Dan Brown’s latest best-seller, The Lost Symbol, has stirred public interest in the Freemasons, a society for upper-class men that began during the Enlightenment. In the book, fictional Harvard University professor Robert Langdon must decipher Masonic symbols and codes to find a missing Freemason.
UC Irvine’s Lilith Mahmud studies “secret” groups like the Freemasons. Her research has taken her to Italy, where she lived among Freemasons for 18 months. Here, the assistant professor of women’s studies, anthropology, and culture & theory discusses the appeal of secret societies and the accuracy of Brown’s depiction of the Freemasons.
Q: What is Freemasonry?
A: Freemasonry emerged in 18th century European intellectual salonsĀ as a secret fraternal society. Over the last three centuries, Masonic lodges have spread throughout the world; some are still secretive, while others are very visible. Freemasonry entails a hierarchical path: After an initiation ritual, a Freemason is considered an apprentice, then a fellow, then a master, advancing through as many as 33 different “degrees.” Members embrace humanist values such as liberty, fraternity and equality and are often involved with charities, but the lodges are still very exclusionary places. One of the stated goals of Freemasonry is to improve society by developing better citizens.
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Of all the violence that has plagued Pakistan in the last few years perhaps none is more symptomatic of the larger war over the country’s future than the double suicide bombing that occurred in the International Islamic University in Islamabad last week.
The Taliban confirmed it was behind the attacks. One of the movement’s main trainers of suicide bombers explained that with the army’s invasion of South Waziristan the Taliban “now considered all of Pakistan to now be a war zone.” Even, it’s now clear, a women’s cafeteria and the country’s leading religious university and the office of the Department of Sharia, or Islamic law.
As I watched video of the scene of the attacks my mind was flooded with memories of when I had lectured in the very building where the second bombing took place, and of how the many encounters I had there utterly changed my understanding not merely of Pakistan, but of the future of Islam as well.
I had only just landed in Islamabad a few hours before I was scheduled to give my first talk at the university, and whether it was the 13-hour time difference with Los Angeles, two nights flying in coach, or walking through an arrivals lounge that had recently been attacked by terrorists, I was more uneasy being in Pakistan than being in Baghdad or Gaza during their own periods of intense violence.
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