title: Hugo Black

text: In other instances Black took a fairly broad view of the rights of criminal defendants. He joined the Supreme Court's landmark decision in "Miranda v. Arizona" (1966), which required law enforcement officers to warn suspects of their rights prior to interrogations, and consistently voted to apply the guarantees of the Fourth, Fifth, Sixth, and Eighth Amendments at the state level.


title: Hugo Black

text: Black was the author of the landmark decision in "Gideon v. Wainwright" (1963), which ruled that the states must provide an attorney to an indigent criminal defendant who cannot afford one. Before "Gideon", the court had held that such a requirement applied only to the federal government.


title: Hugo Black

text: One of the most notable aspects of Justice Black's jurisprudence was the view that the entirety of the federal Bill of Rights was applicable to the states. Originally, the Bill of Rights was binding only upon the federal government, as the Supreme Court ruled in "Barron v. Baltimore" (1833). According to Black, the Fourteenth Amendment, ratified in 1868, "incorporated" the Bill of Rights, or made it binding upon the states as well. In particular, he pointed to the Privileges or Immunities Clause, "No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States." He proposed that the term "privileges or immunities" encompassed the rights mentioned in the first eight amendments to the Constitution.


title: Hugo Black

text: Black first expounded this theory of incorporation when the Supreme Court ruled in "Adamson v. California" (1947) that the Fifth Amendment's guarantee against self-incrimination did not apply to the states. It was during this period of time that Hugo Black became a disciple of John Lilburne and his claim of 'freeborn rights'. In an appendix to his dissenting opinion, Justice Black analyzed statements made by those who framed the Fourteenth Amendment, reaching the conclusion that "the Fourteenth Amendment, and particularly its privileges and immunities clause, was a plain application of the Bill of Rights to the states."


title: Hugo Black

text: Black's theory attracted the support of Justices such as Frank Murphy and William O. Douglas. However, it never achieved the support of a majority of the court. The most prominent opponents of Black's theory were Justices Felix Frankfurter and John Marshall Harlan II. Frankfurter and Harlan argued that the Fourteenth Amendment did not incorporate the Bill of Rights "per se", but merely protected rights that are "implicit in the concept of ordered liberty", which was the standard Justice Cardozo had established earlier in "Palko v. Connecticut".


title: Hugo Black

text: The Supreme Court never accepted the argument that the Fourteenth Amendment incorporated the entirety of the Bill of Rights. However, it did agree that some "fundamental" guarantees were made applicable to the states. For the most part, during the 1930s, 1940s, and 1950s, only First Amendment rights (such as free exercise of religion and freedom of speech) were deemed sufficiently fundamental by the Supreme Court to be incorporated.


title: Hugo Black

text: However, during the 1960s, the court under Chief Justice Warren took the process much further, making almost all guarantees of the Bill of Rights binding upon the states. Thus, although the court failed to accept Black's theory of total incorporation, the result of its jurisprudence is very close to what Black advocated. Today, the only parts of the first eight amendments that have not been extended to the states are the Third and Seventh Amendments, the grand jury clause of the Fifth Amendment, the Eighth Amendment's protection against excessive bail, and the guarantee of the Sixth Amendment, as interpreted, that criminal juries be composed of 12 members.


title: Hugo Black

text: Justice Black was well known for his rejection of the doctrine of substantive due process. Most Supreme Court Justices accepted the view that the due process clause encompassed not only procedural guarantees, but also "fundamental fairness" and fundamental rights. Thus, it was argued that due process included a "substantive" component in addition to its "procedural" component.


title: Hugo Black

text: Black, however, believed that this interpretation of the due process clause was unjustifiably broad. In his dissent to "Griswold", he charged that the doctrine of substantive due process "takes away from Congress and States the power to make laws based on their own judgment of fairness and wisdom, and transfers that power to this Court for ultimate determination". Instead, Black advocated a much narrower interpretation of the clause. In his dissent to "In re Winship", he analyzed the history of the term "due process of law", and concluded: "For me, the only correct meaning of that phrase is that our Government must proceed according to the 'law of the land'—that is, according to written constitutional and statutory provisions as interpreted by court decisions."


title: Hugo Black

text: Black's view on due process drew from his reading of British history; to him, due process meant all persons were to be tried in accordance with the Bill of Rights' procedural guarantees and in accordance with constitutionally pursuant laws. Black advocated equal treatment by the government for all persons, regardless of wealth, age, or race. Black's view of due process was restrictive in the sense that it was premised on equal "procedures"; it did not extend to "substantive" due process. This was in accordance with Black's literalist views. Black did not tie procedural due process exclusively to the Bill of Rights, but he did tie it exclusively to the Bill of Rights combined with other explicit provisions of the Constitution.


title: Hugo Black

text: None of Black's colleagues shared his interpretation of the due process clause. His chief rival on the issue (and on many other issues) was Felix Frankfurter, who advocated a substantive view of due process based on "natural law"—if a challenged action did not "shock the conscience" of the jurist, or violate British concepts of fairness, Frankfurter would find no violation of due process of law. John M. Harlan II largely agreed with Frankfurter, and was highly critical of Black's view, indicating his "continued bafflement at... Black's insistence that due process... does not embody a concept of fundamental fairness" in his "Winship" concurrence.


title: Hugo Black

text: Black was one of the Supreme Court's foremost defenders of the "one man, one vote" principle. He delivered the opinion of the court in "Wesberry v. Sanders" (1964), holding that the Constitution required congressional districts in any state to be approximately equal in population. He concluded that the Constitution's command "that Representatives be chosen 'by the People of the several States' means that as nearly as is practicable one man's vote in a congressional election is to be worth as much as another's". Likewise, he voted in favor of "Reynolds v. Sims" (1964), which extended the same requirement to state legislative districts on the basis of the equal protection clause.


title: Hugo Black

text: At the same time, Black did not believe that the equal protection clause made poll taxes unconstitutional. During his first term on the court, he participated in a unanimous decision to uphold Georgia's poll tax in the case of "Breedlove v. Suttles". Then, twenty-nine years later, he dissented from the court's ruling in "Harper v. Virginia Board of Elections" (1966), invalidating the use of the poll tax as a qualification to vote, in which "Breedlove" was overturned. He criticized the court for exceeding its "limited power to interpret the original meaning of the Equal Protection Clause" and for "giving that clause a new meaning which it believes represents a better governmental policy". He also dissented from "Kramer v. Union Free School District No. 15" (1969), in which a majority struck down a statute that prohibited registered voters from participating in certain school district elections unless they owned or rented real property in their local school district, or were parents or guardians of children attending the public schools in the district.


title: Hugo Black

text: By the late 1940s, Black believed that the Fourteenth Amendment's equal protection clause was a constitutional prohibition against any state governmental actions that discriminated on the basis of race in an invidious or capricious manner. Throughout the remainder of his time on the court, Black saw only race and the characteristics of alienage as the "suspect" categories that were addressed and protected by equal protection, along with the one-man, one-vote principle, all of which merited strict scrutiny. In 1948, he participated in two court decisions that struck down certain California laws that were discriminatory towards aliens: "Takahashi v. Fish & Game Commission" (he wrote the majority opinion) and "Oyama v. California" (he wrote a concurring opinion). During his last full term on the court, he participated in a unanimous decision, "Graham v. Richardson", striking down statutes that restricted welfare benefits to legal aliens but not to U.S. citizens. The majority opinion stated, "[C]lassifications based on alienage, like those based on nationality or race, are inherently suspect and subject to close judicial scrutiny. Aliens as a class are a prime example of a 'discrete and insular minority' for whom such heightened judicial solicitude is appropriate."


title: Hugo Black

text: Consistent with his view that the equal protection clause had a limited meaning, Black did not believe illegitimate children were a suspect class, and he applied only rational basis review to laws that were discriminatory toward such children. In 1968, he joined a dissenting opinion written by Justice Harlan in the case of "Levy v. Louisiana", in which a majority of the court overturned a decision made by the Louisiana courts to enforce a statute that was discriminatory toward "unacknowledged" illegitimate children. Three years later, he wrote a majority opinion for the case of "Labine v. Vincent". He reasoned that for a state to treat illegitimate children worse than legitimate children is scarcely any different than treating "concubines" worse than wives, or treating other relatives of a person worse than any other relatives. "It may be possible that some of these choices are more 'rational' than the choices inherent in Louisiana's categories of illegitimates. But the power to make rules to establish, protect, and strengthen family life... is committed by the Constitution of the United States and the people of Louisiana to the legislature of that State. Absent a specific constitutional guarantee, it is for that legislature, not the life-tenured judges of this Court, to select from among possible laws."


title: Hugo Black

text: Black apparently did not think of homosexuals as a suspect class either, voting with five other colleagues on the court to uphold the authority of the federal government to deport a gay man just because he was gay, in "Boutilier v. Immigration and Naturalization Service".


title: Hugo Black

text: Justice Black admitted himself to the National Naval Medical Center in Bethesda, Maryland, in August 1971, and subsequently retired from the court on September 17. He suffered a stroke two days later and died on September 25.


title: Hugo Black

text: Services were held at the National Cathedral, and more than 1,000 people attended. Pursuant to Justice Black's wishes, the coffin was "simple and cheap" and was displayed at the service to show that the costs of burial are not reflective of the worth of the human whose remains were present.


title: Hugo Black

text: His remains were interred at the Arlington National Cemetery. He is one of fourteen Supreme Court justices buried at Arlington. The others are Harry Blackmun, William Brennan, Arthur Goldberg, Thurgood Marshall, Potter Stewart, William O. Douglas, Oliver Wendell Holmes Jr., John Paul Stevens, Ruth Bader Ginsburg, Chief Justice William Howard Taft, Chief Justice Earl Warren, Chief Justice Warren Burger, and Chief Justice William Rehnquist.


title: Hugo Black

text: President Richard Nixon nominated Lewis Powell to succeed Black on the Supreme Court. Powell was confirmed by an 89 to 1 vote, and was sworn in on January 7, 1972.


