Demonstration — this was the name given in Soviet times to the festive processions held by residents of towns and villages. Dressed in their best clothes and formed into columns, participants marched through the central square of a city or village — which was almost invariably named after Lenin — and in a sense presented (demonstrated) themselves to their leaders. The bosses led columns of their subordinates, as a rule, to a statue of Lenin (or to the highest expression of that monument — his Mausoleum in Moscow), where those gathered could see large red grandstands from which the senior Authority greeted them. An indispensable participant in the festivities was an unseen announcer who reported on the year's achievements and informed the workers of their leaders' plans for the future.
For a long time, May 1 was celebrated as International Workers' Solidarity Day. In Russia, by 1997 this holiday had been renamed the Holiday of Spring and Labor.
The Nature of the Phenomenon
A demonstration is a social ritual whose purpose is to make visible the relationships and arrangements among its participants.
By taking part in the May Day demonstration, Soviet people declared their commitment to the ideals of the state; by celebrating the opening of a new road, bridge, or factory, or the launching of a new ship, they affirmed the legitimacy of an object created through collective effort; by visibly rising when elders, superiors, or women entered — they expressed submission or respect.
Significance in Modern Society
In modern society there are few holidays that bring together different strata of an urbanized community in a shared ritual action whose form has remained relatively stable over decades.
Urbanization, a rationalist worldview (with materialism as one of its expressions), and, in the final stage, mass culture have dealt devastating blows to ritual as a framework for human life — and May 1 is one of those holidays that has preserved certain features of such a unifying celebration.
The meaning and significance of ritual actions have long since been firmly forgotten by modern people, and in this case we are dealing with what Tylor was the first to define as "survivals" — the mechanical reproduction of actions that were once magically significant. The original semantics have been preserved in the May Day holiday comparatively well, and the mythological roots of its symbolism can be traced with reasonable clarity.
Historical Background
On May 1, 1886, workers in Chicago organized a strike and demonstration demanding an eight-hour workday. The events ended in a bloody confrontation with police. In response to shots fired from the crowd, police opened fire, causing mass casualties among the demonstrators. To be sure, the police — as often happens — exceeded their authority, yet the American proletarians could hardly blame only the forces of law and order for what occurred, ignoring the actions of local anarchists who were clearly trying to provoke return fire by shooting revolvers and throwing bombs. It is little wonder that celebrations of Workers' Solidarity Day frequently escalated into clashes with police. Three years later, the Paris Congress of the Second International declared May 1 the Day of Solidarity of Workers of the World and proposed that it be marked annually with demonstrations advancing social demands.
In the Russian Empire, this holiday was first observed in 1890 in Warsaw, with a May Day workers' strike. The following year, the first mayovka (an open-air political gathering) took place in St. Petersburg. From 1897, mayovkas began to take on a political character and were accompanied by mass demonstrations. In 1917, May 1 was celebrated openly for the first time. In cities across the country, millions of workers took to the streets under Communist Party slogans: "All Power to the Soviets!" and "Down with the Capitalist Ministers!"
Traditional May Holidays in Russia. May Festivities. The Maypole
Many people have come to think of May Day purely as a political holiday of demonstrations, flags, and banners. The "Workers' Holiday," the "International Day of Workers' Solidarity," was first observed in Europe in 1890 (in the Russian Empire: in Warsaw in 1890, in St. Petersburg in 1891).
The resolution on celebrating May Day was adopted by the First Congress of the Second International, which convened in Paris on the centenary of the French Revolution, on July 14, 1889.
Yet there existed — far earlier — a quite "different" May Day. In the novel by I. A. Goncharov, Oblomov (1859), we read: "Various holidays came. Trinity, Semik, the first of May — all were marked with birch branches; tea was drunk in the grove." What is the writer telling us?
"The May Day holiday for townspeople is the first spring outing beyond the city, into the grove… May Day was also a school holiday in western, southern, and partly north-eastern Russia," writes I. M. Snegiryov, a scholar of Russian rites and customs, in his 1837 book.
