Freemasonry and British Imperialism, A Book Review

In 1925, Rudyard Kipling wrote in the London Times, "I was Secretary for some years of Hope and Perseverance Lodge No. 782, E.C. Lahore which included Brethren of at least four creeds.'

"I was entered by a member of Bramo Somaj, a Hindu; passed by a Mohammedan, and raised by an Englishman. Our Tyler was an Indian Jew.'

"We met, of course, on the level, and the only difference anyone would notice was that at our banquets, some of the Brethren, who were debarred by caste from eating food not ceremonially prepared, sat over empty plates."

The Lodge minutes prove the details of his Entry to be wrong and that Kipling was in fact entered, passed and raised by Englishmen. 

What is more interesting however is that Kipling, despite writing much that many now consider deeply racist and hateful toward non white, Christian Englishmen, would  feel compelled to create a false story.
 
Kipling obviously wanted to illustrate a cosmopolitan brotherhood, albeit one that existed within a distinctly English institution strictly administered along the same racial and class hierarchical arrangements that existed in every other aspect of British colonial life. 

This phenomenon is examined in the book "Builders of Empire" (interview podcast with the author, book abstract and several reviews to follow):

Author and professor Jessica Harland-Jacobs interview podcast– 

Author of “Builders of Empire: Freemasons and British Imperialism, 1717-1927”. In the interview Ms. Harland-Jacobs is taken off track from her main thesis and even bloodied  a bit. Unfortunately the interview barely addresses her thesis but it is posted here. 

FREEMASONRY AND BRITISH IMPERIALISM

AUTHOR(S): HARLAND-JACOBS, JESSICA LEIGH DEGREE: PH.D. YEAR: 2000 PAGES: 00347 INSTITUTION: DUKE UNIVERSITY; 0066 ADVISOR: SUPERVISOR JOHN W. CELL SOURCE: DAI, 61, NO. 12A (2000): P. 4899 

Abstract: Emerging in Britain during the seventeenth century, the Masonic brotherhood—which claimed to admit any free man, regardless of his religion, social status, political orientation, and race (provided he believed in the existence of a supreme being)—taught its members lessons of self-improvement, spirituality, and benevolence. During the eighteenth and nineteenth century, the fraternity suited itself remarkably well to the British Empire. 

It spread primarily through the activities of lodges in British Army regiments, which resulted in the development of a vast service network that was fundamentally global and masculine in nature. Looking at the British North Atlantic world between 1751 and 1918, this dissertation explores the reciprocal relationship between Freemasonry and imperialism. It asks how Freemasonry contributed to the building and consolidation of the British Empire and what the fraternity reflected about the broader imperial context. 

Having conducted research in Masonic and public archives on both sides of the Atlantic, I draw on a wide range of manuscript and published sources, including correspondence; private papers of prominent Freemasons; British government documents; proceedings of the English, Irish, Scottish, and Canadian grand lodges; and Masonic speeches, sermons, periodicals, pamphlets, and monographs. 

I deploy the methodology of world networks history to argue that cultural institutions played a critical role in British imperialism and that the imperial and metropolitan spheres were highly interconnected arenas. As it underwent the simultaneous processes of bureaucratization in the metropole and global expansion, Freemasonry experienced a transformation. Despite its consistent cosmopolitan claims, it became increasingly Protestant, middle-class, loyalist, and white over time. From the mid-nineteenth century on, Freemasonry marched hand in hand with the British imperial state. Its network connected the metropolitan and colonial spheres, fostering what I describe as an imperialist identity among its members and becoming implicated in the increasingly racialized imperialism of the late nineteenth century. 

Like cosmopolitanism, imperialist identity is an example of an under-studied supra-national identity. Appreciating its role in imperialism is crucial for understanding the timing and location of national identity formation and the hegemonic function of cultural institutions in the imperial arena. 

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The Lodge Room's Review:

“Builders of Empire: Freemasonry and British Imperialism, 1717-1927″ by Jessica L Harland-Jacobs (Univ of N Carolina, Chapel Hill, 2007)

Freemasonry began in the pre-"Enlightenment" period and in time became very much a reflection of the Enlightenment era.  Freemasonry displayed all the era's ennobling ideals, intellectual advancement, liberating sentiment and advancement of thinking.  It also shared Enlightenment's  deep hypocrisy, historical and cultural blindness, inflexible thinking and ultimate failure to reconcile lofty ideals with behavioral realities and conditions.


Modern, post-Enlightenment thinking tends to characterize, in hindsight, an intellectual movement that became a veneer of noble sentiment for the prevalent power arrangements, abuses and injustice.  Post-Enlightenment modernists over the better part of the century have pointed to ample evidence for this view.  Imperialism, colonialism, neo-colonialism, slavery, genocide, racial and ethnic disparity and economic, political and social injustices seem to coincide with the rise and decline of the Enlightenment. Barely a single institution of major significance has been unexamined for its role in that problematic era.


There is one major institution that has escaped serious examination: Freemasonry. Historian Jessica Harland-Jacobs has undertook to right this omission.  Her “Builders of Empire: Freemasonry and British Imperialism, 1717-1927″  examines particularly the role of Freemasonry through the rise and height of British imperialism.  The results are hardly surprising.


From a pre-Enlightenment, Christian brotherhood with the presence of some random moral speculators, British Freemasonry quickly transformed to imperialist state machinery. If there is anything surprising perhaps even to the well informed student of the period, it is the major role of Freemasonry in reinforcing the imperialistic social order.


