Order of the Arrow
Previous Name	Wimachtendienk Wingolauchsik Witahemui (WWW)
Owner	Boy Scouts of America
Age range	11–20 (Co-ed youth) 21 and over (Co-ed adults)
Headquarters	Irving, Texas
Location	United States, Puerto Rico, Japan, Germany, Philippines
Country	United States
Founded	July 16, 1915 (July 16, 1915)[1] (108 years and 8 months ago)
Founders	E. Urner Goodman Carroll A. Edson
Membership	84,707 youth 63,854 adults 271 lodges (2017)[2]
National Chief	David Gosik[3]
National Vice Chief	John Andrew Segebarth[3]
National Chairman	Chris A. Grove[3]
National Director	Cortland Bolles[3]
Website Order of the Arrow website
Scouting portal

The Order of the Arrow (OA), previously known as Wimachtendienk Wingolauchsik Witahemui (WWW) is the honor society of the Boy Scouts of America (BSA),^[4] composed of Scouts and Scouters who best exemplify the Scout Oath and Law in their daily lives as elected by their peers. Started as a Camp Fraternity by E. Urner Goodman, with the assistance of Carroll A. Edson, in 1915, its goal was to reinforce the Scout Oath and the Scout Law. Started without approval of Boy Scouts of America (BSA), it became an "Official Experiment" of the scouting organization. In 1948, following an extensive review, it officially became a program of Boy Scouts of America.

While the OA is not a secret organization, it is an organization with "safeguarded" rituals. There are three main secretive ceremonies for the three levels of the Order: Ordeal, Brotherhood and Vigil. These ceremonies are usually for recognition of leadership qualities, camping skills, and other scouting ideals as exemplified by their elected peers. Influenced by Scout camp customs, the OA uses "safeguarded" (privy only to members and legitimately interested adults) symbols, handshakes, and private rituals to impart a sense of community. It has Since the 1980s, concerned parents, scout leaders and religious leaders may review the ceremony through a process set by the Order of the Arrow and parents can refuse for their child to take part in the ceremony as the membership is voluntary.

Inducted members, known as Arrowmen or Brothers (regardless of gender; as BSA and its programs are open to all genders), are organized into local youth-led Lodges that harbor fellowship, promote camping, and render service to Boy Scout councils and their communities. Each lodge corresponds to a BSA council in the area. Lodges are further broken down into chapters, which correspond to a district in scouting. Members wear identifying insignia on their uniforms, most notably the OA pocket flap that represents their individual OA lodge and the OA sash worn at official OA functions. The OA program sponsors several events, awards, and training functions.

It has foundations influenced by Freemasonry and uses imagery commonly associated with American Indian cultures for its self-invented ceremonies. Native Americans have criticized the OA's various symbols and "rituals" as cultural appropriation based on non-Native stereotypes of American Indians.^[5][6]Its Freemason ties have also been source of debates in spit of its systematic removing of masonic terminology in the 1930s to avoid offending religious groups.

History

Founding and Development

In 1915, E. Urner Goodman, a newly hired field executive for the Philadelphia Council, was assigned to serve as director of the council's summer camp at Treasure Island Scout Reservation on the Delaware River. He believed that the summer camp experience should do more than just teach proficiency in Scoutcraft skills; rather, the principles embodied in the Scout Oath and Scout Law should become realities in the lives of Scouts. Along with his assistant camp director, Carroll A. Edson, he started an experimental honor society to acknowledge those campers he felt best exemplified these qualities, calling the program, Wimachtendienk, or "Brotherhood" in one of the Lenape dialects.^{[7][8][9][10][11][12][13]} The full original name for the organization was Wimachtendienk Wingolauchsik Witahemui (Brotherhood of Those Who Serve Cheerfully). It is still referred to via the inclusion of the letters "W W W" on most lodge patches.^[14]

Goodman and Edson decided that a "camp fraternity" was the way to improve the summer camp experience and to encourage older Scouts to continue attending Scout summer camp. In developing this program they borrowed from the traditions and practices of several other organizations. Edward Cave's Boy's Camp Book (1914) was consulted for the concept of a camp society that would perpetuate camp traditions.^{[15][16][17][18]} Inspired by Ernest Thompson Seton's previous Woodcraft Indians program, American Indian motifs were used to make the organization interesting and appealing to youth.^[12][19][20] Other influences include the Brotherhood of Andrew and Phillip, a Presbyterian church youth group with which Goodman had been involved as a young man, and Freemasonry.^[21]

Goodman and Edson ultimately devised a program where troops chose, at the summer camp's conclusion, those boys from among their number who they felt best exemplified the ideals of Scouting. Those elected were acknowledged as having displayed, in the eyes of their fellow Scouts, a spirit of unselfish service and brotherhood. Edson and Goodman said they "based the OA's lore and ceremonies on the lore of the Lenni Lenape Indians who had occupied Treasure Island in earlier times"^[22] and based the group's structure "on a loose interpretation of Hiawatha and Last of the Mohicans", both popular works of fiction by Henry Wadsworth Longfellow and James Fenimore Cooper, respectively.^[20][23] The Scouts considered this move a success, and went on to repeat this pattern the following summer at Treasure Island. Those Scouts honored at Treasure Island in 1915 and 1916 would become members of what is now Unami Lodge.^[24][20]

In 1916, the levels of membership were Pledge, First Degree and Second Degree. Pledges were candidates who took part in the initiation ceremony similar to today's Ordeal Honor. The first degree was for candidates who completed the initiation during the October annual "member's only" meeting similar to the Brotherhood Honor today. By 1920, the term Pledge was dropped and the Degrees moved down to become First Degree, Second Degree and Third Degree.^[25]

National Organization

By 1921, Goodman had spoken to Scout leaders in surrounding states about their honor society, which resulted in multiple lodges being established by Scout councils in the northeastern United States.^[13]

First Grand Lodge Meeting

On October 7 and 8, 1921, the First Grand Lodge Meeting took place in Philadelphia and hosted by the Unami and Unalachtgo Lodges. The organization was ready to have a national structure. Inspired by the Freemasons, all the "known" lodges would become members of the Grand Lodge. Eight of the eleven known lodges. Edson was selected to chair this first meeting. Four committees were formed at this meeting including two to frame the Grand Lodge Constitution and re-write, provide further revisions of the ceremonies, devise insignia, and plan future development^{[26] [21]}. At the end of the first day, the delegates gathered at Camp Biddle to hold a re-dedication ceremony.^[26] Officers were also elected with E. Urner Goodman becoming the Grand Chieftain (Eluwak Kittakima).^[27]

