Teta Jalila, c. 1920. The photograph Laila Grace uses as the logo of her design practice.
A conversation with Laila Grace at SAIC Galleries about her thesis, Jalila's Vanity, Palestinian futurism, and the design lineage that runs through her distant cousin Rajie Cook. Full essay below.
If you have ever found a bathroom in an airport, you have used a piece of design produced by a Palestinian Christian from Ramallah.
His name was Rajie Cook. The family name was Sulaiman before Ottoman officials nicknamed his grandfather Küçük, Turkish for small, which the British Mandate Anglicized to Cook. He was born in Newark, New Jersey in 1930, the son of Jalila Totah and Najeeb Esa Cook, who had immigrated from Ramallah three years earlier. An elementary school teacher told him his name was too difficult to pronounce. He became Roger. He returned to Rajie in his older years.
He designed the world we walk through. The DOT pictograms (the standardized symbols for restrooms, telephones, baggage claim, no smoking, escalators, every wordless icon in every American airport, hospital, highway, and federal building) were produced by his firm Cook and Shanosky Associates for the U.S. Department of Transportation. President Reagan and Elizabeth Dole presented him with the Presidential Award for Design Excellence in 1984. The Symbol Signs are now in the permanent collections of the Smithsonian and the Cooper Hewitt National Design Museum.
In his later years, he turned to sculptural assemblage, making small boxes that documented his fact-finding trips through Israel, Jordan, and the West Bank and Gaza as a member of the Presbyterian Church (USA) Task Force for the Middle East. One of those works was exhibited in Made in Palestine in 2003, one of the first major American shows of contemporary Palestinian art. He died in 2021.
His distant cousin, Laila Grace, has just completed her Master of Design in Designed Objects at SAIC, following a BFA in Industrial Design at the University of Illinois at Chicago. She describes herself on her website as “a Palestinian Christian industrial and graphic designer based in Chicago,” with roots in Ramallah Tehta, Birzeit, Jerusalem, and Al-Husun, Jordan. She has organized in the Palestinian liberation movement since 2018, and her practice spans industrial design, graphic and visual communication work for movement organizations, and photography. Her thesis is Jalila’s Vanity, named for her great-great grandmother Teta Jalila: a Falahi peasant-class Palestinian woman from Ramallah Tehta, photographed around 1920 in her best clothing and jewelry. Laila uses that photograph as the logo of her practice.
Rajie Cook’s mother was also a Jalila from Ramallah — not the same woman as Laila’s Teta Jalila, but a relative on a branch of the family neither side has fully traced. The name recurs across the lineage the way names of matriarchs tend to.
Laila Grace is not an emerging Palestinian artist who happens to work in design. She continues a Palestinian American design lineage that ran from Ramallah through twentieth-century New Jersey commercial design through Cold War humanitarian witness, and that runs now through Chicago.
“Oppression is also design”
I met Laila at SAIC Galleries during the final week of Graduate Exhibition Two 2026, the second of the school’s two institutional graduate shows. Jalila’s Vanity sits in the Loop space at 33 East Washington Street, two floors below ground. She speaks the way people who have been organizing in Chicago for years tend to speak: declarative, direct, unbothered.
The first thing she said about her practice was not about art. It was about an undergraduate professor at the University of Illinois at Chicago who, when she asked about industrial design through a multicultural lens, told her that “white people invented design.” She has written about this moment on her own website: “This statement was not only ignorant, but also verified my realization of the need for a more inclusive and diverse approach to design.” She returned for her master’s, she told me, partly out of spite.
“Especially when I went to Palestine that summer,” she said, “I really realized how design is not only in objects, but also how we design a society and a community. Palestinians are very communal people because we design our communities effectively. That’s something people in the West actually really struggle with.”
Her thesis statement followed, offered without prompting:
“Oppression is also design. When we see the occupation, it is not only a political occupation that we see through law and politics, but it’s also architecturally designed: through the wall, through the borders, all sorts of things. So this is also a design issue. It’s design used in a way that’s actually really bad for our society, and we need to use design to create a better future as well.”