There may be an aspect of "blaming the plate for the meal" in Ms. Harland-Jacobs' book.  Institutions evolve with  society, their framework being used for whatever the energies and the imagination of the time order.  Freemasonry can be no more (or less) condemned for its role as the church or educators in British public schools.  These institutions however have examined themselves, as they are still crucial to modern society whereas Freemasonry is not.   A book like this does a great deal of good for all concerned to understand the era of British imperialism and its underpinnings. It does even more for our understanding the  continuing evolution of Freemasonry. 


A final note.  It is lamentable that a Freemason did not write such an excellent and needed work in this field.  Such authorship could have been an indication that Freemasonry is moving into a new period of intellectual  and societal relevance. The popularity of Ms. Harland-Jacobs' book in the Masonic community      nevertheless may be reason to take heart.

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Bruno Gazzo
Editor, Pietre Stones Review of Freemasonry. Builders of Empire: Freemasons and British Imperialism, 1717-1927 (review)

British Masonic or Academic historians have always forgotten to investigate in depth the Freemasonry's role in the Empire and it is not surprising to me that only a woman and an American professor has fulfilled this task writing such a significant and sophisticated book, with some shortcomings.

 

Examining the fate of Freemasonry's inclusive promise - the Universal Brotherhood of Man - in the diverse historical circumstances presented by the British Empire is the central hinge upon which this valuable book by Pro. Harland-Jacobs unfolds.

 

The British Empire of the eighteenth century provided fertile ground for the building and functioning of an extensive Masonic network. In this period, the fraternity remained a relatively fluid and inclusive institution that did, at times, live up to its ideology of cosmopolitan brotherhood. 


Although white Protestant men of the upper classes vastly predominated with Freemasonry much less established abroad, eighteenth century British Masonry did have room in its some of its lodges for Jews and Muslims, African Americans, South Asians and others. Freemasonry's cosmopolitanism was by definition fraternal. Eighteenth-century Masonry also included men of a diverse range of political opinions who both supported and challenged the imperialistic Whig oligarchy running Hanoverian Britain and its growing empire.
 

As Britain withstood the Age of Revolution and emerged victorious from the Napoleonic Wars, Masonry underwent a major transformation that reflected the strengthening currents of nationalism, capitalism, and imperialism. Like their eighteenth-century brethren, nineteenth-century Freemasons continued to champion an ill defined Masonic ideology of openness, but in practice the brotherhood virtually abandoned its radical past of open, even dangerous  intellectual inquiry and political discourse.

 

Reacting against Freemasonry's elasticity during the previous century, grand lodge officials fought and won a struggle to gain control over the brotherhood by consciously identifying the brotherhood with loyalty to the state, with any political or philosophical discourse otherwise ended. Meanwhile, as the Catholic Church waged a sustained campaign against worldwide Freemasonry, the brotherhood became a primarily Protestant institution.

 

In the colonies, Masonry's long-established associations with men of prominence ( such as military officers and colonial governors) made it attractive to rising men who sought status and power to accompany their wealth. Local lodges were willing to admit some men of humble origins, but colonial Masons made every effort to ensure the respectability of the brotherhood by regulating the membership, conducting elaborate public ceremonials, and keeping leadership positions in the hands of the most respectable brethren.

 

The brotherhood was thus instrumental in the making of a colonial middle class and defining its boundaries at the very moment its male constituents were entering into power sharing arrangements with traditional elites The brotherhood that was initially open to all men was, after the age of revolution, dominated by loyalist, Protestant, respectable white men.  Status, wealth, free time, and of course race and sex were all determinants to the "representative" process in the lodge.  If anything, the black balling process, conventions against openly campaigning for a seat, and the status recognition lodges gave to high ranking or distinguished visitors reinforced the necessary social environment for imperialism. 


The acceptance of the "natives" neo-colonial functionaries in the lodges where they were told they were brothers and equals assisted in psychologically co-opting that class.   Despite the real inequality in the Freemasonry of the day, membership provided a reward and a re-enforcing concept for the whole practice of neo-colonialism itself.  Masonry thus reflected and contributed to the "fundamental reordering of the Empire" as the old Atlantic empire transformed into the so-called "Second British Empire" of the nineteenth century.  


It is not surprising then that so many leaders of liberation movements in the Third World spent time in lodges where the discerning eye might realize in a scaled version of the world of British imperialism.  This could have only illustrated the differences between stated values and practice among the British.

 

By the last third of the nineteenth century, the Masonic brotherhood had become an unquestioning ally of the British imperial state. It took part in various efforts to shore up the empire in the face of internal and external pressures during the age of high imperialism. Imperial proconsuls like Kitchener, Wolseley, and Connaught considered Freemasonry a valuable ally not only as they governed and defended the empire but also as they pursued the imperialist mission of making the empire a source of national strength. In places like Canada, Australia, and New Zealand, the brotherhood helped turn men into ardent citizens of the empire who contributed their energy, money, and even their lives to the imperial cause.

 

Meanwhile, outside the settlement colonies, indigenous men of various religious and racial backgrounds had begun seeking admission into Masonry. The empire became a practical testing ground of Freemasons' commitment to their ideology of cosmopolitan brotherhood in an age of increasingly racialized attitudes. British Freemasons on the imperial periphery ultimately and reluctantly admitted native elite but they did so - Professor Harland-Jacobs reminds us - specifically because they believed it would help strengthen the Empire.