The fact is that the custom of celebrating May 1 as a festival of spring and the renewal of nature originated in the time of Peter I. In his youngest years, the reforming tsar enjoyed spending time in the German Quarter (Nemetskaya Sloboda) of Moscow, where foreigners had been settling since the sixteenth century. The quarter was a center of settlement for people of various nationalities and occupations — Germans, English, French. It was an entirely different world, unlike Moscow in every way. "Lit by the sunset, tiled rooftops, pointed spires, the tops of trimmed trees, and windmills with weathervanes slowly drew nearer. From the Kukuy came strange music, as if a city from some far-off fairy-tale kingdom had appeared in broad daylight, the kind that nurses had babbled about to Peter since the cradle." (A. Tolstoy, Peter I.) Having grown up, the tsar immediately and irrevocably embraced this Western new world with all its traditions, holidays, and customs, which the quarter's inhabitants — uprooted from their homelands — observed with admirable diligence. It was from here that both the Christmas tree and the May Day outing came to Russia.
The latter was customarily held in Sokolniki. Peter himself attended this "festive gathering," where foreigners set up their tables and feasted. Mayovkas became truly popular after his death — in the late eighteenth and early nineteenth centuries.
The tradition of celebrating May holidays goes back to ancient Rome. In the eternal city there was a festival called the Majuma, held in honor of the goddess Maia (from whom the month takes its name); it began at the end of April and ended at the beginning of May. During this festival, Romans doused one another with water and bathed in the Tiber, into which the Vestal Virgins threw reed effigies in honor of Saturn. On the morning of May 1, Roman men and women went out into the fields with musical instruments and, to the merry sounds of music, gathered green branches with which they decorated the doors of the homes of their relatives and friends. Among the Greeks, May 1 (simply Maya) was celebrated in groves and gardens. The doors of houses were decorated with flowers and green branches. In Thessaly there was a custom whereby two young men wearing garlands would go from house to house on this day.
In ancient Europe, the year was divided not into four seasons but into two: summer and winter. The start of summer was reckoned at the end of April or beginning of May, and the start of winter at the end of October or beginning of November. Among the Celtic peoples of the British Isles this division survived in particularly clear form: the festival of Beltane on May 1 and the festival of Samhain on November 1. And among all European peoples, May 1 was a beloved festival of spring, greenery, and flowers. On this day, merry festivities were held everywhere, and townspeople "went out into nature."
The central ritual act consisted of dressing the "maypole," which was erected in the central square. The entire village took part in its decoration. The "tree" was a stripped pine or birch trunk with a crossbar at the top, from the ends of which garlands of greenery and flowers were hung. The top of the pole was sometimes adorned with an effigy of a rooster. If neighboring villages were at odds, it was believed that stealing the rival's rooster was enough to guarantee them a poor harvest. In modern times, the tops of such poles have come to be decorated with national flags. As soon as it was erected, musicians would arrive and dancing would begin. Among some peoples (Hungarians, Austrians, western and southern Slavs), the custom of placing a decorated "may tree" in front of a beloved girl's home — at any time of year — survives to this day. The communal May games and dances also served as a form of preliminary acquaintance and courtship among young people.
Mock "girl auctions" and the election of a May king and queen often ended in formal proposals of marriage. However, marrying in May was not recommended, and there existed a great many gloomy prognostications on the subject. "Only the wicked and the wanton wed in May," Ovid declared sternly. "This time is unfavorable for widows or maidens entering marriage; short-lived was she who wed" — Plutarch echoes him, adding: "Romans do not marry in May but wait for June." This was apparently connected with the fact that on the 9th, 11th, and 13th of May the Romans held special rites at which they attempted to placate or drive away the lemures — malevolent ghosts of the dead who haunt the living.
Our own people, too, have proverbs about the ill-omened unions of May: "To marry (or be born) in May is to suffer all your days!" "Good people do not marry in May." "Gladly would I wed, but May forbids it!" In the old days, all courtships ended with the last day of April. Peasant weddings were most often held in autumn. May was considered an unsuitable month for weddings — evidently because after May, for women (the true helpmates of their husbands) the hardest work begins: carting and spreading manure, haymaking, harvesting — all on very meager rations. "May weddings are mortal weddings," say the French, and apparently with good reason, since among the ancient Franks husbands who gave their wives too much freedom were punished in May.
