up. But it was very clear that we are Indian, and I wanted to celebrate my background. I come from a humble Punjabi background. I wanted to touch upon these roots anyhow and when we started creating the products, all I tried to do was kind of zero in on what we like and that’s how we started evolving into this cool and trendy fusion wear brand, which people may also gravitate towards for Western occasions. So I will not put myself or the brand in any category. You can call it fusion and global probably for the sake of marketing or racks but otherwise we are just what we love. We do shirts and drape saris sometimes. We do skirts, blouses and dresses. It’s a mix of everything and not just one thing. And people are wearing them as both day and evening wear so it’s very difficult to put us in a box.

    Tell us how you stand out as a brand?
    I feel the vibrancy, the layering, the over-the-top nature and the way we style it just makes people smile. We travel for trunk shows and the moment they enter the booth, they become happy. And it’s not just about the colours, it’s the way we place our embroidery, it’s a combination of a lot of things. It’s for everyone and the USPs are the colours and cuts for me. It’s how our garments make women feel. Our silhouettes compliment the wearers and let them celebrate their body types.

    What does sustainability mean to you as a brand?
    My primary aim is to ensure that we make entrepreneurs out of all the craftsmen who work with us — including our pattern masters or embroiderers — instead of merely hiring them. We pay much more to get the same work done but it helps them to scale their businesses, they start feeling like entrepreneurs and they take responsibility for their own work. They can decide how much they want to earn. And obviously we strive towards zero wastage. We try to make smaller products — like accessories and headbands — with our leftover raw materials. We use every inch of our fabrics. The working conditions in the office are top-notch.

    Where do you see your brand in the next five years?
    We have started with womenswear but soon we are going to get into different design categories. And hopefully in five years, we will have launched multiple stores that will have various sections: home, menswear, womenswear. I see us taking a very strong stand on sustainability and giving back to society as soon as possible. Not just in terms of paying our people right but also what we can do for society.

    How do you see Indian fashion evolving in the future?
    I feel design is the one aspect that’s going to take us all forward. Within India, design and fashion are evolving very fast, thanks to all the corporates investing in design. It really pushed the designers to become entrepreneurs. In five years or so, designers will be better placed to scale and become global brands. We’re going to see multiple global brands coming out of India which has never happened because of either lack of clarity or funds. But with the entry of giant corporations into the scene, fashion is going to keep growing at a very fast pace.

    Previous: Ateev Anand, Re-
    Next: Somya Goyal, Somya Goyal



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  • Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

    Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

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    Interviews by Akanksha Pandey. Photographs by Asad Sheikh. Styled by Sarah Rajkotwala.

    Somya Goyal of the label Somya Goyal
    Age: 28
    Hometown: Delhi

    Model: Shambhavi Dubey

    Tell us what stands out in this collection and why?
    Luxury tailored contemporary clothing combined with a fresh take on textural play as well as silhouettes. We try to keep each garment connected to the brand ethos, where we don’t believe in making things
    unnecessarily complicated.

    How do you stay on the path of sustainability and circularity in your own work?
    Sustainability is moving in different directions today; I feel we need to ease down a little with the term.

    Tell us about your collection New Light.
    With this collection, we aimed to create clothes that become not just vehicles of self-transformation but also a manifestation of our larger-than-life selves. New Light is (inspired by) an aspiration — to mould ourselves into that which feels like us, but bigger. The collection is rooted in our previous collection Stasis And Beyond, which was about a time of introspection, and to emerge and come into your own is what New Light is about.

    You have stated that “the whole is better than the sum of its parts”. What do you mean by this in the context of your collection?
    It’s just not about bringing parts together, but their individual stories as well as the larger narrative, the whole that is brought to life with mindfulness, insight and deliberation. I believe that each piece from the collection is connected, they are not just individual units.

    Can you tell us a little about your innovations with garment construction? For example, the wrap trouser.
    We believe that one should live with a garment for years and explore the garment as and when one wears it. With each detail, we try to add layers of emotions and a personal touch. Our trousers can be buttoned up to make it look like a skirt. We include interesting pockets and highlights to make functionality more fun.

    Tell us of your innovations with PVC (polyvinyl chloride).
    We have been experimenting with the material to create textures and embroideries and now we are weaving it into textiles. We make constant efforts to make the material better and versatile. Making it available in colours and ombrés has always been fun.

    How did you come to work with PVC cords?
    As a result of always being inclined towards new materials and textures. PVC cords make me nostalgic as they remind me of my growing-up years when I would play with jewellery-making kits. The first texture I ever made was from these transparent cords and I soon worked it onto my very first garment.

    Previous: Aseem Kapoor, Aseem Kapoor
    Next: Ankur Verma, Til



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  • Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

    Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

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    Interviews by Akanksha Pandey. Photographs by Asad Sheikh. Styled by Sarah Rajkotwala.

    Ankur Verma of Til
    Age: 34
    Hometown: Delhi

    Model: Shambhavi Dubey

    Given your well-rounded background in design, how is working with Indian designers different from international ones, and what were your learnings from both?
    I feel all designers are pretty rooted in their respective cultures and traditional methods of process. Also, every designer has his own unique style of working. It was very interesting for me to learn under their guidance, to observe how different markets work in different places, and all the learnings and experiences are reflected in my work.

    Tell us what stands out in this collection and why?
    The perfect blend of hand-painted and digital prints along with the embroidery definitely stands out along with the versatility of each piece which can be worn as separates in multiple ways.

    Tell us about the Khwab collection. Which part of the process is most vital — from choosing the fabrics to the prints and embellishments that you have showcased?
    The collection has a variety of silks, like cotton silk satin, cotton silk, silk organza and chanderi silk in relaxed classic silhouettes. I’ve been working very closely with the weavers in order to source these. For me, transparency and authenticity of the processes — from choosing fabrics accentuated with exquisite hand embroidery to developing hand-painted prints — are the most important strands.

    Did you use hand embroidery with the aim of making conscious sustainable choices?
    It’s always quality over quantity. Quality contributes to the longevity of the pieces, and can be passed down the generations. Not only is it a joy to stitch but the hand-embroidered pieces tend to last longer and not
    deteriorate. The use of a material like cotton thread rather than using plastic beads and glass beads is also a conscious choice.

    Your collection is seasonless, doubles as occasion wear, and works as both day and evening wear. Does this again point towards your commitment to sustainable fashion that can be re-worn in various contexts and through the years.
    After the pandemic, we have all become more conscious about our clothing choices. For instance, our gilet can be paired with silhouettes like white shirts and denim. The same gilet can also be paired with classic silhouettes for other occasions. So yes, it’s about the versatility and reusability of the pieces.

    What have been your inspirations for this collection?
    My affection towards my dadi [grandmother], who is no longer with us, motivated me. I remember her bodily textures created by the wrinkles, the loose skin, the moles and the freckles and, through my artworks, I try to translate those lines and wrinkles. I wanted to make it global and yet remain rooted to my culture.

    Previous: Somya Goyal, Somya Goyal
    Next: Arshna Raj, Stoïque



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  • Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

    Meet The Newest Winners Of The INIFD GenNext And R|Elan Circular Design Challenge Shows At FDCI x Lakmé Fashion Week

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    Interviews by Akanksha Pandey. Photographs by Asad Sheikh. Styled by Sarah Rajkotwala.

