May 1, 2021
From PM Press
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Originally posted on libcom.org
October 4th, 2010

The Green

Once
upon a time, long before Weinberger bombed north Africans, before the
Bank of Boston laundered money, or Reagan honored the Nazi war dead, the
earth was blanketed by a broad mantle of forests. As late as Caesar’s
time a person might travel through the woods for two months without
gaining an unobstructed view of the sky. The immense forests of Europe,
Asia, Africa, and America provided the atmosphere with oxygen and the
earth with nutrients. Within the woodland ecology our ancestors did not
have to work the graveyard shift, or to deal with flextime, or work from
Nine to Five. Indeed, the native Americans whom Captain John Smith
encountered in 1606 only worked four hours a week. The origin of May Day
is to be found in the Woodland Epoch of History.

In Europe, as
in Africa, people honored the woods in many ways. With the leafing of
the trees in spring, people celebrated “the fructifying spirit of
vegetation,” to use the phrase of J.G. Frazer, the anthropologist. They
did this in May, a month named after Maia, the mother of all the gods
according to the ancient Greeks, giving birth even to Zeus.

The
Greeks had their sacred groves, the Druids their oak worship, the Romans
their games in honor of Floralia. In Scotland the herdsman formed
circles and danced around fires. The Celts lit bonfires in hilltops to
honor their god, Beltane. In the Tyrol people let their dogs bark and
made music with pots and pans. In Scandinavia fires were lit and the
witches came out.

Everywhere people “went a-Maying” by going into
the woods and bringing back leaf, bough, and blossom to decorate their
persons, homes, and loved ones with green garlands. Outside theater was
performed with characters like “Jack-in-the-Green” and the “Queen of the
May.” Trees were planted. Maypoles were erected. Dances were danced.
Music was played. Drinks were drunk, and love was made. Winter was over,
spring had sprung.

The history of these customs is complex and
affords the student of the past with many interesting insights into the
history of religion, gender, reproduction, and village ecology. Take
Joan of Arc who was burned in May 1431. Her inquisitors believed she was
a witch. Not far from her birthplace, she told the judges, “there is a
tree that they call ‘The Ladies Tree’ – others call it ‘The Fairies
Tree.’ It is a beautiful tree, from which comes the Maypole. I have
sometimes been to play with the young girls to make garlands for Our
Lady of Domremy. Often I have heard the old folk say that the fairies
haunt this tree….” In the general indictment against Joan, one of the
particulars against her was dressing like a man. The paganism of Joan’s
heresy originated in the Old Stone Age when religion was animistic and
hamans were women and men.

Monotheism arose with the
Mediterranean empires. Even the most powerful Roman Empire had to make
deals with its conquered and enslaved peoples (syncretism). As it
destroyed some customs, it had to accept or transform others. Thus, we
have Christmas Trees. May Day became a day to honor the saints, Philip
and James, who were unwilling slaves to Empire.

James the Less
neither drank nor shaved. He spent so much time praying that he
developed huge callouses on his knees, likening them to camel legs.
Philip was a lazy guy. When Jesus said “Follow me” Philip tried to get
out of it by saying he had to tend to his father’s funeral, and it was
to this excuse that the Carpenter’s son made his famous reply, “Let the
dead bury the dead.” James was stoned to death, and Philip was crucified
head downwards. Their martyrdom introduces the Red side of the story,
even still the Green side is preserved because, according to the Floral
Directory, the tulip is dedicated to Philip and bachelor buttons to
James.

The farmers, workers, and child-bearers (laborers) of the
Middle Ages had hundreds of holy days which preserved the May Green,
despite the attack on peasants and witches. Despite the complexities,
whether May Day was observed by sacred or profane ritual, by pagan or
Christian, by magic or not, by straights or gays, by gentle or calloused
hands, it was always a celebration of all that is free and life-giving
in the world. That is the Green side of the story.
Whatever else it was, it was not a time to work.

