The pink Chanel suit -Erasing Fuck
your mothers cunt and a swastika.
By Lia Lapithi, in collaboration
with the White House Biennial ©2015
Traditional Patriarchal attitudes are
slow to die if anyone is expecting a Womens revolution Movement
I was born in 1963. In 1963 Jackie
Kennedy wore the pink Chanel suit on while her husband President
John Kennedy was assassinated. Stained with her husbands
blood, she wore the Chanel suit again during the swearing-in of
Lyndon Johnson and for the flight back to Washington D.C with the
Presidents body to let Americans see the blood.
An Anarchists Mother Symbol (as found on a graffiti wall)
is embroidered on a white net tule apron on the same spot where
Jackie's blood stain suit was. Wearing the same suit, the artist
paints over/erases vulgar sexist fascist symbol and writings from
a 10m wall found in Nicosia, opposite the artist's son's school.
Camera: Diomides Nikitas
Music: ?e??sµ??a ???t???
«?a? ??a t??? d??»
Original USA Chanel suit, custom fit
Quotes on video by Jackie Kennedy on
Video (rolling in pink)-
I want minimum information given with
Can anyone understand how it
is to have lived in the White House and then suddenly, to be
living alone as the presidents widow?
He didnt even have the
satisfaction of being killed for civil rights, it had to be some
Youve got to fight for
what you believe in. You have to finish what you start.
We should all do something
to right the wrongs that we see and not just complain about them.
Etiquette and CIVILITY (Morality and Political Correctness)
1. Its ok to be an Anarchist-Mother
the mother of Order,"
3. Anarchy is not synonymous with civil
4. The master is the enemy. Capitalism is
the enemy. Education is inscribed, truncated and reduced to the
narrow dimensions of the model devised by the powers-that-be.
5. Live on equal footing, without superiors
and subordinates, horizontal organization and co-operation
6. Non-coercion, everyone has the right to defend themselves
against coercion (the non-aggression principleor zero
aggression principle). This basic principle forms the basis of
all anarchist law, and indeed of virtually all anarchist theory.
"It is best summed up by the maxim 'do unto others as you
would have them do unto you'" (quoting Kropotkin), with
the additional provision that if others try to do things to you
that violate your rights you have the right to stop them. In
short, anarchist philosophy includes the 'golden rule', but
typically does not include "turning the other cheek.
7. Enforceability is one of the most controversial areas of
Anarchist law. Early writers such as Proudhon argued that it was
legitimate for working-class people to self-organize against
criminals who prey on the weak, a process which would
unequivocally entail some degree of coercion. Proudhonian
mutualists (and many others) have argued that such use of force
by a collective against individuals is justifiable since it is
fundamentally defensive in nature. As a more coherent example,
communities have a clear interest in tracking down and isolating
rapists, murderers, robbers and others who regularly employ
coercion against their victims. The right of ordinary people to
not be victimized and coerced by such individuals legitimizes
their use of coercive force to eliminate such threats. Some individualist
anarchists (who argue that any collective action against
an individual is illegitimate) hotly dispute this point.The issue
of mandate (on whose behalf an action is being carried out) is
much more significant, however, when approaching larger-scale
provisions for self-defense such as armies and militias. For
individualist anarchists the right of individuals to not be
coerced legitimizes the use of coercive violence for personal
self-defense only, while for collectivists it is legitimized both
for personal self-defense and for defense of ones community. This
issue is critical since, while the individualist model makes
warfare far less likely by eliminating the rationale for the
creation of large bodies of armed men, the collectivist approach
makes it much more likely that the community in question will be
able to defend itself against a hostile invader should one appear.
Both schools, however, agree that the right and responsibility of
self-defense cannot be delegated to a third party
such as a professional police department or standing army
since as soon as a third party becomes involved it is no longer self defense.
A non-hierarchical militia composed of members of a community
self-organizing for mutual self-defense against a hostile
neighbor (such as that organized by the CNT during the Spanish
Civil War) would thus be valid in a collectivist (anarchist-communist,
social anarchist, anarcho-syndicalist, market-syndicalist, etc.)
setting and deemed invalid in an individualist (free market
anarchist, egoist, etc.) setting if involuntary. Both, by
contrast, would reject a standing army or police department.
9. Consensus-based social contracts with Free voluntary
Common techniques for decision
making, including decisions about the de facto laws themselves,
among non-hierarchical societies include various forms of formal consensus, supermajority voting,
"consensus minus one" and direct democracy. Anthropologist David
Graeber argues that any community that lacks a centralized
mechanism of force (a state) will naturally gravitate toward some
form of consensus decision-making.
10. Mutual aid individuals have a strong self-interest in the
good of the community to which they belong thus providing the
sociological and economic imperative for the creation of social
contracts capable of binding these self-selecting groups together.
In a pre-revolutionary situation, the principle of 'mutual aid'
is the moral imperative that drives efforts by contemporary
anarchists to provide material aid to victims of natural
disasters; those that are homeless or poor, and others who
have been left without access to food or clean drinking water, or
other basic necessities.
Photograph depicting Writing on Wall found in Athens:
Mother I will be late
we have war
Pass by to pick up your jacket