title: Hugo Black

text: Shortly after Black's appointment to the Supreme Court, Ray Sprigle of the "Pittsburgh Post-Gazette" wrote a series of articles, for which he won a Pulitzer Prize, revealing Black's involvement in the Klan and describing his resignation from the Klan as "the first move of his campaign for the Democratic nomination for United States Senator from Alabama". Sprigle wrote that "Black and the leaders of the Klan decided it was good political strategy for Black to make the senatorial race unimpeded by Klan membership but backed by the power of the Klan. That resignation [was] filed for the duration of the campaign but never revealed to the rank and file of the order and held secretly in the records of the Alabama Realm".


title: Hugo Black

text: In a radio statement on October 1, 1937, Black said in part, "I number among my friends many members of the colored race. Certainly, they are entitled to the full measure of protection accorded by our Constitution and our laws..." Black also said, "I did join the Klan. I later resigned. I never rejoined... Before becoming a Senator I dropped the Klan. I have had nothing to do with it since that time. I abandoned it. I completely discontinued any association with the organization. I have never resumed it and never expect to do so." The "Pittsburgh Post-Gazette" reported that "fifty million listeners heard the unprecedented speech."


title: Hugo Black

text: Near the end of his life, Black said that joining the Klan was a mistake: "I would have joined any group if it helped get me votes."


title: Hugo Black

text: Biographers in the 1990s examined Black's views of religious denominations. Ball found regarding the Klan that Black "sympathized with the group's economic, nativist, and anti-Catholic beliefs". Newman said Black "disliked the Catholic Church as an institution" and gave numerous anti-Catholic speeches in his 1926 election campaign to Ku Klux Klan meetings across Alabama. However, in 1937 "The Harvard Crimson" reported on Black's appointment of a Jewish law clerk, noting that he "earlier had appointed Miss Annie Butt, a Catholic, as a secretary, and the Supreme Court had designated Leon Smallwood, a Negro and a Catholic as his messenger." In the 1940s, Black became intrigued by the writings of Paul Blanshard.


title: Hugo Black

text: Black was one of the nine justices of the Supreme Court who in 1954 ruled unanimously in "Brown v. Board of Education" that segregation in public schools is unconstitutional. The plaintiffs were represented by Thurgood Marshall. A decade later, on October 2, 1967, Marshall became the first African American to be appointed to the Supreme Court, and served with Black on the court until Black's retirement on September 17, 1971.


title: Hugo Black

text: In "United States v. Price" (1965), eighteen Ku Klux Klan members were charged with murder and conspiracy for the deaths of James Chaney, Andrew Goodman and Michael Schwerner, but the charges were dismissed by the trial court. A unanimous Supreme Court, which included Black, reversed the dismissal and ordered the case to proceed to trial. Seven of these men, including fellow Klansmen Samuel Bowers, Cecil Price and Alton Wayne Roberts were found guilty of the crime; eight of them, including Lawrence A. Rainey, were found not guilty; and three of them, including Edgar Ray Killen, had their cases end in a mistrial.


title: Hugo Black

text: Hugo Black was twice the subject of covers of "Time" magazine: On August 26, 1935, as a United States Senator; and on October 9, 1964, as an associate justice (art by Robert Vickrey).


title: Hugo Black

text: In 1986, Black appeared on the 5¢ postage stamp in the Great Americans series issued by the United States Postal Service. Along with Oliver Wendell Holmes, Jr. he was one of only two Associate Justices to do so until the later inclusions of Thurgood Marshall, Joseph Story, Louis Brandeis, Felix Frankfurter, and William J. Brennan, Jr.


title: Hugo Black

text: In 1987, Congress passed a law sponsored by Alabama representative Ben Erdreich, designating the new courthouse building for the U.S. District Court for the Northern District of Alabama in Birmingham, as the "Hugo L. Black United States Courthouse".


title: Hugo Black

text: An extensive collection of Black's personal, senatorial, and judicial papers is archived at the Manuscript Division of the Library of Congress, where it is open for research.


title: Hugo Black

text: Justice Black is honored in an exhibit in the Bounds Law Library at the University of Alabama School of Law. A special Hugo Black collection is maintained by the library.


title: Hugo Black

text: Black served on the Supreme Court for thirty-four years, making him the fifth longest-serving Justice in Supreme Court history. He was the senior (longest serving) justice on the court for an unprecedented twenty-five years, from the death of Chief Justice Stone on April 22, 1946, to his own retirement on September 17, 1971. As the longest-serving associate justice, he was acting Chief Justice on two occasions: from Stone's death until Vinson took office on June 24, 1946; and from Vinson's death on September 8, 1953, until Warren took office on October 5, 1953. There was no interregnum between the Warren and Burger courts in 1969.


title: Black-box testing

text: Black-box testing is a method of software testing that examines the functionality of an application without peering into its internal structures or workings. This method of test can be applied virtually to every level of software testing: unit, integration, system and acceptance. It is sometimes referred to as specification-based testing.


title: Black-box testing

text: Specific knowledge of the application's code, internal structure and programming knowledge in general is not required. The tester is aware of "what" the software is supposed to do but is not aware of "how" it does it. For instance, the tester is aware that a particular input returns a certain, invariable output but is not aware of "how" the software produces the output in the first place.


title: Black-box testing

text: Test cases are built around specifications and requirements, i.e., what the application is supposed to do. Test cases are generally derived from external descriptions of the software, including specifications, requirements and design parameters. Although the tests used are primarily "functional" in nature, "non-functional" tests may also be used. The test designer selects both valid and invalid inputs and determines the correct output, often with the help of a test oracle or a previous result that is known to be good, without any knowledge of the test object's internal structure.


title: Black-box testing

text: In penetration testing, black-box testing refers to a method where an ethical hacker has no knowledge of the system being attacked. The goal of a black-box penetration test is to simulate an external hacking or cyber warfare attack.


title: Heather Sutherland (historian)

text: Heather Amanda Sutherland (born 1943) is an Australian historian and former professor at the Vrije Universiteit Amsterdam in the Netherlands. She specialised in the history of Indonesia, and also researched that of other Southeast Asian countries. She is the long-term partner of British actress Miriam Margolyes.


title: Heather Sutherland (historian)

text: Sutherland was born in 1943. She took up Asian studies at the Australian National University in Canberra, obtaining an M.A. in 1967. Her dissertation was on the literary intellectuals of Batavia, the capital of the Dutch East Indies. Her research about the Dutch history and visit to the Netherlands inspired her to work there for most of her later career. In 1970, she started her academic profession as a history teacher at the University of Malaya in Kuala Lumpur, Malaysia.


title: Heather Sutherland (historian)

text: Learning of her research interest, Lance Castles from the University of Melbourne who had recently enrolled for Ph.D. under the supervision of Harry J. Benda at Yale University asked his supervisor to invite Sutherland to join their team. Under Benda, Sutherland earned her doctoral degree in 1973 on the thesis titled ""Pangreh Pradja: Java's indigenous administrative corps and its role in the last decades of Dutch colonial rule."" She continued teaching at the University of Malaya for one year.


title: Heather Sutherland (historian)

text: In 1974, Sutherland joined the faculty of the Department of Cultural Anthropology and Non-Western Sociology at the Vrije Universiteit Amsterdam as a ""lector"" (equivalent to associate professor). She was officially inducted into the teaching position on 22 October 1976 as she delivered her inaugural lecture.


title: Heather Sutherland (historian)

text: Sutherland met Miriam Margolyes in 1967 and they have been partners since then. However, they do not live together and spend sporadic periods in London, Tuscany, and Australia. Margolyes described Sutherland as an "introvert" and the secret to their lasting relationship as "not living together."


title: History of Freemasonry

text: The history of Freemasonry encompasses the origins, evolution and defining events of the known as Freemasonry. It covers three phases. Firstly, the emergence of organised lodges of operative masons during the Middle Ages, then the admission of lay members as "accepted" (a term reflecting the ceremonial "acception" process that made non-stone masons members of an operative lodge) or "speculative" masons, and finally the evolution of purely speculative lodges, and the emergence of Grand Lodges to govern them. The watershed in this process is generally taken to be the formation of the first Grand Lodge in London in 1717. The two difficulties facing historians are the paucity of written material, even down to the 19th century, and the misinformation generated by masons and non-masons alike from the earliest years.


title: History of Freemasonry

text: Freemasonry's long history includes its early development from organised bodies of operative stonemasons to the modern system of speculative lodges organised around regional or national "Grand Lodges".


title: History of Freemasonry

text: The earliest masonic texts each contain some sort of a history of the craft of masonry. The oldest known work of this type, The Halliwell Manuscript, also known as Regius Poem, dates from between 1390 and 1425. This document has a brief history in its introduction, stating that the "craft of masonry" began with Euclid in Egypt, and came to England in the reign of King Athelstan (924–939). Shortly afterwards, the Matthew Cooke Manuscript traces masonry to Jabal, son of Lamech (Genesis 4: 20–22), and tells how this knowledge came to Euclid, from him to the Children of Israel (while they were in Egypt), and so on through an elaborate path to Athelstan. This myth formed the basis for subsequent manuscript constitutions, all tracing masonry back to biblical times, and fixing its institutional establishment in England during the reign of Athelstan.


title: History of Freemasonry

text: Shortly after the formation of the Premier Grand Lodge of England, James Anderson was commissioned to digest these "Gothic Constitutions" in a palatable, modern form. The resulting constitutions are prefaced by a history more extensive than any before, again tracing the history of what was now freemasonry back to biblical roots, again forging Euclid into the chain. True to his material, Anderson fixes the first grand assembly of English Masons at York, under Athelstan's son, Edwin, who is otherwise unknown to history. Expanded, revised, and republished, Anderson's 1738 constitutions listed the Grand Masters since Augustine of Canterbury, listed as "Austin the Monk". William Preston's "Illustrations of Freemasonry" enlarged and expanded on this masonic creation myth.


title: History of Freemasonry

text: In France, the 1737 lecture of Chevalier Ramsay added the crusaders to the lineage. He maintained that "Crusader Masons" had revived the craft with secrets recovered in the Holy Land, under the patronage of the Knights Hospitaller. At this point, the history of the craft in Continental Freemasonry diverged from that in England.


title: History of Freemasonry

text: Anderson's histories of 1723 and 1738, Ramsay's romanticisation, together with the internal allegory of masonic ritual, centred on King Solomon’s Temple and its architect, Hiram Abiff, have provided ample material for further speculation.


