November 2002 Grange News
By Dave Howard, Editor

Click here to read a related article,
"Grange: the Different Fraternity"

The Grange is a fraternal organization -- a fraternity. There are many similar fraternities in the U.S., most with a long history. Among them are the Masons, the Odd Fellows, Elks, Moose and Eagles, the Shriners, Knights of Columbus, Eastern Star and Rebekah. Estimates are that at the high point of fraternities in America, during the 1920s, there were more than 800 different organizations with a combined membership at that time of 30 million. Even as late as the 1960s approximately 31 percent of Americans belonged to a lodge or fraternal group compared to 38 percent belonging to civic and service organizations (such as the Lions or Rotary), 14 percent belonging to veterans' groups and only 25 percent belonging to churches.[1]

Fraternal groups are not as popular today, however, and some reasons for that will be touched on in a later article. But, first, it needs to be acknowledged that fraternal organizations are distinctive from other forms of associations with differences that even members find difficult to explain. For the purpose of this article we will not focus on college fraternities; our primary concern is with community fraternal organizations such as those named above.

Officially, a fraternity or fraternal organization, according to the dictionary, is an association of members who join together for civic, social, economic, religious or charitable purposes. The term fraternity comes from the Latin word frater meaning a brother and a related term, "fraternize," means to associate with others in a cordial way. In other words, a fraternal organization is a formally established association that primarily attempts to foster bonds between unrelated people that mimic those linkages existing in the family unit. The aim of such groups is to foster a sense of family love and caring on the community level. [2] Many fraternities date from the time when men dominated the social scene and they remain exclusively male organizations (most with associated women's groups, however).

Brothers and sisters
Within fraternal groups (and in some churches) it is often customary to refer to fellow members as "brother" or "sister," an attempt to acknowledge the special family-like tie that exists within the group. Unfortunately, these terms are not used as often as in previous years and, when employed, I suspect they do not mean what they once did. But they do reinforce the tradition that the fraternal society is meant to foster a family atmosphere, a function that remains critically important in our society perhaps those ties are even more important nowadays because urbanization and industrialization have created greater isolation of individuals.

A striking example of fraternal brotherhood comes from our own Grange organization. Oliver Hudson Kelley, the Grange's principal founder, told the story of his trip through the South on behalf of the U.S. commissioner of agriculture immediately following the Civil War. [3] While traveling in Virginia, North and South Carolina in 1866 he, being a Northerner, was not usually considered a popular visitor in these former Confederate states. However, being a member of the Masonic fraternity, he wore the emblem of that group and in many places he met "brother" Masons who abandoned their bias against "Yankees" and accepted him as their friend and equal. This impressed Kelley and on the trip he vowed to organize a fraternity that would help farmers and others in both the North and South "know each other as members of the same great family" so all sectionalism could be abolished.

Along with these lofty ideals of recreating family-like caring on a community level come a host of other functions and purposes that are normally associated with groups. Many of today's fraternal societies either began in order to provide specific services to members or they later added them. In our fraternal Grange organization early goals were to provide social outlets for rural residents who had little opportunity to get together with others due to the remoteness of their homes; to provide educational opportunities at a time and in places where schools and adult education were almost non-existent; to act as a voice for rural residents in the halls of government; and to assist one another economically by forming cooperative enterprises. Examples of that latter goal endure to the present day with our Grange Insurance Association, a mutual insurance company founded in Washington state in 1894, and with a network of cooperatives around the country that were born in Grange halls.

Many other fraternal societies were formed as benefit groups that later evolved into mutual insurance companies. Originating in Europe in the 16th century, benefit associations provided payments to families upon the death of a member. For many years such home-spun benefit groups, often called "burial societies," also existed within the Grange. In some states these groups evolved into mutual life insurance companies that continue to have a thriving business.

During the early days of labor union organization, most unions adopted a fraternal model and a fraternity-like name. Some of those names persist even though most of the other fraternal trappings have long since disappeared. There are fraternal orders of police, the International Brotherhood of Electrical Workers and so on. Years ago at union meetings I recall many of the older union members addressing their fellows by the term "brother so-and-so."

A silent role
Aside from economic benefits for members, fraternal groups have traditionally had an important role in maintaining our healthy civic life. The obvious first thought about that role concerns the multitude of charitable and community service activities performed by fraternal groups. There is fund-raising for everything from scholarships to fairgrounds to hospitals for crippled children. Groups supply volunteers to help with every community event ranging from manning the polls to marching in the Veteran's Day parade. Community needs are being met in organizational buildings Red Cross blood donations, branch libraries, food banks, after school activity centers and community meetings of all sorts.

