It's interesting to think about connecting the dots within an archive in a different way than linearly or teleologically. It's a great delight to make art or use language or just have ideas, and put them together in a very unexpected way. Art gets categorized historically, geographically, by medium, not necessarily by concept or repeating imagery, or feminism or femininity.

The having of the ideas is quite otherworldly. And then the making of the art itself is quite scientific. It's a combination. L Doing figurative work or taking pictures, and looking at how light actually reflects and refracts on bodies, or how your perception of something changes based on distance. But I think the getting of the ideas, and having that space to just have the ideas, is otherworldly, and requires a clear mind.

I'm more interested in moving toward writing stories - thinking about the graphic novel form, and just something more long-form. I did a lot of literary translation in college. Translation is an art. But for sure writing has always been a part of how I think through my ideas.

I love working with younger people. I feel like we need to catch up with them. In South Asian art it's important to address the fact that the majority of what we see is Hindu, and based in Hinduism, and that it has a social and cultural history. Islam and Muslim culture are often now figured as these outside invaders who came into India, and this is in the service of a more right-wing nationalist discourse that is Islamophobic. And that's part of the worldwide Islamophobia moment that we're having right now.

I'm interested in representation that falls outside of what would be socially appropriate, or acceptable, or beautiful. The world is going through a very fundamentalist moment. You have right-wing politics and misogyny and religion employed together everywhere - here in the US, with issues like abortion. Religion is a very fraught and complicated topic, but at the same time, like all grand historical narratives, there is a potential for challenging, or rethinking the kinds of subjectivities that these meta-narratives produce.

I think that in the diaspora, and among immigrants, religion becomes a vehicle for the transmission of cultural information, and cultural codes, and this does end up re-inscribing certain things about the religion - like caste. Caste discrimination and hierarchy are still a very fundamental and violent part of Hinduism. My family was upper caste, and that was very clear. I feel like caste and religious practice are inextricable, actually.

I feel a disparity between my life in India within the home and my life outside the home - my life within public and private space. In terms of here and there, there were some differences, but New York and India were very different when I was growing up in the '80s. Definitely in terms of the visual and popular culture I encountered within my home - that was very different from the complete lack of representation I saw of South Asian culture outside of that space.