General Discussion

Abstract

Freemasonry has had a significant yet controversial presence in Indonesia, beginning in the Dutch colonial era. This paper provides a comprehensive examination of Freemasonry's influence on the country’s socio-political landscape, focusing on its contributions to education, social reform, and intellectual development. While the fraternity fostered modern ideals of humanitarianism and rationalism, its close alignment with colonial powers led to widespread opposition from Islamic groups and nationalist movements. Freemasonry was ultimately banned in 1962, viewed as incompatible with Indonesia’s emerging national and religious identity. Despite the legal revocation of Decreee No. 264, the fraternity remains marginalised, facing deeply entrenched cultural and ideological resistance. By reassessing Freemasonry’s humanitarian mission and its contributions to Indonesia’s historical development, this paper explores the potential for Freemasonry to re-establish itself as a positive force within modern Indonesian society. The findings suggest that while the fraternity’s legacy endures, its future depends on its ability to balance global Masonic ideals with Indonesia’s cultural and religious values.

This paper draws on a diverse range of academic sources, including peer-reviewed journals, dissertations, and respected historical publications, alongside contemporary blogs and media articles, to present a nuanced and well-rounded analysis of Freemasonry’s legacy in Indonesia. Through these sources, the paper explores Freemasonry’s architectural contributions, its role in education and social reform, its interactions with prominent historical figures, and the cultural and political opposition that led to its marginalisation. By weaving together historical and contemporary perspectives, this article offers a comprehensive understanding of Freemasonry’s past, present, and potential future in Indonesia.

Keywords: Freemasonry, Indonesia, colonialism, social reform, nationalism, Islamic opposition, humanitarianism

Research Disclaimer

This paper is based on a comprehensive review of secondary sources, including scholarly articles, dissertations, reputable historical analyses, and contemporary media articles and blogs. While I have carefully examined these sources to provide an informed and balanced perspective, this research does not include original, first-hand investigations or primary data collection. The interpretations and conclusions presented in this paper are inherently influenced by the perspectives of the cited authors, whose works represent a range of viewpoints on Freemasonry’s role in Indonesian society.

Introduction

Freemasonry’s presence in Indonesia has been both influential and contentious, playing a complex role in the nation's social reform, intellectual movements, and political landscape. Founded in the 18th century, Freemasonry extended through the main cities such as Batavia (now Jakarta) and Bandung and became the centre of the colonial intellectuals and administrators. However, the fraternity’s values often clashed with the growing Islamic revivalism and nationalist movements, leading to controversy and eventual decline.

In order to achieve a comprehensive and balanced understanding of Freemasonry’s history in Indonesia, this paper employs a wide variety of sources: academic journals, dissertations, reputable historical periodicals, contemporary blogs and media articles. From these sources, the paper examines the architectural aspect of Freemasonry, its involvement in education and social change, its relations with the famous personalities of the society and the cultural and political conflicts that caused its exclusion.

Early Foundations and Growth

Freemasonry officially arrived in Indonesia in 1764 during Dutch colonial rule with the establishment of Lodge La Choise in Batavia, founded by Jacobus Cornelius Matthieu Radermacher. Radermacher was the son of the first Grand Master of Grand Orient of the Netherlands, and took an active role in bringing Freemasonry to the Dutch East Indies and in making its values relevant to the intellectual leaders of the colonial bureaucracy (Stevens 1994).

Freemasonry grew fast in the archipelago and lodges were formed in places like Semarang, Surabaya, Rembang, Magelang, Salatiga, Padang and in Sumatra. These lodges were turned into meeting places for European scholars, colonial officials, and the Indo-European upper class to debate on social change and humanitarianism. The working of this fraternity can be seen in the developmental programmes for the Indo-European people like establishment of schools, libraries and social institutions to overcome illiteracy and poverty (Abdillah, 2016; Adimiharja et al., 2024). Among the main contributions of Freemasonry was the impact on the Bataviaasch Genootschap, the oldest scientific society in the Dutch East Indies, est. 1778.

Prominent Javanese aristocrat like Pakoe Alam VII used such freemason influences to promote western secularism and rational thought in accordance to the enlightenment mind set of freemasonry. Pakoe Alam VII’s participation shows that while the fraternity was an organisation of European nobility, aristocrats from the Indonesian archipelago, particularly from Java were also members of the fraternity in order to harmonise traditional Javanese culture with the modernity of the western world (Abdillah, 2016). The existence of the Freemasonry lodges in different major cities demonstrates the extent to which the fraternity became part of the Dutch East Indies. Through supporting education, science, and humanitarianism Freemasonry became a progressive movement in colonial society despite the fact that its penetration remained rather limited and concerned primarily with the colonial aristocracy. However, the organisation created the foundation for certain types of intellectual and social movements which would also define Indonesia’s future.