In addition to the May Day festivities, France also had the charming "Festival of Lily of the Valley," celebrated on the first Sunday of May. Inhabitants of several villages, young and old, would set off into the nearest forest to gather lily of the valley and return by nightfall. The following day, the flowers decorated windows, fireplaces, and tables. Tables were then laid and the celebration began, in which lily of the valley was destined to play a rather significant role. All the girls carried small bouquets of the flowers, and the exchange of bouquets served as a sign of agreement to dance with a particular young man for the entire evening. Many years ago, however, the bouquets carried a deeper meaning: they expressed consent to marriage, and the holiday itself typically ended with the announcement of who was to wed whom.
In pagan times, among the ancient Germanic peoples, lily of the valley was dedicated to the goddess of the rising sun, the dawn, and the herald of spring. Bonfires were lit in her honor and a festival was held at which young people adorned themselves with lily of the valley — the flowers of happiness and love. The celebration lasted until the flowers had wilted, after which they were cast into the bonfire. With the spread of Christianity, the pagan goddess was replaced by the Blessed Virgin Mary. According to legend, lily of the valley sprang from the tears shed by the Virgin Mary as she stood at the cross of her crucified son. There is a belief that on bright moonlit nights, when all the world is wrapped in deep slumber, the Queen of Heaven, encircled by a crown of silver-bright lily of the valley, appears to those fortunate souls for whom she is preparing an unexpected joy. It is worth noting that in Russia at the turn of the twentieth century, lily of the valley was one of the most beloved flowers. In late spring it was customary to go into the forest to gather bouquets of the elegant, delicate, sweetly fragrant blooms; alas, the now-vanishing lily of the valley is today listed in the Red Book of endangered species.
How exactly was May 1 celebrated in Russia? S. P. Zhikharev, in his Notes of a Contemporary, describes the festivities of May 1, 1805.
"Such crowds, such carefree and boisterous merriment, noise, clamor, music, songs, dancing and so on — such splendid Turkish and Chinese pavilions with laid tables for sumptuous feasting and magnificent orchestras… Such fashionable smart carriages and ancient ancestral lumbering coaches and wagons, gleaming harnesses and rope bridles, beautiful horses and the most wretched nags, delightful cavalcades and the most pitiful Don Quixotes on the most pitiful Rosinantes…"
Later, festivities were also held near the village of Novinskoye, in Maryin Grove, and on Devichye Field. Those gathered would drink, eat, dance, and play merry pranks. In St. Petersburg, on the Champ de Mars, from the early nineteenth century, May 1 was marked by an imperial review and parade of the Guards regiments before their departure to summer encampments. On this occasion, the whole day in the city was filled with songs, dancing, and picnic outings. An entire wall of customs, omens, and beliefs surrounded the Russian villager during the green days of May. Whichever way you turned, you ran into signs and advice, all bound up with the weather and the sowing.
From Yeremey the Harnesser's Day (May 1, Old Style): harness the horse to the plow, go out to the field, take up the seed basket! On the first May dew (the morning dew) — cast the first handful of spring grain onto the strip! Pious tradition advises praying on this day to the holy prophet Jeremiah: "Sowing oats, ask Yeremey!" Fair weather on Yeremey's Day means a good grain harvest; foul weather — you'll remember it all winter and suffer! May 2 is the day of the nightingale; from this date in central Russia nightingales begin to sing. If they sing before Mavra's Day (the eve of May 3), spring will burst into bloom all at once.
May 5 is "Arina the Seedling Planter's Day": from this date it is time to transplant cabbage seedlings into the garden beds. On the evening before, on Pelagea's Day (May 4), experienced gardeners observe a custom handed down by the old folk for just this occasion: they carry a cracked pot out to the garden, put nettles pulled up by the root inside it, and set the pot upside down in the very middle of the middle bed. This is done to protect the garden from attack by the enemy "envious" force — so that the accursed thing may eat nothing but stinging nettles and keep its hands off anything grown by righteous labor. While planting the seedlings, those in the know chant: "Little seedling, seedling dear — don't be leggy, be round and full; don't be hollow, be tight and firm; don't be red, be tasty; don't be old, be young; don't be small, be big!" May 6 is "Denis the Pea-Sower's Day." On Denis's Day — don't be lazy, sow your white peas!
May 8 — St. Arsenius's Day — the sowing of wheat in the steppe provinces. In olden times, on Arsenius the Wheat-Grower's Day, good people would bake wheat pies and offer them not only to invited guests but to every passer-by, firmly mindful that "a passer-by is God's own person."