Therefore,
it was attacked by the authorities. The repression had begun with the
burning of women and it continued in the 16th century when America was
“discovered,” the slave trade was begun, and nation-states and
capitalism were formed. In 1550 an Act of Parliament demanded that
Maypoles be destroyed, and it outlawed games. In 1644 the Puritans in
England abolished May Day altogether. To these work-ethicists the
festival was obnoxious for paganism and worldliness. Philip Stubs, for
example, in Anatomy of Abuses (1585) wrote of the Maypole, “and then
fall they to banquet and feast, to leape and daunce about it, as the
Heathen people did at the dedication of their Idolles.” When a Puritan
mentioned “heathen” we know genocide was not far away. According to the
excellent slide show at the Quincy Historical Society, 90% of the
Massachusetts people, including chief Chicatabat, died from chicken pox
or small pox a few years after the Puritans landed in 1619. The Puritans
also objected to the unrepressed sexuality of the day. Stubs said, “of
fourtie, threescore, or an hundred maides going to the wood, there have
scarcely the third part of them returned home again as they went.”

The
people resisted the repressions. Thenceforth, they called their May
sports, the “Robin Hood Games.” Capering about with sprigs of hawthorn
in their hair and bells jangling from their knees, the ancient charaders
of May were transformed into an outlaw community, Maid Marions and
Little Johns. The May feast was presided over by the “Lord of Misrule,”
“the King of Unreason,” or the “Abbot of Inobedience.” Washington Irving
was later to write that the feeling for May “has become chilled by
habits of gain and traffic.” As the gainers and traffickers sought to
impose the regimen of monotonous work, the people responded to preserve
their holyday. Thus began in earnest the Red side of the story of May
Day. The struggle was brought to Massachusetts in 1626.

Thomas Moreton of Merry Mount

In
1625 Captain Wollaston, Thomas Morton, and thirty others sailed from
England and months later, taking their bearings from a red cedar tree,
they disembarked in Quincy Bay. A year later Wollaston, impatient for
lucre and gain, left for good to Virginia. Thomas Morton settled in
Passonaggessit which he named Merry Mount. The land seemed a “Paradise”
to him. He wrote, there are “fowls in abundance, fish in multitudes, and
I discovered besides, millions of turtle doves on the green boughs,
which sat pecking of the full, ripe, pleasant grapes that were supported
by the lusty trees, whose fruitful load did cause the arms to bend.”

On
May Day, 1627, he and his Indian friends, stirred by the sound of
drums, erected a Maypole eighty feet high, decorated it with garlands,
wrapped it in ribbons, and nailed to its top the antlers of a buck.
Later he wrote that he “sett up a Maypole upon the festival day of
Philip and James, and therefore brewed a barrell of excellent beare.” A
ganymede sang a Bacchanalian song. Morton attached to the pole the first
lyric verses penned in America which concluded.

With the proclamation that the first of May

At Merry Mount shall be kept holly day

The
Puritans at Plymouth were opposed to the May Day. they called the
Maypole “an Idoll” and named Merry Mount “Mount Dagon” after the god of
the first ocean-going imperialists, the Phoenicians. More likely, though
the Puritans were the imperialist, not Morton, who worked with slaves,
servants, and native Americans, person to person. Everyone was equal in
his “social contract.” Governor Bradford wrote, “they allso set up a
Maypole, drinking and dancing aboute it many days together, inviting the
Indean women for thier consorts, dancing and frisking together (like so
many faires, or furies rather) and worse practise.”

