I took part in a workshop led by Alex Schady as part of the Fine Art Digital Residency week which thoughtfully organised by Jonathan for both MA classes.
The session focused on collaborative making and began with a simple exercise: a flat sheet of cardboard was shared and each student created an arrow. I made a very simple arrow, similar to Alex’s example, while others explored more playful and experimental shapes. I noticed something familiar about my role in workshops I often observe more than I produce, watching how others approach the task becomes part of my learning process.
We then moved outside to the street and began performing with our objects, engaging with the urban environment and the people around us. The arrows shifted from being simple objects to becoming gestures in public space.. Accusatory fingers!
In the next stage we worked in pairs to create inflatable body extensions using plastic sheets. I collaborated with Rachael, and we agreed to make angel wings. The process was technically tricky, due to delicate material, but we managed to build them, and had a lot of fun experimenting with movement.
Afterwards we gathered outside for a collective performance where everyone presented their creations. Eventually groups merged and people began wearing multiple extensions, forming a kind of shared body. The performance ended with one large collective body.
What stayed with me most was the way Alex held the space. He allowed collaboration to happen naturally without pressure. No one felt forced to participate in a particular way. This made me think about concept of social sculpture and the idea that society itself can be shaped through collective processes.
The workshop felt like a small example of this idea. Through simple materials and shared actions we created a temporary social structure based on making, negotiating and performing together.
Afterwards I visited the first-year MA students’ exhibition. It was interesting to see the space and reflect on how quickly time passes during the MA journey. It was also lovely meeting fellow artists in person for the first time there was an immediate sense of familiarity and trust.
Although I could only stay for a few hours, the experience felt full. Sometimes a few meaningful hours can contain days of learning. Alex’s workshop demonstrated how much can happen in a short time making, performing and collaborating and it left me wondering how much deeper this process could go if we had the opportunity to continue it over several sessions.
In the summer, I coated large pieces of fabric (a single bed sheet) with a light sensitive solution and left them to dry in a dark room. After a few days, I invited participants from a group of women and children to a cyanotype workshop. We used plants and flowers collected during the library’s foraging sessions led by Kitchen Library artists George Herbert and Niamh Riordan, and artist in residence Hannah Fincham, linking our work directly to the local environment.
When the fabric was laid out under the sun, the women and children carefully arranged the plants, holding them down with stones and found objects. Leaves, stems and other gathered items became areas of negative space, and the sunlight painted around them. After rinsing the fabric in water, deep blues emerged, revealing the delicate silhouettes of each plant. For many in the group, particularly those who had recently arrived in the UK, this process offered something simple and grounding. Cyanotype is slow and gentle. It does not require previous artistic training or a shared language… The sun does most of the work!
In a second workshop, we returned to the dried and cured cyanotype cloth, now covered with ghostly plant impressions. The women and volunteers stitched messages into the fabric, simple words that carried enormous emotional weight such as Love, Welcome, Root, We Are Here, along with others that expressed hope and belonging. These stitched messages felt like offerings, small acts of care placed directly into the surface of a communal object that would later host a shared meal. For many of the refugee participants, displacement, uncertainty and cultural disconnection are part of daily life. Embroidery, however, is familiar across so many cultures. Hands know how to hold fabric, how to push a needle through, how to make a mark that lasts.
Finally, last week on Friday night we had a feast in Bootle Library. The tablecloth ran along the length of one of the tables reserved for my group. It carried the plants of Sefton, the light of our summer workshops, and the stitched words of women and children who are rebuilding their lives. Seeing it in place, surrounded by food, conversation and the warm buzz of At the Library’s artists and team, was profoundly moving. I wanted to reflect on it because it is so connected to my social sculpture research and my own practice. I felt it reflected much of what we do at the library and echoed what Jonathan taught us last week about Contact Zones. The library is, for me, the clearest physical Contact Zone.