May 9 — "Vernal Nikola." From Vernal Nikola's Day, plant your potatoes. As long as Nikola comes, warmth will follow! From Nikola's (Vernal) Day — brace yourself, strain every nerve; from Nikola's (Winter) Day — live without a care! St. Nicholas the Wonderworker, known as Nikola the Merciful, was held in great honor throughout Russia.
May 10, after Nikola — Simon the Zealot. Whoever finishes sowing wheat on the Zealot's Day — it will come up like gold!
If it is wet on Mokiy's Day (May 11), expect an even wetter summer.
On Epiphanes's Day (May 12) — "morning in a red caftan" (that is, a bright red dawn) — means a summer of fires.
May 13 — "Lukeria of the Mosquitoes": on this day, according to folk belief, mosquitoes and midges come swarming in on a warm wind. The following day, St. Sidor's Day — when, by popular observation, cold winds cease until autumn — sees the last migrating birds return from distant seas to their old nests: the swift-winged swifts. "When Sidor's Days arrive, the north winds die, and you, swift, fly home."
When Fyodor comes (May 18), the last oak leaf will unfurl.
May 20 — on Philip's and Falaley's Day, get your cucumbers planted quickly. An old folk saying advises gardeners to plant cucumbers in secret, hidden from all neighbors and even household members. The first planted bed should be kept especially out of prying eyes — and all the more so the first cucumber that grows on it.
May 21 — Helen's Day. Time to sow flax. Long flax stalks — Helen's braids. On Ferapont's Day (May 25) — the first poor dews. On this day people are advised to "watch the rowan tree": many blossoms mean oats will be good too; sparse flowering means expect trouble — the oats will come to nothing.
May 26 — on Karp's Day, experienced fishermen tried not to miss it: carp bite well.
On Fedora's Day (May 27), do not sweep dust out of the izba (traditional wooden house).
If St. Evtikhiy's Day (May 28) is calm and still, the ploughman can expect a good harvest.
The 29th — "Fedosya of the Ears": rye begins to put forth ears. On Fedosya's Day, folk belief holds that it is good to feed livestock baked bread — they will be more prolific. After Fedosya comes Isaakiy. On this day every manner of reptile crawls out of its burrow. "On this day the creeping serpents travel in procession to their serpent weddings," goes the old saying, "and if an adder bites a man, no sorcerer or healer can charm it away." By custom, beans are planted on this day. The merry yet laborious month of May draws to a close. The songs of Ivan Kupala are not far off.
Having traced the history of May Day celebrations, everyone can observe the "main" day — the First of May — in keeping with their own convictions and tastes. Some will join a demonstration, others will put a bouquet of lily of the valley on the table and head off for a country picnic, while still others will labor diligently on their own "plots." So, as they say on a popular television program — make your choice! But remember: May 1 is the day of the lily of the valley, the emblem of tenderness and the silent outpouring of lovers' hearts.
May Day Demonstration
The Pagan Roots of the "Mayovka"
The vast majority of Belarusian and Russian citizens who take part in May Day demonstrations probably have no idea that they are, in essence, carrying on pagan traditions.
Three thousand years ago, the inhabitants of ancient Italy worshipped the goddess Maia, patroness of the earth and fertility. The last month of spring was named May in her honor, and on its first day festivities were held so that the labor of spring — ploughing and sowing — would not go to waste.
The people of the Apennine Peninsula who danced, sang, and made merry in Maia's honor likewise had no idea that five thousand years later their pagan festival would become the ideological banner of communism.
Over the past five thousand years, the customs of ancient Italy spread throughout Europe. In England, Scotland, and France, mass merrymaking and processions on this day became an established tradition. In Sicily, people of all ages gather yellow meadow daisies on May Day — flowers believed by local custom to bring happiness. In Spain, May 1 is considered the festival of all the flowers in bloom by that time, and young men give them to their sweethearts. In Germany, folk belief holds that on the eve of the holiday people should stay home and not go out — for fear of falling prey to witches, who on the "Day of International Solidarity" hold their sabbath on the bare peak of the Brocken. Yet whatever traditions peoples associate with May 1, for most people it is simply a spring holiday: a festival of love, renewal, and hope for better things to come.