 

The book deals with all of the above subjects and makes a significant contribution to the history of the Freemasons and imperial Britain.  

Note: Specifically in some of her scholarship on pre-1717 Freemasonry (which has some bearing even for a book covering post 1717), Harland-Jacobs has not  moved research forward and may have done inadequate study in keeping with this exhaustively well researched area. 

She fails to understand or explain the  complex rivalry with the increasingly egalitarian London based "Moderns" and the  at least one faction of conservatively Christian "Antients" who many understand as largely Anglo-Irish and to some degree Scotch-Irish, as well as the  alleged Jacobite element in  some Scottish and some Anglo-Irish lodges. 

These issues are complex and cloudy  and thus might have been best avoided by dealing with British imperialism outside of the British isles. It is Masonry's influence in the overseas empire in fact where her work is unrivaled in its research and informative in its interpretations.

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Fozdar, Fahid. Builders of Empire: Freemasons and British Imperialism, 1717-1927 (review) Journal of Colonialism and Colonial History - Volume 8, Number 3, Winter 2007

The Johns Hopkins University Press

Vahid Fozdar | Journal of Colonialism and Colonial History  Vahid Fozdar on Jessica L. Harland-Jacobs Journal of Colonialism and Colonial History  |  2008 Vahid Fozdar Builders of Empire: Freemasons and British Imperialism, 1717-1927. Chapel Hill: University of North Carolina Press, 2007. 

Jessica Harland Jacobs' Builders of Empire explores the reciprocal relationship between British imperialism and the institution of Freemasonry over two centuries. She argues that eighteenth-century Freemasonry's transformation from a cosmopolitan and politically inclusive institution into a loyalist, Protestant, white, middle-class fraternity had, by the early nineteenth century, made it a fit instrument and key bulwark of British imperialism. In turn, the imperial government, through officials and royal family members who were Masons, helped protect and extend the Masonic network throughout the empire.

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Rowan Berkeley
Builders of Empire: Freemasons and British Imperialism, 1717-1927 (review)

If you want to understand — if you think you can bear to understand — the hypocrisy of liberal, Anglo-American imperialism, I  think there is no better way of doing it than studying the history of Freemasonry, (and to a slightly lesser extent, the history of post-1688 ‘Glorious Revolution’ Anglicanism). 

Freemasonry, in its Anglo-American form, is the absolute quintessential representation of liberal hypocrisy, in every single respect: religiously, racially, sexually, geopolitically, culturally, and intellectually. Its ability to deploy terms like “Freedom”, “Justice” and “Equality” quite unblushingly to mean whatever it wants them to mean is absolutely unrivalled.  “Builders of Empire: Freemasonry and British Imperialism, 1717-1927″ by Jessica L Harland-Jacobs (Univ of N Carolina, Chapel Hill, 2007) makes this absolutely clear.


There are loose ends  and errors in tangential subjects that may irk anyone familiar with early Freemasonry and politics in Britain: she does not in give enough attention to the other streams of Freemasonry, those not in accordance with the criteria of the Grand Lodge of England, French Freemasonry in particular. 

She minimises the extent to which non-English Freemasonry went its own, rather less hypocritical and more interesting way. She makes it clear that in practical terms North American Freemasonry has managed to be very closely allied with the English, in a sort of woolly ‘fraternal’ way. 

It has never, to put it the other way, been actually hostile to English Freemasonry.  North American Freemasonry has been distinctly hostile to French and other continental European Freemasonries, and the various extra-European Freemasonries allied to them, have not accepted Anglo-American presumptions. To quote an interesting but regrettably brief passage from the book:

“Latin Masonry” was the term twentieth-century British Masons used to describe European Grand Lodges and their offshoots with which the English Grand Lodges had broken off communications in the late 1870s.

The original cause of the rift was the decision on the part of the Grand Orient of France to admit atheists into the brotherhood in 1878. British Masons and their allies throughout the world had therefore refused to take part in various internationalist movements undertaken by the representatives of “Latin Masonry” in the 1890s and early 1900s.

In 1919 the European Masons proposed the formation of a Masonic International Association. At the first congress, held in October 1921, representatives from most European grand lodges, as well as the Grand Lodge of New York and the Grand Orient of Turkey, met to discuss their common aims. The grand lodges of Britain, the empire, and the United States (except New York) refused to send representatives to the congress.

It is not altogether clear whether this dispute was ever really resolved, see here. An amusing footnote from the same book:

Recently returned from Africa in 1922 General Sir Reginald Wingate (governor general of the Sudan between 1899 and 1916, High Commissioner for Egypt from 1917 to 1919, District Grand Master of Egypt and Sudan from 1901 to 1920) noted the existence of many lodges that worked in Arabic and “various European languages.” Describing some of these lodges as “centres of sedition and even of revolution,” he happily reported that “British Freemasonry is entirely free of any such taint.” (Our emphasis.)

Wednesday, March 3rd, 2010

Related: Mystical Imperialism 

Explanation of Some Terms and Expectations

What does the term, Entered Apprentice (EA) mean?