The separation wall, the checkpoints, the Area A/B/C carve-up of the West Bank, the settlement road infrastructure, the metal turnstiles at Qalandiya: each is a designed object, produced by identifiable designers, built for a function. The conceptual move Laila is making is to take that observation seriously. If oppression is design, so is its refusal.
The pivot
"Oppression is also design."
She has been making work in this register for years, across more media than her thesis suggests. Her portfolio includes graphic design for the Palestinian movement (t-shirts for the U.S. Palestinian Community Network, the Chicago Palestine Film Festival, Students for Justice in Palestine) alongside her industrial design pieces.
Her undergraduate thesis at UIC was Tea Time Under Apartheid: a table bisected by a partition standing in for the separation wall, with Palestinian cultural beauty laid out on either side. At SAIC she made Your Bombs, Our Leisure, a hookah whose body is shaped as a nuclear bomb, an object she writes “the FBI might expect to find during a raid on an Arab-American household,” pierced through a tray of Palestinian ceramics. She made Nijma, an Eastern-style ottoman using the Al-Khalil (Hebron) star motif. She designed a chess table inspired by Gaza’s chess clubs for children. She has a sustained body of tatreez work, including Tatreez of the Future and Tatreez After Dark. Jalila’s Vanity is the culmination of that tatreez investigation, not its beginning.
She calls this earlier body of work discursive design. The term comes from a real subfield (Bruce and Stephanie Tharp’s writing on objects as arguments) that Laila engages directly. The hookah bomb is discursive in this precise sense: it places the symbols of occupation and the symbols of Arab leisure into a single object and forces the viewer to hold them together.
The pivot that makes Jalila’s Vanity different is that Laila has decided to stop making work that engages Israel at all.
“I found that when I was making objects that were about Israel or about the occupation, about the genocide, it didn’t make people care on the outside,” she told me. “I wanted my work to make people care. I was kind of realizing people still don’t care. So I was shifting my focus more into designing purely for the Palestinian people instead of preaching to the choir or trying to change people’s minds.”
This is not depoliticization. It is a tactical reading of what design can and cannot do in the current information environment. Two years into the genocide in Gaza, she has concluded that further work aimed at convincing outsiders is a misallocation of her practice. Her current work is directed instead to a Palestinian audience.
“The wall is not our symbol,” she said. “We have fantastic artists who have made paintings on it, but the wall is not ours. The wall is not ours, but we use that so often.”
In her artist statement she calls this mode Palestinian futurism. The term gestures toward a small body of contemporary Palestinian work (the films of Larissa Sansour in particular) that imagines Palestinian existence outside the present political horizon. Laila’s futurism is not science fiction. It is the assertion that Palestinian people existed before Israel and will exist after it.
“Being Palestinian actually has nothing to do with Israel whatsoever,” she said. “It actually has to do with our deep rootedness and connection to the land itself.”
The vanity
The piece is made from olive wood, the tree of Palestine. Some olive trees there are five thousand years old. Tatreez (Palestinian cross-stitch) developed in villages as a way for women to depict where they were from, whether they were married, what they hoped for, who their kin were. It is a writing system as much as a decoration.
Each motif on this vanity refers to a specific element of women’s self-care drawn from the land:
* Damascus rose, for rose water on the skin.
* A sea motif, which Laila designed herself by combining two existing motifs, for the mud of the Dead Sea.
* Olive branches, for the oil on skin and hair.
* Khol, for the eyeliner traditionally made from crushed nuts or almonds.
The decoration names the ritual. The vanity is not an image of self-care; it is an apparatus for it.
The title’s double meaning lives here too, and Laila pointed it out herself, slightly amused with herself. Vanity, the piece of furniture, and vanity, the quality. “It’s about us being a little bit vain as well,” she said. “You know, the adjective too matters.” She is claiming the right of Palestinian women to be vain, to take pleasure in their own appearance, to indulge in self-regard.