title: History of Freemasonry

text: The earliest known ritual places the first masonic lodge in the porchway of King Solomon’s Temple. Following Anderson, it has also been possible to trace Freemasonry to Euclid, Pythagoras, Moses, the Essenes, and the Culdees. Preston started his history with the Druids, while Anderson's description of masons as "Noachides", extrapolated by Albert Mackey, put Noah into the equation.


title: History of Freemasonry

text: Following Ramsay's introduction of Crusader masons, the Knights Templar became involved in the myth, starting with Karl Gotthelf von Hund's Rite of Strict Observance, which also linked in the exiled House of Stuart. The murder of Hiram Abiff was taken as an allegory for the death of Charles I of England. Oliver Cromwell emerges as the founder of Freemasonry in an anonymous anti-masonic work of 1745, commonly attributed to Abbé Larudan. Mackey states that "The propositions of Larudan are distinguished for their absolute independence of all historical authority and for the bold assumptions which are presented to the reader in the place of facts." The anti-masonic writings of Christoph Friedrich Nicolai implicated Francis Bacon and the Rosicrucians, while Christopher Wren's connection with the craft was omitted from Anderson's first book of constitutions, but appeared in the second when Wren was dead.


title: History of Freemasonry

text: Similarly, attempts to root Freemasonry in the French Compagnonnage have produced no concrete links. Connections to the Roman Collegia and Comacine masters are similarly tenuous, although some Freemasons see them as exemplars rather than ancestors. Thomas Paine traced Freemasonry to Ancient Egypt, as did Cagliostro, who went so far as to supply the ritual.


title: History of Freemasonry

text: More recently, several authors have attempted to link the Templars to the timeline of Freemasonry through the imagery of the carvings in Rosslyn Chapel in Scotland, where the Templars are rumoured to have sought refuge after the dissolution of the order. In "The Hiram Key", Robert Lomas and Christopher Knight describe a timeline starting in ancient Egypt, and taking in Jesus, the Templars, and Rosslyn before arriving at modern Freemasonry. These claims are challenged by Robert Cooper, the curator of the Grand Lodge of Scotland's library and museum, in his book The Rosslyn Hoax.


title: History of Freemasonry

text: The first rational study of masonic history was published in Germany, but Georg Kloss's 1847 work, "Geschichte der Freimaurerei in England, Irland und Schottland" was never translated. When Findel's "History of Freemasonry" was translated from German to English in 1866, Woodford in England and Murray-Lyon in Scotland were already active writers on the subject. Woodford was Findel's guide when he visited York to inspect manuscripts, and would shortly collaborate with in collecting, dating and classifying the old manuscript constitutions. Albert Mackey was no less active in America. The list of his published works start in 1844 with "A Lexicon of Freemasonry", and extend to his monumental "Encyclopedia of Freemasonry" in 1874. Increasing interest, and participation, in masonic studies led, in 1886, to the formation in London of Quatuor Coronati Lodge, the first lodge dedicated to masonic research.


title: History of Freemasonry

text: The earliest official English documents to refer to masons are written in Latin — "" (London 1212), "" (Oxford 1391) — or Norman French — "" (Statute of Labourers 1351). These all signify a worker in freestone, a grainless sandstone or limestone suitable for ornamental masonry. In the 17th century building accounts of Wadham College the terms freemason and freestone mason are used interchangeably. Freemason also contrasts with "Rough Mason" or "Layer", as a more skilled worker who worked or laid dressed stone.


title: History of Freemasonry

text: The adjective "free" in this context may also be taken to infer that the mason is not enslaved, indentured or feudally bound. While this is difficult to reconcile with medieval English masons, it apparently became important to Scottish operative lodges.


title: History of Freemasonry

text: A medieval Master Mason would be required to undergo what passed for a liberal education in those days. In England, he would leave home at nine or ten years of age already literate in English and French, educated at home or at the petty (junior) school. From then until the age of fourteen, he would attend monastery or grammar school to learn Latin, or as a page in a knightly household would learn deportment in addition to his studies. Between the ages of fourteen and seventeen he would learn the basic skills of choosing, shaping, and combining stone and then between the ages of 17 and 21, be required to learn by rote a large number of formal problems in geometry. Three years as a journeyman would often finish with the submission of a masterwork dealing with a set problem in construction or design. At this point, he was considered qualified, but still had a career ladder to climb before attaining the status of Master Mason on a large project.


title: History of Freemasonry

text: In his function as architect, the Master Mason probably made his plans for each successive stage of a build in silverpoint on a prepared parchment or board. These would be realised on the ground by using a larger compass than the one used for drafting. Medieval architects are depicted with much larger compasses and squares where they are shown on a building site. Fine detail was transferred from the drawing board by means of wooden templates supplied to the masons.


title: History of Freemasonry

text: The Master Masons who appear in record as presiding over major works, such as York Minster, became wealthy and respected. Visiting Master Masons and Master Carpenters sat at high table of monasteries, dining with the abbot.


title: History of Freemasonry

text: The historical record shows two levels of organisation in medieval masonry, the lodge and the "guild". The original use of the word lodge indicates a workshop erected on the site of a major work, the first mention being Vale Royal Abbey in 1278. Later, it gained the secondary meaning of the community of masons in a particular place. The earliest surviving records of these are the laws and ordinances of the lodge at York Minster in 1352. These regulations were imposed by the Dean and Chapter of the Minster.


title: History of Freemasonry

text: Nineteenth-century historians imposed the term "guild" on the "fellowships" of medieval tradesmen as an analogy with the merchant guilds. The masons were late in forming such bodies. The major employer of masons in medieval England was the crown, and the crown frequently employed masons by impressment. In other words, they were forcibly recruited when the need arose.


title: History of Freemasonry

text: The Halliwell Manuscript, also called Regius Poem, is the oldest known document of masonic origin. It was published in 1840 by Shakespearean scholar and collector James Halliwell who dated it to 1390. A. F. A. Woodford, the pioneering Masonic scholar and a founder of Quatuor Coronati Lodge, agreed with this dating. More recently, historian Andrew Prescott has dated the text to the second quarter of the fifteenth century.


title: History of Freemasonry

text: The poem may be seen as a response to a stream of legislation dating back to the Black Death, and the Statute of Labourers of 1351, in which Edward III attempted to fix wages at pre-plague levels. The earlier date follows the 1389 ordinance of Richard II requiring the guilds and fellowships to lay before him their Charters and Letters Patent, and the second follows the more serious legislation of 1425 banning the annual assemblies of masons.


title: History of Freemasonry

text: In 1356, the preamble to regulations governing the Trade of Masons specifically states that, unlike the other trades, no body existed for the regulation of masonry by masons. Finally, in 1376, four representatives of the "mystery" or trade are elected to the Common Council in London. This also seems to be the first use of the word "freemason" in English. It was immediately struck out, and replaced with the word "mason".


title: History of Freemasonry

text: The poem claims that these assemblies were ordained by King Athelstan and that he also linked the wages of a mason to the cost of living.


title: History of Freemasonry

text: The Cooke Manuscript, dating from about 1450, set the pattern for what Anderson called the "Gothic Constitutions", the older histories and regulations of the craft. After a brief blessing, these documents describe the seven Liberal Arts, assigning predominance to Geometry, which is equated with Masonry. They then proceed to a history of masonry/geometry, finishing with King Athelstan, or Edwin, his brother or son depending on source, assembling England's masons to give them their charges. The regulations or charges follow, usually with instructions as to the manner in which a new mason should swear to them.


title: History of Freemasonry

text: Also around 1450 the will of a mason from Beverley gives a tantalising glimpse into the emergence of masonic regalia. An inventory of John Cadeby's possessions mentions several "zonae" (girdles). Two were silver mounted, and one of these had the letters B and I in the middle, indicating Boaz and Jachin, the twin pillars of Solomon's Temple. He also owned a writing table and six English books, making him comfortably well-off and literate.


title: History of Freemasonry

text: The following century and a half produced few new manuscripts. The Dowland manuscript, whose original is now lost, and Grand Lodge No 1, for the first time locate Edwin's assembly of Masons at York. The Lansdowne, originally dated to this period, is now thought to date from the 17th century.


title: History of Freemasonry

text: During this period the Reformation occurred. It was at one time assumed that the church was the major employer of masons, and with the Dissolution of the Monasteries the lodges disappeared. It was also believed that the craft "guilds" were abolished in England in 1547. On the death of Henry VIII, Archbishop Cranmer sought to advance the reformation by the abolition of guilds and fellowships. In 1548, "The bill of conspiracies of victuallers and craftsmen" was passed, revoking their monopolies. In 1549 it was repealed, presumably because they were too useful to the government. The government continued to be a major employer of masons, who in London had moved from a fellowship to a corporation. While this was not chartered until 1666, the state used it in the sixteenth century to procure and indent masons for building projects. In addition, masons were increasingly employed by private individuals. The Saints day parades by the various crafts, enacting plays about their various patron saints, were however suppressed. Robert Cooper, the archivist of the Grand Lodge of Scotland, believes that the lost mystery play of the masons may survive in the ritual of contemporary masonic lodges.


title: History of Freemasonry

text: An early continental history quotes a 16th-century source that by 1535, there were two Scottish masonic lodges recorded in France, one in Paris and the other in Lyon.


title: History of Freemasonry

text: In Scotland, the lodges of masons were brought under the control of two crown appointed officials, the Warden General and the Principal Master of Work to the Crown, the latter being in existence from 1539 at the latest. Towards the end of the century, William Schaw held both these posts. In 1598, in conference with the masters of lodges in south east Scotland, he produced a set of regulations for the governance of masons and their lodges now known as the Schaw Statutes. These state "They shall be true to one another and live charitably together as becometh sworn brethren and companions of the Craft." They mention wardens, deacons, entered prentices and cowans. The second Schaw statutes, a year later, included in their negotiations a representative of the Lodge of Kilwinning (now Lodge Mother Kilwinning No 0) in Ayrshire, which was assigned jurisdiction over the west of Scotland. Edinburgh became the "first and principal" lodge and Kilwinning the "second and head" lodge of Scotland, attempting to appease all parties. Since neither the King nor the master of Kilwinning was present, the document was not regarded as final or binding. It was assumed that the King's warrant for the regulations would be obtained. In 1602, Schaw wrote a Charter granting to Sir William St Clair of Rosslyn the right to purchase patronage over the masons of Scotland. Kilwinning is noticeably absent from the list of lodges appending their endorsement. The charter seems to have lapsed when St Clair fled following a scandal, and a second charter was granted to his son, also William St Clair, in 1628. This patronage was surrendered by their descendant, another William St Clair, on the formation of the Grand Lodge of Scotland in 1736, in spite of the fact that it never won the royal approval that would have made it valid.


