Quelle: https://www.equinoxpub.com/journals/index.php/JRFF/article/view/11256
Quelle: http://www.equinoxpub.com/JRFF/article/view/11256
The Copiale Cipher is a105-pages long, hand-written encrypted manuscript from the mid-eighteenth century. Its code was cracked and the text was deciphered by using modern computational technology combined with philological methods. We describe the book…
The Copiale Cipher is a105-pages long, hand-written encrypted manuscript from the mid-eighteenth century. Its code was cracked and the text was deciphered by using modern computational technology combined with philological methods. We describe the book…
The following article—based upon a doctoral thesis that was approved by the University of London in 2011—represents a study of British media coverage of freemasonry in the twentieth-century. It considers how and why the public image of freemasonry changed from that of a highly respected élite organization, at the centre of public life in 1900, to a position on the fringes in the 1990s, regarded with suspicion and disapproval by many. It focuses exclusively on national newspapers. This article describes how the press projected a positive message of the organization for almost 40 years, based on a mass of news, which the author believes—and shows—emanated from the organization itself (making it an unexpected pioneer in modern public relations practice). It concludes that the change of image and public regard, which occurred during the twentieth-century, was due, mainly—but not solely—to masonic withdrawal from the public sphere. It considers—and finds wanting—the suggestion that this withdrawal was a response to fascist persecution and it offers a number of additional explanations. Freemasonry’s reluctance to engage with the media after 1936 powerfully assisted its critics, who grew in strength as a result of developments within the media and the churches. In the second-half of the century, greater competition spawned a more challenging form of journalism and accelerated the decline of deference. Concurrently, the rise of secularism and religious pluralism in Britain provided Christianity with increased competition and led some adherents to re-define freemasonry and to treat it as a rival. Throughout the period, ‘Conspiracy culture’ remained strong, rendering the secrecy of freemasonry a major handicap to public understanding. The history of freemasonry in twentieth-century Britain is largely an unexplored field and, in examining the fraternity’s media profile, this study also illuminates the organization’s collisions with nationalism, communism and state welfare provision.
The following article—based upon a doctoral thesis that was approved by the University of London in 2011—represents a study of British media coverage of freemasonry in the twentieth-century. It considers how and why the public image of freemasonry …
This article argues that the range of female participation in the associational culture of fraternalism in early eighteenth-century Britain—in terms of class background, social setting and moral philosophy—was surprisingly rich and varied. In effect, such a claim complements the body of work written in the past two decades, by historians such as Steve Pincus, Brian Cowan, Markham Ellis and Helen Berry, vis-à-vis the place of women in the public sphere of the coffeehouse in post-Restoration and Augustan England. This hypothesis will be developed by outlining the active involvement of women in three distinct spheres of fraternal culture in early eighteenth-century Britain. First, I will explore the manner in which women participated in or mimicked the culture of alehouse clubbing in early eighteenth-century London. Second, I will emphasize the prominent role of aristocratic ladies in mixed bacchanalian and masquerade societies, including the Order of the Horn, The Hell-Fire Club and the Gallant Schemers, that met in several notable town houses or country retreats of the English and Scottish gentry. Lastly, a study will be made of the all-female Fair Intellectual Club, which was established in May 1717 in Edinburgh.
This article argues that the range of female participation in the associational culture of fraternalism in early eighteenth-century Britain—in terms of class background, social setting and moral philosophy—was surprisingly rich and varied. In effec…
In the 1860s and 1870s Belgian Masonic lodges actively organized cooperative societies which were people’s kitchens and people’s banks. Being dissatisfied with classical Masonic charity, a series of urban lodges wanted to engage in a broader and more efficient social action. Through association they hoped to foster self-help, thrift and autonomy among workers. These values would eventually allow the lower classes to accumulate possessions and to emancipate themselves. In time this would lead to an integration of at least the more ‘decent’ or moralized parts of the working classes into the community of active citizenry. This citizenship model of the ‘productive virtue’ was carried by radical liberals who were strongly present in the Belgian lodges that engaged into cooperative ventures. Most Masonic cooperatives did not last, with the exception of the Brussels people’s kitchen. They also failed to attract those social groups for which they were intended.
In the 1860s and 1870s Belgian Masonic lodges actively organized cooperative societies which were people’s kitchens and people’s banks. Being dissatisfied with classical Masonic charity, a series of urban lodges wanted to engage in a broader and mo…
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