In her artist statement she puts the politics in theoretical terms: the Zionist occupation has reduced Palestinian femininity to “a disingenuous political spectacle,” in which Palestinian women appear only as objects of others’ political gaze, never as subjects of their own. The vanity inverts that.
I asked her where the spectacle critique came from. She named a class at SAIC on spectacle and photography, and described an early photograph from Zionist political literature: a coastal Palestinian village shot to show only one rundown building, used to argue the land was empty. Technically truthful (there was indeed a rundown building) but framed and cropped to produce a lie.
“That’s a lot of times what we see now through the news,” she said. “We’re seen through this spectacle that’s usually disingenuous, and from outsiders telling us who we are rather than us being able to tell other people who we are. Or actually really just to tell ourselves who we are, and have an intimate moment with ourselves.”
The refusal
I tried, during the interview, to place her work in the lineage of Western feminist thought on the gaze and self-regard. I mentioned Simone de Beauvoir. I gestured at the long tradition that runs through Berger, Mulvey, and Irigaray on the politics of looking.
Laila pushed back.
“I’ll push against that,” she said, “because I believe that self-care is a human right that everyone has. I don’t believe that’s a Western feminist trait. I think we all deserve to live lives that are peaceful, that include self-care, self-love. And honestly, we all deserve that.”
Audre Lorde’s line (”caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare”) is the cleanest statement of the politics Laila is enacting. But Laila is not borrowing it. Her claim is different: self-care is universal, Palestinian women have always practiced it, and the work of the vanity is not to import a feminist concept into a Palestinian context but to make visible something Palestinian women have been doing all along.
That is itself a decolonial gesture. The vanity does not need Audre Lorde to underwrite it.
The line of women
We talked about her family. She is named for her two grandmothers, Laila on her father’s side and Grace on her mother’s. Her mother is Genevieve. The vanity is named for Teta Jalila, who appears in that 1920 photograph dressed in her best, jewelry on, in traditional Palestinian clothing, posing for the camera. On her About page Laila writes that she remains “deeply connected to Teta Jalila, who lived in Palestine prior to Israeli occupation,” and “hopeful that my generation will witness a liberated Palestine, and if not, we are committed to raising the next generation who will.”
“This photo strikes me as, okay, this is a beauty icon,” she said. “She’s a beautiful woman in this photo, posing, and I found that very feminine.”
Her grandfather on her mother’s side did graduate work at the University of Chicago in philosophy of history and wrote books on Arab history. She described tea-time conversations with him as formative. Her distant cousin Rajie Cook came up later in the interview.
Underneath all of it sits a claim she stated plainly:
“Palestinian women are the reason we still exist. They pass the language, they pass the culture, the heritage, everything. That’s what really keeps us still on our land and still sturdy and steadfast, because we have more of a connection to this land through these things. That’s why Israel can’t get rid of us.”
What comes next
"Advocating for Palestine in your workplaces, in your schools, are just as important as being in the streets."
I asked her what was next. There are opportunities she has been offered that she is not yet ready to discuss publicly. She intends to keep designing for the Palestinian community.
She said something else at the end of the interview worth holding up:
“Something I’ve really learned in my career is to really trust in yourself and to not be afraid to talk about Palestine in all spaces. I have a normal office job. I took the opportunity to give presentations about Palestine in relation to the fields that I’m in. Advocating for Palestine in your workplaces, in your schools, are just as important as being in the streets. I think both need to happen.”
The street, the workplace, the gallery, the design school: continuous terrain in her analysis. Rajie Cook designed the symbols that taught Americans how to find their way through public space. His distant cousin is designing objects for a different navigation problem.
Jalila’s Vanity is on view through Wednesday, May 20, as part of Graduate Exhibition Two 2026 at SAIC Galleries, 33 E. Washington Street in the Loop, 11 a.m. to 6 p.m. The galleries are open to the public; visitors must present a valid government ID. After Wednesday, it comes down.
Laila Grace’s portfolio is at lailagracedesign.com. She is on Instagram at @pettystinian and @lailagracedesign.
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