title: History of Freemasonry

text: The lasting effect of the Schaw Statutes arose from the 1599 directive that the lodges should employ a reputable notary as secretary, and that he should record all important transactions. The Scottish lodges began to keep minutes, and therefore the appearance of "accepted" (non-operative) masons is better recorded than in England, where there are no known internal records of lodge proceedings.


title: History of Freemasonry

text: The first recorded admission of non-masons was on 3 July 1634 at Lodge of Edinburgh (Mary's Chapel) No. 1, in the persons of Sir Anthony Alexander, his elder brother, Lord Alexander, and Sir Alexander Strachan of Thornton. Sir Anthony was the King's Principal Master of Work, and the man who had effectively blocked the second St Clair charter, the lodges of Scotland being his own responsibility. The reasons that his brother and their friend were also admitted are unclear.


title: History of Freemasonry

text: The reasons and mechanisms for the transition of masonic lodges from operative communities to speculative fellowships remain elusive. As the responsibility for design shifted from the Master Mason to the architect in the sixteenth century, it is probable that architects started to join the lodges of the masons they worked with. It is also possible that, along with other professional bodies (including the East India Company), operative masonic lodges began to raise money by charging the gentry for admission to their "mysteries". Another opinion states that masonic lodges deliberately recruited the rich and powerful in an attempt to improve their pay and working conditions.


title: History of Freemasonry

text: On 20 May 1641 Sir Robert Moray was initiated into Freemasonry by several Freemasons who were members of the Lodge of Edinburgh. Although he was initiated into a Scottish lodge, the event took place south of the border: this is earliest extant record of a man being initiated into speculative Freemasonry on English soil.


title: History of Freemasonry

text: While lodge records show a gradual development of mixed lodges in Scotland, it is evident that the lodge which initiated Elias Ashmole at Warrington on 16 October 1646 was mainly or entirely composed of speculative or accepted masons. In 1686 Robert Plot's "Natural History of Staffordshire" contains a passage about persons of quality being admitted to the society of free-masons, whose history Plot finds invented and ridiculous. At the start of the Grand Lodge period, there appears to have been a predominance of purely speculative lodges in the south of England, with operative and mixed lodges still in the majority in the north and in Scotland.


title: History of Freemasonry

text: In 1716, four lodges and "some old Brothers" met at the Apple Tree Tavern in Covent Garden and agreed to meet again the next year to form a "Grand Lodge". These were the Goose and Gridiron, the Crown, the Apple Tree, and the Rummer and Grapes. The "old Brothers" were probably from the Cheshire Cheese and at least one other lodge.


title: History of Freemasonry

text: The early history of Grand Lodge is uncertain, since no minutes were taken until 1723. It is known that the four lodges mentioned above held an assembly at the Goose and Gridiron, in St Paul's Churchyard, on, 24 June 1717 (the Feast of St John the Baptist). They agreed to restore their "Quarterly Communications", four meetings a year for the transaction of masonic business, and an annual assembly to elect the next Grand Master. At this meeting, they elected Anthony Sayer, Master of the lodge at the Apple Tree, of whom little else is known, and the Grand Lodge of London and Westminster was born. At this stage, it is unlikely that they saw themselves as anything more than an association of London lodges. This perception was to change very rapidly.


title: History of Freemasonry

text: The next year, George Payne became Grand Master. He was a career civil servant with the commissioners of taxes. In 1719, they elected John Theophilus Desaguliers, a clergyman, an eminent scientist, and a Fellow of the Royal Society. The last commoner to serve as Grand Master was George Payne in his second term of office in 1720/21, when he wrote "The General Regulations of a Free Mason" which were later incorporated in Anderson's Constitutions. Thereafter, in what appears to be a deliberate attempt to raise the profile of the organisation, all the Grand Masters have been members of the nobility.


title: History of Freemasonry

text: Desaguliers is often described as the "father" of modern freemasonry. It was Desaguliers who inscribed the dedication to Anderson's Constitutions, headed the committee which directed and approved them, and supplied the "Gothic Constitutions" from which they were formed. Although he only served one term as Grand Master, he was twice Deputy Grand Master under figurehead Grand Masters, and at other times behaved as if he was Grand Master, forming irregular lodges to conduct initiations. It seems to have been Desaguliers who insisted that ritual be remembered rather than written down, leading to a dearth of material on the development of English ritual until after the formation of United Grand Lodge.


title: History of Freemasonry

text: These considerations cause many masonic historians to see him as the guiding intelligence as the new Grand Lodge embarked on an era of self-publicity, which saw the sudden expansion of speculative masonry, with a corresponding rise in anti-masonic groups and publications. Initiations began to be reported in newspapers. The noble grand masters were often fellows of the Royal Society, but the Duke of Wharton (1722–23) had just had his Hell-fire club shut down by the government, and joined, or possibly formed, an anti-masonic group called the Gormagons almost as soon as he left office. From 1721 the installation of the new Grand Master was the occasion for a parade, originally on foot, later in carriages. This became the subject of some ridicule, until starting in 1740 there were also mock processions by anti-masonic groups, leading to the discontinuation of the practice in 1747. The rapid expansion of freemasonry also led to many new lodges failing after only a year or two. In addition to attacks from outside the craft, there were now disillusioned ex-masons willing to make money out of "exposures" of freemasonry.


title: History of Freemasonry

text: "The Constitutions of the Free-Masons", "For the Use of the Lodges" in London and Westminster, was published in 1723. It was edited by the presbyterian clergyman, James Anderson, to the order of John Theophilus Desaguliers, and approved by a Grand Lodge committee under his control. This work was reprinted in Philadelphia in 1734 by Benjamin Franklin, who was that year elected Grand Master of Masons in Pennsylvania. It was also translated into Dutch (1736), German (1741), and French (1745).


title: History of Freemasonry

text: Anderson was minister of the Presbyterian church in Swallow Street, London, which had once been Huguenot church, and one of its four Deacons was Desaguliers' father. At the time of his meeting with Desaguliers, he seems to have passed himself off as a Talmudic scholar. His reward for his labours was the copyright on the work. In time, and to Anderson's dismay, it was condensed into "pocket" editions over which he had no control and from which he received no income. It was expanded, updated, and re-published in 1738.


title: History of Freemasonry

text: The historical section, which comprises almost half the book, has already been described. This is followed by the "Charges", general rules for the conduct of Freemasons, and Payne's Regulations, the specific rules by which Grand Lodge and the lodges under its control were to be governed. The ceremony for dedicating a new lodge was briefly outlined, and the work finished with a section of songs. For the first time, the old hand-written charges and constitutions was replaced by an accessible, printed condensation of all there was to being a Freemason, omitting only the ritual. Although the historical section was attacked at the time, and ever since, as being a work of obvious fiction, the work remains a milestone in masonic history. The "Antient Charges" published in the current "Book of Constitutions" of the United Grand Lodge of England have altered little from those originally published by Anderson.


title: History of Freemasonry

text: In common with other trades or mysteries, medieval masonry recognised three grades of craftsman;— the apprentice, the journeyman, and the master. An apprentice who had learned his craft became a journeyman, qualified to do all manner of masonic work. The master was also qualified as a project manager, often functioning as architect as well. He would sketch the day's work on a tracing board for execution by the journeymen and apprentices. The Schaw Statutes of 1598 show how this had evolved in the lodge system of Scottish masonry. An apprentice, after serving his term of seven years, could elect to pay to join a lodge, becoming an "entered apprentice". (Alternatively, he could elect to freelance on the lower grades of building work as a "Cowan".) The journeymen were referred to as "fellows" or "fellows of the craft", which accords with the Regius poem's injunction (line 51) that masons should "calle other felows by cuthe". The members of the lodge were "Brithers" (brothers), a Scottish legal term for those bound to each other by oath. The Master was simply the mason in charge of the lodge, or one who had held that distinction.


title: History of Freemasonry

text: While the swearing of some sort of oath goes back to the earliest records of organised masonry, the first recorded ritual is not until 1696, in the Edinburgh Register House manuscript. From this, and from other documents of the same period, such as the Trinity College, Dublin manuscript of 1711, we can form an idea of the ritual of an operative lodge at the end of the 17th century. On taking of the oath of an Entered Apprentice a mason was entrusted with appropriate signs, a "Mason's Word", and a catechism. This was accompanied by much horseplay, which was probably excised as the craft became more gentrified. The fellowcraft was made to take a further oath, and entrusted with two further words and the "five points of fellowship", which in 1696 were foot to foot, knee to knee, heart to heart, hand to hand, and ear to ear. The distinction between a fellowcraft and a master is unclear, and in many documents they appear to be synonymous. As accepted masons became initiated, where the various words and signs could no longer be regarded as professional qualifications, the entered apprentice ritual and the fellowcraft/master were sometimes condensed into one ceremony.