    Arshna Raj of Stoïque
    Age: 26
    Hometown: Indore

    Model: Shambhavi Dubey

    Why “Stoïque” and what is your design philosophy?
    Stoicism as a philosophy is centred around being unaffected, by emotions, possessions or stature. My clothing is a direct extension of my ideologies, which falls in line with the stoicism philosophy. With the brand name we are trying to convey the serenity that comes with being stoic. We create fuss-free clothing in which the wearer can feel relaxed and comfortable without compromising on luxury. We believe design should be simple and practical, and at the same time make you feel beautiful. We create silhouettes that are classic and minimalistic. Versatility and life of a garment are kept in mind while making any piece. We want the wearer to cherish the clothing for years to come.

    How have you aimed to bring emotion, sensuality and versatility to minimalism which in your own words “is often perceived as cold and boring”?
    Our clothing is designed for modern women who are self-assured, have a sense of style, and can make our clothes their own. For us, emotion lies at the basis of everything we do. Everything is derived from emotion. In particular, that of kindness. We choose our silhouettes and cuts with the objective of empowering women to own their bodies and wear what truly makes them feel good, and there is nothing more sensuous than that.

    Tell us what stands out in this collection and why?
    This line falls somewhere between dressy and casual, and that sweet spot is what we aimed for. It’s about the confidence the clothes give the wearer without taking away from their personalities. The clothes let you be who you are, and that’s the thing that stands out the most.

    Do you have a particular direction in mind for your brand?
    I believe we are trying to find our own genre. We want to be bold, experimental, versatile, and, most importantly, accessible. We are trying to create our own space in the market and within people’s lives and offer a very personal, heartfelt product that is inclusive, authentic and kind.

    How has a degree in marketing contributed toward the making of your brand? Do you feel you have an advantage over others?
    I think all five of us come with our own strengths. Studying business and marketing for three years definitely influences the way you think and, as a creative person trying to juggle design and business, that really helps a lot. There needs to be synergy between your craft and practicality, and I find immense joy in balancing both. My degree does help me a lot with accounts as well.

    You lay stress on “Functional. Considered. Trans-seasonal. Clothing made with attention and intention”. What is your primary intention with this collection?
    Functionality stands at the core of our brand. The clothing we make should stay with the wearer for many years to come and be worn trans-seasonally in multiple ways. We don’t believe in fashion and we want our clothing to signify the fact that it is supposed to be worn multiple times. That’s the intention that we talk about. Every piece of clothing has a reason for being there, which is why we produce fewer pieces in our collection. A lot of thought goes behind each garment. We think about who can wear this and why, and most importantly, where.

    Why have you named this collection “Rising”?
    Emotion and psychology are what inspire me to make clothing. I feel a lot and this creative expression is an outlet for me. The first collection we launched, which was Genesis, spoke a lot about roots and the quest of finding your own space. The current collection, Rising, is an extension and continuation of that. I am evolving and Stoïque is evolving with me. We are going places and growing each day. But we have just begun and have a long way to go. I believe, as humans, we must always strive to be better and push our boundaries.

    How do you see Indian fashion evolving in the future? Where do you see yourself in the next five years?
    The future of fashion is tied with inclusivity and authenticity. A world of kinder and loving beings. People form the core of Stoïque. I hope to see Stoïque touch many more lives, in terms of artisans and wearers.

    Previous: Ankur Verma, Til
    Back to: Pratyush Kumar Maurya, Pieux



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  • “Fashion Has Always Fomented A Possession Craze”: NIFT, Bengaluru’s Director On Having The Conversations That Matter

    “Fashion Has Always Fomented A Possession Craze”: NIFT, Bengaluru’s Director On Having The Conversations That Matter

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    Interview by Vanya Lochan. Photographs by Anish. Styled by Susan Thomas. Assisted by Aakriti Arora. All clothing and accessories, Susan’s own. Location courtesy: NIFT Bengaluru.

    “From my home, I would travel 125 kilometres every day to reach my office…sometimes battling the heat of 50 plus, considering that it’s Rajasthan and in winter, across lush fields of mustard, almost what you see in all the Bollywood movies. But not a man in sight, not a woman in sight, not an animal in sight. That’s precisely what the government does and where the government functions.” I watch as Susan Thomas, who has been working with the Indian Revenue Services for more than 21 years now, tries to tell us “why working in the government is lit”. She continues matter-of-factly: “We love to hate all that is from the government, and we love to hate the sarkaari babu.”

    As someone who had disowned a long-lived dream of joining the government out of utter disillusionment and college-learnt dismay towards, as my peers and I saw it, “the colonial, feudal institution of bureaucracy”, I follow the administrator’s 2020 TEDx talk half-sceptical, half-irresolute.

    “When [the students’] parents come to see me, as they walk into the room, they expect to see a man — they expect to see an old and greying man, and then they expect to see a professor.” I pause the video and enter a search for “Susan Thomas IRS” to find her Instagram account, and I meet @afsarnama, or “chronicles of an officer”. Now, I’m intrigued. I scroll through various vignettes — photos of her in radiant peach kosa saris, kalamkari blouses, embroidered tussar and golden muga, followed by detailed captions describing the rich history of the textiles and the sheer beauty of their variety.

    The 44-year-old Thomas’ reels are all set to social media’s trending formats and sounds as she looks to educate and engage her followers on a range of topics like how chikankari and hakoba are not the same thing, the faux pas in Gangubai Kathiawadi’s period wardrobe design or how ikat, with its calculated warp and weft dye, an example of applied mathematics. Over a Zoom call with her, I discover an unexpected bond over a mutual love of modern Indian history, subaltern studies, Instagram and what Foucault or Fanon can tell us about fashion. With her right knuckle placed carefully under her chin, she routinely smiles as she takes me through various eras across the history of India — not flinching even when I raise tougher questions such as the implications of our so-called sustainable practices on factory workers and artisans or when I badger her about her blouse tailors and the many saris in her wardrobe. She answers thoughtfully, and the twinkle in her eyes never fades.

    Susan Thomas is not just a bureaucrat: she is a storyteller, an educator and a fashion philosopher — one of the few who are talking extensively about the many faces of Indian fashion in a way that the upholders of the industry rarely do.

    In Verve’s attempt to consider alternative ways of thinking about fashion and our relationship to what we wear, Thomas directs our eyes away from the sparkly bits and shows us how intimately interwoven our everyday lives and fashion truly are.

    Edited excerpts from the interview:

    What does an administrator have to do with fashion?
    I get asked this a lot, so let’s start with the history of NIFT [National Institute of Fashion Technology]. It was established in 1986 by the government — a rare and dynamic feat for a young resource-strapped country that was just learning to walk on its own two feet. Despite everything, it was ambitious enough to start a fashion education institution to cater to the demands of an equally young garment manufacturing and exporting industry and make professional education, like design, accessible to all. The government joined hands with FIT [Fashion Institute of Technology], New York, and it was the AEPC [Apparel Export Promotion Council] that gave it a fillip. And, starting out as part of the Ministry of Textiles [Thomas has been working with them since 2018 — her current position is part of her deputation to Textiles], we were at a very unique intersection. NIFT has never been just about the narrow definition of fashion that we associate it with — it’s not only about garments. It is also about handlooms and handicrafts, which form the backbone of our export industry, not to mention hold emotional and historical value. And so, NIFT has always positioned itself very robustly with the craft clusters. I think that’s why the administration always rested with government servants — the first executive director was Rathi Vinay Jha, an IAS officer. Campus directors were, again, part of the government machinery. We are probably the only educational institution that is located within a government structure and imparts fashion and design education. Unlike private design institutes, NIFT’s student profile is pan-Indian and cuts across classes. This is why administrators from the government are important; we have reach where nobody else does.