Dr. William Hinkle was part of the Committee on Ordeals and Ritual and was the primary person responsible for the re-writing of the ceremonies. According to the report of the committee, "meddlesome outsiders" had accessed to the Ritual in the Summer of 1920 at Treasure Island and therefore "it was decided to revise that both the ritual for the ordeals and for the different degrees". As a result of this report, consistant written versions of the First and Second Degree ceremonies were provided to the chartered Lodges. A Pre-Ordeal was introduced.^[28]

Changes were also brought to the characters of the First Degree and Second Degree^[28]:

• Medeu became Gegeyjumhet, the Supreme Chief of the Fire
• Medicine Man became Meteu
• Nischeneyit Sakima was introduced as the Senior Vice Chief
• Pow-wow became Kittakima, the Chief of the Fire

Sakima (Chief) and Nutiket (Guard/Guide) remained the same. A closing ceremony was added to the First Degree and the Second Degree's ceremony was re-written with the content of the ceremony remaining the same.^[28]

The name of the society was changed to Order of the Arrow^[20][12][29] Committees were organized to formulate a constitution, refine ceremonial rituals, devise insignia, and plan future development.^[21]

The traditions and rituals of Freemasonry were a major source of inspiration for the Order of the Arrow in the first decade. The Order of the Arrow acknowledges on its website that familiar terms such as "lodge", "obligation", and "degree" were borrowed from Masonic practice and similarities are evident in the ceremonial structures and ritual formulae still in use today.^[26] Even the early national meeting was called a "Grand Lodge", a clear Masonic reference as the Order of the Arrow acknowledges in its official history.^{[26][30][21][31][17][18]} Goodman joined the Robert A. Lamberton Lodge No. 487, Free and Accepted Masons of Philadelphia on March 5, 1918, only a few years after the first ceremonies of the Order of the Arrow took place and before the First Grand Lodge Meeting of 1921 that saw a formalization of the OA's structures and a rewrite of the ceremonies.^[32][26][28]

BSA's Concerns about Camp Fraternities

In the early 1920s, many Scout executives were skeptical of what they called "secret camp fraternities". Less than a year after the First Grand Lodge Meeting took place, concerns regarding these fraternities officially made their way to BSA. Between September 12 and 19, 1922, the Second Biennial Conference of the Boy Scout Executives took place in Blue Ridge, NC. The Commission on Camping met on the first day of the event discussed the topic as visible in their report. One of the Scout Executive, A.W. Beeny from Stamford, CT made "a motion that camp fraternities be discouraged in connection with Boy Scout camps". The commission was divided on the issue.^[33]

Goodman argued against the motion:

In spite of these concerns, the WWW was welcomed with two other Camp Fraternities to be "Official Experiments" of the Boy Scouts of America. The other two groups were the Tribe of Gimogash and Ku-Ni-Eh who were active in as many if not more councils than the WWW. However, the WWW was only opened to Scouts and its leadership was composed only of professional Scouters. This appears to have been essential to the Order of the Arrow becoming an official program of the Boy Scouts of America later on.^[34]

Becoming an Official BSA Program

By the 1930s, the Boy Scouts of America had become a powerful national organization with 1,181,227 scouts and scouters in 1929. It had proven itself to the Americans public and received the support of many in Congress and the President (President Hoover was Honorary President of BSA).^[35] It had also received the support of Churches. The following Protestant Churches supported the movement: the Northern Baptist Convention, the United Lutheran Church in America and the Presbyterian Church (USA) in 1918, The Congregational Churches and Methodist Church in 1919 and the Southern Baptist Convention in 1923.^[36] Support from the Catholic Church started in 1917, when several archbishops endorsed Scouting. Jewish support was slow but also increased over the years. The Church of Jesus Christ of Latter-day Saints (Mormons) were among the first to support the new Scouting organization.^[37]

According to the 1929 Annual Report of the Boy Scouts of America: "[..]49.4% of the scout troops in America were affiliated with churches as parent institutions at the time. National and local church organizations of all faiths have given liberal support to the extension of scouting and the promotion of a more effective correlation of the scout program with the church program."^[38]

Throughout the 1930s, the Order of the Arrow worked diligently to remove the offending terminology from its early years that could offend religious groups (specifically Christian churches) and replace it with words associated with Native American lore instead. This was an essential step on the path to become an official program of the Boy Scouts of America who wished to maintain its close relationship with Churches.^[39]

Every part of the program was reviewed including the obligation. An updated version of the 1921 Ordeal was issued in 1931. The most significant word change was as sacred and binding switched to as binding to satisfy religious groups objecting to sacred rituals performed by their members.^[39] The Ordeal Ceremony characters went from six to four ceremonialists. It also saw the introduction of Allowat Sakima and Kitchkinet while Meteu and Nutiket remained. A new booklet containing the ceremony was entitled Ritual for the Ordeal (first) Degree and had the words "Carefully Safeguard This Ritual" on the cover.^[40]

At the 1931 Grand Lodge Meeting, a motion was unanimously passed by the delegates to change the Third Degree (now the Vigil Honor) Symbol from a triangle to an arrowhead with an arrow superimposed on it with the totem of the local lodge on top. That totem does not appear to have ever been used or produced. The decision was revered at the next meeting in 1933. This would become the basis of the design of the Distinguished Service Award nine years later.^[41]

In 1933, the National Council (BSA) finished a systematic analysis of various programs like the Order of the Arrow and concluded that such programs enhanced scouting. The Order of the Arrow had been assured that it would become an official program of the organization but some issues related to structures, Arrowmen who had aged out of the program, and adjustments of the vocabulary where needed.^[42] The Grand Lodge issued a document in August 1933 titled A Statement of Principles Applying in the Case of National Approval of the Order of the Arrow guided the transition. One section listed the tasks of a committee to review the Rituals of the Order to remove:

• "Any words or phrases, which may cause offense to religious bodies"
• "Any performance or expressions, which may be interpreted as acts of religious worship"
• "Any employment of the element of secrecy as in obligation, which may prove inconsistent with the policies of Scouting."^[43]

This process continued until early 1935 and many changes took place:

• Meteu (the Medicine Man)'s prayers were completely rewritten
• Gitchee Manitou, a reference to a deity, was dropped from all ceremonies
• The Password was replaced with Admonition^[43]

Before 1933, the words altar and sacred had already been replaced and the word Fraternity replaced with Brotherhood.^[43] It is also around that time that Degree was replaced with Honor.^[21]

The vocabulary used in the Order went through a revision at the request of BSA "to avoid confusion with other usages of these same terms" and to avoid being labeled a Masonic organization.^[44] This process was, in essence, the removal of all terminology common to Freemasonry while keeping the program itself unchanged to make it acceptable to the religious groups.^[21]