title: History of Freemasonry

text: In Pritchard's "Masonry Dissected", an exposure of masonic ritual written in 1730 by a disillusioned ex-mason, we see for the first time something recognisable as the three degrees of modern Freemasonry. On being admitted to a lodge, a new mason naturally progresses through the degrees of Entered Apprentice, Fellowcraft, and Master Mason. There still remains the rank of Installed Master, which comprises the Master in charge of the lodge and its past masters, and involves its own ritual, words and signs, but entails being elected to take charge of the lodge for a year. These are the regular degrees and ranks of "craft" masonry, common to all constitutions. Other, "higher" degrees are optional and require a mason to join a side-order, except in lodges constituted under the Grand Lodge of Scotland, which are empowered to confer the Mark Master Mason degree on Master Masons, as an extension to the second or Fellowcraft degree. (see main article, Freemasonry)


title: History of Freemasonry

text: Anderson's 1723 constitutions seem to recognise only the grades of Entered Apprentice, and the Fellowcraft/Master. Hence the third degree emerged sometime between 1723 and 1730, and took some time to spread within the craft. The fact that it did spread seems to many scholars to indicate that the tri-gradal system was not so much innovation, as the re-organisation of pre-existing material. The Mason word, once given to the Entered Apprentice, was now conferred in the third degree with the five points of fellowship, and the two linked words formerly bestowed on a fellowcraft were split between the first two degrees. The new Master Mason degree was centred on the myth of Hiram Abiff, which itself consists of three parts. The first is the biblical story of the Tyrian artisan with a Northern Israelite mother who became a master craftsman involved in the construction of King Solomon's Temple. The second is the story of his murder by subordinates, which is similar to one of the legends of the French Compagnonnage. Lastly, the story of the finding of his body, and the derivation therefrom of the five points of fellowship, which appears in the Graham Manuscript of 1725, where the body being sought and exhumed is that of Noah. The origin of this re-organisation is unknown. The earliest reference to the conferment of a third degree is from London, from the minutes of "Philo Musicae et Architecturae Societas Apollini", a short-lived musical society composed entirely of Freemasons. These minutes record the initiation and passing to the degree of Fellowcraft of Charles Cotton. Then, on 12 May 1725, the society took it upon itself to "pass" Brother Cotton and Brother Papillion Ball as Master Masons. This would nowadays be regarded as highly irregular. In March 1726 Gabriel Porterfield received the same degree in lodge Dumbarton Kilwinning in Scotland. That he was not the first is attested by the minutes of the lodge's foundation, only two months earlier, where Apprentices, Fellowcrafts, and Master Masons are recorded as attending. In December 1728, Greenock Kilwinning recorded separate fees for initiation, passing and raising.


title: History of Freemasonry

text: Even in London, there were many lodges that never affiliated with the new Grand Lodge. These unaffiliated Masons and their Lodges were referred to as "Old Masons," or "St John Masons", and "St John Lodges". Nonetheless, the influence of the new central body spread quickly, and the 1725 minutes mention lodges in ten provincial towns as far north as Salford, with Provincial Grand Lodges in South Wales and Cheshire.


title: History of Freemasonry

text: In the same year, a second Grand Lodge was founded in Ireland, which took several decades to bring all the Irish lodges under its wing. Rival Grand Lodges quickly appeared in Cork (The Grand Lodge of Munster). It was in Ireland that the practice of recognising the regularity of a lodge by the issue of a warrant began, the first known example dating from 1731. The Grand Lodge of Scotland was not formed until 1736.


title: History of Freemasonry

text: Also in 1725 "The Ancient and Honourable Society and Fraternity of Freemasons meeting since time immemorial in the City of York" assumed the title, " The Grand Lodge of All England meeting in the City of York." This should not be interpreted as rivalry, as there was no overlap in the two jurisdictions. Indeed, Anderson's history would have produced the expectation of an older Grand Lodge at York, and the London Lodges were duly furnished with minutes going back some twenty years. Anderson's 1738 "Constitutions" recognised the independence of "the Old Lodge of York City. and the Lodges of Scotland, Ireland. France, Italy, etc".


title: History of Freemasonry

text: However, in 1735, the Master and Wardens of an Irish lodge were refused admission to Grand Lodge because they did not have the written authority of the Grand Master of Ireland. It seems that they hoped to be recognised as a deputation from Lord Kingston, then Grand Master of Ireland, and Past Grand Master of the London Grand Lodge. They were offered, and refused, the English authorisation. This has been interpreted as evidence of a split between the two constitutions.


title: History of Freemasonry

text: Responding to the popularity of Pritchard's and other exposures of masonic ritual, Grand Lodge, about this time, made changes to ritual and passwords to make it more difficult for outsiders to pass themselves off as masons. These changes were not universally accepted by affiliated lodges. The Goose and Gridiron (now Lodge of Antiquity No. 2), one of the original and most senior lodges of the constitution, never adopted them. For the unaffiliated, the innovations simply deepened the division. At the time, London was absorbing many economic migrants from Ireland. Those who were already Freemasons felt that they could not work with the new ritual, and the lodges they formed swelled further the numbers of unaffiliated lodges in the capital.


title: History of Freemasonry

text: In the same period, Freemasonry as practiced by the English, Irish and Scottish lodges began to spread to Europe. The establishment of the first Grand Lodge in France is particularly problematic. Freemasonry itself appears to have been established in France by exiled Jacobites. The Grand Lodge of France dates its foundation to 1728, when it claims the Grand Master was the Duke of Wharton. Some Grand Orient seals date the first Grand Lodge to 1736 (the split between the Grand Lodge and the Grand Orient occurred in 1773). French histories date the first Grand Lodge to 24 June 1738. The situation seems confused, as other histories state that the first legitimate Grand Lodge was formed on 11 December 1743 as "The English Grand Lodge of France" with the Count of Clermont as grand master. Although the government of the craft was in the hands of a series of deputies, the protection of the count until his death in 1771 afforded French masonry a period of stability and growth. As masonry was persecuted in other catholic states, the moral and egalitarian nature of the French lodges accorded with the spirit of the age.


title: History of Freemasonry

text: Although Anderson seems to imply the existence of an Italian Grand Lodge, no such body existed until the creation of the Grand Orient of Italy in 1805. The first lodge was the English Lodge ("La Loggia degli Inglesi") in Florence, founded in 1731, and Freemasonry quickly spread, in spite of a series of Papal bans.


title: History of Freemasonry

text: The first appearance of the many German Grand Lodges dates from the 1740s, notably "Of the Three Globes", founded in Berlin in 1744, which became the "Grand National Mother Lodge" in 1772. Frederick the Great became a Freemason while he was still Crown Prince and personally sanctioned the Berlin Lodge. Although a few authors cite the existence of German operative grand lodges as far back as that formed at Cologne Cathedral in 1250, continuity of tradition has been hard to prove, and most sources believe the Eighteenth-century German speculative lodges show descent from the English model.


title: History of Freemasonry

text: Freemasonry was brought to the Russian Empire by foreign officers in the Russian service. For instance, James Keith is recorded as being master of a lodge in Saint Petersburg in 1732–34. Several years later his cousin John Keith, 3rd Earl of Kintore was appointed Provincial Grand Master of Russia by the Grand Lodge of England. In the early 1770s, Ivan Yelagin succeeded in reorganizing Russian Freemasonry into a far-reaching system that united some 14 lodges and about 400 government officials. He secured English authorization of the first Russian Grand Lodge and became its Provincial Grand Master. Most Russian lodges were attracted to the Swedish Rite. In 1782, Ivan Schwarz represented Russia at the masonic congress in Wilhelmsbad (a health resort in Hanau), where Russia was recognized as the 8th province of the Rite of Strict Observance. See History of Freemasonry in Russia for further details.


title: History of Freemasonry

text: On 17 July 1751, representatives of six Lodges gathered at the Turk's Head Tavern, in Greek Street, Soho, London. Five were unaffiliated lodges of mainly Irish membership, and the sixth appears to have been formed shortly beforehand for the business of the evening. On that night, they established the "Most Ancient and Honourable Society of Free and Accepted Masons according to the Old Constitutions", now commonly known as the Grand Lodge of the Antients. The first Grand Secretary, John Morgan, obtained a position in the Navy, and resigned after seven months. His successor, Laurence Dermott, presided as Grand Secretary for almost twenty years, being deputy Grand Master on three occasions after that, and exercised considerable influence until his death in 1791.


title: History of Freemasonry

text: Dermott's immediate impact was in replacing the regulations that Morgan had written with those of his own lodge in Dublin. In 1756 he published the Antient's own book of constitutions, entitled the "Ahiman Rezon", for which no meaning is known. Modeled on Spratt's Irish Constitutions, the regulations are comprehensive and well written, and are followed by an extended section devoted to songs. At the beginning, instead of Anderson's history, is an extended introduction attacking the original Grand Lodge, now calling itself the Grand Lodge of England, but saddled by Dermott with "the Moderns" in contrast to the "Ancient" usages of the new Grand Lodge. This name remains in use to the present day. His main weapon was satire. He started with an account of how he attempted to write a history which would better the others by describing masonry before Adam, but towards the end of the first volume, he fell asleep. He dreamed of a conversation with Ahimon, one of four sojourners from Jerusalem, about the futility of masonic histories, after which an ancient in a shining breastplate perused his first volume and pronounced, "Thou hast div'd deep into the water, and hast brought up a potsherd". He was woken by his neighbour's puppy eating his manuscript. Dermott then proceeded to a reasoned explanation of why a new Mason should not join a "Moderns" lodge, since their amended passwords would not be recognised by any of the other Grand Lodges which at that time existed. There follows a humorous account of their "unconstitutional fopperies", including Dermott's belief that their greatest masonic symbols were the knife and fork.


title: History of Freemasonry

text: Under Dermott's influence, penmanship, and oratory, the new Grand Lodge grew to be a serious challenge to the original. The Antient's lodges were warranted from 1752, a practice not taken up by the Moderns for another two decades. As the unaffiliated lodges increasingly saw the sense of belonging to a larger organisation, they usually found that the Antients practice was closer to their own, although it was known for lodges to change allegiance from the Antients to the Moderns. The fact that the practices eventually adopted by the United Grand Lodge largely reflect those of the Antients is attributable to Dermott's industry.