    Why did you pick NIFT, when you could have gone to any of the IITs or IIMs or even the much-coveted LBSNAA [Lal Bahadur Shastri National Academy of Administration] in Mussoorie? Is it because you were interested in fashion? Or was it about handicrafts?
    At some point in the ’90s, I seriously toyed with the idea of pursuing an education with NIFT. I’ve always had a very keen interest in fashion in terms of its definition as a form of cultural expression, and how it becomes an expression of a community’s imagination more than anything else, rather than ramp fashion or designer wear, so to speak. I’m a history student, and I’ve studied modern Indian history with a lot of cultural studies thrown in. So, with the ways and the fashion of the times, a certain motif becomes important; all these things have reflection and are a reflection of the political and the economic, along with a mix of other things.

    After coming back from my study leave at Oxford [Thomas completed a master’s from the Blavatnik School of Government in 2016], I somehow had the energy to go back to an educational institution. NIFT seemed to encapsulate all of my likings — I was fascinated by its vision. Of course, the added benefit was that it was located in Bangalore, so I didn’t have to move cities; it was just a very easy choice for me to walk into NIFT, and then everything else sort of fell into place. I am working with income tax, so I eventually have to go back to finance. Finance to textiles and fashion is definitely a shift and my time at NIFT is a brief sojourn; however the opportunity to advance my knowledge about textiles while situating it within an academic framework, as also to learn about a completely new field, is exciting and enriching in more ways than one. NIFT has opened my eyes to a lot of things. One is the way that Gen Z and millennials are thinking and the work culture that we are increasingly moving towards. And, second, the wealth of this country — handlooms and handicrafts, the way textiles have exploded even into the medical and technical worlds in a post-pandemic world. Fashion institutes have only just started to study the tip of the huge iceberg, and I am glad to be a part of this movement.

    I think what we’re getting at is that there isn’t a very clear definition of what fashion can entail, right? I assume it’s not the same as style, and it also goes beyond just clothes. So, I want to ask, how would you define fashion?
    Historically speaking, the royals were the “fashionable” ones because they had the access and the resources. However, there have also been movements where we have tried to write about subaltern fashion in the same way that we write about subaltern history. At JNU [Jawaharlal Nehru University], where I read my master’s in modern Indian history, one of our pet topics was subaltern history — we need to move away from the stories of kings and queens and talk about what the farmer or the merchant on the street did. Clothing is the first and the most important means of non-verbal communication, and, as a cultural expression, it operates on multiple levels just like everything else, be it economics or politics. We cannot pretend that we are immune to global trends, especially now, when borders are pretty transparent and we are all travelling — both physically and digitally — and have access to what’s being worn around the world. So, what somebody is wearing on the red carpet might have an effect in a small town. As consumers, we are also perpetrators: we generate fashion. Since we are social animals, we believe in mimicry, and mimicry creates trends.

    Could you tell me more about the impact of sustainability and slow fashion movements on the makers of clothes? If I buy less and repurpose everything, would a garment worker, who would otherwise have earned money to produce clothes, get paid less? If my consumption patterns mean a loss of livelihood for someone else, do I still get to say that I am sustainable?
    Let’s define sustainability first — it’s about the practices that the wearer makes, such as not ordering too much and repurposing their purchases. Sustainability can also mean, maybe, limiting myself to natural dyes or not using synthetic materials. So, what is the impact these fancy terms have on the workers, the artisans, the makers? Unfortunately, when we talk about sustainability today, we are only concentrating on the production processes. For instance, buying clothing made from natural fibres might be sustainable, but the point is lost if you’re going to be buying hundreds of these on a monthly basis without repeating the garments or getting into a mindful consumption pattern. The generation that is reaping the benefits of liberalised, globalised India by being in its workforce — the urban elite — has a lot of disposable income, unlike the previous generations for whom new clothes were reserved for festivals, birthdays, anniversaries and other special occasions. Now, shopping is an everyday, every-minute affair, so we are accumulating a lot more than what we need. Neuromarketing makes sure that you’re perpetually shopping. It then becomes very difficult to swim against the tide and be consciously aware of how much bang for your buck you’re going to get.

    India has had a culture of repurposing textiles brilliantly, but I think it was the necessity of a globalised world to open up to brands. Once the brands enter, and you have season sales, and when there are high net-worth individuals who travel a lot and have disposable income, then clothing is no longer just a necessity.

    In terms of sustainability affecting workers, you must first realise that factory work has become a forced necessity. Workers can migrate to other fields and small businesses, and that’s where the support must be provided to them — but we also need to consider who we are benefiting by buying more, the workers or the multimillionaire multinationals? I would probably restrict the “buy more to support” logic to helping artisans in small haats [local rural markets] and consequently the local economy. Choosing to buy vegetables from local farmers or Diwali decor from local potters not only helps the economy and supports their livelihoods but also reduces one’s carbon footprint.

    You are a lover of saris. How long have you been fascinated with the garment? And what first got you interested in textiles?
    I’ve been fascinated with saris ever since I can remember. My earliest trips were to Handloom House with my mother, and Handloom Houses, if you recall, were the outlets of the All India Handloom Board, and they used to stock a fairly good representation of handlooms from across the country. I can remember myself as a kid of six or seven talking to the salesmen in these shops and how they would indulge me and answer my questions in detail.

    Did you ever raid your mother’s or grandmother’s closets? Also, what did you wear to JNU? As a Delhi University student, I was always in my kurta, jeans and chappals. Did you dress similarly in college, or had you already developed a love for saris?
    I used to wear saris to college only during ceremonies because I was a member of the student council. My grandmother only wore all-white and was not a sari person. I belong to the Syrian Christian community, and we wear the chatta, mundu and neriyathu — it is a three-piece garment. My mother did wear saris, however, and that’s how I learnt to wear them. Hers and my aunts’ kanchipurams were the first ones I tried, and then there were cotton saris. JNU was an interesting sartorial experiment. Winters were spent mostly in jeans and tees. Of course, it helped that Delhi is also the mecca of manufacturing surplus, and then you had Sarojini Nagar, which is quite friendly to student budgets. Summers were definitely in salwar kurtas. I don’t think I wore a sari casually even once in JNU.

    What do you think the future holds for the sari? Does it need another interpretation? Why is it important to “save the sari”?
    I completely disagree that the sari needs to be “saved” because a huge percentage of the population still wears them to work in. I see BBMP [Bruhat Bengaluru Mahanagara Palike] workers in the mornings wearing saris. Our housekeeping ladies at NIFT wear saris too. Maybe they’re wearing georgettes or synthetic fabrics, but the garment is definitely here to stay. So, “saving the sari” is a very uppity, snobbish way of looking at it because it just doesn’t need to be saved. I also think the sari does not need any reinterpretation because it’s one of the longest unstitched garments, and each person can own the sari in his or her own way. So, you could, say, drape it once in the Nivi style or the seedha palla [wherein the loose end is draped over the right shoulder back to front] or, maybe, wear it like a skirt or a sarong! In fact, the present generation is probably a lot more open to drape experimentation, and that’s a good sign.