On August 23, 1933, President Franklin D. Roosevelt was inducted in the Order of the Arrow. He is the first and only President of the United States be inducted. This took place at Camp Man of Ten Mile River Scout Camp and was conducted by the Suanhacky Lodge. President Roosevelt was an important advocate of Scouting in the early years of the Boy Scouts of America.^[45]

Finally, on June 1, 1934, the Order of the Arrow along with several other new programs was officially approved the Order of the Arrow to be used nationally. The National Council would not take over the Order but incrementally would charter the Grand Lodge and its structure. The change took effect on January 1, 1935.^[42]

The word "secret" in the Ordeal was dropped in 1935 to read "I will always and faithfully preserve unbroken the rites, mysteries, signs and symbols of the Order of the Arrow".^[39]

In 1936, five new pamphlets containing all the changed were printed including:

• A red cover for the Ordeal
• A green cover for the Brotherhood
• A blue cover for the Vigil Honor (printed in 1940)
• Brown ink was used for the Local Lodge Manual cover
• Black ink was used for the Constitution and By-Law cover^[42]

One of the terms that was changed in the process was Lodge. It was replaced by the term Tribe. However, this did not last long and in March 1936, after only 14 months, BSA reverted to using the world Lodge. The official reason given is that term was also used in the Lone Scouts of America which had merged with BSA on June 16, 1924, and was by then officially part of BSA. As a result, all the local tribes reverted to their old Lodge names. The Grand Lodge had become the National Tribe and was now the National Lodge. The National Lodge Chief Thomas Cairns said at the time that "many of us seem happy to have again the use of the word 'lodge'".^[46] The Ceremony pamphlet was redone to incorporate that and was approved on January 31, 1936.^[47]

The Ordeal Honor and Brotherhood remained unchanged until 1948.^[42]

Official Program of the BSA

By 1948, about two-thirds of the BSA's councils had established OA lodges. That year, it was announced at the 1948 NOAC that the Order of the Arrow was integrated as an official part of the Scouting program.^[48][49] This change was the final step to a long process that had started in 1921. This also required that the leadership positions in lodges, and later area and region be transferred to youth leaders with adult adivsers as in the rest of Boy Scouts of America. It also simplified the management of the Order and servicing the local lodges as it leveraged the National Supply of BSA.^[50]

At the same time, the National Executive Committee that had governed the OA disbanded and was replaced by the National Committee on Order of the Arrow who now reported to the Director of Camping at BSA.^[51]

That same year, it was determined that as part of the Boy Scouts of America, an Order of the Arrow Handbook was needed. J. Rucker Newbery, the National Lodge Treasurer was tasked with the responsibility to edit this first edition. It contained primarily:

• the Constitution and the By-Laws pamphlet
• the Local Lodge Manual pamphlet
• the Indian Ritual Costumes pamphlet
• the Selection of Candidates and the Ordeal pamphlet
• the "Dramatization of the Legend of the Lenni Lenape" by the Tomkita Chara Lodge
• the song of the Order^[52]

In 1950, the Second National Jamboree was held at Valley Forge, PA from June 27 to July 6. This was the first time that the OA Service Troop (today's Service Corps).^[53]

In 1956, the "Blood-rite" was removed from the Brotherhood Ceremony. The National OA Committee had consulted with medical advisors and determined that "it was no longer safe to draw and exchange blood between two people. It was officially replaced by a symbolic draw of blood. However, the change was slow to take place in the lodges and this practice was reported to have continued well into the 1960s. The script for the ceremony in 1956 was changed from "...draw drops of blood..." to "...symbolically draw 'blood' so that you may mingle your 'blood'..."^[54]

Unchanged Ceremony, Different Booklets

March 1968, saw the arrival of the Ordeal Ceremony booklet with a new cover. The red ink color code disappeared and a new copyright was used. The Pre-Ordean and Ordeal rituals did not change. However a section title "Conducting of the Election", "Suggested Election Ceremony" and "Training Ceremonial Teams" were added. New covers were produced for 1973, 1977 and 1979 but the content remained the same.^[47]

In 1981, a new cover was produced and the content of the "Manual for the Ordeal" saw its format and contents changed. It became a "how to" manual with every detail of the administration of the Ordeal mapped out, from the Call Out to the Investiture. Changes also were implemented in the new Pre-Ordeal and symbols used that each principal ceremonialist had to explain and use in the candidate's preparation. 1988 saw a new cover but the content remained the same.^[47]

The ceremony of the Ordeal was split in two booklets in 1990. The "Administration Guide for the Ordeal" contained the information to administer the Ordeal while the "Ceremony for the Ordeal" contained the actual Pre-Ordeal and Ordeal rituals. Despite this split, the content of the two was essentially the 1981 copyrighted rituals using the 1988 cover. These booklets remained in use until 1999 when the two were brought back together in one 30-page ceremony book 8.5x11 inches in size. This was the last change to the Ordeal.^[47]

21st century

Over the century since the Order of the Arrow's founding, more than one million Scouts and Scouters have worn the OA sash on their uniforms, denoting membership in the Brotherhood. The four stated purposes of the Order of the Arrow are: "(1) Recognize those who best exemplify the Scout Oath and Law in their daily lives and through that recognition cause others to conduct themselves in a way that warrants similar recognition; (2) Promote camping, responsible outdoor adventure, and environmental stewardship as essential components of every Scout's experience, in the unit, year-round, and in summer camp; (3) Develop leaders with the willingness, character, spirit and ability to advance the activities of their units, our Brotherhood, Scouting, and ultimately our nation; and (4) Crystallize the Scout habit of helpfulness into a life purpose of leadership in cheerful service to others.^[56]

In a new program of national service conducted from June through August 2008, the OA offered ArrowCorps⁵ to both youth and adult Arrowmen.^[57] Described as "one of the largest conservation efforts in Scouting's history" by the Boy Scouts of America, approximately 3,500 Arrowmen converged on five national forests to work on various conservation projects such as building new trails and helping preserve nearly extinct species, as well as removing invasive species, in cooperation with the U.S. Forest Service.^[58] The five national forests are: Mark Twain National Forest, Manti-La Sal National Forest, George Washington and Jefferson National Forests, Shasta-Trinity National Forest and Bridger-Teton National Forest.^[59]

With the introduction of the Scouts BSA program on February 1, 2019, unit elections are now permitted in Scouts BSA, Venturing and Sea Scouting units.^[60]

Membership

More than 160,000 youth and adults are members of the Order of the Arrow as of August 2018.^[61] Unit elections of the OA are allowed in Scouts BSA, Venturing, and Sea Scout units.

