Order of the Arrow

E. Urner Goodman (c. 1917), founder of the Order of the Arrow

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] College fraternities were also influential for their concepts of brotherhood and rituals, and the idea of new members pledging themselves to the new organization.[16][17] 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][18][19] 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.[20]

The traditions and rituals of Freemasonry contributed more to the basic structure of the OA ritual than any other organization. In fact, there appears to be no known fraternal organization more faithful in form to Freemasonry than the OA. Familiar terms such as "lodge" and "obligation" were borrowed from Masonic practice, as were most of the ceremonial structures and ritual formulae. Even the early national meeting was called a "Grand Lodge," a Masonic reference.[21][20][22][16][17]

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"[23] 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.[19][24] 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.[25][19]

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] The name of the society was then changed to Order of the Arrow, and in October 1921, Goodman convened the first national meeting of what at that time was called the "National Lodge of the Order of the Arrow" in Philadelphia—where Goodman was elected as Grand Chieftain.[19][12][26] Committees were organized to formulate a constitution, refine ceremonial rituals, devise insignia, and plan future development.[20]

In the early 1920s, many Scout executives were skeptical of what they called "secret camp fraternities." By September 1922, opposition to the Order of the Arrow was such that a formal resolution opposing "camp fraternities" was proposed at a national meeting of Scout executives. Goodman argued against the motion: "Using the Scout ideals as our great objective", he said, a camp activity that will "further the advancement of those ideals" should not be suppressed.[12][27] The motion was narrowly defeated, and the fledgling Order continued as an experimental program throughout the 1920s and 1930s. In 1931, there were OA lodges in 7 percent of BSA councils nationwide. By 1948, about two-thirds of the BSA's councils had established OA lodges.[27] That year, the OA was also integrated as an official part of the Scouting program.[28][29]

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.[30]

In a new program of national service conducted from June through August 2008, the OA offered ArrowCorps⁵ to both youth and adult Arrowmen.[31] 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.[32] 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.[33]

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.[34]

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 an 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."[35] If they succeed in their ordeal the candidates are then welcomed as Ordeal members in a formal Ordeal Ceremony.[37][38]

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]

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.[35] 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.[35] Selection is annual and is limited to one person for every 50 members of the lodge,[35] 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.[35]

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.[39]

Two Arrowmen working on a trail in the Boundary Waters Canoe Area Wilderness.

The Order of the Arrow, in its focus on service and humility, 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[55] which gives service to the New River Gorge National River.

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.[54]

The Order of the Arrow has been protested and criticized for engaging in cultural appropriation[62][5][63][19] and spreading stereotypes of, and racism against, Native Americans.[64][65] Protester concerns include OA's imitation of Native American ceremonies, regalia, and artwork they consider to be offensive.[64][66][63][5]

In 2015, OA member Philip Rice wrote a letter to The State News of Michigan State University to protest hosting the National Order of the Arrow Conference on the MSU campus. He felt the OA's former logo, "a stylized image of a generic 'native' face with a swirling headdress" was offensive, but better than Central Michigan University's defunct "Chippewa" logo and the Washington Redskins logo. He also objected to a prominent image of the original chief bonnet worn by a young white man on the OA's website. He acknowledged the recent changes toward social awareness such as changing the logo to a rough-hewn arrowhead, but concluded that the OA "remains guilty of flagrant cultural appropriation and borderline racism".[62]

Use of Native American sacred objects by non-Native groups such as the Boy Scouts has been condemned by Native activists.[62][5][63] 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."[67] She stresses that the proper use of "the Drum, Pipe, and Eagle Feather", along with other sacred ways, is a great responsibility in Native American cultures, that "traditional ways are not a costume", and that these sacred ways are still part of the lives of Native American people who want them preserved intact for their own children, rather than used by "just anyone."[67] 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."[67]

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."[68]