    What is your favourite type of sari?
    It would be simple mull cotton in basic colours because then the options for styling, like the blouse variations, are infinite. Coming from an extremely organised sector like the Civil Services, I almost always wear the Nivi drape to the office, and it’s only after coming to NIFT that I have loosened up a little and become a bit more experimental, say, by wearing crop tops or kurtis as blouses.

    I am constantly fascinated by your minimalist accessorising as well. Take me through your styling process.
    My styling process in the office is very conservative. In a typical government office, it’s very difficult to find people who wear heavy accessories, but there are occasions when I do wear chunkier pieces. I really like to keep it minimal and functional because if I were to wear chunky bracelets and bangles, I would struggle with handling files and so on. So, unless an occasion demands otherwise, I like to keep it very, very simple for the sake of functionality.

    What is the consensus among students in the current NIFT batches towards sustainability?
    Fortunately, there is a fairly robust and solid consensus that sustainability has to be about a much more mindful consumption pattern than anything else. The students go for smaller brands, and thrifting is a major practice. We encourage clothing exchanges on NIFT campuses; we have regular drives for swaps and trunk sales. Our fashion students are acutely aware of the processes, and there is definitely an impetus to create more garments with sustainable materials and support conscious consumption, natural dyeing processes, zero-waste patterns, etc.

    You had put up a post on how Indian brides follow a certain aesthetic template. I am afraid that most women do the same thing on a daily basis — we all have that one indie dress (a Jodi or a Chidiyaa), the same Zara trousers, and, of course, “tap to view/shop” only means that emulation is possible, easily available and perpetually encouraged. How, in your opinion, has Instagram changed our philosophy of fashion? Can we avoid looking like everyone else on social media?
    What I lament the most about bridalwear following a template is the homogeneity being assumed — the loss of local stories and communities from the fashion map. For example, a typical Kerala bride who would otherwise wear either a cream-and-white or white-and-gold sari with traditional jewellery might be giving way to Banarasi and polki. It is well-nigh possible to not follow trends as much as it is to follow them at all times. We are not the same person through the day or through the week, which means that our work wardrobes could carry the latest trends but our evening wear could be something entirely different — perhaps a beautiful dress made of a local handmade khana fabric, which we could pair with handcrafted silver jewellery. It is quite possible to not look at social media constantly, but we can also do so with our feet firmly on the ground and approach fashion in a more mindful manner. I think there is an immense possibility to get creative!

    What is our relationship with the history of fashion in India? How can publications and the media do justice to this heritage?
    Unfortunately, one seldom sees the history of Indian textiles in fashion editorials. A conversation about silhouette without a discussion on the fabric or yarn is bound to be reductionist and lopsided. That is something that I would really like fashion writing to pick up on — to connect the dots, to talk about motifs and history, to talk about how culture has travelled from one continent to another. Fashion has always fomented a certain possession craze. Fashion writing needs to inform us that liking something doesn’t necessarily mean having to possess it. I know it goes against the commercials because revenue relies on advertising, but if at all we could decide on a certain portion of our stories to be about heirlooms, passing on traditions, about investing and buying consciously, and also, personal stories, then we might be looking at a new kind of philosophy of fashion. And if you take Instagram — which didn’t matter or influence my own choices to a large extent because I only took to it in my 40s — the fashion community there is guilty not only of propelling the industry towards increased consumption without a mindful understanding of whether one really needs so much but also of buckling to trends. They should correct that course.



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  • The Apolitical Messiness of Language in ‘Brahmastra Part One: Shiva’

    The Apolitical Messiness of Language in ‘Brahmastra Part One: Shiva’

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    Text by Prathyush Parasuraman.

    One of the first glimpses of Brahmastra Part One: Shiva we had, the announcement of its motion poster launch, was in Hindi, so archaic and untouched by the contemporary, that it could only be understood in context. The voice was that of Amitabh Bachchan; pay attention to how it traverses the clash of consonant sounds without any vowel’s reprieve — the “gn” of “agni”, the “str” of “brahmastra” — how it digs into the epiglottal “kh” of “khud” and releases the last “ah” in ”Shiva” as though freeing something fettered. Director Ayan Mukerji wrote on Instagram, “Mr. B’s voice — had to start with his energy and his blessing!”

    There was nothing playful or charming about this Hindi — the kind used to introduce the world of Brahmastra. It was sombre, joyless and respectable. You did not have fun repeating it, and you did not want to repeat it. In the first part of the trilogy’s world-building, where Bachchan both introduces this mythical world and plays an integral part in it — as Guru, who mentors Shiva (Ranbir Kapoor) — there is now a tension between English and Hindi, Hindi and Urdu, one that is located in the film’s acquiescent politics of language. I use the word “acquiescent” because this film is not actively propagating something suspicious, for it is not even remotely interested in being political as much as it is in being commercial.

    Mukerji is a lover of Bombay cinema, and this is clear in his pulling Bachchan and his baritone into the film, along with Shah Rukh Khan. The latter is in a cameo as scientist Mohan Bhargav — also the name of his character in Swades, a NASA Scientist. Mukerji, who was an assistant director on Swades, sees Brahmastra as building a bridge between contemporary Hindi cinema and that which came before it, acknowledging that whatever Bombay Cinema is today — the acid, the alta, the aggression, the affection — is part of a tapestry, and that there is nothing exceptional about this moment, that it hasn’t sprung forth from a vacuum. Meta context, a bubbling desire to be part of cinema’s broader story alongside the hubris of wanting to create cinema’s broader story, is built into the film. The questions to ask, then, are what is the film-maker tapping into, and what is he creating?

    That language is political, there is no contention. That language is also coded, with meaning lurking in the subtext, cannot be contested either. So, when a film initially named Dragon, with its male protagonist, Rumi — over 11 years of stormy production and even stormier politics — is rechristened as Brahmastra, whose protagonist is now Shiva, more questions swarm. In 2018 — four years after Modi came to power and two years after producer Karan Johar had to apologise publicly for casting a Pakistani actor, Fawad Khan, in his film Ae Dil Hai Mushkil — Mukerji insisted, “We gave Ranbir a haircut, and Rumi became… Shiva.”

    But is it that simple?

    The film makes a gin-clear distinction between villainy and hero-hood, one that can be seen in not just the unsubtle visual imagery of Mouni Roy as the villain Junoon (always dressed in black, kohl spilt around her eyes) but also the language. “Junoon”, which means “passion” as well as “obsession”, is a word rooted in the Perso-Arabic tradition and pitted against the Sanskritic “kartavya” or “duty”, one that Shiva, his love interest Isha (Alia Bhatt) and Guru emphasise and embody. They are seen and spoken of as binaries. When Shiva refers to moral darkness, he uses the word “taakat” — and when the light of goodness is brought up, he says “shakti”. Both mean the same thing — “power” — but come with different cultural connotations. The former in Perso-Arabic and the latter in Sanskritic, and, thus, in this film, they inhabit different moral universes. We could complicate this aspect further by considering the tilt of Bombay Cinema away from Urdu, towards Hindi. As it is, this transition feels complete, with the former’s current presence a hollow, aesthetic gesture. Analysing songs from 1959 to 2010, Rizwan Ahmad, a sociolinguistics professor at Qatar University, has noted the gradual loss of Urdu sounds in Bollywood songs — the replacement of the uvular q with the velar k, for instance. So here, what is supposed to be “taaqat” has become “taakat”, and Urdu is simultaneously bled dry of its sounds and associated with violence and darkness.

