 Welcome to this afternoon's program that is being hosted with the very kind support of the Vermont Humanities Council. I am with the Montpelier Historical Society. We're co-hosting with them. I want to welcome you today to celebrate the celebration of the efforts of Vermont women and a special homage to those of Montpelier's women in the national. And Katherine Boyer, I'm the treasurer of the Montpelier Historical Society and the Montpelier Native. I'm also the daughter of Paul and Claire Boyer, who have also a Montpelier Native and have been active in many local organizations over the years and I think are more familiar to people than me. So I just want to spend a quick minute to tell you about the Montpelier Historical Society and what we're up to. We are active again after many years of inactivity. We're running strong. We have a board of 12 members chaired by Montpelier Native George Edson, whose father, Lando, ran the cross-baking company for a number of years down in the area where kind of where city center is now. We got started last year with a public historical show and tell event in May. It was right here and some of the other events that we have hosted or co-hosted included the launch event for the Common Cracker exhibit which was held down at the Vermont History Museum and the Lane Shops display, which I think is still continuing right now. It is on view in the front showcase at Walgreens. It's lots of different artifacts and photos to talk about the historical Lane Manufacturing Company here in Montpelier. This year, we're going to be hosting another historical show and tell. It's going to be May 27th right here at the Senior Center. We're going to be having again local businesses and institutions that will be exhibiting and speaking about their history in Montpelier. We have not confirmed all the exhibitors. We know that Mary Lehi will be here to talk about her family's Lehi Press, which has been running, it's still in existence, running for about eight years. And George is going to be speaking a bit about the history of the Lane Shop. So if you've seen that display, you can get a little bit more of the story. Later in the fall, we're hoping to do a public walking tour of Greenmount Cemetery. That is still in progress and coming together and that will be probably in the fall. We are eagerly seeking members to sustain the activity. So I would invite you to pick up a membership form on the podium and on the table or you could join online on our website. It is also listed on the cards and on the membership form. And we're looking for volunteers who might be interested in some aspect of the history of Montpelier. If you've got a particular thing you'd like to research or start a project on or join something that we're planning on doing, we would love to hear from you. Email address on the cards. And we would welcome your participation. Now, Linda Radke. Linda is a classically trained singer. She's a member of the Vermont Professional Vocal Ensemble of Counterpoint, the Oriana Singers and the Arioso Chamber Ensemble. And if that wasn't enough, she also produces the choral hour on Vermont Public. Prior to that, she hosted a similar program for the all classical WCVT radio station, which I loved in Waterbury. I still miss that station. Linda was a Vermont high school teacher for 31 years. She has a special interest in local history and she enjoys doing research on each town. She visits with her programs. She's traveled extensively throughout Vermont, bringing both entertainment and awareness for our audiences of the hard work and dedication of Vermont's women to secure the right vote. The Montpelier Historical Society, as I said, is presenting this program in partnership with the Vermont Humanities Council. We're grateful to them and we're grateful to Linda and delighted to have her here today. A wave of indignation rolling round and round the land and it's mission is so mighty and it's needs so grand with numbers, names and cowards there denied just a man and brothers dare you do. Man and brothers dare you do. Now so great a woman's sober judgment is that equal to your own has God ordained that suffrage is a gift to you. Suffrage for equal rights for women and for others. And especially I'd like to thank the Vermont Humanities Council for helping me find all this stuff and Paul Karnahan as well. Stay around afterwards. There is a T, which is perfect for the period. And that first time illustrates something that we always know because of the, our sort of rallies nowadays. Pete Seeger said that if you have an audience who knows the tune, half your work is done. Everybody knows that tune, you're gonna have a chance to sing along at the end with new words. So if you think about women and their hoop skirts and their bonnets before civil war, and then you fast forward to this outfit, which was 1920, you see it took a long time of agitation to get the 19th Amendment. And what I'm interested in is finding out what persuasive techniques you use to bring about social change. So it's called from the parlor to the polling place. And I was thinking about here in Central Vermont, how many sort of important community things can you