Separate But Equal: Addressing Masonic Segregation
The New Project from the Landmarks of our Fathers Series
On the momentum of "A Critical Analysis of the Start and Origin of African Lodge No. 1", The Landmarks of our Fathers series continues with another noteworthy project, treating the topic of Racism in Freemasonry, and the division of American Freemasonry into two separate regular Masonic jurisdictions base fundamentally on color.
It is necessary for masonic research to maintain its integrity., because we have the great opportunity to guide the perspective of the Craft. We introduce new discussions and make grander attempts to keep the fires of Masonic education lit in our respective quarries of Life.
A further loftier work ensues when we confess and address the breach of this Fraternity by the arch-enemy of our present society-Racism.
A more noble point to take from the discussion of the new project, "Separate But Equal: Addressing Masonic Segregation", is that the brother treating the topic, has a genuine interest in the welfare of the Fraternity.
I thought it considerate, given the present reception of Landmarks of our Fathers, to expand on the Series, by contributing an impartial work on the Masonic environment that, quite possibly, could have motivated the first members of African Lodge to seek a charter outside of their Boston society.
With a Resolution passed by the 1898 Annual Communication, and the Ill. William H. Upton elected in 1899, to defend his convictions, the MW Grand Lodge of Free and Accepted Masons for the State of Washington set out to usher in a new age in American Freemasonry.
Unfortunately, American Freemasonry wasn't ready.
After many years of Recognition and Inter-visitation in many of the Masonic jurisdictions, we have the opportunity again to expand on the noble idea of our predecessors, advancing the discussion that could repair a house divided.
Why are there two separate regular jurisdictions in the majority of the United States of America?
Why is one predominately Black and the other predominately White?
Does this have anything to do with the socio-political climate in America, which has defined even our most subtle practices in this present day?
Was the doctrine of Recognition used as a tool in American Freemasonry to maintain the separation of the so-called mainstream and Prince Hall Grand Lodges?
What are the barriers that continue to play a major role in the resistance against a meaningful discussion about consolidation?
It is my hope that Freemasonry, as an American institution, will rise to the occasion and embrace Separate But Equal, as a fresh exploration into a subject widely acknowledged, but equally minimized as a serious object of study in the context of Masonic Education and Advancement.