    It isn’t just the wreckage of Hindustani that Brahmastra partakes in, but the generous and awkward secretions of Hinglish, too. A question that needs to be asked — self-evident yet frequently forgotten — is whom the movie is made for, the answer to which clarifies a lot about the narrative choices that we might, otherwise, consider odd. The film, allegedly on a budget of more than INR 400 crores, is tactically made, lassoing talent from cine Telugu and television — Nagarjuna and Roy — to bring in an audience that wasn’t typically that of Hindi movies. They even got on director S.S. Rajamouli to “present” the film, and this included him eating a sadya meal alongside Kapoor and Nagarjuna in full view of the slobbering paparazzi during the promotions.

    Johar’s attempt to court South India is not surprising. Its four states each have a throbbing relationship to cinema, inculcating a film culture that is just as egregious as it is enthusiastic, as tenacious as it is toxic. According to the Film Federation of India, these states have the highest number of single screens in the country: Andhra Pradesh and Telangana (2809), Tamil Nadu (1546), Kerala (1015), Uttar Pradesh (970) and Karnataka (950). The tickets to single screens are cheaper, and the whole expedition of cinema — public access, popcorn prices — is also more affordable than going to a multiplex. To think of film culture, we must also think of the economics that underpins it and allows it to flourish. The multiplex revolution of the early 2000s, which coincided with the rise of Johar’s NRI-tilted cinescape, seems to have withered its audience pull: he is now producing projects that can travel the cultural distance (like the sports-action film Liger and Brahmastra), getting these films and their music dubbed as accurately and compellingly as possible, and also experimenting with language, donning a new urban identity that is not so much interested in being relatable to metro-urban audiences as it is in being flashy and formative to the audiences beyond.

    It is in this desire to reach out, to broaden the target audience, to more accurately produce success, that I am locating Brahmastra’s shock of English words. Isha — London-returned in back-story but with Bandra-reverb in detailing — says “click” to take a mental picture of a beautiful moment. The shape of the brahmastra (weapon) is described as a “pizza”. “Artist” and “scientist” are used so unsparingly to refer to artists and scientists that it seems as if there isn’t much more to them than their professions. “Light” and “button” pop up like unsuspecting weeds, out of place in the linguistic texture of a sentence, producing the same rush of agitation as when “love storiyan” was inserted smack in the middle of Kesariya, a typical, swooning love song with ornate and sentimental Hindi lyrics.

    To casually move between Hindi and English without bringing attention to the liminal piece of land, this contested territory between them, is an art in and of itself. But this transition is something we’ve seen Mukerji be sympathetic to. In Wake Up Sid, his directorial debut with Dharma Productions, the mother of the titular character is a woman torn between the Hindi she spoke growing up and the English her son learnt growing up. He often mocks her club-footed attempts at infusing her sentences with English, and this endeavour to build a linguistic bridge between mother and son instead creates an emotional distance between the two. Brahmastra’s insistence on Hinglish, however, is different: while the former deployed it to deepen character, the latter intended for it to deepen, and widen, the audience.

    In Mukerji’s second film, Yeh Jawaani Hai Deewani, he, along with his dialogue writer Hussain Dalal — who also wrote the dialogues for Brahmastra — took Hinglish to its effortless pinnacle. Pay attention to the linguistic swerves of this line: “Shaadi is dal-chawal for pachaas saal till you die” (Marriage is eating dal and rice for 50 years till you die). The nouns are mostly in Hindi, but the structure of the sentence toes the English syntax and the sentence ends with a noun, not a verb. Alternatively, in “Tu right nahin hai, Naina. Bas mujhse bohot alag hai” (You are not right, Naina. Just very different from me), the broad structure of the sentence is in Hindi but with English replacing the Hindi noun. This is not the utterance of a short-circuited mind that is grappling for a Hindi word in a Hindi sentence and replacing it with an English one because it was more within reach. The Hinglish of this film is a language unto itself, at ease with its transitions and with English vocabulary in a Hindi syntax or vice-versa. It is an exclusively metro-urban lingo, trying to replicate a world its makers knew and partook in, part of a robust narrative tradition that burst open in 1998 with Nagesh Kukunoor’s Hyderabad Blues, Kaizad Gustad’s Bombay Boys and Johar’s Kuch Kuch Hota Hai. It is a phenomenon with its gaze firmly fixed towards Tier 1 cities — the Hyderabads and Mumbais and Delhis and Chennais.

    The fantasy epic’s concerted and forceful effort to glide towards Hinglish must be viewed in the context of Mukerji and Johar seeing cinema as an aspirational medium. I cannot imagine either of them — both anglophiles — nor dialogue writer Dalal thinking that these dialogues are smart or charming or poetic. It seemed that they had been relying on the extremely passive and extremely willing consumption of celebrities on and off the screen, designing a lexicon they believed would be lapped up by an impressionable audience that looks outwards to fashion an image of the self and gets caught up in the cultural tailwinds of cinema. So even Bachchan, who opened the film as a narrator with iron-clad Hindi, is, as Guru, forced to pulsate his sentences with the simplistic “switch on” and “switch off” to explain to Shiva that Isha is the switch that enables his power, that love catalyses strength.

    To be clear, I am not suggesting that such an impressionable audience exists (though it might). I am saying that Johar, Mukerji and Dalal are definitely convinced that it does, have carved it as integral to their film’s reception, and they now make films exclusively keeping it in mind. Thus, in moving away from the usual and, till one point, reliable metro-urban audience that used to be Dharma Production’s foothold, Brahmastra makes its characters speak a language that neither the writer, nor the producer, nor the director has a grasp of. The Mumbai here is a city that is built as a polished, scaffolded set, and the urbanness in the language and detailing is painted using a generic palette. While geographic authenticity or linguistic punches (where is the “Bambaiyya”?) were never the forte of Dharma, with Brahmastra it seems like they stopped having fun with the opulence and excessiveness of their built-world. Instead, they want to be sincere in their outrageous world-building because it is no longer enough to only entertain. It is natural, then, for the film to emit an unstable, distorted energy — what it wants to say inflected by a self-conscious overthinking about whom it imagines it is saying this for.

    Think of this dialogue, where Shiva is explaining his philosophy of looking at the brighter side of things to Isha: “Light uss roshni ka naam hai. Jo hum sabke andheron se badi hai” (Light is the name of the brightness that is bigger than any of our darknesses). “Light” and “roshni”, despite meaning the same thing, connote different registers of thought entirely. While roshni is an unsuspecting noun, a Hindi word of Persian origin, something familiar and casual, “light” is supposed to be a concept that the film introduces, a cosmic idea, an arrow in the accessible quiver of self-help vocabulary. The single crisp syllable in English is meant to add a sheen of aspiration, similar to Rajkumar Hirani’s now-iconic and easily quotable “All is well” mantra from 3 Idiots. Unlike “All is well’, however, there is no winking joy or naive idealism in Shiva’s platitude, just a cloying sincerity. And, unlike in Yeh Jawaani Hai Deewani, the Hinglish here stinks of the desperate need to become a part of the viewer’s cultural vocabulary.