Merry Mount
became a refuge for Indians, the discontented, gay people, runaway
servants, and what the governor called “all the scume of the countrie.”
When the authorities reminded him that his actions violated the King’s
Proclamation, Morton replied that it was “no law.” Miles Standish, whom
Morton called “Mr. Shrimp,” attacked. The Maypole was cut down. The
settlement was burned. Morton’s goods were confiscated, he was chained
in the bilboes, and ostracized to England aboard the ship “The Gift,” at
a cost the Puritans complained of twelve pounds seven shillings. The
rainbow coalition of Merry Mount was thus destroyed for the time being.
That Merry Mount later (1636) became associated with Anne Hutchinson,
the famous mid-wife, spiritualist, and feminist, surely was more than
coincidental. Her brother-in-law ran the Chapel of Ease. She thought
that god loved everybody, regardless of their sins. She doubted the
Puritans’ authority to make law. A statue of Robert Burns in Quincy near
to Merry Mount, quotes the poet’s lines,

A fig for those by law protected!

Liberty’s a glorious feast!

Courts for cowards were erected,

Churches built to please the priest.

Thomas
Morton was a thorn in the side of the Boston and Plymouth Puritans,
because he had an alternate vision of Massachusetts. He was impressed by
its fertility; they by its scarcity. He befriended the Indians; they
shuddered at the thought. He was egalitarian; they proclaimed themselves
the “Elect”. He freed servants; they lived off them. He armed the
Indians; they used arms against Indians. To Nathaniel Hawthorne, the
destiny of American settlement was decided at Merry Mount. Casting the
struggle as mirth vs. gloom, grizzly saints vs. gay sinners, green vs.
iron, it was the Puritans who won, and the fate of America was
determined in favor of psalm-singing, Indian-scalpers whose notion of
the Maypole was a whipping post.

Parts of the past live, parts
die. The red cedar that drew Morton first to Merry Mount blew down in
the gale of 1898. A section of it, about eight feet of its trunk became a
power fetish in 1919, placed as it was next to the President’s chair of
the Quincy City Council. Interested parties may now view it in the
Quincy Historical Museum. Living trees, however, have since grown,
despite the closure of the ship-yards.

On Both Sides of the Atlantic

In
England the attacks on May Day were a necessary part of the wearisome,
unending attempt to establish industrial work discipline. The attempt
was led by the Puritans with their belief that toil was godly and less
toil wicked. Absolute surplus value could be increased only by
increasing the hours of labor and abolishing holydays. A parson wrote a
piece of work propaganda called Funebria Florae, Or the Downfall of the
May Games. He attacked, “ignorants, atheists, papists, drunkards,
swearers, swashbucklers, maid-marians, morrice-dancers, maskers,
mummers, Maypole stealers, health-drinkers, together with a rapscallion
rout of fiddlers, fools fighters, gamesters, lewd-women, light-women,
contemmers of magistracy, affronters of ministry, disobedients to
parents, misspenders of time, and abusers of the creature, &c.”

At
about this time, Isaac Newton, the gravitationist and machinist of
time, said work was a law of planets and apples alike. Thus work ceased
to be merely the ideology of the Puritans, it became a law of the
universe. In 1717 Newton purchased London’s hundred foot Maypole and
used it to prop up his telescope.

Chimney sweeps and dairy maids
led the resistance. The sweeps dressed up as women on May Day, or put on
aristocratic perriwigs. They sang songs and collected money. When the
Earl of Bute in 1763 refused to pay, the opprobrium was so great that he
was forced to resign. Milk maids used to go a-Maying by dressing in
floral garlands, dancing and getting the dairymen to distribute their
milk-yield freely. Soot and milk workers thus helped to retain the
holyday right into the industrial revolution.

The ruling class
used the day for its own purposes. Thus, when Parliament was forced to
abolish slavery in the British dominions, it did so on May Day 1807. In
1820 the Cato Street conspirators plotted to destroy the British cabinet
while it was having dinner. Irish, Jamaican, and Cockney were hanged
for the attempt on May Day 1820. A conspirator wrote his wife saying
“justice and liberty have taken their flight… to other distant
shores.” He meant America, where Boston Brahmin, Robber Baron, and
Southern Plantocrat divided and ruled an arching rainbow of people.