Entered Apprentice refers to someone who has received the First Degree in Masonry. When builders had beginners who were learning their work they called them apprentices. Often these were young men of good reputation who were willing to listen and learn in the Lodges of builders and they were evaluated by the members. If the Entered Apprentice learns what he is required about Freemasonry, he will advance to the Degree of Fellowcraft. Entered Apprentices are expected to abide by the rules of Freemasonry, show caution and industriousness.

Where is a man first prepared to be made a Mason?

We say he is prepared in his heart, because becoming a Mason involves a commitment.

How are Entered Apprentices then prepared?

They are said to be duly and truly prepared. This phrase means wearing special garments furnished by the Lodge to emphasize our concern with the equality of all candidates.

What is a hoodwink?

It is a blindfold and a symbol of darkness denoting the fact that the candidate has not yet had the opportunity to learn the lessons of Freemasonry.

What is meant by the length of your cable tow?

A cable tow is a strong rope symbolizing our Masonic obligation to every Mason to every other Mason, given his reasonable ability to help or respond. It also is a symbol of the external restraints that are placed upon all of us during our lives.

Why does Masonry ask in whom a candidate puts his trust?

A fundamental principle of Freemasonry is a belief in God. It is necessary, in order to become a Mason, for each candidate to state that he puts his trust in a Supreme Being.

Why are Lodges dedicated to the Holy Saints John?

Because of the religious traditions in this country when Freemasonry was established in Virginia, Lodges are said to be dedicated to the Holy Saints John: Saint John the Baptist, representing morality, and Saint John the Evangelist, representing love and zeal. 

What is the Masonic significance of the East, West, North and South?

The Worshipful Master, the presiding officer, sits is symbolically called the “East”. The sun rises in the East, and the East is symbolically a place of light and learning. The Senior Warden sits in the “West” and the Junior Warden in the “South.” No officer of the Lodge sits in the North, which symbolically a place of darkness

What is the purpose of an altar in the Lodge?

The altar with the Holy Bible is the place where candidates are brought to light. We place the Bible or other Holy Books in the center of the Lodge to symbolize that faith should be at the center of our lives. Square and the Compasses- The Square symbolizes morality and honesty. The Compasses symbolize self-restraint. Together they are called the Three Great Lights in Masonry.

What are the three Lesser Lights in Masonry?

They are the Sun, Moon, and Worshipful Master, and are represented by three lights placed in the East, West, and South around the altar (the North is Dark.) The Worshipful Master should rule and govern his Lodge as reliably and orderly as the Sun and Moon rule and govern the day and night.

What does a Lodge represent, and what is its form?

The Lodge is said to represent the world, which is checkered, (a struggle between) good and evil.

What is a Masonic obligation?

Obligation is another word for oath, affirmation, or promise. In the Masonic Degrees, candidates are asked if they will agree to be obligated to undertake certain duties such as helping their fellow Masons.

What are the physical penalties included in the Masonic obligations?

Masons to show how serious they are when we swear to do certain things, people state that if they do not keep their promise, they hope they will die or suffer certain penalties.

What is the purpose of the Masonic apron?

The Masonic apron symbolically points to man’s physical and spiritual nature. Historically, builders’ apprentices wore aprons to protect their clothing. Masons today wear their aprons to symbolize the fact that they are trying to protect their characters and improve themselves. The white color of the apron symbolizes purity of character for which we should strive.

What is the Rite of Destitution?

When candidates are brought into the Lodge, they are asked to remove all metals on their person. It teaches Masons that they should not bring anything into the Lodge which might disturb peace and harmony, and that we are all viewed as equal brothers. 

What are the Working Tools of an Entered Apprentice?

The Working Tools are the 24-inch Gauge and Common Gavel. In Freemasonry the 24-inch Gauge is to teach us to use the hours of the day for important purposes. The Gavel is to smooth out the rough edges of our character. 

What are the requirements to be an Entered Apprentice?

A man must come to Freemasonry of his own free will and accord. This means that he has not been coerced to join, and wants to be a Mason to better his own character. 

What does it mean to say that Masons are Brothers?

Freemasonry teaches that there is a special bond between Masons, brought about by our shared experiences with Masonic ritual and teachings and by certain obligations we have accepted to help and support each other, and to try to do everything we can to assist our Brother Masons. We try not to become angry with another Mason, but if we do, we go out of our way to resolve our differences. We should never harm a Brother and always seek to treat our Brethren exactly as we would want them to treat us. 

How do you know when to rise and when to be seated in a Lodge?

When the Worshipful Master raps his gavel once, this rap indicates that all the Brethren should come to order. When he raps twice, the officers (and only the officers) rise. When he raps three times all the Brethren stand. When all are standing and the Worshipful Master raps once, everyone is seated. If the Worshipful Master addresses a member of the Lodge by name, he should stand, salute the Worshipful Master with his right hand below his heart and listen. You are encouraged to speak. When you wish to, wait for an appropriate pause and rise while saluting the Worshipful Master, and speak. If you need to leave the Lodge before it is closed, do the same (you may do this by a subtle gesture when needing to go to the restroom or if you have previously made the Worshipful Master aware.)  

Can a Mason enter a Lodge meeting after it has begun?

Yes. Identify yourself to the Tiler outside the door and prove that you are a Mason in the manner in which you were taught. Wait until the Tiler has informed the Lodge and has been instructed to admit you. When you enter the Lodge, approach the altar, salute the Worshipful Master, and then follow his instructions. Most Lodges operate at the Third Degree so be prepared to wait if you are an Entered Apprentice or Fellow Craft.