Interestingly, fraternal service to the community and the strong desire by members to see more done to help others has been, in part, a factor that has resulted in recent membership downturns. "In the past, voluntary associations have performed those functions that government was unwilling or unable to perform," writes Murray Hausknecht. "[A]s more and more of those functions have been assumed by government ironically enough, often as a result of the activities of voluntary associations acting as pressure groups a powerful force sustaining associations and motivating membership has been sapped of strength."[1 (Page 115)]

But, beyond all the outward community involvement and service, there is a more quiet influence that voluntary associations exert upon our democratic society, one that is not necessarily intentional. A chief function of organizations is to keep citizens active and involved in their communities and sociologists, like Harvard's Robert D. Putnam, [4] have observed that over the past 40 years this level of involvement has diminished dramatically. As Hausknecht notes [1], "It is axiomatic that the preservation of a stable political democracy demands an 'informed citizenry,' and this means a citizenry which not only has the necessary factual knowledge for making rational decisions but also insight into and understanding of the social environment. The voluntary association is supposed to contribute to both ends; indeed, ...association membership presents the individual with the opportunity to become aware of 'how processes function... how things are done' in a democratic society." (Page 111)

It is painfully obvious that with the decline of involvement in community-based groups, such as fraternities, there will be a corresponding decrease in other forms of civic participation. Putnam observes that "voting is down by about a quarter, and interest in public affairs by about one-fifth, over the last two or three decades." [4 (Page 37)] This corresponds to the time frame that has seen the most marked drop in membership in and participation with non-profit organizations such as fraternities. [5]

Fraternal differences
Of course, fraternities have fulfilled this important civic empowerment function along with a host of other voluntary associations. Fraternities, however, offer some distinctive qualities that tend to set them apart from the other groups. The first difference might be the name; many of them are called "orders" and the official name of the Grange is actually The Order of the Patrons of Husbandry. Here the term "order" refers to an organization where members unite under the same set of rules, customs and regulations. The buildings where meetings and other activities are held are often called "lodges" but other terms are employed by some groups, such as "Grange" in our own order (in this case the name of the meeting hall or the local chapter evolved into the common name for the entire organization). The term "lodge" comes from the practice of providing secret lodging for outlawed Knights Templar (precursors to modern-day Masons) during the Middle Ages. More about this later.

Peculiar names of officers are also a characteristic that sets fraternities apart from most other associations. Instead of a "president," many fraternities have a "master" and, when spoken, that office title is often preceded with an adjective such as "worthy" or "worshipful." These are merely traditional terms of respect and do not connote any sense of reverence or actual worship of the individual or the office. Other offices within the fraternity have specific names that have been established within that particular order and often those titles relate to unique functions the office has or to cardinal teachings contained in the organization's "ritual."

Ritual! Of all the distinguishing features of fraternities, ritual is probably the most often cited. The Masons are the grand daddies of all fraternities, with a history going back centuries (that story will take another article!). Most fraternal customs and practices are traced back to the Masonic model and this is the case with the set-up of the meeting room, the order of business and the "ritual." The word "ritual," which has in recent years fallen into some disfavor, merely describes a series of instructional allegorical dramas that are a key feature of initiation for new members into the organization. In an effort to convey some of the organization's history, mythology, and the group's emphasis upon wholesome, right-living, these dramatic presentations were created. They provide a common base of experience for all members; everyone who joins the fraternity goes through the same instruction. The dramas are intended to relate in an effective and inspiring manner basic truths about life such as the golden rule, honor, duty to family and friends, etc. In the days before television, these "ritual" exemplifications were grand events for both participants and onlookers. They roughly compare to confirmation or bar mitzvah ceremonies in churches and synagogues where the initiate is formally inducted into the group. Today, many people tend to think lodge rituals are quaint relics that remind us of our past but, as anyone can attest who has seen Grange or Masonic ritual properly performed, there are some deep lessons hidden behind that antiquated language and sometimes strange scenes.

