by Nuqat and bazaar staff
Amani AlThuwaini is a multidisciplinary artist and designer. She received her undergraduate degree in Architecture from Kuwait University and her MFA – Master of Fine Arts degree from Goldsmiths University of London. Amani’s MFA thesis was a critique on contemporary Kuwaiti dowry vessels/containers (chest, table etc) as accumulated objects, and their need for preciousness through craft, functionality and personalization.
After coming back to Kuwait, she decided to launch her own dowry business “Dazzalab” in which she can practice the transformation she would like to see. Amani Al Thuwaini joins Nuqat this year with her exhibition “Sur-re/vival” at Sadu House opening on November 24th, 2019 and invites us into the process behind the work in the interview.
Tell us a bit more about the story and research process behind the work for your upcoming exhibition
I’ve been interested in craft in general and Sadu specifically, and looking into its history for a while now. I’ve also worked on a lot of projects related to Sadu and was part of Sadi exhibitions. My interest is mainly on rethinking its functionality, what it conveys through symbolism and its continuity as a traditional craft. I decided to dedicate this installation purely to that thought process and to represent the concept of this tradition’s survival with a play of function/non function and a contemporary symbolism of our life in Kuwait.
Has the concept evolved since you started, and if so, how?
I had a different plan on where I wanted to head, but ended up moving to a completely different direction, which I am happy about. I decided to be more playful in my approach and not try to over plan (something I tend to do), while talking about something of high value to society and its identity.
Survival and revival are fragmented words in the title, does that mean something?
The title resembles my personal relationship to Sadu as I question its survival as a craft practiced by local artisans. I also think Sadu weaving is in desperate need for renewal, transformation; revival in terms of how it’s used, its aesthetic and what messages it contains. For example, I think it’s crazy how human figures stopped being present in Sadu patterns since the 60’s as it was considered taboo. For me, the most interesting parts of Sadu are the shajara vertical patterns which include figures, objects etc., as it says a lot about life and tells a story.
What materials are used for this work? Have the materials inspired the outcome in any way?
The materials used in the work are swim floats covered with canvas and handmade Sadu weaving. I started with the idea of survival of Sadu as a craft and tradition, which made me immediately think of survival floats and life jackets. I decided to go with the form of the float so the outcome definitely depended on its form. The form of the swim float requires a specific technique for combining Sadu strips together with canvas. In the beginning I prepared a lot of drawings resembling different ideas for the weaver to weave into the repeated shajara strips, but she explained the limitations of Sadu weaving and required other drawings that are more pixelated. I loved the ongoing back and forth process with the weaver as it taught me a lot about the techniques and how spontaneity is sometimes required while weaving.
What do you want Nuqat attendees to know about this installation?
I want the audience to interact with the installation and interpret it in their own way. Visual symbolism is a universal language in which everybody can associate with. At the same time, I want the audience to see something new in the traditional Sadu designs and patterns that are usually taken for granted. I included detailed information on each pattern used, its meaning and how I reacted to it with the use of figures and symbols. The installation is an invitation for artists and designers to help Sadu practice survive and rethink its’ functionality and aesthetic.
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