think of that have been born around the kitchen table? You know, just talking to people. And that's what happened in Seneca Falls where I grew up. Some people got together for tea and they talked about the idea. Not so much of voting at that point. Voting was way in the future, but they at least wanted some rights, married women's property rights, say and maybe child custody. And so we owe so much to them, but then what they did is after a while, moved to the next space from the parlor. And that usually was the church basement, often the Methodists especially, had or were supportive of the temperance movements, were supportive of abolition of slavery. Sometimes they were supportive of women meeting downstairs when there was still heat during a prayer meeting or during a church service, after a church service. So that's where some of the ideas got going. Next up, the town hall. And so that meant addressing men. And it was sometimes the women didn't have a lot of leadership training, maybe not even knowing Robert's rules. And so it was interesting to me to find out that the Quaker women were actually pretty good at speaking. They had been not prevented from doing that. And so after the town hall, of course, then the legislature, the first woman to address the legislature was in 1852, which took quite a bit of courage. And of course they didn't really ratify the amendment until the federal government told us to. But it was a long haul. And then after a while, women started marching. And they went to, well certainly New York City and Washington DC, some of them were ostracized or imprisoned or force fed. We all know about those kind of challenges. And what I was interested in doing is going to the Vermont History Center and looking in the library for the agendas for the Vermont women's suffrage movement. It was wonderful to see. They always started with a prayer. It was an intensely protested especially movement. Prayer and a song. And then often they had speakers from other places. They had very famous suffragists called Lucy Stone who came up and people thought she was sort of trying to rile us up because, you know, Vermont women don't get riled up much. And so she came. And the other thing I love is you can see in the back all the ads like Free Fertilizer from Hyde Park and buy so-and-so's new tonic for whatever ails you. So you can see all those too. And they basically started in St. John'sbury, 17 members. And they had 37 annual meetings until July 19th, 2021 when they basically morphed into what we have today, the League of Women Voters. I'd like to dedicate each one of these songs to one of our suffragists. I don't have pictures of all of them, but they really come to life for me, especially the ones that are not clear. This first one is an early suffragist. Her name was Mary Ware Foster, 1825 to 1913. That means she never got a chance to vote. And she was the daughter of Cyrus Ware. He was a representative for Montpelier in the Assembly. He was the one who got Montpelier to become the state capital. And she read a paper at the Vermont Women's Suffrage Association in 1895. She was a prominent Unitarian and WCTU, Women's Christian Temperance Movement. And she worked really hard for municipal suffrage. So that was pretty early in Vermont. 1888, we could vote for school budgets, we could vote for municipal things, but nothing bigger than that. And if you do go to Greenmont Cemetery, there's a wonderful stone to her husband, Joel Foster. He was the one who was the engineer of Montpelier's water system. Beautiful monument when he was standing there with a fire nose. So do notice that, it's really amazing. And get Paul Heller's book about that. So this is a song that reminds me of Gilbert and Sullivan. It's early on, I'm thinking might have had a Parler song because it's kind of snarky in some ways about what men, how men treat women. And it doesn't speak to specific rights at this point, but it speaks to women having a say in their domestic life. And tell us to spend four wives to submit to the husband submissively, vaguely. And whatever they say their wives should obey. I'm questioning stupidly, vaguely. Our husbands would force us their own dictum take with an error aware of our own wife writ. But I don't, and I can't, and I won't, and I shed. Fudge to say man is the best judge of what should be and shouldn't and so on. That woman should bow nor attempt to say how she considers the matter to go wrong. We have gave up myself as a slave, out with husbands to cope with the rights of the sex man of travel. We all, if we use our tongues but to use, can all opposition so stifle? Let's be still and silent, a price to pay high for it, for we won't, and we can't, and we don't. And we're just old songs here. Often there was somebody going around in the circuit singing it, and it's often like, as sung by Mrs. John Wood, a lot of these women had no names apparently. So that's been hard. And I was thinking that it was hard for them to figure out how to convince people, people in power, to give up power, that's not easy. And often they did use some humor, some subtle persuasion until the decades went on and they were tired of it. So this next