Working alongside colleagues, each contributing their own talent and care, reminded me how these projects are held in harmony by many hands. The feast was not about showcasing artwork, it was about celebrating community, connection and the slow work of building trust through creativity. The feast project by the Kitchen Library feels to me like a multilayered social sculpture. It unfolded across different times, places and relationships. Each layer held a different group of people including colleagues, refugee women, children and artists in residence, and each contributed something unique such as their labour, their stories, their presence and their materials.
The tablecloth project deepened my understanding of social sculpture and care through art. More importantly, in a time when many communities are fractured, the involvement of refugee women and children revealed how creativity can bring us together, even if only for a moment. The tablecloth is only one visible layer. Beneath it lies the invisible sculpture of conversations, gestures, learning, trust building, cultural exchange and the shared act of preparing for a communal feast. All of these intangible elements shaped the social form just as much as the physical cloth.
Last Friday, I exhibited as part of Ornament–Intent, curated by Emma Rushton at her house in Manchester. The exhibition offered a chance to re-situate my practice within the intimacy of a domestic environment. The curatorial premise, that decoration and political intent flow through the home, aligned closely with my interest in how social and political meaning is transmitted through ordinary gestures, materials and language.
Rushton’s house, transformed into a living exhibition space, blurred the boundaries between art and life. The space carried traces of daily existence, forming a backdrop that resisted the neutrality of the white cube. Within this context, my ceramic works and participatory writing installation became part of an evolving conversation about the home as both refuge and political site.
On a handmade ceramic plate inscribed Sykes–Picot 1916, I presented a red velvet cake. The act of division mirrored the historical partition of the Middle East under the Sykes–Picot Agreement. I used the domestic ritual of cake-cutting, usually symbolic of celebration, generosity and communion, to expose its opposite: consumption, greed and geopolitical appetite.
This gesture was performative in the sense Joseph Beuys might describe as Soziale Plastik (social sculpture), where symbolic action and participation become material. The knife, crumbs and creamy surface formed an ephemeral installation that questioned how colonial histories persist within gestures of hospitality and everyday pleasure.
A second ceramic work consisted of 11 handmade spoons arranged in a circular formation across a white table. Each spoon was inscribed with the name of a country and a range of dates, including Gaza, Bosnia, Yemen, Cambodia, Congo, India, Ireland .. etc marking periods of famine, war and conflict. Together, they formed a kind of geopolitical clock, a cycle of recurring histories and unresolved wounds.
Unlike traditional cartography, this piece used domestic utensils, tools of nourishment and care, to map famines/conflicts. The spoons stood in for mouths, stories and silenced voices, suggesting that global politics is not abstract but deeply entangled with the rhythms of everyday life.
In the setting of Ornament–Intent, this work transformed the dining table into a site of memory. It invited viewers to confront histories of violence not through spectacle but through quiet familiarity. The domestic language of tableware became an entry point into questions of accountability and empathy. The work reflects my ongoing interest in social sculpture as an aesthetic of recontextualisation, where meaning is generated through the repositioning of ordinary materials within spaces of shared attention and care.
Another ceramic piece juxtaposed a sugar bowl labelled Third World with a spoon marked First World. Sugar, a substance historically tied to trade, slavery and colonial wealth, became a material metaphor for extraction and imbalance.
Placed in a domestic setting, the object drew attention to how structural inequalities are embedded in ordinary life. A simple act such as stirring sugar into tea carries invisible histories of power. In this sense, the work functioned as a micro-political sculpture, where meaning emerges not through spectacle but through subtle provocation within the familiar.
A handwritten note, in Arabic and English, listed key dates in Sudan’s history of famine and conflict: 1984, 1993, 2017, 2024, followed by the line (And Sudan’s issues remain words on paper…) with a ceramic spoon read (Money eats first)
Here, I explored the limits of communication and documentation, and how political struggle often becomes archived as text, detached from lived experience. The translation between languages paralleled the translation between activism and representation, between the urgency of lived crisis and the inertia of global indifference. The work questioned the gap between empathy and action, a recurring concern in my social sculpture practice. What is the role of the artist when language itself becomes complicit in the act of forgetting?