Are there subjects that cannot be discussed in Lodges?

Religion and politics are frowned subjects in the Lodges unless it is part of a philosophical or historical program. Business discussions are also best discussed outside of the lodge room itself unless it is part of the Lodge program. As a matter of good taste one ought to be very cautious about pursuing divisive subjects around lodge meetings. These two subjects can cause disputes and disharmony. One of the main points of Freemasonry is to provide an oasis from the discord and divisiveness of the world, where men can come together and enjoy each other’s company in peace.

Masons are encouraged to do business with each other on the principles of fair dealing and mutual assistance. Masons are also strongly encouraged to take part in political life and religious life. So relationships with Masons outside of the Lodges may often include political and religious considerations and business involvement but it is important that you heed the first word you heard when you came into the Lodge to become a Mason- CAUTION. 

Distinguished Cuban intellectual in NYC, Miami

Cuba

by Melissa Lockhart Fortner  |  on November 11th, 2009 

Dr. Eduardo Torres Cuevas is a Cuban national treasure. A professor of history at the University of Havana and Director of the José Martí National Library, he has received the National Literature Prize and the National Prize in Social Sciences of Cuba. His work focuses on topics of Cuban independence, abolition, slavery, popular religion, freemasonry, and the formation of “cubanidad” (i.e. what defines the Cuban identity, and what it means to be Cuban).

Dr. Torres Cuevas is currently on an extended visit to the United States; he managed to secure a visa from the U.S. government in order to give a number of lectures—including at CUNY (the City University of New York), Hunter College, and Florida International University.

His talks and presentations will be on “Rethinking Cuban History”; “The National Library of Cuba: its structure and future plans”; and “The History of Freemasonry in Cuba.” Read about them here (CUNY), here (Hunter College), and here (FIU).

For those who can attend, the event at FIU is this Friday, November 13 at 10 AM. Here, Dr. Torres Cuevas will present on the first topic: “Repensando la Historia de Cuba: La cubanidad en el contexto de las Américas,” in the LACC Conference Room, DM 358, on Modesto A. Maidique Campus.

Traditional Observance, European Concept, Affinity

Going in circles? "If we examine where Freemasonry is at the moment, to put it bluntly, we are engaged in initiating ever more men into the craft and conferring second and third degrees on them, so that they shall in their turn confer more degrees to a new lot and be Appointed To Offices on to the Masters Chair. To what end? Is it too much to ask 'what advancement'?" -Julian Rees PGM

"What will keep them? More mindless, boring meetings? Only good will and respect keeps many brothers from walking out and it is often not enough to keep them coming back. Lodge meetings are essentially ritualized business meetings but too often there is little business being accomplished. The Master of the Lodge opens and closes in Long Form because without that tedious recital nothing would occur. This is Freemasonry in name only." - James Garland PGM

A struggling lodge is an opportunity and a rare one when there is leadership available. When a Lodge is pared down of excess it is an opportunity to bring in best practices and to look for a new path with new blood while giving committed brothers the chance help set things aright. Far too many lodges just fold up their tent or consolidate with another struggling lodge only for that lodge to do the same in another five or ten years. Many potentially good or worthwhile members are likely to see the handwriting on the wall and get out. The answers for a lodge's problems are most often to be found internally not externally. -George Brat, PGM

Old and New Concepts Give Lodges Direction

European Concept


European Concept lodges infuse themselves with the Continental European system of candidate education, i.e., discussions, essays and reading on the philosophy and history of Masonry. "Short form" language is often used by the Master in non-degree meetings to get to the heart of the Masonic program, i.e., discussions and presentations. There is focus on convivial activities outside of lodge such as meals and mixers as well as events with guests and speakers.

European Concept lodges were pioneered in the 1990s both in the United States and Australia. These lodges differ by means of stricter dress code, and formal festive boards. The term "European Concept" is regrettable, as this format exists all over the world, and it is not terribly unlike the Masonry found in the early days in America.

European Concept (EC) lodges offers its members an opportunity to partake in a thoughtful approach to ritual and emphasis on sociability that can hardly be found anywhere else today. The lodges maintain a dignified and intellectually engaging atmosphere, where the members can study the lessons of Freemasonry and learn to enact them in their daily lives.

Many EC lodges prefer to be selective in their encouragement of visitors (while adhering to the Masonic "open door policy")  to maintain  and enjoy the particular atmosphere of these lodges. EC lodges are often involved in social activities in conjunction with organizations organizations other than the blue lodge.

In New York state, the Independent Royal Arch #2 is a notable example of a EC lodge though its character as such is a result of history rather than adaptation. Humanitas #1123 is another example of an EC lodge.

Traditional Observance

Traditional Observance (TO) lodges generally follow the established ritual of their Grand Lodge, with some ceremonial additions, so far as they may be allowed by their Grand Lodge.  


TO lodges begin with the North American Masonic lodge model and enrich it with traditional initiatic elements practiced in Continental Freemasonry.

Traditional Observance Masonry is characterized by:  1) a solemn approach to holding stated communications and conferring degrees,  2) the use of the Chamber of Reflection as part of the initiation ceremony, 3) and demanding candidate advancement requirements that reflect an internal consideration of the ritual and Masonic tenets. 


Traditional Observance lodges have an emphasis on the initiatic process.  TO lodges regard the degrees as a transformative process of personal reflection and consideration of how one can engage in self improvement in a community dedicated to that aim.