one I'm gonna dedicate to a Vermont woman. She was indeed the first woman to speak to the State House in 1852, just a couple of years after Seneca Falls. Her name is Clarina Howard Nichols. Very important in women's rights, but also if you went to Kansas, worked for the evolution of slavery. That was really important to her. And where is the Clarina Howard Nichols Center? Is that up in Des Moines County? I think somewhere? And it serves women and children. So what's another way to convince people, especially men, you think about powerful words in any language. One of the most powerful is the word mother. Has a lot of emotional appeal. So the idea is you respect your mother, you love your mother, how can you deny her this basic right of citizenship? And again, like Pete Seger said, they used a common theme. And this was song ant rallies. Giving the ballot to the mothers. The spirit shall be free. Fling it to the wind. Mothers, wives, and daughters. Let it shelter and defend. Equal rights our mother is. We're loyal to thee. To the mother. The spirit shall be free. Or obviously just sung in the north. It was sung in General Sherman's funeral. It's called marching through Georgia. Later on, as we worked in Tennessee to get the vote, obviously the songists would change a little bit. So women in Vermont had access to the petition. That's all the power they had. And so every year women from all different communities would present petitions to the state house to ask for the vote. And one of the places that was so important was the women's clubs of every little town. They were sort of places where women could talk about the issues of the day. Often they did humanitarian work as well. And when you go for tea later on, there's a silver tea set that belongs to the Montpelier, belongs to the Montpelier Women's Club. And so also I wanted to say that the black women's clubs in the south were just central to this effort. And they became more political. And one of them is here as Ida B. Wells. But obviously this is initially a movement of upper class white women who had the time, the support at home, and the money, frankly, to do this. And so it took a while for women to sort of look at everyone and reach out to the labor unions, to immigrant women. That's a whole story that I read a lot about during COVID and I'm sorry all I got to learn when I was a kid was Elizabeth Cady Stanton and Lucretia Mott. Still important. So I'm gonna dedicate this next song, it's a comic song about trying to persuade men. And this is Phoebe Stone Beaman, 1849 to 1913. So again, she didn't get a chance to see the past. She was a member of the National American Women's Suffrage Association, the WCTU again. She was the president of the Women's Suffrage Association in 1896 and her husband was the Methodist minister. So the two of them worked for a lot of these things. I think there was somebody in the Unitarian Church who was very involved in the evolution of slavery. And the other thing is she was the niece of that famous suffragist, Lucy Stone. She's known for a lot of things, but the one thing I learned about inspiration from is she decided and her husband too, who was a suffragist, to not change her last name when she married. So they called him the Stoners. So this song is written by, you get the names, Miss NBC Slade and Mrs. A. B. Smith. No idea who they are. And the idea, the argument is if a man doesn't support women's suffrage, it's going to happen. And so you might as well get on now because otherwise there are gonna be consequences. And there were for the government of Vermont at that time. I'll tell you about that later. So I have to play both parts. And down to Boston boys to see the folks on sites. Dear me, I heard such fuss and noise about these women's rights. Now it's as plain as my old coat. That's plain as plain can be. No, not from me, I tell you no. Joseph, tell us something new. We're tired of that old song. We'll sew your seams and cook your meals. To vote won't take us long. We will help clean house. The one too large for man to leave alone. The state and nation, don't you see when we the vote have won? Yes, we will and you'll help. For you, they are a friend, Joseph. Yes, you will when you're in. So we better help us win. You're just right, how blind a better never could meet its ups. Tis true, the taxes you must pay without you are subject to the law's mimic and yet no word of moan. Can you see up when it goes? Thank you, Joe. We'll together sew knee-voters. Yes, I will. If you'll all, not kill your Argus, I guess it was, about women's voting and the fact that we could vote in municipal elections, but when we wanted to vote for a federal thing, we had to pay the poll tax, which was $6. Does anybody remember when we stopped having a poll tax? I was thinking it was the 70s. That would be a great thing to look into. And so they said, you've got to pay your $6 poll tax plus you have to go before the city council and take your freemen's oath. So that would be another wonderful thing to keep on digging for. Which Montclair women took the freemen's vote in 1920? In middle sex, there were 18. And a lot of the same names, the old farm families that