title: History of Freemasonry

text: While the emergence of the Antients simply consolidated a division in English Freemasonry, a schism occurred within the Moderns in 1777/78. While this only involved one lodge, it was the oldest and most prestigious in the constitution, and its Master the Moderns' most respected author and historian. William Preston was already in dispute with the Grand Secretary over the royalties to the new Book of Constitutions he had just written. Some members of his Lodge of Antiquity (formerly the Goose and Gridiron, or the Old Lodge of St Paul's), having attended church as masons, walked back to the lodge in their regalia. Three brethren saw fit to report this to the Moderns Grand Lodge as an unauthorised masonic parade. Preston, the Master of Antiquity, sided with the accused, arguing that since the lodge was one of the original four, it had only subscribed to the original constitutions, and did not require any other authority to hold a parade. For this, he was promptly expelled. Antiquity responded by expelling the three who had complained. At least half of the lodge seceded to the Grand Lodge of All England at York, quoting Article 39 of Payne's regulations, that the Landmarks of the order must be preserved in any new regulations of Grand Lodge (alluding to their own rights and privileges). Antiquity became, for the period of separation, "the Grand Lodge of All England South of the River Trent", warranting at least two lodges in its own right. The dispute was not resolved until May 1789, when Preston and his brethren were received back into the Moderns with much feasting and fanfare.


title: History of Freemasonry

text: A similar situation arose in Scotland. Seniority was assigned according to the dating of lodge minutes, and due to a fire, Kilwinning records started at 1642, somewhat later than the Lodge of St Mary's Chapel in Edinburgh. Offended by being recognised as only the second lodge in the constitution, Lodge Mother Kilwinning withdrew from the Grand Lodge of Scotland in 1743, and did not rejoin until 1807. During this period, Kilwinning functioned as yet another Grand Lodge, chartering about 70 lodges in Scotland and abroad. While the two Grand Lodges ignored each other at an official level, there does not appear to have been any real animosity, with no bar on masons visiting lodges in the competing jurisdiction. One Kilwinning member became Grand Master of the Grand Lodge of Scotland. The Lodge at Melrose, claiming an antiquity at least as great as Kilwinning, simply ignored the Grand Lodge of Scotland, again chartering daughter lodges, with the Master being addressed as "Grand Master". They finally joined the national body on 25 February 1891 as The Lodge of Melrose St John No 1 bis.


title: History of Freemasonry

text: In the wake of the French Revolution, the British Government became uneasy about possible revolutionary conspiracies. Amongst other repressive measures, Pitt's government proposed to introduce the Unlawful Societies Act in 1799, which declared that any body which administered a secret oath was illegal. Acting quickly, a delegation representing the Ancients, Moderns and the Grand Lodge of Scotland arranged a meeting with the Prime Minister. The delegation included the Duke of Atholl, Grand Master of the Ancients, and Past Grand Master Mason of the Grand Lodge of Scotland, and the Earl of Moira, Acting Grand Master of the Moderns (the Grand Master being the Prince of Wales). As a result of this meeting, Freemasons were specifically excluded from the act, although lodges were obliged to return a list of members to the local Clerk of the Peace, a practice which continued until 1967. It also demonstrated that the two rival Grand Lodges could act together.


title: History of Freemasonry

text: In 1682, John Skene, Born in Scotland came to New Jersey and is dedicated by the Grand Lodge of New Jersey As the first Freemason resident in America.


title: History of Freemasonry

text: In 1733, Henry Price, the Provincial Grand Master over all of North America for the Grand Lodge of England, granted a charter to a group of Boston Freemasons. This lodge was later named St. John's Lodge and was the first duly constituted lodge in America. Between 1733 and 1737 the Grand Lodge in England warranted Provincial Grand Lodges in Massachusetts, New York, Pennsylvania and South Carolina. Benjamin Franklin re-issued Anderson's 1723 constitutions as Provincial Grand Master of Pennsylvania. Franklin had written in the Pennsylvania Gazette of 8 December 1730 of the several lodges of freemasons already in the "province", joined St. John's Lodge in Philadelphia the following year, and in 1732 was Junior Grand Warden of the Grand Lodge of Philadelphia. All this before the "first" lodge in North America.


title: History of Freemasonry

text: Correspondence from John Moore, the collector for the port of Philadelphia and himself a Mason, indicate that Masonic Lodges were meeting in Philadelphia in 1715. The present Grand Lodge has the Carmick manuscript, a handwritten copy of the ancient charges dating from 1727, and headed "The Constitutions of St. John's Lodge". Colonel Daniel Coxe was made Provincial Grand Master of New York, New Jersey and Pennsylvania by the Grand Lodge of England in 1730, with effect from 24 June (St. John the Baptist's day) for two years. It is unclear whether he was in America or England at the time, but he was present at Grand Lodge, at the Devil Tavern in London, on 29 January 1731, where he is minuted as "Provincial Grand Master of North America". There is no record of his chartering any lodges, but he arranged for St. John's Lodge to double as a Provincial Grand Lodge, and appointed his successor in 1731, a year early. Notwithstanding the acceptance of Coxe as their first Provincial Grand Master, it has been suggested that the formation of the new Grand Lodge by consenting pre-existing lodges makes it a Grand Lodge by "Immemorial right", and a sister lodge to the Grand Lodges of England Scotland and Ireland.


title: History of Freemasonry

text: North America would have many independent lodges in the 18th century. Authorisation, which later would become a Warrant, took time and expense, especially in the period when the nearest Grand Lodge was on the other side of the Atlantic. Many lodges became "self starters", and only applied for Grand Lodge authorisation when they were reasonably confident that the lodge would survive for more than a few years. George Washington was initiated into the Lodge of Fredericksburg in 1752. The same lodge was chartered by the Grand Lodge of Scotland in 1758. The first properly chartered "Scottish" lodge was only two years earlier, being the Lodge of St. Andrews in Boston. Members included Paul Revere and Joseph Warren, and (according to some) later lodge outings included the Boston Tea Party.


title: History of Freemasonry

text: Many lodges were attached British Army regiments. The Moderns may have been wary of warranting lodges without a permanent address, so there was only one Grand Lodge of England warrant in the continental army from 1775 to 1777. The Antients and the Grand Lodge of Scotland were slightly better represented, but the overwhelming majority of regimental lodges held warrants from the Grand Lodge of Ireland. Thus it was that a group of African Americans, having been rejected by the lodges in Boston, were initiated into Lodge No 441 on the register of the Grand Lodge of Ireland, which was attached to the 38th Foot (later the 1st Staffordshire). These 15 men formed African Lodge No 1, as the British departed, leaving them a permit to do almost everything but admit new masons. Two of the members were seafarers, and obtained entrance to a lodge in London, being recognised as regularly initiated Masons. This enabled their master, Prince Hall, to apply to the Moderns for a charter, which was duly granted on 29 September 1784, now as African Lodge No. 459. Such was the success of the lodge that it became a Provincial Grand Lodge, and Prince Hall the Provincial Grand Master. After his death, the provincial lodges reconstituted themselves as a grand lodge (African Grand Lodge), becoming Prince Hall Grand Lodge in 1847. Around the same time, the history of Freemasonry in Mexico can be traced to at least 1806 when the first Masonic lodge was formally established in the nation.


title: History of Freemasonry

text: The majority of this article deals with craft, or "blue lodge" masonry, the three degrees that are common to all masonic lodges and jurisdictions. Further degrees are usually outside of the jurisdiction of Grand Lodges, involve separate ceremonies, and are regulated by different Masonic bodies. The number and names of the "chivalric" orders and degrees depend on the local tradition of Freemasonry, and have varied greatly over the years. The oldest of these, and the most universal, is the Royal Arch Chapter (the Holy Royal Arch in England).


title: History of Freemasonry

text: Although some masonic writers have attempted to see Royal Arch symbolism in material from the 1720s, the earliest definite reference is to a Royal Arch in a procession in Dublin preceding the master and held aloft by two "Excellent Masons". In 1744 it is mentioned as a degree in Dr Dassigny's "Serious and Impartial Inquiry".


title: History of Freemasonry

text: Laurence Dermott, the guiding force behind the Ancients Grand Lodge, claimed to have been made a Royal Arch Mason in Dublin in 1746. He referred to it as the fourth degree, and campaigned to have it recognised as such. This happened just after he died, and only twenty years before the union of the Ancients and Moderns. The Moderns, on the other hand, had created a separate Grand Chapter in 1765 to deal with the degree, and wished to keep it separate from pure craft masonry. This would be a point of contention as the two jurisdictions moved towards union. The second of the articles of union stated that there were but three degrees in "pure Ancient Masonry", but included the Royal Arch in the third degree. The degree continues to be administered by a separate Grand Chapter, and until a revision in 2004, English Master Masons were simply told that the degree of the Holy Royal Arch completes their third degree.


title: History of Freemasonry

text: The oldest Irish records of the ritual indicate that Royal Arch Chapters originally administered three degrees. The first was based on the refurbishment of the first temple by King Josiah. The second was a short bridge to the third, which was based on the rebuilding of the temple after the exile. Most jurisdictions base the modern Royal Arch ritual on the post-exilic legend. In 1864, the Grand Chapter of Ireland decided to base their ritual on the reign of Josiah, the main practical difference being the names of the officers.


title: History of Freemasonry

text: In 1809, the Grand Lodge of England (the Moderns) set up a "Lodge of Promulgation". Its purpose was to "revert to the Ancient Land Marks of the Society" and to promulgate those landmarks amongst the brethren. One of its members was the Duke of Sussex, the Master of the Lodge of Antiquity, No 2, and sixth son of George III. The result of their labours was a reply to the Ancients in 1811 that the Grand Lodge had resolved to "return to the Ancient Landmarks...when it should be ascertained what those ancient landmarks and obligations were." Both Grand Lodges moved visibly towards union, forming committees to negotiate the precise terms. The main sticking point was the inability of the Ancients' committee to decide anything without reporting back to a quarterly meeting of their own Grand Lodge. In October 1812, the Ancients allayed the frustration of the Moderns by granting their commissioners full powers. Shortly after this, the Earl of Moira resigned as acting Grand Master of the Moderns, due to his appointment as Governor General of India. His successor was the Duke of Sussex, who became Grand Master the next January on the resignation of his brother, the Prince of Wales. On 1 December 1813, the Duke of Atholl ceded the leadership of the Ancients to the Duke of Kent, the older brother of Sussex and the father of Queen Victoria. Kent had already presided over the union of the Ancients and Moderns in Canada, accomplished by the brutally simple expedient of merging the lodges of the Moderns with the nearest lodge of the Ancients. The Moderns in Canada had simply ceased to exist. These two men oversaw the union in 1813 to form the United Grand Lodge of England, with the Duke of Sussex appointed as Grand Master of the new body.