To be eligible for induction, a youth must:

• be a registered member of the Boy Scouts of America
• have spent at least 15 days and nights camping within the last two years including one long-term camp consisting of at least five consecutive nights
• be under the age of 21
• hold the Scouts BSA First Class rank, the Venturing Discovery Award, or the Sea Scout Ordinary rank or higher, be approved by their unit leader and be elected by the youth members of their unit.^[61]

Adults age 21 or older may be nominated after meeting the camping requirements and being approved by the lodge adult selection committee.^[61]

Honorary membership was once bestowed in special circumstances, as with Franklin D. Roosevelt and Dwight D. Eisenhower, but this practice was officially discontinued in 1953.^[62]

Induction (Ordeal)

After being elected or nominated, candidates may participate in a call-out ceremony to recognize those Scouts and Scouters that were selected before they attend their Ordeal. The call-out ceremony may be performed at summer camp, a camporee, a call-out weekend or at a unit meeting. Candidates subsequently participate in the induction ceremony called the Ordeal, intended to emphasize service and selflessness. During the induction, "candidates maintain complete silence, receive small amounts of food, work on camp improvement projects, and are required to sleep alone, apart from other campers, which teaches significant values."^[61] If they succeed in their ordeal the candidates are then welcomed as Ordeal members in a formal Ordeal Ceremony.^[63][64]

Brotherhood

Ordeal members are entitled to all the same rights and privileges of membership in the Order as Brotherhood and Vigil Honor members—there are no ranks within the Order. However, moving on to Brotherhood membership offers an opportunity to reaffirm one's commitment to the Order. Arrowmen may "seal" their membership after six months by demonstrating their knowledge of the traditions and obligations of the OA. They then participate in an induction ceremony and become Brotherhood members.^[13]

While the Ordeal consists primarily of physical impressions, "the Brotherhood ceremony is one of the deeper and quieter mental impressions."^[13]

Vigil Honor

The Vigil Honor is a recognition given to Arrowmen for distinguished contributions beyond the immediate responsibilities of their position or office to their lodge, the Order of the Arrow, Scouting, or their Scout Camp.^[61] The Vigil Honor may be conferred upon Arrowmen who have completed a minimum of two years as a Brotherhood member and have performed exceptional service above and beyond their immediate responsibilities through leadership, exemplary efforts, and dedication. However, under no circumstances should tenure in Scouting or the Order of the Arrow be considered as reason enough for a Vigil Honor recommendation.^[61] Selection is annual and is limited to one person for every 50 members of the lodge,^[61] and members of the Order can be inducted into the Vigil Honor only with the written approval of the National Order of the Arrow Committee.^[61]

As a part of the Vigil Honor induction, each new Vigil Honor member is given a Vigil Honor name in the language of the Lenni Lenape or the language of their local Lodge. An English translation of the Vigil Honor name is also provided, and the name often represents a characteristic of the individual.^[65]

Organization

The Order of the Arrow places great emphasis on being a youth-led organization. Only youth under the age 21 are voting members and are eligible to hold elected offices. Professional and volunteer adults are appointed to non-voting advisory positions at the chapter, lodge, and section levels.

The smallest level of organization in the Order of the Arrow is the chapter. The chapter is usually corresponding to a district in the local council. The chapter is led by the elected youth chapter chief, chapter vice chiefs, secretary, and a volunteer adult is appointed as the adviser, the district executive is the professional (staff) adviser. The chapters often hold monthly or weekly meetings together. The next largest unit of the OA is the lodge, which is chartered by a local BSA council. The lodge chief is the elected youth leader, the lodge adviser is a BSA adult volunteer appointed by the Scout Executive, and the lodge staff adviser is the council Scout executive or his designated council professional Scouter. The lodge youth officers, consisting of the lodge chief, one or more vice chiefs, a secretary, and a treasurer are responsible for organizing and leading the various programs and activities of the lodge.^[66] Many lodges have standing committees responsible for ceremonies, service projects, publications, unit elections, camp promotions, and dance teams composed of youth members.^[67]

Lodges are grouped into sections that are then grouped into regions. The section chief is the elected youth leader, a volunteer adult is appointed as the section adviser, and the area director (or his designate) is the professional (staff) adviser. In addition to the section chief, the section has two additional elected officers. The vice chief and secretary are elected immediately following the election of the section chief at the section's annual business meeting. All sections gather annually at a section conclave held in the late spring or early fall. It is the main duty of the section officers to lead the planning of this weekend with the help of the lodge chiefs in the section.^[67]

Like the Boy Scouts of America's Areas, The Order of the Arrow was formerly organized into four regions, Central, Southern, Northeast and Western Region; the boundaries of each OA region correspond with the boundaries of the BSA's regions. As of 2021, following the Boy Scouts of America's restructuring of these areas, the OA changed their region boundaries, now having only two. Each region has an elected region chief, a volunteer adult who is appointed as the region chairman to oversee its region Committee, and an appointed professional (staff) adviser, forming a 'Key Three' much like the Lodge and chapter system described above. Each region chief is elected at the national planning meeting the day after the election of the national chief and vice chief by a caucus of the section chiefs from the given region. The members of the region committee consist of the region chief, the region chair, all national committee members from the region, and other appointed adult volunteers. Each region annually has a gathering of all section officers and advisers. As a region, they are trained in topics relevant to their jobs. Each region also provides opportunities for Order of the Arrow members to go through a National Leadership Seminar. This weekend course is highly rated and a lasting memory for many members.^[67]

The national chief and the national vice chief are selected by a caucus of the section chiefs at the outset of the Order of the Arrow's national planning meeting. At the national level, the OA is headed by the National Order of the Arrow committee of which the national chief and national vice chief are voting members.The national adult leadership includes the volunteer national chairman and the OA director, a professional Scouter.^[67]

Symbols

Today, the Order of the Arrow is famous within BSA for its uniform symbols. There are two types of symbols:

• Degree/Honor Symbols that indicate the level of membership in the national Order of the Arrow
• Lodge Symbols that indicate the membership to a specific local Lodge

Today, it appears that the lodge membership often takes center stage over the level of membership on the uniform. The pocket flap is sewn permanently to the shirt pocket itself and is worn even in casual settings while the ribbon or the sash are used in more formal settings.