we have today. And I was working with a ninth grade boy who had some mischief and he had to do community service. And so we went into the vault, got that beautiful book out with the calligraphy and went to 1920. And this guy was, I said, well, I'll get on the computer. I'll just write the names when you read them. And he looked at it and he said, what is this? It's cursive. And it wasn't that hard. Eventually he learned it, but it was fun to see that. That any historian needs to know how to read cursive. The other argument that you heard in the last one was the idea of enlarged housekeeping. That we as women, our natural role is to keep house, to keep our husband and our children safe, to feed them good food, to make sure they're housed. And all they said was, this is just making it a bigger circle. So it's looking at our community as cleaning up the mess that men have made. And they also said very gently, and we can help you, because that's what we're known for doing. And I'm going to dedicate this to Lucy Daniels from Grafton. Her picture is here. She had property, but she picketed, well, she actually refused to pay her property taxes because she could not vote. So the city fathers took away some of her land and she ended up going to Washington DC. She picketed the White House, which was not done. She was jailed and fined. Then she went back home, sort of a pariah, although they like her nowadays. And she would give each of the girls she saw on the street 50 cents to go to town meeting. She said, you look and you listen because when you grow up, you'll be able to vote there. So learn it. And I found a lot of settings for this particular patriotic song. And I think this one's the best and it has a beautiful cover of Uncle Sam and his wife. Within the states and nation, there's none that comes with Sam's relation. Yankee Doodle is his name, you ask his honor station. Red and white and starry blue, his garbage vocation. When Uncle Sam set up his house, he welcomed every brother. But in the haste of his new life, he quite forgot his mother. Now his house is open arms, a housewife, he must find him to sweep the dust and set to rest. The tangles are as long in years and he is growing wiser. He can say was a mistake to have no misadvisor. His name shot to good old Uncle Sam. Goodbye, I'm gonna help you in your trouble. And the first thing best to do is making you a double. Yankee Doodle will be glad to join us in spreading the news about all the mud. The next one is an interesting song because it's a march, it's a slow march. The hems actually went up during this period because we were marching in the mud. And if you're not familiar, there was a huge march in New York City and Washington. A lot of heckling, a lot of violence, but a lot of men stepped up to sort of help this happen. And I want to dedicate this to a woman from Enosburg. Her name is Annette Parmely. They called her Annette the Hornet because she never gave up. Her husband was a Methodist minister. They were strong in abolition of slavery and temperance movement. And she worked tirelessly for suffrage but mostly in municipal elections because that argument that we pay taxes, why can't we vote, that really resonated with men who'd learned that back in school. And they're both very active Methodists but the other thing they did was work for women's representation on the boards of places like what's so-called poor houses or so-called insane asylums and for factory inspections. They weren't able right now to talk about child labor to propose that, but she at least wanted some women participation in looking at that. But she knew about being humorous. And the one I have over, no, somewhere I have, she'd had a broadside to say, let's have a big meeting about men's suffrage. Are men ready to vote? She said, well, they're probably too emotional because when you see them at a sporting event they lose their minds. And whenever there's an issue or a conflict, all they can think of is the fisticas and women are skilled in negotiation. So that was her sort of argument but she did it gently. So this is a march, it's called Boats for Women. These Boats for Women, just a thought, then snap the ancient tether. The drudges were children, toil, and die. Maybe the women's vote will help them but they had such opposition. They had a lot of industry owners and certainly with the DWCDU it didn't help with the liquor lobby too. So they had a lot of hurdles to jump over. And I found a wonderful newspaper article from Milton, Vermont. Women went to vote in 1920 and they had a local paper. Remember the women's columns they used to have? Women's column and they showed what everyone wore, the oldest and the youngest participant in the voting, which is great. And then they said, quote, they protested when they were given pencils for their ballots. I couldn't figure that out because we use pencils. All I could think of was that they were afraid they didn't trust the men not to erase and change their votes. Wish that you find all over the place including here. So the idea of the sanctity of the vote, they weren't quite convinced it was gonna work. So they wanted to clean up, as I said, enlarged