title: History of Freemasonry

text: The actual process of unification continued for some years, first with the Lodge of Reconciliation (1813–1816), made up of two lodges, one of each constitution, which ironed out some sort of ritual acceptable to the two parties. The work of this lodge was spread by the Stability Lodge of Instruction (1817) and fleshed out by the Emulation Lodge of Improvement (1823 onwards). The new Grand Lodge essentially ended up with the ritual of the Ancients and the infrastructure of the Moderns. While the "Emulation Ritual" became the standard, many variations still exist which, while mutually recognisable, present many flavours of Masonic ritual within the English Constitution.


title: History of Freemasonry

text: In 1826, William Morgan disappeared from Batavia, New York, after threatening to expose Freemasonry's secrets, causing some to claim that he had been murdered by Masons. What exactly occurred has never been conclusively proven. However, Morgan's disappearance – and the minimal punishment received by his kidnappers – sparked a series of protests against Freemasons throughout the United States, especially in New York and neighboring states. The protracted backlash led to many masons leaving the craft. The Grand Lodge of New York controlled 227 lodges in 1827, but only 41 in 1835.


title: History of Freemasonry

text: Under the leadership of Thurlow Weed, an anti-Masonic and anti-Andrew Jackson (Jackson was a Mason) movement grew to become the Anti-Masonic Party and made the ballot for the presidency in 1828 while gaining the support of such notable politicians as William H. Seward. Its influence was such that other Jackson rivals, including John Quincy Adams, denounced the Masons. In 1847, Adams wrote a widely distributed book titled "Letters on the Masonic Institution" that was highly critical of the Masons. In 1832, the party fielded William Wirt as its presidential candidate. This was rather ironic because he was, in fact, a Freemason, and even gave a speech at the Anti-Masonic convention defending the organization. The party only received seven electoral votes. Three years later, the party had disbanded in every state save Pennsylvania, as other issues such as slavery had become the focus of national attention.


title: History of Freemasonry

text: The fortunes of American Freemasonry declined sharply following the Morgan Affair, only to rebound as the force of the Anti-Masonic movement sputtered out in the mid-1830s. By the late 1850s, masonry in America was the subject of renewed popular interest and lodge membership, which had bottomed out during the anti-Masonic period began to rise. By the time of the American Civil War, U.S. freemasonry tripled its membership from 66,000 to 200,000 members in over 5000 lodges nationwide. This surge in membership helps explain, at least in part, the many stories of Masonic fraternisation during the American Civil War, which include accounts of Masonic soldiers and sailors rescuing enemy combatants who identified themselves as members of the fraternity. Masonic incidents are also recorded involving Freemasons burying their own with Masonic formalities during battle, as well as aid and special treatment given to Masonic POWs.


title: History of Freemasonry

text: After the Civil War, American Freemasonry flourished along with other fraternal organizations during the so-called "Golden Age of Fraternalism" from approximately 1870 to 1920.


title: History of Freemasonry

text: In France, the number of Freemasons grew from 10,000 in 1802, when Napoleon gave it semi-official status, to 20,000 in 1889, 32,000 in 1908, 40,000 in 1926, and about 60,000 in 1936. At an early stage, nearly all the lodges were affiliated with the Radical party. Zeldin argues that in 19th century France:


title: History of Freemasonry

text: Rumors were rife, especially in conservative circles, that the order secretly ran the government, and was the main source of materialistic and anti-clerical propaganda. Zeldin concludes that was a "vast exaggeration." The details are known because the Vichy regime in 1941 seized the archives, and failed to find significant evidence. While the order did support anti-clerical campaigns, it did not initiate them. Its primary role was to serve as a social club which the members could rise in the world, and get 10% discounts in shops owned by fellow Masons. The chapters provided some charity and life insurance. In 1904 a scandal erupted because the Grand Orient de France lodges were asked by the Radical government to secretly collect information about the religious and political affiliations of army officers, with a view to blocking the promotion of Catholics. When the news leaked out, the government was forced to resign. The concern with Radical politics gradually declined, and it disappeared after 1945.


title: History of Freemasonry

text: According to Ernest Belfort Bax, Freemasons were responsible for the last serious attempt at conciliation between Versailles and the Paris Commune on 21 April 1871. They were received coldly by Adolphe Thiers, who assured them that, though Paris was given over to destruction and slaughter, the law should be enforced, and he kept his word. A few days after they decided, in a public meeting, to plant their banner on the ramparts and throw in their lot with the Commune. On the 29th, accordingly, 10,000 of the brethren met (55 lodges being represented), and marched to the Hôtel de Ville, headed by the Grand Masters in full insignia and the banners of the lodges. Amongst them the new banner of Vincennes was conspicuous, bearing the inscription in red letters on a white ground, "Love one another." A balloon was then sent up, which let fall at intervals, outside Paris, a manifesto of the Freemasons. The procession then wended its way through the boulevards and the Champs Elysées to the Arc de Triomphe, where the banners were planted at various points along the ramparts. On seeing the white flag on the Porte Maillot the Versaillese ceased firing, and the commander, himself a Freemason, received a deputation of brethren, and suggested a final appeal to Versailles, which was agreed to. The "chief of the executive" hardly listened to the envoys, and declined to further discuss the question of peace with anyone. This last formal challenge having been made and rejected, the Freemasons definitely took their stand as combatants for the Commune.


title: History of Freemasonry

text: The schism between French and English Freemasonry is popularly supposed to originate at a general assembly of the Grand Orient de France in September 1877. Accepting a recommendation in a report by a Protestant minister, Frédéric Desmons, the assembly, on a majority vote, amended its constitutions to read "Its principles are absolute liberty of conscience and human solidarity". The words "Its principles are the existence of God, the immortality of the soul and human solidarity" were struck out. The United Grand Lodge of England's (UGLE) response was a resolution in March 1878 that "the Grand Lodge, whilst always anxious to receive in the most fraternal spirit the Brethren of any Foreign Grand Lodge whose proceedings are conducted according to the Ancient Landmarks of the Order, of which a belief in T. G. A. O. T. U. (the Great Architect of the Universe) is the first and most important, cannot recognise as 'true and genuine' Brethren any who have been initiated in Lodges which either deny or ignore that belief". Relations between the two governing bodies effectively ceased, purportedly because the French body had removed the requirement for a belief in a supreme being. However, UGLE had just entered into fraternal relations with the Grand Orient of Belgium, which had removed the Great Architect from its constitutions in 1872, a relationship which lasted until 1921. The reasons for the split are obviously deeper and more complex than the official records suggest.


title: History of Freemasonry

text: Mutual distrust between English and French Freemasons was apparent in the 1850s, when French Masonic refugees were appalled at the relationship between UGLE and the Monarchy, aristocracy, and the Anglican church. The English distrusted the mysticism of French Masonry, and its ideals of Fraternity and Universality.


title: History of Freemasonry

text: Desmons' review had been prompted by the Lausanne Congress of Supreme Councils of 1875. Eleven countries were represented at an attempt to unify the Ancient and Accepted Scottish Rite. An agreement on colonial lodges would have seen the UGLE as the only recognised masonic grand lodge in British colonies, in spite of the Scottish and Irish lodges already flourishing there. The Scottish delegate, Mackersy, who also represented Greece, withdrew. His letter of withdrawal cited his jurisdiction's disagreement with any shift from the requirement for a member to believe in a personal god. He said that he believed the congress would agree to a non-requirement, or the specification of a vague universal principle. In avoiding ratifying a treaty which would obliterate Scottish lodges in the colonies, Mackersy sparked a debate that led to the removal of a requirement for an open volume of scripture in French lodges. The English interpretation of this as a slide towards atheism was probably partly prompted by the difficult political relationship between Britain and France at that time.


title: History of Freemasonry

text: The gulf between UGLE and GOdF widened due to the French body's active engagement in politics, on a personal and organisational level. All discussion of politics and religion is expressly banned from English lodges.


title: History of Freemasonry

text: During the First World War, many American lodges relaxed their opposition to the Grand Orient de France to allow servicemen to engage with other masons while in France. Many of these continue to allow their members to associate with continental Freemasons.


title: History of Freemasonry

text: In December 1913, UGLE recognised a new Grand Lodge in France. The basis of this recognition was the series of obligations that the "Independent and Regular National Grand Lodge of France" (later the Grande Loge Nationale Française) imposed on its lodges. These were:


title: History of Freemasonry

text: Freemasonry had been introduced in Egypt as early as 1790s during the French campaigns of Syria and Egypt. In Turkey, Freemasonry was popular amongst the Levantine merchants during the same era. After the failure of the 1830 Italian revolution, a number of Italian Freemasons were forced to flee. They secretly set up an approved chapter of Scottish Rite in Alexandria, a town already inhabited by a large Italian community. Meanwhile, the French freemasons publicly organised a local chapter in Alexandria in 1845. During the 19th and 20th century Ottoman empire, Masonic lodges operated widely across all parts of the empire and numerous Sufi orders shared a close relationship with them. Many Young Turks affiliated with the Bektashi order were members and patrons of freemasonry. They were also closely allied against European imperialism. Many Ottoman intellectuals believed that Sufism and Freemasonry shared close similarities in doctrines, spiritual outlook and mysticism.


title: History of Freemasonry

text: One of major Arab Muslim scholarly figures notable for promoting the cause of Freemasonry was the Algerian 'Abd al-Qadir al-Jaza'iri who admitted his three sons into Masonry. He spoke highly of Masons and their universalist efforts. In his visit to Alexandria in June 1864, the Freemasons of Alexandria welcomed 'Abd al-Qadir's arrival. The Lodge of Pyramids specifically convened a ceremony in the 18th of June, to mark his arrival. In addition to being a distinguished religious scholar, 'Abd al-Qadir had committed himself to promote the ideals of a society established on Universal Brotherhood. 'Abd al Qadir was initiated into the Mysteries and honoured as the "Fellow of the Prophet", in addition to the previous privilege of being "a free and accepted Mason". After the occasion and a short stay in the city, 'Abd al-Qadir left for Syria by the end of July 1864; to take possession of a large property of land in Syria presented to him by the Viceroy of Egypt.