Degree/Honor Symbols

White Sash

History

Originally, the Sashes we called arrow bands. These bands were described as being in the original ceremony a black band with a white vertical stripe on the front made of the same material as black academic robes based on testimonies of early members. In the Ritual of the Second Degree (published around 1918 by Dr. William Hinkle), the band was moved from the right shoulder to the left shoulder right before the end of the ceremony. The same band was worn by First Degree (Ordeal) and Second Degree (Brotherhood) but on different shoulders. The earliest photographic evidence from 1919 from Treasure Island confirms that the bands were worn on both shoulders.^[68] No original sashes are known to exist today. This information comes from two testimonies from early members. According to Harry Yoder, the first guide and charter member of the Order wrote in 1921: "In the early days of the Order the members wore a black sash with a white stripe running lengthwise instead of the white band with the red arrow." George Chapman recounted in the unpublished work The Arrow and the Vigil (1953): "As has been previously mentioned, the officers of Wimachtendienk wore black robes for the induction ceremony. Members wore a black sash with a white arrow on it, very similar to the sash worn today except for the color."^[69]

A black and white picture published in August 1921 in a Philadelphia newspaper on the Wimachtendienk shows the officers wearing black robes with a white band and a dark-colored arrow on top.^[68] It is unclear if that arrow was black or red. In 1921, when the Grand Lodge was formed, a picture was also taken showing members wearing the band on both left and right shoulder.^[68] It also shows Goodman and Edson wearing a sash in the shape of a triangle on the chest that appears to be a fraternal bib. This was the Third Degree bib-type sash.^[68] The first known physical examples of the white sash with a red arrow dates back from around 1922. First Degree and Second Degree had a white wool-felt band with red wool-felt arrows sewn on it. The Vigil Honor had a white wool-felt band without an arrow and a red Vigil triangle with arrows on each side. These were made by the Grand Lodge and remained mainly unchanged from 1921 to 1948. Region 7 however used bands made of twill cloth with arrows in red linen from the late 1920s to the mid-1930s.^[68]

In 1948, the Order retained the white wool-felt for the band but the red arrow was flocked silk-screened on it. The Vigil Honor had a large red wool-felt triangle with the white arrows silk-screened. In 1950, it was decided that the sash would go on the right shoulder only. The sash changed again: Brotherhood bars were flocked onto the sashed to distinguish Ordeal from Brotherhood. In 1951/1952, the Vigil oversized triangle was replaced by a small triangle. All the sashes used the same silk-screening process and were all the same size.^[68]

In 1955, the wool-felt was replaced with twill material and the silk-screen was replaced by embroidery. The Sash had two plies of material so the embroidery did not show through. Over the years, the stitching on the edge evolved but the sash remained the same. The arrows on the Vigil Honor triangle were manufactured both counterclockwise as well as clockwise. In 1988, the arrows and other red symbols were hot ironed on the sash. This was short lived as the sashes did not survive the wash and by 1990, the sashes were embroidered again. It has remained unchanged to this day.^[68]

Today

At formal events or Order of the Arrow functions, Arrowmen can be readily identified by a white sash bearing a red arrow that is worn over their right shoulder. An Ordeal member wears a sash with a lone arrow. The Brotherhood member wears a sash bearing an arrow with a red bar at each end of the arrow. A Vigil Honor member wears a sash with the same bars of as the Brotherhood sash at each end of the arrow, and a Vigil Honor triangle on the center of the shaft. The OA sash is not worn at the same time as the merit badge sash, nor worn folded in the belt.^[70] The sash as a form of recognition dates to the founding of the Order and has a long history of changes in usage and design.^[70]

Ribbon

The early pins were replaced by the ribbon. However, the ribbon does not indicate the Honor of the wearer, only the membership to the OA and only the sash references the Honor today.

Order members may choose to wear the OA Universal Ribbon also known as "Dangles"^[71] suspended from the right uniform shirt pocket button.^[70]

The Ribbon was introduced in 1942. This was the first time Arrowmen could officially wear the OA symbol. It was very similar to the current version and was made of red and white silk with a sterling arrow. The first arrows pointed left instead of right, pointing left over the wearer's shoulder.^[72] In 1950, the OA removed the code words referencing "left" and replaced it with "right". In 1952, the ribbon also switched to point over the wearer's right shoulder.^[73]

Additional award pins can be attached to the ribbon including the Order of the Arrow 75th Anniversary Achievement from 1990 and the Order of the Arrow Arrowman Service Award Ribbon Pin issued between January 1, 2001 and December 31, 2003.^[71][74]

Other Symbolism

Arrowmen also exchange a special handshake as a token of brotherhood, along with other signs and passwords. A signature acronym, WWW (Wimachtendienk Wingolauchsik Witahemui – Brotherhood of Cheerful Service), is often depicted in publications, regalia, etc.^[75]

Lodge Symbols

Totem Pins

Since the Order of the Arrow was founded as a fraternal organization, it followed similar traditions similar to its counterparts. These organizations often used small pins made of precious metals as insignias. In Article III of the first constitution of the Order of the Arrow from 1916, three recognition pieces are described:

• a silver arrow pledge for candidates (now Ordeal)*
• a gold tortoise and arrow pin for First Degree (now Brotherhood)*
• a gold tortoise and triangle for Second Degree (now Vigil)*^[76]

*The Ordeal in 1916 was considered a pledge and not a full membership. Therefore, there were only two degrees.^[77]

The pledge (Ordeal) pin is almost identical to the silver arrow pin still found today except it is now die-struck as opposed to poured into a die.^[77]

These pins were mandatory in the beginning of the order. However, due to the cost of the silver and gold used in their manufacturing, these pins were not always manufactured by the Lodges. The pins were made by several jewelers over the years. The use of pins became optional. These pins were not to be worn on the sash or on the BSA uniform but only on civilian clothes.^[77]

The Grand Lodge Insignia Committee required that each lodge have its own distinct totem in a similar way as the heraldry rule that no two coats of arms can be the same. The idea was that members could determine the status and local affiliation of another member just by looking at their pin while non-members would be clueless of the meaning of the pin. By 1930, the requirement for each Lodge to have its own totem became impractical due to the number of Lodges being created.^[77]

These were the ancestors of the current Lodge Pocket Flap Patches. These pins were used along with the Ribbon after it was introduced in 1942. Some lodges still make these pins but they are rare.^[76][77]

Lodge Pocket Flaps Patches

In a 1938 National Meeting at Camp Irondale, Missouri, shows several arrowmen wearing lodges patches of different shapes. These patches were a deviation from the national uniform standard at the time. However, this practice would become mainstream and official. It would replace the Early Lodge Pins. Indeed, a pin could cost upward of $4.50 while a lodge patch could be purchased for 20 cents. Finally, in 1945, the BSA Uniform Committee agreed to the use of the Lodge Patch. However, it was omitted from the 1948 Order of the Arrow Handbook. The use of the lodge patch was advocated in the handbook but it did not indicate that it had to be worn on the right pocket. As a result, each lodge had its own way of placing the patches. It was the Ajapeu Lodge in Doylstown, PA around 1942 that had the right shirt pocket flap as the OA location.^[76]