Architectural Contributions and Legacy

In fact, perhaps one of the more apparent areas which Freemasonry left its mark in Indonesia is in the field of architecture. Neoclassical architecture is evident in cities like Bandung with structures such as the Loji Sint Jan.

One of the most famous is Adhuc Stat alias Loji Bintang Timur located in Menteng, Central Jakarta, which is now used as the Bappenas Building.

These buildings bear European resemblance and are relics of the past of Freemasonry (Adimiharja et al., 2024).

Furthermore, the design of Taman Prasasti Museum in Jakarta, with tombstones engraved with Masonic symbols, demonstrates the remanence Freemasonry in Indonesia (Hamdani, 2022)

These architectural legacies were essential to local development, reinforcing Freemasonry's identity as "builders" both metaphorically and physically.

Cultural Misunderstanding and Local Sentiment

The “Rumah Setan” Myth

Freemasonry plays an important role in the Indonesian history despite the fact that cultural misinterpretations that were inherent to it worsened its image in the eyes of the Indonesian people. One of the most pervasive misconceptions was the belief that Masonic lodges were Rumah Setan, or "Satan’s Houses". This nickname was given during the colonial period of Indonesia when society had little understanding of Freemasonry and the secrets, rituals and architectural designs provoked the Indonesian people’s fears and doubts regarding this organisation. The lodges built with large columns as those of the template of ancient Rome were considered as mysterious and rather frightening (Hamdani, 2022).

The origin of the term “Rumah Setan” can be traced to a linguistic misunderstanding. One of Freemasonry’s patrons is Saint John, or in Dutch, “Sint Jan”. When local Indonesians heard the name, they misinterpreted it as “Setan,” meaning Satan. This sheer phonetic resemblance albeit in a different language, influenced how freemasonry was perceived and it continued to be transformed into a mysterious and fearful organisation that people would not want to be associated with (Hamdani, 2022). This story exemplifies confusing cultural and linguistic factors that were instrumental in the formation of local perception toward freemasonry as a foreign organisation that practised secrecy.

Besides the terms of the misunderstanding of language, Freemasonry’s rituals added to its enigmatic nature. For example, initiation rituals, where new-members were becoming blindfolded and symbolically ‘carried’ by senior ones, were explainable by the local population only as animal sacrifices. While meaningful to masons, such practises were perceived as rituals involving the so called black arts (Hamdani, 2022). Such rituals, along with European architecture of the organisation, built the image of freemasonry as otherworldly and inaccessible.

Neoclassical architecture The misunderstanding around the organisation’s secrecy and Western influence only deepened the divide between Freemasonry and the local populace. Additionally, Henry Nurdi's (2007) critical perspective linked Freemasonry to Zionism and framed the fraternity as part of a broader anti-Islamic agenda, which further fueled social and political opposition to the organisation.

Despite the ban on Freemasonry in 1962 by President Sukarno, which marked the official end of its visible presence in Indonesia, the stigma and misunderstanding surrounding Freemasonry have lingered. Even today, many Indonesians continue to associate Freemasonry with occult practices and foreign intervention (Nurdi, 2007). This lasting perception highlights how cultural misunderstandings, linguistic barriers, and the fraternity’s secretive nature contributed to its marginalization in Indonesian society.

Freemasonry’s Role in Education and Social Reform

Freemasonry in Indonesia played a pivotal role in advancing education and social reform, particularly through its commitment to Enlightenment ideals of rational thought, humanitarianism, and social equality. The fraternity’s influence was particularly strong in urban centers like Bandung, where Freemasons established educational institutions independent of religious or political affiliations (Stevens, 2004). This approach fostered an environment conducive to intellectual growth and modern learning, essential in a colonial society divided by religion and politics. By promoting secular education, Freemasonry aimed to cultivate an intellectual elite capable of contributing to Indonesia’s modernisation.

