Andor D. Skotnes, The Black Freedom Movement and the Worker's Movement in Baltimore, 1930-1939, Rutger's PhD, 1991,
Image No: 257
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Andor D. Skotnes, The Black Freedom Movement and the Worker's Movement in Baltimore, 1930-1939, Rutger's PhD, 1991,
Image No: 257
   Enlarge and print image (63K)            << PREVIOUS   NEXT >>
257 the rector of The Episcopal Church of the Ascension. Under Oilman's direction, the Forum became the center for liberal and left debate in Baltimore. She also became involved in labor causes, and, in 1924, she acted as the Maryland chair of the women's division of Robert LaFollette's Progressive Party presidential bid. She went back to school, and at the age of 57 received a bachelor's degree from Johns Hopkins; Broadus Mitchell was one of her professors. By 1929, when she finally took formal membership in the Socialist Party, she had previously visited the Soviet Union and spoken with Socialist leaders throughout Europe. By 1930, when she ran for governor on the Socialist Party ticket - the first of many Socialist candidacies — she had became the most famous Socialist in town. She was also active on the national scene, as a member of the board of the League for Industrial Democracy, and was close, both in Baltimore and nationally, to many of the younger, more militant Socialists. Her home was a stopover point for Socialist leaders from all over the United States and the world, including her friend Norman Thomas.^9 She also frequently entertained social activists of lesser fame including grass-roots organizers, sometimes giving the place to live for extended periods. As Broadus Mitchell described her, she was short of stature, nervous and ejaculatory in speech, equally at ease with a British cabinet member and the humblest worker. She wore with the same grace a floppy flowered hat at a garden party and a tight turban on a Socialist Party platform. " Oilman's radicalization did not negate her religious commitment, but accentuated it. She remained a devout Episcopalian throughout her life, and the Christian Social Justice Fund that she organized with several other Christian radicals helped finance a variety of progressive causes in the Baltimore area. Her connections with all facets of the white social liberal community — from bourgeois philanthropists, to intellectuals, to social workers, to religious liberals — was unmatched. To again quote Broadus Mitchell: "Elisabeth Oilman was the center of