It took until 1954 for the national OA committee finally offered clarification with the following decision: "It is strongly recommended by the National Committee that these emblems be made to fit the shape of the right shirt pocket flap. The right shirt pocket flap has been approved by the National Committee on Badges and Insignia for official Order of the Arrow Insignia where the other emblems are only temporary insignia when used on the uniform. It should be realized that this is a great advantage and a complement to the Order of the Arrow."^[76]

OA membership and Lodge affiliation are indicated by the wearing of the lodge emblem (commonly known as a lodge flap), an embroidered patch is worn on the right pocket flap of the uniform shirt. Each lodge flap has a unique design, generally reflecting the name, geography or history of the lodge. Part of this is a totem that represents the lodge.^[78] The flap was officially approved by the National Committee in 1954. No other organization has received the honor from Boy Scouts of America to have a portion of the uniform reserved for their own us.^[79] Special issues of flaps are created to commemorate anniversaries and other events, and are a popular item for those who engage in Scouting memorabilia collecting.^[80]

The Lodge Flap has over time grown and today many Lodge Flaps are actually two patches: one for the flap and one for the pocket itself. Since 2007 with Operations Update 07-8, Lodges can not create flaps that are larger than the flap itself. The two part sets comply with the guidelines if they are made of two separate pieces, the two parts can be worn independently from one another and the flap patch stays within the boundaries of the pocket flap.^[81]

Ceremonies

Order of the Arrow ceremonies were once considered to be secret, and consequently, the OA has been viewed by some as a secret society. With the introduction of Youth Protection program guidelines in 1980s, the BSA has made clear that any concerned parent, guardian, or religious leader may view a video of the ceremonies, attend meetings, or read ceremonial texts upon request to a council, district, lodge, or chapter official to assure themselves that there is nothing objectionable.^[82][83] Such persons are asked to safeguard (conceal) the details relating to ceremonies for the sake of the participants. The intent of the provision for parents and religious leaders to be allowed access to ceremonies is to ensure that there is no religious conflict or violations of youth protection guidelines occurring. Parents have long been discouraged in many Lodges from seizing the opportunity to use the provision for photo opportunities with their sons, and some lodges have instituted bans on photography during the ceremonies. Hazing or demeaning initiation pranks are also prohibited by the OA and the BSA.^[82][84]

Paper Copies

There is no known written copy of the ritual used for the 1915 Treasure Island camping season. However, a few details are known, based on later testimonies. The first inductees were Robert Craig and Gilpin Allen who were inducted on July 16, 2015, and wore a black sash for the ceremony. E. Urner Goodman wore a black robe (similar to a graduation gown) with triangular badges on it with a black tortoise superimposed on the white triangle. He was the Chief of the Fire. Carroll Edson also wore a black robe similar to Goodman's with a white tortoise shaped badge on his chest. He was the Sachem. Harry A. Yoder, a staffer who had assisted in the construction of the fire guided the entire camp to the new campfire circle. He was however not a ceremonialist in the Frist Ceremony.^[85]

The first written Ordeal Ceremony was written in 1921 along with the formation of the Grand Lodge. It was mimeographed on Letter size paper and distributed to the Supreme Chief of the Fire of each member lodge. Some changes were also introduced there:

• Water was to be applied to the left bared breast to symbolize the cleansing of the candidate from selfishness and evil
• A root-stock was to be chewed to symbolize the increase in strength and vigor to be used in the service of others.^[47]

The format was changed in 1927. It became a 24 pages 5"x7" booklet folded vertically. This format remained in place until 1998 when it was changed to an 8 1/2 x 11 booklet. In the booklet, the Pre-Ordeal Ceremony and the Ordeal Ceremony could be found along with the Legend in poetic form. The Brotherhood Ceremony was made in a booklet only in 1936 remaining a mimeographed document until then.^[85]

In the 2015 Edition of the Order of the Arrow Handbook, it is mentioned that non-members of the Order of the Arrow should not attend ceremonies but that it recognizes and respects the right of adults such as parents, Scout leaders or religious leader to have questions about the ceremony. The lodge adviser or his representative can discuss the content of the ceremony and concernes brought by the adult enquiring and that the adult will maintain the confidentiality of the ceremony. If questions remain unanswered, the adult will be permitted to read the text of the ceremony. Parents are allowed to refuse that their child take part in the ceremony and therefore that they join the Order of the Arrow.^[86]

The ceremonies utilize symbolic settings, rites, and principles to convey various Scouting ideals to participants. "The values of the Order of the Arrow, 'a brotherhood of cheerful service,' were passed on during a night-time ceremony: an arrowhead outlined with stones on the ground, candles on the stones, a huge bonfire at the base of the arrowhead, and at the point of the arrow a lectern from which was read, and danced, the story of heroic sacrifice for others."^[87]

Firm Bound in Brotherhood

Ceremonies also utilize the OA Song, commonly referred to by its first line of lyrics as "Firm Bound in Brotherhood", and titled "Order of the Arrow Official Song" and "The Order of the Arrow Song" in the printed music score of official OA publications.^[13][88][89] It was written in 1921 by OA founder E. Urner Goodman to the Russian hymn tune "God Save the Tsar!" (Боже, Царя храни!), composed by Alexei Lvov in 1833.^[18][90][91]

Awards

Awards are separate and distinct from the membership levels of Ordeal and Brotherhood. Awards available through the Order of the Arrow include:

• Vigil Honor
• Founder's Award
• Distinguished Service Award
• Lifetime Achievement Award
• Red Arrow Award
• E. Urner Goodman Camping Award.^[92]

Events

The national OA committee also sponsors various national service opportunities, the oldest of which is the National OA Service Corps at the national Scout jamborees, at which Arrowmen have helped with many functions including shows and the Outdoor Adventure Program exhibit.^[93]

High Adventure Program

The Order of the Arrow sponsors service groups to the four National High Adventure Bases that focus on conservation. Inspired by three gentlemen, Edward Pease, Eugene "Gene" Schnell and Marty Tschetter who gathered at a leadership summit at Philmont Scout Ranch in 1979, the Order of the Arrow High Adventure program was established. Originally starting with the Order of the Arrow Trail Crew at the Philmont Scout Ranch working to build new trails and repair old ones. This expanded to the Northern Tier National High Adventure Bases with the OA Wilderness Voyage, repairing the portage trails in the Boundary Waters Canoe Area, and then to Florida National High Adventure Sea Base in 2005 with Ocean Adventure, which works to remove invasive species on some of the Keys and promoting and carrying out of the Bleach watch program in the Florida Keys. After the addition of the third High Adventure Base, the Order of the Arrow implemented the OA Triple Crown Award in the summer of 2009, the OA began the OA Canadian Odyssey program which provided service similar to the OA Wilderness Voyage to the Quetico Provincial Park. In 2014, The Summit Bechtel Family National Scout Reserve began hosting the Order of the Arrow Summit Experience^[94] which gives service to the New River Gorge National River.