One significant example of Freemasonry’s contribution was its support for institutions like the Technische Hoogeschool te Bandoeng (Technical College of Bandung, now Institut Teknologi Bandung). Founded in 1920, this institution was designed to advance engineering and technical knowledge to support local infrastructure and intellectual growth, aligning with the fraternity’s mission to foster a modern, secular academic environment. The college became a premier educational institution in Indonesia, and its secular, technical focus reflected Freemasonry’s broader goals of enlightenment and progress within colonial Indonesia's intellectual landscape .

Additionally, institutions like the Bandoeng Blinden Institut (Bandung School for the Blind) exemplify the fraternity’s dedication to humanitarian causes and equal access to education (Adimiharja et al., 2024). Together with the Technical College in Bandung, these schools promoted secular, rationalist values and emphasized critical thinking, helping to shape the intellectual landscape of colonial Indonesia. Their focus on science, philosophy, and the arts aligned with Freemasonry’s quest for knowledge and enlightenment.

Beyond education, Freemasonry’s social reform efforts extended to charitable work aimed at improving the welfare of underprivileged communities. The fraternity organized funds to provide clothing and support for poorer populations, reflecting its broader commitment to social justice and humanitarianism. These initiatives addressed some of the social inequalities under colonial rule, demonstrating Freemasonry’s role as a philanthropic force in the Dutch East Indies (Stevens, 1994).

Although its reach was primarily limited to the colonial elite, Freemasonry’s contributions to education and social welfare helped modernize Indonesia’s intellectual and social structures. The fraternity’s establishment of secular schools laid the groundwork for intellectual development, fostering a generation of leaders who would play critical roles in shaping the nation’s future. Freemasonry’s legacy in social reform and education continues to influence Indonesia today, especially through its contributions to secular and humanitarian ideals that persist in the country’s intellectual and educational frameworks.

Prominent Historical Figures That Shaed Indonesia’s Intellectual and Political Landscape

Freemasonry in Indonesia attracted prominent figures from both the colonial and nationalist movements, playing a critical role in shaping the intellectual and political landscape of the country. These individuals exemplified how Freemasonry's values aligned with the socio-political currents of their time, influencing governance, education, and the pursuit of independence.

One of the earliest and most iconic Freemasons in Indonesia was Raden Saleh, a pioneering artist and intellectual. Known for introducing European painting techniques to Indonesia, Raden Saleh was one of the first Indonesians to be initiated into the Masonic brotherhood. His role as a Freemason highlights how Indonesian elites engaged with Western intellectual and cultural movements. Raden Saleh’s involvement in Freemasonry reflected his commitment to modernisation and rationalism, embodying the fraternity’s values through both his artistic endeavours and his broader cultural contributions (Utama, 2016).

Sir Stamford Raffles, the British governor of Java during British rule (1811–1816), was a prominent Freemason whose membership significantly influenced his reformist and intellectual pursuits. Raffles was initiated into Freemasonry on 26 June 1813 in Lodge Virtutis et Artis Amici, which operated under the Grand Orient of the Netherlands, at a temporary estate in Pondok Gede, Buitenzorg (now Bogor)​​. He was raised to the degree of Master Mason shortly thereafter, on 12 August 1813, in Lodge De Vriendschap in Surabaya​. In 1816, Raffles became a member of the Rose Croix Chapter La Vertueuse in Batavia​​.

Raffles leveraged his Masonic affiliations to champion scientific inquiry, education, and rational governance, embodying Freemasonry’s Enlightenment ideals of knowledge, humanitarianism, and progress. His collaboration with fellow Freemasons, such as Thomas McQuoid, (petitioner of the first Lodge Neptune No. 344 - 1809) facilitated the exchange of progressive ideas between the colonial administration and local intellectual elites, fostering initiatives like the establishment of modern schools, libraries, and cultural societies that contributed to the intellectual and social modernization of Java​​. These reforms not only reflected Raffles' commitment to rationalist and humanitarian values but also underscored Freemasonry's role as a platform for advancing education, social welfare, and abolitionist ideals in colonial Southeast Asia​​.

On the nationalist side, Radjiman Wedyodiningrat played a pivotal role in Indonesia’s push for independence. A member of both Budi Oetomo and Freemasonry, Radjiman chaired the committee that formulated Pancasila, Indonesia’s foundational philosophical principles. His dual affiliation with Freemasonry and early nationalist movements illustrates the fraternity’s influence on political thought during the colonial era. Radjiman’s leadership demonstrated how Freemasonry’s ideals of equality and intellectual freedom were integrated into the national identity formation process (Stevens, 1994; Abdillah, 2016).