title: History of Freemasonry

text: Between the years 1885 and 1897, Léo Taxil maintained a hoax against both Freemasonry and the Roman Catholic Church, by making increasingly outlandish claims regarding Freemasonry. On 19 April 1897, Taxil called a press conference at which he claimed he would introduce the "author" of his books to the press. He instead announced that his revelations about the Freemasons were fictitious. Nevertheless, the material is still used on some anti-Masonic websites today.


title: History of Freemasonry

text: Many twentieth century totalitarian regimes, both Fascist and Communist, have treated Freemasonry as a potential source of opposition due to its secret nature and international connections (not to mention its promotion of religious and political tolerance through its symbolism). It has been alleged by Masonic scholars that the language used by the totalitarian regimes is similar to that used by some modern critics of Freemasonry.


title: Racism in Japan

text: Racism in Japan comprises negative attitudes and views on race or ethnicity which are related to each other, are held by various people and groups in Japan, and have been reflected in discriminatory laws, practices and actions (including violence) at various times in the history of Japan against racial or ethnic groups.


title: Racism in Japan

text: According to census statistics in 2018, 97.8% of Japan's population are Japanese, with the remainder being foreign nationals residing in Japan. The number of foreign workers has increased dramatically in recent years, due to the aging population and a shrinking labor force. A news article in 2018 suggests that approximately 1 out of 10 people among the younger population residing in Tokyo are foreign nationals. According to the CIA World Factbook, Japanese make up 98.1% of the population, Chinese 0.5%, and Korean 0.4%, with the remaining 1% representing all other ethnic groups.


title: Racism in Japan

text: Japan lacks any law which prohibits racial, ethnic, or religious discrimination. The country also has no national human rights institutions. Non-Japanese individuals in Japan often face human rights violations that Japanese citizens may not. In recent years, non-Japanese media has reported that Japanese firms frequently confiscate the passports of guest workers in Japan, particularly unskilled laborers.


title: Racism in Japan

text: In the early 20th century, driven by an ideology of Japanese nationalism under the guise of national unity, the Japanese government identified and forcefully assimilated marginalized populations, which included Ryukyuans, Ainu, and other underrepresented groups, imposing assimilation programs in language, culture and religion. Japan considers these ethnic groups as a mere "subgroup" of the Japanese people and therefore synonymous to the Yamato people, and do not recognize them as a minority group with a distinct culture.


title: Racism in Japan

text: About 2.2% of Japan's total legal resident population are foreign citizens. Of these, according to 2018 data from the Japanese government, the principal groups are as follows.


title: Racism in Japan

text: The above statistics do not include the approximately 30,000 U.S. military stationed in Japan, nor do they account for illegal immigrants. The statistics also do not take into account naturalized citizens from backgrounds including but not limited to Korean and Chinese, and citizen descendants of immigrants. The total legal resident population of 2012 is estimated at 127.6 million.


title: Racism in Japan

text: The nine largest minority groups residing in Japan are: North and South Korean, Chinese (also Taiwanese), Brazilian (many Brazilians in Japan have Japanese ancestors), Filipinos, Vietnamese, the Ainu indigenous to Hokkaido and the Ryukyuans indigenous to Okinawa and other islands between Kyushu and Taiwan. The Burakumin, an outcast group at the bottom of Japan's feudal order, are sometimes included. There are also a number of smaller ethnic communities in Japan with a much shorter history.


title: Racism in Japan

text: According to the United Nations' 2008 Diène report, communities most affected by racism and xenophobia in Japan include:


title: Racism in Japan

text: Since the Japan–Korea Treaty of 1876 and up to World War II, Koreans sought asylum and educational opportunities that were available in Japan. In 1910, the Japan-Korean Annexation Treaty was established and it stated that Koreans would be granted Japanese citizenship by law because Korea was annexed by Japan. During World War II, Japanese government established the National Mobilization Law, which constrained Koreans from getting jobs, which were very limited for Koreans even prior to World War II. Koreans who were not conscripted for military service were forced to work in factories and mines under inhumane conditions; an estimated 60,000 Koreans died due to harsh working conditions.


title: Racism in Japan

text: Following World War II, Koreans decided to illegally participate in the Post-World War II rebuilding of Japan because of the discrimination which they were being subjected to, both politically and economically, they were treated unfairly and paid low wages in Japan. (resident in Japan) Koreans are permanent residents of Japan registered as Joseon (, Japanese: ) or South Korean nationality. Joseon was annexed by Japan in 1910, therefore Koreans with Joseon citizenship are de facto stateless. After World War II, 2 million Koreans living in Japan were granted a temporary Joseon nationality under the US military government (because there was no government in Korea then). However, the meaning of Joseon nationality became vague as Korea was divided by the United States and the Soviet Union, and in 1948 North and South Korea each established their own government. Some obtained South Korean citizenship later, but others who opposed the division of Korea or sympathized with North Korea maintained their Joseon nationality because people are not allowed to register North Korean nationality.


title: Racism in Japan

text: Most came to Japan from Korea under Japanese rule between 1910 and 1945. A large proportion of this immigration is said to be the result of Korean landowners and workers losing their land and livelihood due to Japanese land and production confiscation initiatives and migrating to Japan for work. According to the calculation of Rudolph Rummel, a total of 5.4 million Koreans were also conscripted into forced labor and shipped throughout the Japanese Empire. He estimates that 60,000 Koreans died during forced labor in places such as Manchuria and Sakhalin.


title: Racism in Japan

text: During the occupation of Korea by Japan, the Japanese government enforced a policy of forced assimilation. Korean culture was repressed and the Korean language was labeled a Japanese dialect and banned, Koreans were forced to learn how to speak Japanese and take Japanese names. However, Koreans resisted this and by the end of the 1940s, it was almost completely undone. Ethnic Koreans in Japan were massacred as scapegoats in the chaos of the Great Kanto earthquake in 1923 (Kantō Massacre). Many Korean refugees also came to the country during the Jeju uprising in the First Republic of South Korea. Though most migrants returned to Korea, GHQ estimates in 1946 indicated that 650,000 Koreans remained in Japan.


title: Racism in Japan

text: After World War II, the Korean community in Japan was split between allegiance to South Korea (Mindan) and North Korea (Chongryon). The last major wave of Korean migration to Japan started after South Korea was devastated by the Korean War in the 1950s. Most notably, the large number of refugees were from Jejuans escaping from the massacres on Jeju Island by the authoritarian South Korean government.


title: Racism in Japan

text: Although more are becoming Japanese citizens, issues of identity remain complicated. Even those who do not choose to become Japanese citizens often use Japanese names to avoid discrimination, and live their lives as if they were Japanese. This is in contrast with the Chinese living in Japan, who generally use their Chinese names and openly form Chinatown communities. An increase in tensions between Japan and North Korea in the late 1990s led to a surge of attacks against Chongryon, the pro-North residents' organisation, including a pattern of assaults against Korean schoolgirls in Japan. The Japanese authorities have recently started to crack down on Chongryon with investigations and arrests. These moves are often criticized by Chongryon as acts of political suppression.


title: Racism in Japan

text: When Tokyo Governor Shintaro Ishihara referred to Chinese and Koreans as "sangokujin" in 2000 in the context of foreigners being a potential source of unrest in the aftermath of an earthquake, the foreign community complained. Historically, the word has often been used pejoratively and Ishihara's statement brought images of the massacre of Koreans by civilians and police alike after the 1923 Great Kantō earthquake to mind. Therefore, the use of the term in context of potential rioting by foreigners is considered by many as provocative, if not explicitly racist.


title: Racism in Japan

text: In 2014, a United States government human rights report expressed concern about the abuse and harassment directed against Korean nationals by Japanese right-wing groups such as the Uyoku dantai. In 2022, it was reported that anti-Korean racism in Japan has been on the rise, with homes burned and death threats made towards ethnic Korean communities.


title: Racism in Japan

text: Mainland Chinese are the largest legal minority in Japan (according to the 2018 statistics as shown above). An investigator from the United Nations Commission on Human Rights (UNCHR) said, racism against Koreans and Chinese is deeply rooted in Japan because of history and culture.


title: Racism in Japan

text: There are a number of Taiwanese people that reside in Japan due to Taiwan's history as being a colony of Japan from 1895 to 1945. Renhō (born Hsieh Lien-fang (), the former leader of the Democratic Party, is known to be the most famous mixed Taiwanese-Japanese politician.


title: Racism in Japan

text: In 2000, the then governor of Tokyo Shintaro Ishihara insulted the Taiwanese, referring to them as Sangokujin:


title: Racism in Japan

text: The Ainu people of Japan are considered to be the aboriginals of Northern Japan; during the Meiji period, they were considered 'former aboriginals.' The native group of Japan, namely the Ainu, are a group estimated to be 25,000 of the entire population in Japan. They have maintained their language of Ainu among 15 families. Although the population of Ainu people in Japan is officially recorded as 25,000, the actual population is thought of to be of a higher number: 150,000. Many genetically Ainu individuals don't identify as Ainu or they identify as Japanese in order to avoid discrimination within society, the workplace, and educational institutions. As of 2019, the Ainu people are now officially recognized as indigenous people of Japan. The Ainu are an indigenous group mainly living in Hokkaidō, with some also living in modern-day Russia. At present, the official Japanese government estimate of the population is 25,000, though this number has been disputed with unofficial estimates of upwards of 200,000.


title: Racism in Japan

text: For much of Japanese history, the Ainu were the main inhabitants of Hokkaido. However, as a result of Japanese migration into the island after 1869, the Ainu were largely displaced and assimilated. Due to Meiji era policies, the Ainu were evicted from their traditional homelands and their cultural practices were outlawed. Official recognition of the Ainu as an indigenous group occurred over a century later on June 6, 2008, as a result of a resolution passed by the government of Japan, which recognized both their cultural differences and their past struggles.


title: Racism in Japan

text: The Ryukyuan people lived in an independent kingdom until it became a vassal of Japan's Satsuma Domain in 1609. The kingdom, however, retained a degree of autonomy until 1879 when the islands were officially annexed by Japan as Okinawa Prefecture. They are now Japan's largest minority group, with 1.3 million living in Okinawa and 300,000 living in other areas of Japan.