National Order of the Arrow Conference

The National Order of the Arrow Conference (NOAC) is a multi-day event which usually takes place on a university campus, bringing together thousands of delegates from OA lodges around the nation for training and activities. NOACs are held every two years, with exceptions made to align the event with significant anniversaries. As a youth-led organization, these national conferences are organized and directed by the elected section and region youth officers, who serve on committees responsible for various conference aspects under the leadership of the conference vice-chief. Events include training for programs, leadership and American Indian culture; competitions in athletics, ceremonies, cooking and American Indian dances; and exhibits on OA history, outdoor activities, and camping. There are also opportunities to talk with national leaders, perform service work and trade patches. Evening shows have different themes, including American Indian culture and recognition of dance competition winners, presentations of awards including the OA Distinguished Service Award and other entertainment.^[93]

Training

In addition to training courses available at a NOAC or section conclave, the OA offers specialized leadership training as weekend events for members: Lodge Leadership Development (LLD), National Leadership Seminars (NLS), and National Lodge Adviser Training Seminar (NLATS). LLD is a one-day or two-day event conducted by a lodge to train their officers and advisers. NLS's are conducted by regions for lodge officers and advisers. Many lodges send key officers to receive training. Typically, each region schedules three or four NLS weekends annually, at geographically dispersed locations within the region. NLATS is a training event for adults, usually held in conjunction with an NLS and conducted by regions, on the role of advisers in the OA.^[95]

Largely considered the adult equivalent of the NLS program, NLATS's primary objective was to provide advanced training to adults in each lodge. NLATS and NLS usually happened concurrently on the same weekend. The events were planned and executed by a staff of adults. After successful pilots in 2016, the Developing Youth Leadership Conference curriculum began replacing NLATS in early 2017.^[96]

National Bonnets

In 1938, a bonnet made was made by members of the Anicus Lodge of Golden eagle feathers in the fashion of a Native American War bonnet. It was gifted to the National Lodge of the OA in 1940 to be worn by the chief of the National Lodge. It would be used for over 40 years for the opening and closing shows of NOAC as well as National Planning Meetings and other national events.^[97]

Since 1918 with the Migratory Bird Treaty Act, the Federal Government had started protected birds and slowly restricting the use of some bird feathers and other body parts. In 1940, the Bald Eagle Protection Act was past protecting Bald Eagles exclusively. This Act would be extended to the Golden Eagle in 1962. This is law is enforced by the United States Fish and Wildlife Service (USFWS). On January 1, 1976, with the encouragement of the USFWS the National OA Committee issued its "Protected Feather Clarification" policy prohibited the use of animal parts in the construction of Native American regalia used at Scouting events. The USFWS made an allowance for the use of the bonnet and it continued to be used after that date.^[97]

In November 1980, a fire destroyed BSA's National Office where the bonnet was on display and it was destroyed. The National OA Committee announced it would construct two replacement bonnets. For the first time, the national vice chief would also wear a bonnet. Various options were proposed to complete this while also complying with the Law. Eventually, the solution came from the USFWS itself. After confirming that the original bonnet was made of real eagle feathers obtained prior to the enactment of the laws, approval was granted to replace the original bonnet with two bonnets. Each was made of 32 real golden eagle feathers tipped with owl feathers provided by the USFWS. The feathers came from illegal bonnets confiscated by USFWS and were offered to BSA/OA by the Federal agency via a special permit/loan agreement for scientific and educational purposes. The replacement were first starting in 1982 and used until 2004.^[97]

In keeping with its policy on Protected Feathers, the bonnets were retired and replaced with new replica bonnets using imitation eagle feathers. These bonnets were first used in 2005.^[97]

Use and Appropriation of Native American Cultures

Goodman and Edson, the founders of the Order of the Arrow, opted to portray what they saw as Native American characteristics "as a sign of scouting excellence",^[20] and that the imagery, costuming, titles and imitation rituals "evoked a primitivist exterior Indian Other, vanished from the modern world but still accessible through ritual and its accompanying objects."^[20] Goodman and Edson established the OA at Treasure Island Scout Reservation as a Scouting honor society "based on a loose interpretation of" Hiawatha and the novel The Last of the Mohicans. Inductions of new OA members at Treasure Island involved OA members meeting around bonfires in "ritual Indian costume".^[20]

In the later twentieth century and beyond, the Order of the Arrow has been protested and criticized for engaging in cultural appropriation^{[98][99][100][20]} and spreading stereotypes of, and racism against, Native Americans.^[101][102] Protester concerns include OA's imitation of Native American ceremonies, regalia, and artwork they consider to be offensive.^{[101][103][100][99]}

The Chief Seattle Council of the BSA has written that modern ceremonies conducted by each OA lodge are "influenced by" the history and traditions of the Native American tribes indigenous to the areas the lodge serves,^[104] but use of Native American sacred objects by non-Native groups such as the Boy Scouts has been condemned by Native activists.^{[98][99][100]} Mother of former scouts Ozheebeegay Ikwe writes, "While native children in residential schools had their culture and language beaten from them, the Boy Scouts were using the language and their version of 'Indian culture' in their OA ceremony."^[105] She called the OA's use of headdresses, face paint, eagle feathers, and dancing with a pipe, "downright offensive". After researching the OA and watching their ceremonies she said, "Use of these items by Boy Scouts indicates that there is very little understanding of the Native people they claim to admire and respect."^[105] American anthropologist John H. Moore, an expert on North American Indian ethnology, wrote in an essay published in 1998 that "of all the institutions in American society, the Boy Scouts of America have probably done the most damage in miseducating the public about Native American cultures...[the] Order of the Arrow annually initiates thousands of boys into the martial, romantic version of Indian culture through ceremonies drawn from the writings of Longfellow and James Fenimoore Cooper".^[106]