In another part of the house, I presented Dear Moon, a participatory installation inviting visitors to write letters to the moon. A small writing table, paper, envelopes and a black letterbox created a space for reflection and dialogue.
This piece extended my ongoing investigation into correspondence and indirect communication, letters that may never reach their destination yet carry emotional truth. The moon, as an unreachable listener, became a symbol of distance, empathy and collective longing.
Here, the act of writing functioned as a social sculpture, a participatory moment that transformed private thought into shared experience. It also reasserted my belief that art can hold silence as much as speech, offering space for what cannot be articulated in political discourse.
Ornament–Intent revealed how the domestic realm, often coded as private or decorative, is inherently political. Within Emma Rushton’s home, art entered the space of the everyday, resisting the hierarchies that separate aesthetic experience from lived reality.
My contribution sought to hold this tension between care and critique, ornament and intent, intimacy and history. Each ceramic object or written phrase acted as a small social gesture, reanimating the conversation between form, politics and communication.
I showed a new work in the group exhibition Slip Stream at CBS Gallery 1st July , curated by Phoebe Thomas. The curatorial framework set us an unusual challenge: each artist was given a 50-word anonymous biography of another contributor. Without names, without identities, we had to respond to these fragments and create a work that became, in some way, a conversation.
My response was a sculpture that invited people to communicate through their hands. The idea began with a conversation I had with my tutor, Jonathan, about how deafblind people often use touch as their primary language. That image stayed with me, of words transformed into hand movements, of dialogue carried through the skin.
I worked with a carpenter to build a wooden structure, box-like and slightly absurd. In fact, he thought it was a lab project at first, not an artwork. It has two circular holes on each side, just large enough for a hand to slip through. Inside, participants could meet in the middle, fingertips searching for another human presence.
What unfolded was fascinating. Some people laughed, finding the whole set-up comical. Others hesitated, uncertain about the strangeness of touching an unseen hand. A few lingered, holding on quietly as though the box had suspended time and language. I loved how the responses varied, awkwardness, tenderness, curiosity, even vulnerability.
For me, the sculpture is about the fragility of communication. We take for granted the ease of speaking or looking, but when those channels are removed, what remains? What does it mean to reach out when you cannot see or hear the other person? In the gallery, the box became a stage for these encounters: funny, intimate, and unsettling all at once.
This work revealed something important about my practice. I often circle back to questions of language, misunderstanding, and how people find ways to connect across barriers. I came to see how even the simplest gestures can be at once symbolic and deeply tangible. In its awkwardness, the sculpture echoed the curatorial task we had taken on blindly, while also reflecting my interest in co-production: an exploration of indirect connection, partial knowledge, and the fragile space between concealment and encounter.
Someone: Should artists invigilate their own exhibition?
Me: Absolutely not!
We finally opened our first exhibition Unstable #1 on the festival’s opening day 7th of June . The works were powerful, the team was wonderful, and I learned so much from them. I remain deeply grateful to everyone who came, especially my tutor Jonathan. The exhibition brought together artists from Liverpool, London, Glasgow, Germany, and even as far as Australia.
But despite the excitement, I had a difficult experience when I volunteered to invigilate for a day. The Biennial was short of volunteers, and I wanted to help. Yet what I found most challenging was being present in front of my own work: the Sykes–Picot plates, left exactly as they had been on opening night, still holding the crumbs of cake.
When visitors arrived, I would usually begin by introducing the other artists’ works, one by one. I avoided starting with my own. I didn’t present myself as “the artist” but as someone available to guide, to answer questions. I wanted to hear honest responses without the filter of politeness.
Two moments unsettled this:
– First, a group of visitors stopped at my work, were deeply moved, and immediately linked it to what is happening in Gaza. They asked questions, spoke at length, and even wanted a photo of me with the piece.