As "best model" lodges, TO lodges encourage visiting masons though they may be selective in doing so. TO lodges may be less apt to have social functions with external organizations.

St. Johns # 1 is an example in New York, and it has recently officially applied to be such.

Affinity lodges,

Affinity lodges, where men of like interests can gather within the Masonic order, stress brotherhood and familiarity both inside and outside of the lodge. Affinity lodges (AL) may include discussions of topics of interest particular to the Masons involved both in the lodge.

These lodges have been better than most at adapting technology and other means to draw brethren together. Brothers often share information to an extent that may be absent elsewhere, particularly regarding the thematic interest of the lodge and the benefit of the brothers.

It is typical that Affinity lodges will visit other lodges fairly often as a group. This may be owing to the traditions of military or "traveling lodges" that many of these lodges adapted. 


In many of these lodges there is a particular choice in clothing or adornment among the officers and even the general group (such as Scottish kilts.)

It is the habit of Affinity lodges to hold social functions and outings with external organizations whether it be organizations that share a thematic interest, entertainment or for the promotion of the welfare of its members and charitable causes.

One thing Affinity Lodges share with European Concept and Traditional Observances lodges (which may both be described rightly as "affinity lodges") are emphasis on relationships and personal familiarity with the brothers within the lodge. 


Affinity lodges may feature more active festive boards, emphasize communication and relationships outside of the lodge; they may restrict size of membership and emphasize on individual contribution to discourse. Like EC and TO lodges, convivial activities outside of lodge such as meals and mixers as well as events with guests and speakers are encouraged.

Many lodges that are not Affinity lodges formally or historically have the character of Affinity lodges.   These lodges informally gather people who share interests or background. Brothers bring new brothers whom they work with, know from school, church, etc.  The core group provides a natural basis for recruitment and familiarity. By having several groups sharing core interests, these informal affinity lodges do not become claustrophobic and isolated.

Traditionally many Affinity lodges embrace the Grand Master's Classes ("One Day Classes") as the Grand Master's Classes go back in history to old university and military affiliated lodges. Conversely, these same Masons are more active in performing the drama of the degrees later as Master Masons due to the more elaborate staging utilized in the Grand Master Class. 

Affinity Lodge candidates are usually much better informed than the average candidate. Affinity lodge candidates are often already familiar with the brothers, Masonic ritual (it is all public today).  And thus the Affinity lodge candidate has contemplated his decision and is whole heartedly committed. 

Many Affinity lodge members are drawn by the familiarity and community with the brethren rather than the locale.  (Old school, university, workplace or cultural lodges for example often have members far and wide.) Thus the Grand Masters Classes have a particularly useful function for him. Affinity lodges using the Grand Masters Classes have better brother retention than those who give degrees separately or in Grand Masters Classes in non-affinity lodges.

The Affinity lodge is also, notably accompanied by Affinity Masonic Clubs. These clubs often form the basis of  unusually successful Convivial Calendar (with dinners, mixers, cocktail parties, nights out, family nights, business networking, job boards, discussion groups and internet forums. In many circumstances several Affinity lodges of similar nature may be active in a single Masonic club. 

The willingness of these Affinity lodges to extend their involvement with Brothers outside of the lodge room is an obvious cause for their incredible success.

Affinity lodges have boomed and are currently the only area in Freemasonry that may be said to be in such a condition. Affinity lodges have been around continuously, from the days of military and philosophical lodges. Indeed Freemasonry as a Speculative Art was something of an affinity lodge among the working craft masons. Some of the oldest and most prestigious lodges are affinity lodges, such as Ars Quatuor Coronatorum and the Harvard Lodge.  


In America there is a strong history for example of cultural lodges, community and professional lodges. Half the lodges in the London metropolitan area are now affinity lodges. There are an abundance of Affinity lodges in New York- Kane, Daylight, Publicity, Holland, Scotia, to name just a few.

Are there drawbacks with the Traditional Observance, European Concept and Affinity approach? Perhaps. They tend to be a drop of water on a thirsty plain, and thus quickly become much more exclusive and expensive for new members. Without growth of these approaches, there may be a justifiable fear that the popularity of TO, EC and Affinity lodges can polarize lodges between these successful lodges and those that struggle.

Lodges that that do not encourage healthy fraternal relationships outside the Lodge become less charitable and the Masons less engaged.

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WHEN THE WAYS OF OUR LODGES DO NOT WORK IT IS TIME FOR A CHANGE. LET US BRING GOOD IDEAS TO OUR LODGES AND APPLY THEM SO THAT WE MAY SAVE AND REJUVENATE RATHER THAN CLOSE THEM.

Where I Was First Made a Mason

Where I Was First Made a Mason:
A Lodge-based Approach

By D.J., J.S.&P.M.

What We Can Accomplish

This is not a critical review of problems. This is about solutions. This is not about dwelling on the status quo. This is thinking about what we can become. This is not about abolishing our time honored traditions but creating a vision for the future of our lodge.

We know what we came here to do - improve ourselves amongst a family of Brothers. We know we can do more to improve ourselves as Masons and men- together, both within and without the Lodge.

We know that as good men, we are supposed to assist each other to become better in all aspects of our lives and support each other in our pursuits.

Brotherhood, a Family

The lodge itself is supposed to operate as a family. In our effort to be more efficient we may try to run Masonry and our Lodge in a business-like manner, which can be good. But we cannot forget that Masonry is a family that conducts its business for the benefit of its members.