Two
bands of that rainbow came from English and Irish islands. One was
Green. Robert Owen, union leader, socialist, and founder of utopian
communities in America, announced the beginning of the millennium after
May Day 1833. The other was Red. On May Day 1830, a founder of the
Knights of Labor, the United Mine Workers of America, and the Wobblies
was born in Ireland, Mary Harris Jones, a.k.a., “Mother Jones.” She was a
Maia of the American working class.

May Day continued to be
commemorated in America, one way or another, despite the victory of the
Puritans at Merry Mount. On May Day 1779 the revolutionaries of Boston
confiscated the estates of “enemies of Liberty.” On May Day 1808 “twenty
different dancing groups of the wretched Africans” in New Orleans
danced to the tunes of their own drums until sunset when the slave
patrols showed themselves with their cutlasses. “The principal dancers
or leaders are dressed in a variety of wild and savage fashions, always
ornamented with a number of tails of the small wild beasts,” observed a
strolling white man.

The Red: Haymarket Centennial

The
history of the modern May Day originates in the center of the North
American plains, at Haymarket, in Chicago – “the city on the make” – in
May 1886. The Red side of that story is more well-known than the Green,
because it was bloody. But there was also a Green side to the tale,
though the green was not so much that of pretty grass garlands, as it
was of greenbacks, for in Chicago, it was said, the dollar is king.

Of
course the prairies are green in May. Virgin soil, dark, brown,
crumbling, shot with fine black sand, it was the produce of thousands of
years of humus and organic decomposition. For many centuries this earth
was husbanded by the native Americans of the plains. As Black Elk said
theirs is “the story of all life that is holy and is good to tell, and
of us two-leggeds sharing in it with the four- leggeds and the wings of
the air and all green things; for these are children of one mother and
their father is one Spirit.” From such a green perspective, the white
men appeared as pharaohs, and indeed, as Abe Lincoln put it, these
prairies were the “Egypt of the West”.

The land was mechanized.
Relative surplus value could only be obtained by reducing the price of
food. The proteins and vitamins of this fertile earth spread through the
whole world. Chicago was the jugular vein. Cyrus McCormick wielded the
surgeon’s knife. His mechanical reapers harvested the grasses and
grains. McCormick produced 1,500 reapers in 1849; by 1884 he was
producing 80,000. Not that McCormick actually made reapers, members of
the Molders Union Local 23 did that, and on May Day 1867 they went on
strike, starting the Eight Hour Movement.

A staggering
transformation was wrought. It was: “Farewell” to the hammer and sickle.
“Goodby” to the cradle scythe. “So long” to Emerson’s man with the hoe.
These now became the artifacts of nostalgia and romance. It became
“Hello” to the hobo. “Move on” to the harvest stiffs. “Line up” the
proletarians. Such were the new commands of civilization.

Thousands
of immigrants, many from Germany, poured into Chicago after the Civil
War. Class war was advanced, technically and logistically. In 1855 the
Chicago police used Gatling guns against the workers who protested the
closing of the beer gardens. In the Bread Riot of 1872 the police
clubbed hungry people in a tunnel under the river. In the 1877 railway
strike, Federal troops fought workers at “The Battle of the Viaduct.”
These troops were recently seasoned from fighting the Sioux who had
killed Custer. Henceforth, the defeated Sioux could only “Go to a
mountain top and cry for a vision.” The Pinkerton Detective Agency put
visions into practice by teaching the city police how to spy and to form
fighting columns for deployment in city streets. A hundred years ago
during the street car strike, the police issued a shoot-to-kill order.

McCormick
cut wages 15%. His profit rate was 71%. In May 1886 four molders whom
McCormick locked-out was shot dead by the police. Thus, did this ‘grim
reaper’ maintain his profits.

Nationally, May First 1886 was
important because a couple of years earlier the Federation of Organized
Trade and Labor Unions of the United States and Canada, “RESOLVED…
that eight hours shall constitute a legal day’s labor, from and after
May 1, 1886.