    According to the 2011 Census, a little over 10 per cent of Indians can speak some English, making it the second-most widely spoken language in India, after Hindi. There is a clear rural-urban, male-female, rich-poor, upper caste-lower caste divide in this. It is also, as data journalist Rukmini S notes, the only language that more speakers use as their second rather than their first, “pointing to its growing value in work environments and its role as a bridge language”. By pitching the film in the direction of the 90 per cent, the makers of Brahmastra are hoping it would yield something novel for them. Take for example how, in the past year, all Dharma Productions releases were introduced in both the Roman and Devanagari scripts in the credits. Even a film like Gehraiyaan, which may have seemed exclusively tailored for an urban audience, scribed its title and all its actors in both Hindi and English — a strategy that was absent in films from just a few years before it, like Gunjan Saxena and Shershaah. This is a recent shift, post the pandemic’s opening up of cinemas, post the worrying but also slightly comical onslaught of boycott campaigns (an entirely North Indian phenomenon).

    The preoccupation with seeming contemporary, to seem urban and be collar-up cool while tapping violently into traditions (like Isha, who is shown to be as comfortable in a sari as in a dress, in a disco as much as a Durga pandal) modulates this modernity. To be rooted and religious even as you fling yourself at the urban revolution, to be comfortable in the world of myth and ritual that constrains — as much as in spaces of alleged freedom — to linger between these worlds as though there were not any seams, any tension, is possible only because the film shuns politics. The bigoted politics of religion. The alienation of modernity. It is why these gestures of aspiration the film tosses at us might appear alluring but are, ultimately, empty.



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  • The Chocolatier’s Journey: Chef Sanjana Patel Takes Us From Bean To Bar

    The Chocolatier’s Journey: Chef Sanjana Patel Takes Us From Bean To Bar

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    Travel


    Text and Photography by Mallika Chandra.

    Chef Sanjana Patel, Creative Director and Executive Chef at the Mumbai-based La Folie, on an exploratory sourcing trip in Karnataka.

    Earlier this April, Chef Sanjana Patel added me to a WhatsApp group named “Mysore trip”. “Hey everyone. Super excited to take you guys to Mysore for the harvest — nothing better than having friends over.” Friends. I smiled to myself. It had been a week since I finished working with her Mumbai-based patisserie and craft chocolate brand, La Folie, and it was during that conversation that she had invited me to accompany her on an exploratory sourcing trip to Karnataka. “No work!” she had said; she just wanted me to experience a cacao harvest. We had indeed eased into a newfound friendship from being consultant-client.

    A few days later, I’m sitting in the backseat of a rental car, between Sanjana and her husband and business partner Parthesh Patel. In the front are food photographer Assad Dadan and our driver, Jai. Coming off an early flight to Bengaluru, we are now driving to a village called Hura, ahead of Mysuru. We’re rather chatty after a much-needed filter kaapi. I ask the couple how they met. “Actually, I’ve known Parthesh since before I truly fell in love with chocolate. That was when I went to boarding school in Ooty and spent all my pocket money at a local sweet shop called Mohan Agencies. Those almond bars!” I’m surprised at how little I know about her origin story, but also at how unexpectedly relaxed she is. My first impression of Sanjana had been that she was too serious for someone who makes chocolate for a living. But today, she is revealing a new persona. As if reading my thoughts, she laughs, “You’re going to see a very different side of me on this trip. I’m a lot more fun when I’m visiting cacao farms.” She continues after a pause, “I only wish I could do it more often. Whether La Folie exists or not, this is something I will keep doing.”

    Thirty-seven-year-old Sanjana is the Creative Director and Executive Chef at La Folie. After training in Paris and working with global heavyweights, she brought her exposure back home and launched the brand in 2014. First came a millennial-pink dessert bar in the Kala Ghoda art district, followed by an experimental cafe, La Folie Lab, in Bandra (now closed), serving fresh breads, viennoiserie and light fare in addition to her signature desserts. At a time when consumers weren’t yet demanding it, she was sourcing quality natural ingredients and putting them on display. However, maintaining quality often meant importing ingredients, which wasn’t environmentally sustainable. “If I was talking about making recipes à la maison [at home], then why was I not focusing on ways in which we could become more hyperlocal?”

    A leg injury in 2017 allowed her to pivot. “Most people recognised La Folie for desserts, but for me specifically, it was always about being chocolate-forward. And so I revisited the concept of making my own craft chocolate. I think that for any entrepreneur who’s been focussed on something for way too long, you kind of lose track and need to dial back a little bit.” Her pursuit to offer a “different sensorial journey and taste” to the Indian consumer ultimately “had to be tied to the very source [of chocolate]”: cacao. But what set her apart was using that craft chocolate not just in bars but also across other La Folie products. Today, Sanjana sources organic single-origin cacao from fair-trade cooperatives in India and abroad. Following a tailor-made bean-to-bar process, the chocolate is handcrafted in small batches at her factory in Mahalaxmi, Mumbai.

    We stop at a highway snack shop to stretch our legs, and I press her on. Her research started in Tamil Nadu, near the Pollachi area where her father had once owned land. He connected her to a few cacao growers, but they were supplying only to industrial chocolate makers and didn’t understand the slow fermentation processes that ensure even fermentation as opposed to heap fermentation that is favoured by industrial chocolate makers, who add flavour via dairy and sugar. “It was very hard for me, as a woman, to explain or set up any system because they were very resistant. Back then I don’t think they saw cacao as being very valuable. They didn’t even know it was called cacao. They called it ‘Cadbury tree’.” This moniker is telling of the crop’s colonial history in India: first introduced by the British in 1798 and then built to scale by Cadbury (now Mondelez) in the mid 1960s. It isn’t hard to imagine, then, that there was a disconnect — both scientific and spiritual — between Indian farmers and this foreign plant.

    Cacao is usually intercropped with coconut trees in the southern parts of India.

    Determined, Sanjana strategised to use her time off to learn more about processing and understanding what wasn’t being done in India as she continued to try and work with the farmers. Still on crutches, she travelled to Central and South America with husband in tow, ultimately tying up with Uncommon Cacao, a group that sourced directly from smallholder organic farmers in Belize and Guatemala (they source from many more origins today and are a certified B Corp) and then processed the cacao. This placed Sanjana where cacao was first discovered by the ancient Mayans — its true origins. She also purchased beans from Ecuador, Peru and the Dominican Republic to diversify her brand’s palate. That trip cemented an affinity towards the cooperative model that she believed could benefit a large number of farmers on one end and oversee quality control for chocolatiers, like herself, on the other.

    Things finally fell into place when she connected with GoGround Beans and Spices, a cacao fermentary set up by an Italian foundation in the Idukki Hills, Kerala. Idukki is the name of the district, but I notice that Sanjana always refers to the local village and taluka name: Udumbannoor in Thodupuzha — she is particular like that. “They had already created a post-harvesting fermentation and drying process. The founders Ellen [Taerwe] and Luca [Beltrami] knew a lot about cacao. They knew quality and were directly trading with the local farmers…even training them how to harvest, for example.”

    Like with coffee, the flavour of bean-to-bar speciality cacao is developed during the fermentation processes of the beans.