The heart of Masonry is not in the fancy lodge rooms; (for the first 100 years Masons met in bars and taverns.) The heart of masonry is in each individual Brother of our lodge. As such, it is not enough simply to meet but we must meet in a meaningful and productive way. We must attend to needs of members and develop a brotherhood among those who really want to act as family.  

Without doing this it is difficult for the members to become close to each other, to prosper in their individual pursuits or to maintain a productive lodge. Knowing each other means more than simply knowing each other’s name. We must become familiar in the way that is consistent with being a family. We must know who we are, where we are from, what businesses we are in, what are our goals, our needs, our aspirations, our perspectives; what each of us are all about.

We must take the steps to build Masonic bonds that have employed historically and adopt some of the approaches. We will likely find that there are ideas outside of what has been done in the past that will yield results towards our time honored goal of making each other better, more successful men.

Starting with the Basic Tenets and Lessons

We are all aware of the basic tenets and symbols of Masonry. Let them guide us in our search for direction in what we want to accomplish. This is practical symbolism and must be widely interpreted as lessons to instruct us on how to fulfill our duties in our basic Masonic community - our lodge. These lessons must not be relegated mere ceremony. We must incorporate them in our every day lives.

Take for comparison the parishioner who attends services in extravagant dress, always seated prominently in the front row; conspicuously reciting each verse and hymn with meticulous precision. If his service to God begins and ends within the walls of the church; if he carries out his life in extravagance and waste; what has he gained from all of his show? What has he lost?

I know we agree that Masonry is not simply about putting on a ritual show but about acting on the lessons.

Applying the Symbols in Our Daily Lives:

• The Square and Compass instructs brothers in their dealings with each other to deal squarely and on the level- and urges that we deal with each other in everyday life.

• The Plumb teaches us to be upright and unbowed and to be sure that our brother is upright and unbowed. We should be actively involved in assisting our brothers in living a respectable life, neither in disregard or distress. We should help each other stand up to the difficulties of life and to get ahead.

• The Cable Tow says that we are tied together through our Lodge family. It is the symbol of our obligation to always be there for each other, a tie that extends outside of a lodge. The length of a cable tow is said to be to the limit of our abilities.

• Trowel & Mortar represents the Mason that spreads the mortar of Brotherly love which holds our Lodge together. Brotherly love is not just a flowery phrase. It is the steadfast love and concern one has for a brother that overcomes frustration and disappointment or any negative feelings one may have in passing.

• The Beehive symbolizes the bees' proper social order we should mimic- bringing together productive, industrious individuals in a cooperative manner. We are taught to be prosperous and cooperative as individuals for our collective well being.

• Skull and Crossbones, Tomb and the Sprig of Acacia: We are symbolically reborn to a family based on these principles. It also reminds us that we are part of a continuum- and that we should always want more and better for those who come after us and better men than us to occupy our lodge in the future.

• The Token and Five Points of Fellowship reminds us we should always remember to give a hand and offer a prayer, offer words of advice, encouragement and recommendation, hold a secret in our breast, and to walk any distance necessary to help a brother. It also reminds us of charity in our hearts. Charity is a virtue in our dealings with each other,- and not a business expense or perfunctory act like paying taxes.

• Rough Ashlar and the Perfect Ashlar refer to working cooperatively to make each one of us better. The Ashlars are also admonitions to the Lodge: we have to refine our membership, through education and selection. Selection is where it all starts. Let us accept people who are interested in our brotherhood and worthy of the same. Let us accept those who will grow with Masonry. We can’t let superfluous words be all we have to offer each other and our prospective members. We must to be able to offer a Lodge with well chosen men willing to do the hard work to make each other better.

Putting Our Challenges in Context

In New York lodges there are only a fraction of the names on the membership rolls than there once were and most no longer associate with the Craft.  

Membership was at its height in the 1920's through the 1950's. It declined through the 1960’s and 70’s with the cultural upheavals of that era, and again with the “me generation” of the 1980’s. Most of today’s lodges are empty and graying even as the U.S. population has doubled from the time that Freemasonry was first at its zenith. Masonry itself has changed.
 

In former times Lodges were community-based. Lodges were strong enough to be beneficial to their membership and their communities. There were Masonic Supper Clubs, Square and Compass Clubs, and importantly, the Masonic Employment Bureau. Large groups of friends would join together, cementing their bonds in Masonic rituals and structure.

Masonic learning was stressed and it was an honor to be a Mason, especially at a Lodge where men took their Masonic commitment seriously. Masons were the leaders of their communities, the doers and the thinkers, the people involved and the people that communities relied upon. Some lodges had brothers from all backgrounds who did every job under the sun while others were based around school ties, neighborhoods, ethnic communities and work. What mattered was that they were men who were resourceful and committed.  

Becoming a Mason (especially in the best functioning lodges) could be one of the more difficult things to attain in life. Much of this has declined for various reasons. It is time to revitalize these efforts where they benefit our lodges.

Applying the Tools

Now we have more tools and technology. Nevertheless we are doing less to build our bonds with the group. Worse, we have thrown the doors open to men who interested in the trappings but not our community and our work. When new members arrive, it is doubtful that things will be explained and opportunities provided to become involved. Further, we have closed the doors to many qualified, capable, informed men because of petty politics, and had others leave because they felt they were not getting what was advertised (a chance to join a family, improve themselves and to assist in the betterment of each member of their new family.)