housekeeping, but also clean up the dirty world of politics. A lot of people felt that was too dirty for women. Some of the women in Vermont thought they had plenty of rights, thank you very much. And on the other hand, some women got support from the men in their lives. And this one talks about their use of Christian hymns. It was central to the early feminists. And often they used a familiar hymn to, so everyone knew it. Some of you may know this one, it's a Methodist hymn. And I'll tell you what I'm gonna dedicate it to. Mrs. Robert Bliss, you know the name of that. And Lucia Bailey, 1881 to 1967. She was literally a immunitarian. Again, she went to Smith College. She married Robert Bliss and he had a clothing store who was a Goddard man as well. And they lived on Summer Street and then on Winter Street in the Meadow. And she was a founding member of the Montpelier Women's Club. Became its president in 1919. And then she became, I love this art. She became the chairman of thrift. Is that a great one? The chairman of thrift, that's what she was. And then she was 20 years as a justice of the peace. And then finally she marched with 400 women here in Montpelier. Through the years the petitions came and one time the legislature, one House would say yes, then it would say no, then the Senate would say yes, House would say no. Went back and forth, finally they got both houses. And they wanted the governor to call a special session to vote the question, Governor Percival Clement. And he said no, he was an anti-suffrage man. So it didn't work. And so I wanted to tell you the end of the story because that was the end of him when women got the vote. And I'll tell you about another suffrage man that became governor. So this was for the bicentennial. No, not the bicentennial, the centennial. And you think about being in 1876 and thinking back at our country and thinking about the wonderful utopian world it could become in the progressive era. So I just love the optimism in this. It's called 100 Years Hetz. What a change will be, like ticks morals, religion and trade. In statesman who rang, mentions will bend. Very distant cousin importantly signed the Declaration of Sentiments from 1848. I have some Mormon relatives and they're great because they do all that research for us. I remember my grandma, his picture is up there, told me in one other sign, I won't read the whole thing because she didn't remember at all, but it was using another hymn. And I said, he needed me, oh, blessed thought, you know, whatever. So I was talking about how men need us. And she first voted at the age of 31 in 1920. She was also a WCT member and a Methodist. And made me take the pledge when I was a kid. You know what lifts the touch liquor? She'll never touch mine. And I kind of rolled my eyes because it was, you know, those days that was the least of my worries by the way. I wish she would know when I'm wearing her necklace that I'm studying the suffrage movement and the temperance movement. I want to dedicate this next one to another Vermont woman, Susan Isabel Doty-Hanson, 1866 to 1955. So she was one that planned this huge suffrage parade. They picketed, they did have a meeting with the governor of Percival Clement in 1919. They were not successful. She was the president of the Montpelier Women's Club and her husband ran for a governor on the prohibition ticket. And she became part of the Women's Home Missionary Society and the Young Women's Christian Association, WCTA. So again, the women's clubs were sort of stirring up women to give them leadership in their communities. And this one is sort of uncomfortable for me because a lot of their worry later on was that, instead of saying, we want our rights, they were saying, look at those men who have rights and we don't. We have had a lot now. There was an anti-immigrant bias. Irish, they saw as drugers. They said, why should they vote? And I went to Basser College. Why can't I vote? So there's a lot of that lovely kind of rhetoric there, even with my hero, Elizabeth K. Stanton. She didn't want the steerage voting to change, but still. So this next one is a Scottish tune going to the polls and they talk about the Irish and they use two words from the Bible, Gog and May Gog, and they were evil. You should see the women going to the polls for to put down the liquor traffic needed vests in their souls. In for angels as well. No discharge have perished. Our fight to begin. Since we Bible marching orders needn't fright our souls. We should church about the role of women because you can find evidence for it in the Bible on both sides. And so a lot of the women in the suffrage movement had a problem because they saw that. But to say that, the Bible is trying to squash women as equal partners took on the Christian church, which is a really integral part of it. So they had big debate and the party kind of split apart on that. And Elizabeth K. Stanton's daughter, whose name is Harriet, she took on her mother because she was working with immigrants in New York City, the temperance, the tenement people, the women. She said, women in the countryside can find out where the clean water is and where the food is. These women, the