    We are now driving past lush coconut and banana plantations, and I ask her why she doesn’t talk about this journey more often. Sanjana makes a pained expression and confesses that it isn’t easy for her to open up. “I can do this with you in person, one-on-one, but the moment I have to talk about myself online, and market it, I get anxious. Even putting up one Instagram story to document this trip today is overwhelming for me, but I know at some point I have to do it.” Creative founders like Sanjana are pressured into lending their brands an “authentic” personality and actively differentiating their products using inventive jargon to survive in the loud landscape of social media marketing. “You know, technically, even a Nestlé or a Cadbury is making bean-to-bar chocolate. Bean-to-bar is just a process. What you create with the chocolate is a craft. Craft chocolate is clean chocolate; there is nothing else to it. So I keep focusing on that. And that has to start at the level of the farmer.”

    After a quick lunch in Mysuru, we reach our farmstay that is conveniently located near the cacao estate we plan to visit. Sanjana truly feels at home in this part of the country. I wonder, out loud, if she wishes she had her father’s farm to grow cacao herself, “Today, I see it as a bane to own the land because I will get stuck at only farming. While it’s great to be able to say it’s grown in-house, the chef in me wants to, more than anything else, do something with the working cacao farmers in our country.” She adds that GoGround’s willingness to experiment with fermentation most aligned with her own experimental nature as a chef. “That’s why many chocolate brands have won awards with GoGround’s beans. Consistency is required, but consistency doesn’t need to be literal. At the end of the day, you’re working with a crop, soil and food. There are variables, but that allows me to expand a flavour profile and explore further through roasting, conching or pairing with different ingredients.” Sanjana explains how flavour varies across Indian cacao origins — Kerala is closest to the equator and hence produces acidic, sharp and tart flavour notes, while beans from Tamil Nadu are creamier and nutty. Karnataka’s are on the spicier end, and they have milder fragrant and floral notes, more tropical like soursop and litchi. For her, this journey may start at the farm but always ends at flavour.

    The flavour varies across Indian cacao origins based on the terroir and intercropped species. For Sanjana Patel, this journey may start at the farm but it always ends at the flavour.
    Left to right: Soursop fruit; Cacao flowers; The inside of the cacao beans revealing fermented cocoa mass.

    Dadan, who has accompanied Sanjana on earlier sourcing trips to GoGround, joins our conversation. Together, they recall ploughing through barely drivable dirt roads in the Malabar forest to look at cacao trees. They wonder how difficult it must have been for Taerwe and Beltrami to raise their two sons there. I question whether two white Europeans really deserve such praise, given the power dynamics in this context, but neither Dadan nor Sanjana shares my misgivings. “I spoke to a lot of farmers there, and they genuinely had very good things to say about GoGround. They aren’t encroaching on the land itself, which I like. They are paying fair-trade prices directly to the farmer, whether it is 5 kilograms of beans or 10 kilograms. Everything about this trade is based on trust. They were there helping those farmers when the floods came in 2018. Even now, they’re not going through a very good season, but they’re trying their best to keep their farmers and buyers happy, which I appreciate.” It gives me insight into what Sanjana is really searching for on a sourcing trip like this.

    Why look for another source then, I enquire. “Frankly speaking, there’s a dearth of cacao in this country…. At the same time, I hear close to 80 per cent of the beans in Karnataka are going to waste,” Sanjana points out. The problem is multifold — climate change is affecting cacao yields and farmers are cutting their trees or contracting out to industrial players. She reveals that she has been approaching farmers in Karnataka and Andhra Pradesh throughout the pandemic. The most promising lead has been Chempotty Estate, a 22-acre plot of land that’s been operating as certified organic fruit and cacao farm for 20 years. The owners — a corporate professional and a retired teacher — follow “spiritual farming” in reverence to nature and only use Jeevamrut as a natural fertiliser. Besides, the fact that they began growing cacao only six years ago and are just starting to supply to local buyers offered an exciting opportunity to establish post-harvesting processes from an early stage.

    Our arrival at Chempotty Estate; A glass of cacao juice.

    We arrive at Chempotty Estate in good spirits. Thankachan Chempotty meets us at the gate. We follow him along an avenue of tall coconut trees, and I observe Sanjana walking ahead and noting the species layered in the understory — a mix of timber, fruit and medicinal trees. Under these, she points out the multicoloured cacao pods we seek. “It looks like the genetics of cacao here is varied,” she says quietly to me. “See that? Two different soils. Instantly, it tells me that there is going to be some inconsistency in the beans.” In the heart of the farm, Jessy Chempotty welcomes us with an infectious smile and a glass of fresh cacao juice. It tastes like litchi, and I instantly go in for seconds. Jessy calls it her daily glass of “happy hormones”. A lesser-known by-product, the juice flows out of the cacao pod when cut open, and this precious elixir is hard to bottle because it starts fermenting so quickly. The best place to enjoy it? A cacao farm!

    Outside the Chempottys’ cottage, Dadan and Parthesh relax on hammocks while Sanjana and I settle down in the verandah opposite our hosts. We look at some freshly picked cacao pods, and she points out the mix of varieties here as well. Chempotty admits that a lot of their saplings were given by CAMPCO (Central Arecanut and Cocoa Marketing and Processing Co-operative Limited) and Cadbury. It is a common occurrence in commodity-driven agriculture for large organisations to set up nurseries and distribute favourable varieties to farmers in the area, and cacao has been no exception. A major downside, however, is the loss of wild or heirloom varieties and indigenous knowledge as well as the introduction of hybrids that usually make the farmer dependent on industrial methods and inputs. Additionally, industrial buyers compromise on the quality of the beans because they compensate for flavour with dairy and sugar. For Sanjana, this portends inconsistent yields and requires more rigorous fermentation protocols. After looking at a batch of processed beans, she suggests they do a cut test. When both husband and wife peer inquiringly at her, she takes charge, transforming the verandah into a classroom.

    “I hope you don’t mind, but I like to make it very clear from the start that if the quality is not up to the mark, then I will not be able to work with you,” she says. “But, of course, that means that I am here to break down the process for you and share all the knowledge I have because I’m very transparent, and I look for collaborators who are receptive to that. At the end of the day, I’m a chocolate maker, not a farmer. And you should not just blindly listen to me. Do the experiments and see for yourselves.” The tone is set. “My second expectation is for you to keep your trees healthy. It is a labour of love. We might be talking about inconsistent flavours or taste, but it does need consistent effort. I also understand that your expectation from us is that we’re going to ultimately buy this harvest from you.” I glance up at the Chempottys, and their only response is to pull out their notebooks. They welcome her candour.

    Left to right: Cut test in the verandah; Setting expectations; Exchanging information with the Chempottys.

    Sanjana has obviously done this before. She asks the couple to pull out a sample of 50 beans and demonstrates how she wants them cut lengthwise. As they get to work, she sorts the cut beans into groups based on their fermentation and evaluates which are acceptable. A cut test, she explains, is a tool to visualise what is happening inside the beans during fermentation and drying — it is where the flavour develops at the farm. “The goal here is to achieve consistency, and that comes from setting up SOPs [standard operating procedures].” Parthesh joins us with his laptop and presents some of the post-harvesting processes set up by their partner cooperatives. “Internationally, what’s nice is that there are grants given, communities built and platforms created for cacao farmers. It is more organised and structured…. I don’t think we have that.” Sanjana chimes in. “There is no solid government effort to protect the craftsmen and artisans in our country when it comes to food. There are beautiful concepts out there, but they’re done privately, and I really cherish chefs who are getting out of the kitchen and sourcing at a grass-roots level.” They don’t withhold any information, offering alternatives more suitable to the farm’s operation scale and local weather.