Many lodges have suffered as a result. This is a self reinforcing cycle. Left unchecked, the behaviors described above make Masonry increasingly less desirable to prospective members and it is increasingly difficult to maintain the current membership or for the lodge to fulfill its obligations to its members.

Practical Masonic Solutions

In order for our lodge to survive, we must refocus our attention towards putting our Masonic tools to work and refining our membership. This begins with getting our members involved in projects to improve the lodge. It may turn out that some members may not return to the Lodge. Others may find that all of the hard work does not suit them.

As we bring in a new generation, our new members will be more energetic, more ambitious and more willing to learn from experienced Masons. We should increase our efforts to bring in students and young professionals, solid men who have something to offer others and are willing to offer it. We want candidates who have relationships with someone in our lodge. We should feel confident a candidate will grow with Masonry and make the lodge better. In short we want worthy, well qualified Masons.

As we begin to cultivate membership, new members will be naturally attracted by what we have to offer; not by superfluous words but by a demonstrated willingness to do the hard work to make each other better. 

Specifically, the following must be implemented in some form to ensure the future of our lodge: 

• We have to offer real Brotherhood in the Lodge and real opportunities to become better and to aid each other in times of need.
• Re-institute regular socializing, i.e. meet-ups for dinner and drinks.
• Utilize technology- Masonic web forums, electronic job boards and a resume bank, and listings of businesses and services, bios, email and contact information, quarterly or annual updates on what is happening with our members. That way we do not limit things just to those who can make the social dinners or drinks, and we can even stay in touch with people have geographically left the lodge and might otherwise consider demitting.
• Fund-raisers that can help offset the need for rising dues while prompting people to become involved.
• Informal trips to fish, play golf or whatever people are interested in so that we can get to know each other better on a personal basis, as befitting friends and brothers.
• Meet new prospects in “Brother Bring a friend” nights and reach out to recommended and qualified new men.
• Hold stringent “Proficiencies” between degrees to ensure a commitment to the learning of Masonic values.
• Offer Brothers the option of remitting their Lodge dues in-lodge electronically to decrease non-payment among active Brethren.

These are just a few of the steps that we could take. I know many of us are willing to work to implement these changes and we look forward to your leadership. To be a brotherhood we must make an effort to know each other and we absolutely must have a vision for the future of our lodges.

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54,000 in New York, down from a high of around 345,000 in 1930. There were around 310,000 in 1960 before beginning a long slide. The average age of a Freemason in 2004 was 64.02. Well over half of Masons in America are no longer active in lodge Freemasonry.

Masonry Builds Capital for its Members

MASONRY BUILDS CAPITAL FOR ITS MEMBERS

A great many Masons have been leaders and contributors to their community in ways large and small. While it is true that there are far more Masons whose names would rouse no recognition except among their close family and friends, the list of famous Masons reads as a list of the most influential and productive (as well as famous and successful) people of the past three centuries.

The misunderstanding is that Masons have operated as some sinister, plotting society. The list of well known Masons that accomplished good is far longer than that of infamous Masons. This point does not requires proof here nor is relevant to this article. The point is why have Masons been this successful. There are many answers, but one may be rooted in sociological understanding of "soft capital".

Masons have been successful in develop the habits and perspectives that expose them to opportunity. It is a dynamic which Masons themselves seldom appreciate.

Masons by their participation in the Craft, increase their external social networks. In the practice of the Craft they learn to deal with each other in a cooperative and acceptable way that increases amity among each other. They also value and earn symbolic prestige (or symbolic capital) that is a gateway to real resources. All of these things are necessary for success and they are often termed by sociologist as "soft capital".

Sociologist often explain the concept of soft capital accumulation as such:

1. First, accept the kinship of their inner circle. Just as in families that requires privacy, trust, commonality and mutual high-prioritization placed upon the well being of a group over the long term. That comes from both introduction based upon commonality and a process of culturalization and purchase. It also comes from understanding and embracing a way of life. Optimally this way of life should encompass the ideology of mutual benefit, and of a particular social order.

2. Secondly they increase their cultural capital. Cultural capital (like all capital) is exclusionary by definition. It means discovering information, habits and approaches that are most effective and acceptable by their peers. The lack of cultural capital is a barrier, and this barrier prevents people from rising in the class and economic structure and thus gaining greater opportunity.

3. Then there are the relationships of social networks, known as social capital. That is the process of building relationships. There is limited trust and a high level of competition wherever social capital is most profitable. (Externalizing class lines allows each Mason to build social capital in a way that a competitive economic and social structure seldom permits.)

4. Sociologist have more recently expanded the notion of soft capital to include symbolic capital. When someone rises in any structure to offer leadership and service it connotes merit. And that is why of course, altruistic and/or ambitious people try to get into the best [insert institution or group] and then become officers and leaders. It opens the doors inclusion for some while excluding others who have a different set of connections and experiences. (Masonry instead encourages both the honorable status of all its members and has a number of positions to be fulfilled to maintain the function of the organization.)

Being productive by having more people work on together benefits everyone. And Masons develop the confidence and mindset of institution joining and building as a matter of course. And institution building is a matter of soft capital more than hard capital (i.e. currency.) And soft capital is often a prerequisite for acquiring tangible forms of capital as well.