David Prochaska, professor in the University of Illinois History Department states the Order of the Arrow is one element that "exemplifies the much larger phenomenon of 'playing Indian'...Boy Scouts, Eagle Scouts, Order of the Arrow. Order of Red Men. Campfire Girls. Woodcraft. Boston Tea Party. 'White Indians' – white New Agers as Native American 'wannabes.' ... To pursue the argument a step further, what is 'playing Indian,' 'playing Native,' 'playing an Other,' all about? It is about play, for one thing, in the sense of dressing up, masquerade, the Bakhtinian carnivalesque...It is also about appropriation, in the sense of taking on, assuming an other's identity, taking another's identity. The implication here is replacing one with another, silencing another, speaking for another."^[107]

On July 23, 2018, the National Order of the Arrow Committee announced that they had received "many complaints surrounding these ceremonies from various American Indian tribes due to the manner in which they are conducted as well as the inconsistent nature in which they are performed."^[108] In 2019, the rules were changed: "Scouts will no longer be allowed to dress up as 'Indians' and incorporate Native American motifs into two of the order's more important ceremonies", according to the Voice of America, which noted also that "in spite of complaints from tribes across the country, Scouts continue to dress in 'Redface,' a term some use to describe the wearing of feathers and warpaint by non-Native Americans."^[5] In 2023, amid a backlash against stereotypes of Native Americans, the BSA held a survey among its members about whether to eliminate or alter the rituals, including those for the OA.^[6]

On December 23, 2023, the national Order of the Arrow leadership announced: "American Indian Activities (dancing, drumming, and crafts) will not be a part of the program at the 2024 National OA Conference." And, "There is not a single entity that speaks for the 574 federally recognized tribes/Indian nations across the United States and it is impossible for us to gain consensus amongst all the tribes/Indian nations. As a result, national-level American Indian programming is not appropriate."^[109]

Recent Freemasonry Debate

As seen in the history of the Order of the Arrow, the organization started with a large influence of Freemasonry. In the 1930s, it underwent a replacement of the Masonic vocabulary to avoid offending religious groups, and the OA has grown to be an important part of the Boys Scouts of America throughout the 20th and 21st Century. However, the debate about its relationship with Freemasonry is not over.

Proponents believe that the Order of the Arrow is still today a Masonic organization and has not shed its Masonic nature. Several articles have been published since the 1990s expending on this idea. They point to the history of the OA and the current similarities that persist between Freemasonry and the present-day Order of the Arrow in its organization, secret ceremonies, and other rituals:

• Freemasonry, Scouting and the Order of the Arrow by S.M. Adkins^[21] with two follow-up articles titled Following Arrows^[110] and Yes, Virginia, it was called the 'Blood Rite'.^[111]
• Freemasonry Has Infiltrated the Boy Scouts? By John Salza^[112]
• The Order of the Arrow, Another Mason Ritual? By John R. Goodwin^[31]
• Scouting and Freemasons in Freemasons for Dummies by Christopher Hodapp^[44]

Denominations and Reasons

While most of the articles simply study the similarities between the two, the article by John Salza also touches on the spiritual question of the Order of the Arrow Freemasonry as it relates to the Christian faith. Indeed, several Christian denominations and many non-denomination churches view Freemasonry as incompatible with being a Christian and have provided their positions on the matter.^[113] These include:

The Catholic Church was the first to prohibit it members from being part of any masonic organization. Started with Pope Clement XII, the Church perceived that masonic organizations required their members to put the membership to the Lodge above their membership of the Church and putting their secular allegance to the secular fraternity above the communion of the Church.^[123] On November 13, 2023, the Vatican reiterated this positon stating that Catholics "in Masonic associations are in a state of grave sin and may not receive Holy Communion".^[124] Other reasons put forward by some Christians in opposition to Freemasonry:

• it has all the characteristics of a religion with its symbols, rites and temples
• it involves and promotes idolatry
• it promotes a works-based view of salvation
• it promotes pagan and/or occult texts and doctrines^[113]

Online Debate

The question of the ties of OA and Freemasonry is also active online in forums since at least 2010.^[125] It regularly appears on subreddits^[126][127] and other online forums. This tie is mostly rejected by OA members who respond to these debates, sometimes pointing to the Native American ceremonies to disprove this claim.^[128][129]

Those who reject this idea are often members of the organization and point to the Boy Scouts of America strict set of rules in its Youth Protection and Adult Leadership program with regards to secret organizations and initiations:

• The BSA does not recognize any secret organizations as part of its program.
• Hazing and initiations are prohibited and have no part during any Scouting activity.^[130]

OA Response

The Order of the Arrow has not addressed directly the question of its past and/or present ties to Freemasonry. The Order does not shy away from its past by using the old terminology similar to the one used by Masons in a historical context on its website in the History section, including that the Order's structure is "patterned similar to the Freemasons".^[26] It has been more transparent and open to scrutiny by non-members since the 1980s, offering the opportunity for non-members to review the ceremonies by contacting the local BSA council or lodge adviser. It also offers the latest texts of the ceremonies on their website. These texts are considered Safeguarded Material and remain password protected as explained on the Safeguarded Material page.^[131]

On the same Safeguarded Material page, the Order has the following disclaimer:
"The Order of the Arrow, recognizing the attractiveness of the unknown, utilizes the form of mystery. This shall not be interpreted, however, as justifying the withholding of any information regarding the Order from any person legitimately interested in investigating its nature, purpose, or method. Nothing in the Order shall be interpreted as interfering with any member's religious obligation."^[131]

Criticism of Election Procedures

Elections to the Order of the Arrow have sparked controversy as being little more than popularity contests, especially in troops where scouts attend the same schools and are friends outside of the troop. As such, deserving scouts who are not popular among their troop mates frequently remain excluded from the Order of the Arrow. In larger troops, the election of younger scouts almost never occurs since older scouts dominate the troop leadership and will frequently only elect their peers rather than scouts who are several years younger. The Chairman of the Order of the Arrow acknowledged in 2011 that elections were a challenge, and that steps had been taken for adult leaders to make a greater effort to convey the serious nature of Order of the Arrow membership to members of the troop.^[132]

This concern about Fraternities as it relates to scouting had already been brought up in 1922 during the Second Biennial Conference of the Boy Scout Executives in the debat about secrets societies within BSA camps by Dr. Tinney of Little Rock, AR:
I happen to be an ex-fraternity man. I have had experience where every boy in the camp is not given the opportunity - mind you I say the opportunity - to join that fraternity, which is certainly opposed to the idea of Scouting. If every man in camp is given that chance and not just a clique or coterie who call themselves together and form a fraternity, perhaps it might work advantageously.^[33]