In the early post-colonial period, Raden Said Soekanto Tjokrodiatmodjo, Indonesia’s first police chief, emerged as a significant Freemason who contributed to the professionalisation of Indonesia’s police force. As Grand Master, Soekanto emphasised discipline, order, and good governance in building key state institutions. His leadership helped shape Indonesia's national institutions, showing how Freemasonry's values could be practically applied in the realm of governance and public service (Utama, 2016; Hamdani, 2022). His contribution to founding organisations like AMORC (Ancient Mystical Order Rosae Crucis) reflects Freemasonry's broader influence on intellectual and esoteric thought in Indonesia.

Freemasonry also attracted members of the Javanese aristocracy, such as Pakoe Alam VII, a prince from Yogyakarta. Pakoe Alam VII’s participation in Freemasonry symbolised the merging of Western intellectualism with traditional Javanese values, creating a bridge between the two cultural worlds. His involvement with Freemasonry demonstrated how Indonesian elites could engage with modern governance ideas while maintaining their cultural heritage (Abdillah, 2016).

There remains a significant interest in the historical figures who were part of Freemasonry in Indonesia, as demonstrated by recent museum exhibitions and public fascination. For example, an exhibition featured at the Jogja National Museum highlighted prominent Indonesian Freemasons, including figures such as Raden Saleh and Pakoe Alam VII. These exhibitions underscore the continued relevance of Freemasonry’s impact on Indonesia’s intellectual and political landscape. The recognition of Freemasonry’s influence in shaping modern governance, education, and cultural life is evident in public efforts to keep the legacy of these figures alive through museums and historical retrospectives. Such initiatives demonstrate an ongoing dialogue about the roles these individuals played in bridging traditional Indonesian values with modern intellectual and social reforms .

By showcasing Freemasonry’s intellectual and artistic contributions, these exhibitions allow a contemporary audience to reconnect with the fraternity’s historical significance in Indonesia, reflecting the lasting interest in Freemasonry’s influence on the country’s development.

These historical figures exemplify how Freemasonry was deeply intertwined with Indonesia’s intellectual and political life. Through their contributions to education, governance, and nationalist thought, these leaders helped shape Indonesia’s path toward modernization and independence. The fraternity’s influence played a crucial role in bridging the gap between Western modernity and Indonesian tradition during the colonial and post-colonial periods.

Decline and Opposition: Islamic and Nationalist Rejection of Freemasonry

Freemasonry’s decline in Indonesia during the 20th century was driven by a combination of Islamic opposition, anti-colonial sentiment, and political pressures. Islamic organisations, particularly influential groups like Syarikat Islam and Nahdlatul Ulama, were at the forefront of opposing Freemasonry due to its Western origins and perceived anti-religious ideology. Freemasonry, rooted in secular Enlightenment ideals, was viewed as a foreign secular threat, whose humanist principles were seen as conflicting with the Islamic revivalism that was gaining momentum across the archipelago (Thohir et al., 2021).

Islamic leaders perceived Freemasonry’s alignment with the Dutch colonial elite as part of a broader colonial agenda. The fraternity’s commitment to rationalism and humanitarianism, which once appealed to colonial intellectuals, was increasingly seen by religious and nationalist groups as an extension of Western imperialism. This association reinforced the belief that Freemasonry undermined Islamic values and contributed to the erosion of Indonesia’s cultural and religious identity (Abdillah, 2016).

A significant factor in the decline of Freemasonry was the rise of anti-colonial movements in the mid-20th century. Nationalist leaders sought to distance Indonesia from its colonial past, and Freemasonry, with its historical ties to the Dutch colonial government, became a target for anti-colonial activists. The organisation’s secular ideals were at odds with the increasingly religious-nationalist vision of Indonesia’s future. Islamic revivalist groups capitalised on this tension, presenting Freemasonry as a remnant of colonial oppression, furthering its marginalisation (Thohir et al., 2021).

One of the most critical narratives that shaped public opposition to Freemasonry was its supposed connection to Zionism. This narrative was popularised by authors like Henry Nurdi, who in his 2007 book Jejak Freemason dan Zionis di Indonesia linked Freemasonry to a broader Zionist conspiracy. Nurdi’s claims, while largely conspiratorial, resonated with segments of the population that were already distrustful of Western organisations. His portrayal of Freemasonry as part of an anti-Islamic agenda deepened the suspicion that surrounded the fraternity and positioned it as a symbol of foreign interference (Nurdi, 2007).