On 4 May 1886 several thousand people gathered near
Haymarket Square to hear what August Spies, a newspaperman, had to say
about the shootings at the McCormick works. Albert Parsons, a
typographer and labor leader spoke net. Later, at his trial, he said,
“What is Socialism or Anarchism? Briefly stated it is the right of the
toilers to the free and equal use of the tools of production and the
right of the producers to their product.” He was followed by
“Good-Natured Sam” Fielden who as a child had worked in the textile
factories of Lancashire, England. He was a Methodist preacher and labor
organizer. He got done speaking at 10:30 PM. At that time 176 policemen
charged the crowd that had dwindled to about 200. An unknown hand threw a
stick of dynamite, the first time that Alfred Nobel’s invention was
used in class battle.

All hell broke lose, many were killed, and the rest is history.

“Make
the raids first and look up the law afterwards,” was the Sheriff’s
dictum. It was followed religiously across the country. Newspaper
screamed for blood, homes were ransacked, and suspects were subjected to
the “third degree.” Eight men were railroaded in Chicago at a farcical
trial. Four men hanged on “Black Friday,” 11 November 1887.

“There will come a time when our silence will be more powerful than the voices you strangle today,” said Spies before he choked.

May Day Since 1886

Lucy
Parsons, widowed by Chicago’s “just-us,” was born in Teas. She was
partly Afro-American, partly native American, and partly Hispanic. She
set out to tell the world the true story “of one whose only crime was
that he lived in advance of his time.” She went to England and
encouraged English workers to make May Day an international holiday for
shortening the hours of work. Her friend, William Morris, wrote a poem
called “May Day.”

Workers

They are few, we are many: and yet, O our Mother,

Many years were wordless and nought was our deed,

But now the word flitteth from brother to brother:

We have furrowed the acres and scattered the seed.


Earth


Win on then unyielding, through fair and foul weather,

And pass not a day that your deed shall avail.

And in hope every spring-tide come gather together

That unto the Earth ye may tell all your tale.

Her
work was not in vain. May Day, or “The Day of the Chicago Martyrs” as
it is still called in Mexico “belongs to the working class and is
dedicated to the revolution,” as Eugene Debs put it in his May Day
editorial of 1907. The A. F. of L. declared it a holiday. Sam Gompers
sent an emissary to Europe to have it proclaimed an international labor
day. Both the Knights of Labor and the Second International officially
adopted the day. Bismarck, on the other hand, outlawed May Day.
President Grover Cleveland announced that the first Monday in September
would be Labor Day in America, as he tried to divide the international
working class. Huge numbers were out of work, and they began marching.
Under the generalship of Jacob Coey they descended on Washington D. C.
on May Day 1894, the first big march on Washington. Two years later
across the world Lenin wrote an important May Day pamphlet for the
Russian factory workers in 1896.

The Russian Revolution of 1905 began on May Day.

With
the success of the 1917 Bolshevik Revolution the Red side of May Day
became scarlet, crimson, for ten million people were slaughtered in
World War I. The end of the war brought work stoppings, general strikes,
and insurrections all over the world, from Mexico to Kenya, from China
to France. In Boston on May Day 1919 the young telephone workers
threatened to strike, and 20,000 workers in Lawrence went on strike
again for the 8-hour day. There were fierce clashes between working
people and police in Cleveland as well as in other cities on May Day of
that year. A lot of socialists, anarchists, bolsheviks, wobblies and
other “I-Won’t- Workers,” ended up in jail as a result.

This
didn’t get them down. At “Wire City,” as they called the federal pen at
Fort Leavenworth, there was a grand parade and no work on May Day 1919.
Pictures of Lenin and Lincoln were tied to the end of broom sticks and
held afloat. There speeches and songs. The Liberator supplies us with an
account of the day, but it does not tell us who won the
Wobbly-Socialist horseshoe throwing contest. Nor does it tell us what
happened to the soldier caught waving a red ribbon from the guards’
barracks. Meanwhile, one mile underground in the copper mines of Bisbee
where there are no national boundaries, Spanish-speaking Americans were
singing “The International” on May Day.