tenements have no autonomy. They have no agency about how they feed their children. And Elizabeth K. Stanton wrote back and said, no, if they don't speak English, speaking English the way she defined it, if they're not literate, they should not be able to vote. And then her daughter wrote back and said, I know a man who sweeps the floors and he quotes Goethe in German. He'll learn English soon enough and he could have the same dignity as a citizen. So there was a big debate there. And then of course, a big split came when black men were branded their voting rights. And because women had worked for the rights of black men, Frederick Douglass spoke with the Woodsonic Falls. They were told that they needed to be patient, that the country couldn't take on those two things at once, those two changes. And so they said, this is not the woman's hour, this is the Negro's hour, be patient. And of course, we know that it took a long time after that. So I want to dedicate this to James Hartness. He was governor in 1921, so you can see how he got there. And he was a big industrialist in Springfield, but some things I've heard about him was that he actually wanted to pay women the same as men at his factories. So he was a suffrage man and it really paid off when the elections came. So this is another one about trying to convince the men and the idea of the women's sphere. Is it housekeeping? Is it care of children and family? Is it care of community? Or is it somewhat broader? I have a neighbor want to date and never change his mind. I asked him what a women's rights. He said in tones to fear. Keep woman in her sphere. I saw out from the pub house, call his cash for drink and start his wife at home. I asked him, should not women vote? He answered with a lower place. Keep woman in her sphere. I met an earnest, thoughtful man. The honest choice to know. I asked him, what a woman's cause? The answer came severe. I started taking the sphere and trying to seize it out a little bit, but this is what women choose their sphere. And Katie Stanton said, maternity itself should be a choice. Of course, we're still debating that. That was long before Margaret Sanger as well. So I told you that originally they were all women of some means. They had some relief from the exhausting work at home and some support, some funds. But the triangle Sherbrooke's fire, which was in 1911, really changed their opinion about women's rights. They saw what happened to the women there. And so it really changed movement because they started publishing pamphlets in the languages of the immigrants. Yiddish, I found one of the songs. And it started to go throughout the country and New York State was much before Vermont, partly because of that, because of the union representation. So this last one is finally when the women's suffrage movement under the new leadership of the more radical, Alice Paul, New Cary Chapman-Cat, looked at the remaining states to reach the three-fourth stratification. They said, probably Vermont isn't gonna work. Connecticut might not work. Let's choose Tennessee. I was thinking, how did that work? There's a wonderful book called The Woman's Hour that you might want to read because it reads like a, you know what happens, but still it's like a thriller because the women came in from outside, which is always resented anywhere, especially in the South. But also they started to make an argument that's very uncomfortable for us to think about, but racism, if you let your women vote in the South, we can override any black folks that happen to sneak through. We can continue to suppress that. And the story talks about one man in the legislature who decided to change his vote because of a letter from his mother who was the suffragist. And they were all meeting at the Hermitage Hotel in Nashville and men who were for suffrage were gradually yellow. Yeah, I think yellow rose and red rose for against. And they would go upstairs to what they called the Jack Daniels Suite where the liquor lobby would proc fly them and they would change their minds so they would put three to vote. And downstairs, the women would start talking, but it looked really like it was gonna be right on the edge. And finally this young legislator was 24 years old, went up and changed his vote. And this next one is about the end of the ratification movement. And at the end, whenever a state came on to the ratification, Alice Paul would put a flag over the Washington headquarters and sew another star on it. So this is about that. I'm gonna dedicate it to somebody. I just went by the Blanchard block today. Lucia Camp Blanchard, 1851 to 1933. This was compiled by UVM students. So I'm really grateful to them for starting to find out more about local history. She became a teacher at the age of 18. She went to Green Mountain Seminary which is a library center. She was Robin Stowe. And she belonged to the Universalist Society again. She married Fred Blanchard and he had a hardware store and it was 35 Main Street. So I'm trying to remember where that is. Let me actually remember Main Street, see where that is. And she used writing more than speaking. So she wrote to the president for the Equal Suffrage Act