Chicago — Birthplace of the Revolutionary May Day
Little more than a hundred years ago, America was a country far removed from the "American Dream." In 1880, the average cost of living was $720 a year, while the average annual wage of industrial workers was around $300. The average working day was eleven to twelve hours, and often as many as fifteen. One in six children worked in industry, earning half an adult's wages for the same work. No one knew what labor protection meant. All these figures are taken from the report of the Bureau of Labor Statistics presented to the United States Congress. The report concluded: "People must die so that industry may prosper."
Naturally, workers had already begun to organize and fight for their rights. Yet peaceful marches and petitions provoked irritation and hatred among those in power; moreover, as American historian P. Foner testified: "It became a favorite pastime for mounted police or foot police marching in close formation to break up any gathering of workers with their clubs. The club was an 'impartial' instrument: it beat men, women, children, and curious shopkeepers alike." In response, armed groups began to form to protect workers from police and military attack. The first such group was created by Chicago anarchists in 1875.
Chicago was the recognized center of the labor movement in the United States in the 1880s. The city had branches of the Knights of Labor, the American Federation of Labor, and the Socialist Labor Party. But the greatest influence over workers was held by the anarchists, united in the International Working People's Association. Their leaders were Albert Parsons and August Spies, formerly active trade union officials. Having lost faith in legal political activity and come to understand that parliamentary elections were merely "an invention of the bourgeoisie to deceive the workers," they began seeking new methods of combating the exploitation of the proletariat by capitalists and the state, and of combating police terror. They saw their chief weapon as "the creation of armed workers' organizations, ready to defend their rights with arms in hand against any encroachment," and their chief goal as the complete destruction of the system of violence and exploitation.
The anarchists' energy and uncompromising stance attracted workers to them. In 1883 alone, 1,500 people left the Socialist Labor Party for the International Working People's Association. They took part in organizing the majority of strikes in the American Midwest, supporting workers regardless of party affiliation, union membership, or political and social views.
In 1884, the Federation of Trade Unions passed a resolution: from May 1, 1886, to work no more than eight hours; to establish this working day by direct action and to secure its recognition through a general strike. The leadership of the largest organization in the United States by membership — the Knights of Labor — while agreeing with the eight-hour slogan, refused to support it with a strike, and in March 1886 outright forbade its members to strike on May 1.
The Chicago anarchists were initially opposed to the eight-hour day slogan. The leader of the Chicago anarchists, Albert Parsons, wrote: "To concede that capitalists have a right to eight hours of our labor is to acknowledge the justice of wage labor… Eight hours might prove a handout that capitalists throw to workers to satisfy them and make them abandon the struggle to overthrow wage slavery." However, understanding how deeply this question stirred the workers, and not wishing to stand apart from a mass and historically progressive movement, the anarchists joined it. They immediately brought the movement into the realm of practical action, and as a result the most massive, active, and successful demonstration on May 1, 1886, took place in Chicago.
On May 1, 350,000 people went on strike across the United States (at 11,562 enterprises); another roughly 100,000 had managed to win acceptance of their demands before the general strike began. Following it, some 200,000 workers won a reduction of the working day to eight hours, and approximately as many achieved a reduction from twelve or more hours to nine or ten.
In Chicago, as already noted, the movement was the most widespread. On May 1, more than 40,000 people went on strike there (around 50,000 had already won their demands before May 1886), and not a single enterprise operated. That same day, the newspaper Mail published a demand to deal with Parsons and Spies — "the chief organizers of the unrest." The authorities were waiting only for a pretext for their revenge. And they did not wait long.
One of Chicago's factories announced a lockout, and 1,500 workers were dismissed. The workers responded with a strike. On May 3, strikebreakers arrived at the plant. The workers met them with a rally at the factory gate, but police dispersed it with weapons. Four people were killed and dozens wounded. That same evening, leaflets appeared calling people to gather for a protest meeting against police terror. By midday the following day, the city's mayor granted permission for it to be held, and on the evening of May 4, three thousand people — including women and children — assembled at Haymarket Square. Speakers demanded firmness and solidarity in the struggle for their rights. The anarchist Fielden had just managed to shout that it was a peaceful meeting when someone threw a bomb…
One policeman was killed and 53 wounded. Gunfire broke out immediately; police pursued the crowd, beating and shooting men, women, and children. Dozens were killed in the massacre, and 200 people were wounded.