– Then, two other visitors became emotional as we discussed the history of Sykes–Picot. They spoke of the weariness of violence, of how exhausting it is to keep watching the news. One woman broke down in tears. I felt her exhaustion echo within me, though I tried to remain composed and gently encouraged her to look at the other works.
In those moments, I realised how much people need space to voice their rejection of violence and injustice. We all long for ways to speak out, to push against the weight of helplessness or guilt.. yet, after those encounters, I knew I couldn’t invigilate again. The conclusion was clear: invigilating is not for me.
Again, Al-Mayida! The dining table is part of the DRUDENHAUS collective’s exhibition at Bridewell Gallery and Studios, Liverpool. This event includes a fundraiser for Medical Aid for Palestinians, adding a meaningful purpose to the show.
For this iteration, the work was set on a larger table than planned, shifting its dynamic. Though designed for two people, with fewer plates, and the tablecloth still bears marks left behind from previous exhibitions. The exhibition features both new and familiar artists, creating an interesting mix of perspectives.
Every curator brings a unique vision. The DRUDENHAUS collective’s decision to give the table more room to breathe was a contrast to previous presentations of Al-Mayida. This shift made me realise how flexible the work is, how it can adapt to different environments and be shaped by different interpretations.
One of the most meaningful aspects of this exhibition is its purpose as a fundraiser for Medical Aid for Palestinians. This adds weight and significance to the show. The dinner table, a place traditionally associated with hospitality, care, and conversation, becomes a symbol of solidarity. It reminds me that art doesn’t exist in isolation, it has the power to engage with real-world issues and bring people together in support of urgent causes.
This summer, I had the opportunity to showcase Al-Mayida (The Dining Table) at Birkenhead Central Library, an installation exploring the universal and symbolic significance of the dining table. And recently, the work was selected for Hypha Studios and Dispensary Gallery’s group show in Wrexham, adding a new layer of meaning by placing it in dialogue with other multidisciplinary pieces in a 15,000-square-foot exhibition space. With its vibrant, community-centered focus, Al-Mayida became a platform for discussing culture, peace, and the shared human experience of gathering. Moving the installation from Birkenhead Library to the larger venue in Wrexham taught me to consider how an artwork’s message and impact evolve with changes in environment and scale.
The dining table holds a unique, cross-cultural significance, serving as a setting for family meals, heartfelt conversations, and shared memories. With Al-Mayida, I aimed to capture these moments by creating an immersive, interactive experience that emphasises gathering, storytelling, and unity. Drawing from a blend of artistic mediums—ceramics, textiles, and Arabic calligraphy—the installation celebrates the act of coming together, inviting audiences to reflect on what it means to share a meal, both literally and symbolically.
On the final day of Al-Mayida, I introduced a dinner set, with each item inscribed with the Arabic word for peace—سلام (Salam). “Peace,” as a concept and a word, transcends borders, symbolising our shared humanity and fostering dialogue around unity and understanding. This white ceramic set, with its minimalist design, carries a calm, contemplative energy, resonating with the installation’s message of harmony.
As a closing touch to the exhibition, I crafted three large plates inscribed with references to the Sykes-Picot Agreement, the 1916 colonial pact that divided the Middle East into spheres of influence and reshaped its geopolitical landscape. This historical reference acknowledged the dining table not only as a place for personal stories but also as a platform for global reflection. These plates became symbols of resilience, encouraging visitors to consider how history shapes our identities, our relationships, and our ongoing quest for self-determination.
The presence of these plates alongside the Salam ceramic set introduces a compelling tension—a juxtaposition between the ideals of peace and unity and the complex legacies of political history. I hope these pieces spark conversations about the ways past injustices continue to impact the present, inspiring a shared commitment to a more peaceful future.
Reflecting on Al-Mayida, I see a pathway forward that embraces community involvement, broadens cultural exploration, and deepens historical reflection. This work has laid the foundation for a practice rooted in dialogue, shared experience, and the powerful simplicity of gathering around a table.
Karema 