and she organized the big state convention in 1919 which Teri Chapman attended. And she also opposed the suspension of the child labor law that would happen in 1917. And so the other thing I wanna talk about is one of the women from the original, I'm sorry, 1848 Women's Rights Convention. Only one of them lived long enough to vote in 1920. All those other early suffragists were gone. And she was a 18 year old quicker girl. She sewed gloves in a town called Blubbersville and she heard about it and took with her girlfriends and then she became actually a worker for social justice in Philadelphia as a Quaker. So she was then at the age of 90, the only one who made it. And here in Vermont, I found out a great thing that the Northfield Town Hall was used for town hall but went town meeting. But when women of her were going to attend, the men swept out all the sawdust where they spit their tobacco and then to make it cleaner and then they put chairs along the sides so the women could sit there. Initially I thought well that's kind of rude to separate women and men but then I realized with their safety and their comfort, it just felt like it would be better if the women were shoulder to shoulder for a while. So there's a lot of stories for Vermont that I can tell sometime maybe when we meet after here. Also if any of you have stories of first time voters either new Americans or from your family, I'd love to hear it. As I told my story of my grandma. This is again because it's Marin, Tennessee, it's a Confederate tune, body blue flag. There's a band of women and two of them men are born. Immersions and looking toward the morn. The mothers labored with it through a night without a star. The morning show the suffrage flag that bears the woman's star. Or a war shall be an end. Sore shall rust will use the brain with them. Leading with precious freedom. Thunders the progress car. Suffrage flag that bears the woman's star. Or a war shall be an end. Suffrage writes, but in 1920, 10 million women voted. One third of those eligible and one woman for every five men including Eleanor Roosevelt who initially wasn't for women's suffrage and the first lady, Edith Wilson, voted and my grandmother. So that's a pretty good start but we know that so many Americans were left out until much later. 1948 Native Americans finally got the vote and from the final holdout was Utah. 1946 Chinese Americans got the vote and 1952 Japanese Americans got the vote. So there's still many barriers to voting and as they say, hard one, not done. I'm gonna dedicate this last song to the woman whose picture is there. She's just beautifully garbage. She has this amazingly noble face. In this thing, picture she's called Mrs. James Estee but it turns out she had a name, Adelaide McClure Pillion Estee, 1862, 1934. And her husband was, I think, Vice President of the National Life at the time, again the prominent privileged people of Montpelier and he became the mayor and he came to the State House and went to the Senate as well. And she became one of what they called the Green Mountain Girls and they were those women who lobbied Governor Clement every year and every day to try to call a special session which didn't work. But then she joined the National Women's Suffrage Association and they played at the National Women's Party which was the more radical of the two with Alice Paul and Montpelier Women's Club, she was the president and again the Universalist Church, WCTU and she was a trustee of the Washington County Tuberculosis Hospital, wondering where that was, maybe here, maybe there. And she was one of the delegations that met with President Wilson at the White House in 1915. So what happened over the years too, you'll see this from some of the Titanelle songs, is that women who were for suffrage became fashionable all of a sudden. Initially there were pictures of them and they looked dour and it works that nobody wanted done and they were just unhappy women. And then as the years went on they became fashionable and this is one that was written by somebody who was working for the same Titanelle government business that George Gershwin did. You can hear completely different, you get to be the jazz man finally. And it has the best title and the cover is wonderful too. She's good enough to be your baby's mother and she's good enough to vote with you. So again using mother but in a completely different way. She's good enough to love, to bear your troubles. And our T and again it's a song that everybody knows with blue words and I can find so many words to this solidarity movement. I remember that in Poland it had words and we probably sung it at rallies too. But this one is for equal rights. And I'll just do a couple of verses and you get to sing the chorus. The chorus goes, glory, glory, halloween. As a child of John. Or a true and loving wife and fill the soul with gladness and recall the life. It's her right to serve her nation in its every hour of need. Her right to sip in judgment on her country's faith and greed. That show her world with courage by some height in the home or in the school to hail palp and frame in statutes and determine who shows that she knows marching.