The following day, police raided workers' clubs and print shops, broke into apartments without any warrants, and arrested "suspects." Hundreds of people were seized and subjected to torture, forced to give false testimony and to inform on others. Most were released after several days. Eight people were formally charged:
- Albert Parsons
- Samuel Fielden
- Eugene Schwab
- Adolph Fischer
- August Spies
- Georg Engel
- Louis Lingg
- Oscar Neebe
These men were particularly despised by those in power — not so much for their beliefs (all were anarchists) as for the fact that it was owing to them that Chicago had become the main center of the labor movement in the United States. Except for Fielden, none of them had been at the rally at the moment of the explosion, so they were charged not with organizing the bombing but with murder: the indictment rested on the claim that the unknown bomber had acted under the influence of their speeches.
Parsons managed to go underground, but by the time the trial began he turned himself in, wishing to share the fate of his comrades.
The jury was instructed to equate with murder any agitation by workers for unity in defense of their rights. But even this instruction was unnecessary: the jurors — all of them company managers — had stated before the trial began that they were convinced of the defendants' guilt and would return a verdict accordingly.
The trial lasted about a month. In his closing argument, the prosecutor said: "The question here is one of law and order versus anarchy. The jury selected these men from among others and brought them to trial because they were leaders. They are no more guilty than the thousands who follow them. Gentlemen of the jury, convict these men, and let it serve as an example to others." The verdict: seven sentenced to death, one to fifteen years' imprisonment. The death sentences of Fielden and Schwab were commuted to life imprisonment; Lingg took his own life.
On November 11, 1887, Parsons, Spies, Engel, and Fischer were hanged. But already in 1893, all were amnestied on the grounds that their guilt had not been conclusively proven.
In December 1888, the St. Louis convention of the American Federation of Labor resolved to designate May 1, 1890, as a day of nationwide action for workers' rights.
Shortly afterward, the congress of the Second International resolved to celebrate May 1 as the day of international workers' solidarity.
May 1 in Different Countries
France
The night of April 30 to May 1 is Walpurgis Night — the rampage of evil spirits, against which one must take every precaution. On this night, dew, milk, and butter possess especially healing properties. On this night one can "do harm" to a neighbor: to do so, one must steal a little manure from his yard and scatter it over one's own field. May 1 in France is the festival of lily of the valley — everyone gives one another small bouquets of these fragrant spring flowers. But lily of the valley is not the only gift: as a token of friendship and love, one may give a sprig of hawthorn, oak, or poplar. Girls with a bad temper receive holly, and lazybones receive a branch of elder.
Spain
May 1 — Green Santiago, the festival of lovers and flowers. Girls walk crowned with roses and carnations, accompanied by their sweethearts singing their praises.
The Netherlands
Here, in the last week of April and the first week of May, a Tulip Festival is held. The central day of this festival is Bulb Sunday. In villages, even today, it is customary on May 1 to pair young men and women off and post the list of couples in a prominent place.
Scandinavian Countries
Here, no one sleeps on Walpurgis Night. Bonfires are lit, people dance in rounds, play musical instruments, and fire shots to frighten away trolls before the livestock are driven out. According to Danish and Swedish folk belief, on this night witches and demons fly off to their gatherings, and the bonfire flames prevent them from stopping and doing harm to people. May 1 itself is called "Cuckoo Day" in Scandinavian countries.
Germany
If a girl wishes to be rid of her freckles, she must wash her face in the dew at dawn before May 1 and say: "Good morning, Walpurgia! I have brought you my freckles. They must come to you, and vanish from me!"
Conclusion
May 1 is one of those holidays that has both pagan and social origins. Every person should strive for growth, development, and closeness to nature and to their roots. May 1 is precisely that holiday which gives a person a sense of order and purpose, shows that a person must work, and draws attention to the need for greater communion with nature through positively colored productive activity.
Reflections in Urban Folklore
The Positive Side
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At a May Day demonstration, a column of very elderly men carries a banner reading: "Thank you, Comrade Stalin, for our happy childhood!"
Someone in plainclothes runs up to them: — What are you playing at? When you were children, Comrade Stalin hadn't even been born yet! — That's exactly what we're thanking him for!Joke
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The Impossibility of Criticizing May Day
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May Day demonstration.
A television reporter asks one of the demonstrators: — What can you say about today's holiday? — Go f@ck yourself!!! Reporter: — And it's like this all over the city!! Jokes! Merriment! Laughter!Joke
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