    While Sanjana and the Chempottys remain immersed in technical discussions, Parthesh, Dadan and I are led by four workers into the plantation to observe the harvest. The roles are gendered. Men harvest pods using an improvised sickle with a very long handle. Women follow swiftly, putting the fallen pods into bags. We don’t speak a common language, but they kindly caution us against the fiery red ants crawling all over. That explains the long handles! Sanjana joins us and advises that the pods be collected under shade and not in direct sunlight. It is nice to see Chempotty nudge his workers to join the conversation and participate in the knowledge exchange. Bending over, Sanjana points out inconsistencies; some of the pods are already too dry while others are unripe. She explains that measuring the Brix, the dissolved sugar content, will indicate when a pod is ready. Sugar means flavour. Further, each varietal would require its own harvest protocol. I am surprised (a recurring feeling this trip) by her knowledge outside of the kitchen, clearly built over years spent understanding how farming practices affect the beans. Her approach is both artistic and scientific. When it comes to cacao, specific chemical reactions find equal footing with sensorial notes or nostalgic memories in discussions; they are always the protagonists in her story.

    The harvesting of cacao followed by a soulful lunch cooked by Jessy Chempotty.

    Jessy calls us for lunch in the verandah. We are joined by Patricia Cosma, a professional craft-chocolate taster and co-founder of the upcoming Indian Cacao & Craft Chocolate Festival at the Bangalore International Centre, Bengaluru. She is the common link. Sanjana helps Jessy finish off some foraged greens on an open fire and the rest of us lay out banana leaves on the table. Jessy’s home-made pickles and relishes act as the perfect accompaniments to our soulful meal — a simple vegetable curry, sautéed greens and red rice.

    After lunch, we head to another part of the farm to remove beans from the pods harvested earlier today. Again, tasks are divided — men cut open the pods while women sort the beans. Sanjana observes their method for a few minutes and then gets right into it. An immediate cause of concern is the black pod disease, consistent across South India and caused by a fungus. Diseased pods need to be separated first because missing this step makes sorting difficult at a later stage. She begins to sift through a basket of pulpy beans and tosses those that show signs of germination, or are too dry or overripe. The workers pick up her cues fairly quickly. Maybe it is the physicality of this exercise, but Chempotty and Sanjana are able to prototype a potential working relationship. It’s a give-and-take, where she sets standards and he evaluates their worth. The next logical step, they agree, is to ferment a small batch, for which she improvises an anaerobic setup. Guiding Chempotty and his workers, she meticulously goes over each step and the reason behind it, including what to expect and monitor over the next 24–48 hours.

    Observing how beans are sorted; Sharing methodologies; Doing a fermentation experiment.

    At sunset, we walk back through the coconut grove to the verandah, making good on our promise to have Jessy’s payasam. Spontaneously, Sanjana pulls out some of her favourite craft chocolate bars. Cosma then guides us through a tasting; the most sensorial and rounded experience, we learn, comes from consuming chocolate at room temperature and letting it melt on the tongue. “Instantly makes you slow down, doesn’t it?” The conversation shifts to a more existential note when the Chempottys admit that committing to craft chocolate standards has been difficult. Sanjana empathises. “I question myself as well. I think it just comes down to the value that you put onto a piece of chocolate. It’s a very difficult business to be in,” she says. In retail, they contend with huge listing fees for shelf space, 95 per cent of which is still occupied by industrial chocolate and imported brands. “I think culturally, at some level, we have lost value for what is home-grown. Maybe because we’ve grown up eating that chocolate, that nostalgia is there. Or maybe we’ve always heard that Belgian or Swiss chocolate is the best. Even our wines and cheeses are top-notch. But there’s just no value for it because it doesn’t taste like a particular Fontina in Italy, for example. Of course it’s going to be different! It’s artisanal.”

    Left to right: Payasam; A chocolate tasting.

    We’re back the next morning to check on the fermentation experiment, and all is looking good so far. The last item on our agenda is to taste some of Jessy’s experiments with cacao outside of chocolate; an ongoing interest of hers is to avoid wastage of the farm’s produce through creative recipes and preservation. We taste a cacao vinegar akin to balsamic, a darker cacao dip like molasses and, even though it is probably too early for it, a glass of cacao wine. My favourites are her cacao nib jam and cacao laddoos sweetened with jaggery. We marvel at the potential of this fruit that many people still don’t know is the source of chocolate, and I sense a newfound sorority between Sanjana and Jessy.

    Jessy Chempotty’s experiments with cacao outside of chocolate.
    Top (left to right): A line-up of fermented drinks; Cacao vinegar.
    Bottom (left to right): Cacao nib jam; Cacao laddoos.

    I catch up with Sanjana a few weeks later and she tells me, “I actually got that batch of beans. The fermentation was good but the beans were over-dried, so we weren’t able to use it.” Encouraged by the Chempottys’ efforts in trying some of the techniques discussed, she is planning a longer visit to get a microlot fermentation done and to involve other farmers, to make the exercise more community-driven. “Mr Chempotty has been very forthcoming. For a farmer to process cacao is another challenge. And once they tell themselves that they have values like staying organic at the bare minimum, maintaining fair and ethical trade and wages, and ensuring consistency in quality of the fermentation, then they want to stay committed. The next thing they may ask is, ‘Why don’t I just make my own chocolate?’ And I say yes, of course they can!”



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  • Fashion Forward: These young designers are ready to reimagine the future

    Fashion Forward: These young designers are ready to reimagine the future

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    Interviews, Art Direction and Photography by Asad Sheikh.

    “In terms of design, I think Indian fashion is undergoing a transformation in its narratives. Eurocentric ideas of what is expected of an Indian designer on a global platform are changing,” says Kahkasha Sidra. As they negotiate the many Indias that have emerged due to the proliferation of digital content, especially social media, young designers like Sidra are building identities and creating work in response to this multiplicity and the need for unique individual explorations of fashion aesthetics, even if it means opening up uncomfortable dialogues.

    Along with Sidra, we spoke to four other recent graduates of the National Institute of Fashion Technology (NIFT), Delhi, to understand what drives their imaginations and the perceptions they hope to alter as they move forward in their careers.

    Anya Wahi, for instance, turns a critical eye towards the societal limitations that also dictate the “rules” of the fashion industry — a space where self-expression is often intruded upon, particularly when it veers too far from the status quo. Speaking about one of her favourite designs from her collection, she says, “As a transgender woman who is currently in the middle of legally transitioning, there are so many instances where I have to prove my womanhood, my transness, and I am genuinely exhausted by it. To me, this look says, ‘I am who I am, and I am unafraid of being perceived any other way’. It has taken me a while to get there.”

    Besides bringing diverse approaches to conceptualising fashion collections, particularly through redefinitions of what is considered to be “Indian”, these designers in their early twenties are also innovating with techniques and materials as they find their niches: Sidra with embroidery and engineered printing on leather; Wahi with laser cutting and micro pleating; Anmol Venkatesh with upcycled fabrics; Purvasha Singh with metal, knits and hand crocheting; and Anusha Parashar with experimental surfaces like paper, latex and bubble wrap .

    Verve takes you through their graduation projects, revealing five minds that thrive on the exchange of ideas and have a clear vision for the future of Indian fashion.

    Anusha Parashar, Guwahati
    Anmol Venkatesh, New Delhi
    Anya Wahi, Hyderabad
    Kahkasha Sidra, Patna
    Purvasha Singh, Bhopal



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