Although the lessons contained in these dramatic rituals are roughly the same from fraternity to fraternity, each group has woven the truths into different stories that relate to the major theme of that specific fraternity. In the Grange, of course, the theme is agriculture so the story is spun by using examples from the field, the home and the barnyard. For the Masons, whose tradition traces their history back to the stone masons who built Europe's cathedrals, the stories employ examples from that craft. America's first native-born fraternity, the Improved Order of Red Men (organized in 1833; one of their oldest lodges still stands in Skamokawa, Wash.) had its ritual filled with allusions to Native Americans (probably in a manner that would not be considered politically correct nowadays). All of these dramatic "hooks" were unique means to tell a story we all need to hear be kind, be ethical in all your dealings, improve yourself and help one another.

Beyond those special ceremonies that are used to initiate new members or install officers, the term "ritual" can also refer to a traditional form of conducting a business meeting (or, in the case of religious organizations, a worship service). In that sense, every organization has a "ritual."

Often the dramatic stories of the fraternity's ritual come in several scenes or parts, most usually presented at different times. When the initiate participates in each successive part, he/she is said to have attained or received that "degree." The Grange has seven levels or degrees in its ritual. The Masonic order has three with the third being the most dramatic; hence the common saying, "I'm going to give you the third degree," which refers to a memorable, almost frightening interrogation or confrontation.

'Secret' societies?
Fraternities are sometimes called "secret societies," a term that brings forth another misunderstood aspect of the groups. During initiation, most fraternities secure from members a promise not to share details of what they see or hear in the lodge with non-members. They are then instructed in a series of complex practices and passwords that allow them to enter the group's hall, participate in meetings and identify other members by employing certain "secret" signs and handshakes.

In actuality, these practices probably originated during the Middle Ages when the Masonic fraternity was in its infancy. Many historians now feel that the fraternity evolved out of remnants of the old Knights Templar monastic order that was banned in 1307 by Pope Clement V. [6] Many former knights were captured and executed and those who escaped needed a network of friends willing to offer refuge. In those days the best way to identify your friends was by the use of secret codes, much like those we see employed in old spy movies. In later centuries when fraternities were basically associations with business meetings, the old practices were modified and retained in order to continue a feeling of mystery and importance for the group. In some cases they were necessary in order to be certain that those attending meetings were qualified to do so; passwords and handshakes were a dandy way to do that. (For example, this was critical in some regions of the country in the early days of the Grange. When the organization was battling the railroads, it was common for railroad personnel to try to "infiltrate" Grange meetings to learn what was being planned. Entrance requirements such as passwords and signs identified those who were not entitled to attend. In most Granges today, the use of passwords has been eliminated and other fraternities are making similar changes.)

Another function of "secrecy" is to protect the element of surprise and wonder for the new initiate. If the initiation drama were known to the candidate prior to the initiation ceremony, its impact would be much less.

There are ritual and secrecy parallels between fraternal groups and certain churches. Prior to the Second Vatican Council, priests in Roman Catholic churches faced the altar during the liturgy, keeping much of what they were doing hidden to the congregation. In most Eastern Orthodox churches there is a screen at the front of the church which shields certain objects and activities from view, creating a sense of mystery with congregants. Perhaps the most secret of Western churches is the Church of Jesus Christ of Latter Day Saints (Mormon). Their temples are used for ceremonies where only certain members are admitted and they are sworn to secrecy about the ritual's language, activities and content. In fact, the late Thomas Stuart Ferguson, a renowned Mormon scholar, archeologist and founder of the New World Archaeology Foundation at Brigham Young University, wrote in 1976 that his church "is probably the best conceived myth-fraternity to which one can belong." [7]

Service clubs such as Rotary, Lions, Kiwanis, Altrusa and others are not strictly fraternities but they employ some aspects of the fraternal model in their structure, organization, and the way they induct and honor members.

The emotional base of fraternities, then, is to instill a sense of familial brotherhood (and these days we need to add "sisterhood") among its members and, from them, to the society at large. In America those of us with fraternal experience are proud to point out that most of the signers of the Declaration of Independence, those who wrote our Constitution, and many of our presidents (including Washington) and leading jurists were Masons. (Two presidents F.D.R. and Truman were Grangers as well as Masons.) The principles of democracy that our nation's founders incorporated into our system of government were those that they learned and practiced in their lodge halls. Without the involvement and sacrifice of Masons, it is unlikely that the democratic revolutions of the eighteenth century would have happened when and as they did. And every time we sing America The Beautiful we give voice to the chief ideal of all fraternities the spread of brotherhood, liberty and freedom: "America! America! God shed His grace on thee, And crown they good With brotherhood, From sea to shining sea!"