In the 1920s and 1930s
the day was celebrated by union organizers, the unemployed, and
determined workers. In New York City the big May Day celebration was
held in Union Square. In the 1930s Lucy Parsons marched in Chicago at
May Day with her young friend, Studs Terkel.

May Day 1946 the
Arabs began a general strike in Palestine, and the Jews of the Displaced
Persons Camps in Landsberg, Germany, went on hunger strike. On May Day
1947 auto workers in Paris downed tools, an insurrection in Paraguay
broke out, the Mafia killed six May Day marchers in Sicily, and the
Boston Parks Commissioner said that this was the first year in living
memory when neither Communist nor Socialist had applied for a permit to
rally on the Common.

1968 was a good year for May Day. Allen
Ginsberg was made the “Lord of Misrule” in Prague before the Russians
got there. In London hundreds of students lobbied Parliament against a
bill to stop Third World immigration into England. In Mississippi police
could not prevent 350 Black students from supporting their jailed
friends. At Columbia University thousands of students petitioned against
armed police on campus. In Detroit with the help of the Dodge
Revolutionary Union Movement, the first wildcat strike in fifteen years
took place at the Hamtramck Assembly plant (Dodge Main), against
speed-up. In Cambridge, Mass., Black leaders advocated police reforms
while in New York the Mayor signed a bill providing the police with the
most sweeping “emergency” powers known in American history. The climax
to the ’68 Mai was reached in France where there was a gigantic General
Strike under strange slogans such as

Parlez a vos voisins!

L’Imagination prend le pouvoir!

Dessous les paves c’est la plage!

On
May Day in 1971 President Nixon couldn’t sleep. He order 10,000
paratroopers and marines to Washington D.C. because he was afraid that
some people calling themselves the May Day Tribe might succeed in their
goal of blocking access to the Department of Justice. In the Philippines
four students were shot to death protesting the dictatorship. In Boston
Mayor White argued against the right of municipal workers, including
the police, to withdraw their services, or stop working. In May 1980 we
may see Green themes in Mozambique where the workers lamented the
absence of beer, or in Germany where three hundred women witches
rampaged through Hamburg. Red themes may be seen in the 30,000 Brazilian
auto workers who struck, or in the 5.8 million Japanese who struck
against inflation.

On May Day 1980 the Green and Red themes were
combined when a former Buick auto-maker from Detroit, one “Mr. Toad,”
sat at a picnic table and penned the following lines,

The eight hour day is not enough;

We are thinking of more and better stuff.

So here is our prayer and here is our plan,

We want what we want and we’ll take what we can.

Down with wars both small and large,

Except for the ones where we’re in charge:

Those are the wars of class against class,

Where we get a chance to kick some ass..

For air to breathe and water to drink,

And no more poison from the kitchen sink.

For land that’s green and life that’s saved

And less and less of the earth that’s paved.

No more women who are less than free,

Or men who cannot learn to see

Their power steals their humanity

And makes us all less than we can be.

For teachers who learn and students who teach

And schools that are kept beyond the reach

Of provosts and deans and chancellors and such

And Xerox and Kodak and Shell, Royal Dutch.

An end to shops that are dark and dingy,

An end to Bosses whether good or stingy,

An end to work that produces junk,

An end to junk that produces work,

And an end to all in charge – the jerks.

For all who dance and sing, loud cheers,

To the prophets of doom we send some jeers,

To our friends and lovers we give free beers,

And to all who are here, a day without fears.

So, on this first of May we all should say

That we will either make it or break it.

Or, to put this thought another way,

Let’s take it easy, but let’s take it.

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