By the time Sukarno assumed leadership, Freemasonry had become increasingly incompatible with Indonesia’s evolving national identity. In 1962, Sukarno issued Presidential Decree No. 264, which banned Freemasonry along with other organisations deemed contrary to Indonesia’s ideological framework. The ban reflected the country’s desire to assert its sovereignty and cultural independence from Western influences. Freemasonry, once a symbol of intellectualism and progressive thought among colonial elites, was now viewed as a colonial relic incompatible with the nation’s post-independence vision (Abdillah, 2016).

Despite the official ban, Freemasonry did not entirely disappear. Small, underground networks of Indonesian Freemasons maintained affiliations with international lodges such as the Netherlands, and other countries. Though the fraternity’s public presence was effectively erased, fewer than 100 members continued to practice discreetly, keeping Freemasonry alive in a diminished form (Hamdani, 2022).

Freemasonry’s decline was not only the result of political action but also a reflection of broader cultural and ideological shifts. The fraternity’s secular Enlightenment values, which once aligned with Indonesia’s intellectual elite, were increasingly at odds with the growing Islamic revivalism that sought to reassert religious influence in public and political life. Islamic leaders viewed Freemasonry’s secularism as a threat to Islamic sovereignty, and its association with Western elites only intensified the opposition. Combined with the nationalist desire to break away from colonial legacies, Freemasonry found itself marginalised, struggling to find relevance in an Indonesia determined to define its future without foreign influence (Thohir et al., 2021; Nurdi, 2007).

This ideological conflict between Islamic values and Western secularism played a central role in Freemasonry’s decline. As Indonesia asserted its cultural and religious identity, Freemasonry, with its colonial past and foreign ties, was increasingly seen as incompatible with the nation's emerging vision. While Freemasonry contributed significantly to education and social reform, these efforts were ultimately overshadowed by the powerful cultural and political forces that sought to move beyond the colonial era and build a new national identity based on religion and self-determination.

 Modern Revival and Contemporary Sentiment

In 2000, President Abdurrahman Wahid (Gus Dur) made a landmark decision by revoking Presidential Decree No. 264, which had banned Freemasonry and several other organisations in 1962. This reversal, outlined in Presidential Decree No. 69/2000, legally allowed Freemasonry to operate again in Indonesia after nearly four decades of prohibition (Waliyulloh, 2023). Despite this legal shift, Freemasonry has struggled to regain a foothold, and its public presence remains limited. The deeply ingrained historical and cultural opposition, along with the persistence of Islamic revivalism and nationalist ideologies, has continued to inhibit the fraternity’s ability to re-establish itself in any meaningful way.

The lifting of the ban removed formal barriers, but the perception of Freemasonry as a colonial remnant remains strong. Many Indonesians still associate the fraternity with Western elites and see it as incompatible with Indonesia’s predominantly Islamic identity. The deeply negative portrayal of Freemasonry, particularly through publications such as Henry Nurdi’s (2007) work linking it to Zionist conspiracies, continues to fuel public mistrust. Freemasonry’s re-entry into Indonesia has been met with scepticism, as these lingering suspicions undermine any attempts to reframe the fraternity in a positive light.

Although the organisation is now legal, its influence remains minimal. Small groups of Indonesian Freemasons, largely connected to international lodges continue to practice in private. These efforts, however, have not translated into a broader resurgence of Freemasonry in the public sphere. The fraternity’s secular, humanist ideals, while appealing to a small intellectual elite, are at odds with the religious and nationalist sentiments that dominate contemporary Indonesian society (Hamdani, 2022).

The possibility of Freemasonry re-establishing itself in Indonesia largely depends on its ability to modernise its image and demonstrate alignment with Indonesia’s national and religious values. The organisation’s historical contributions to education and social welfare provide a potential avenue for this re-engagement. For example, in Sumatra, Freemasonry was once a key player in humanitarian missions, contributing to local development and social reform (Manullang & Suprihatin, 2021). Reviving this legacy of humanitarian work could help the fraternity reshape its narrative and present itself as a force for social good rather than a foreign influence.

However, the current cultural and political climate remains a significant barrier. Indonesia’s identity is deeply intertwined with Islamic values and anti-colonial nationalism, both of which are in tension with Freemasonry’s global, secular ideals. Public discourse surrounding Western influences remains cautious, and organisations perceived as promoting secularism over religion are often met with resistance. To thrive, Freemasonry would need to find a way to integrate its humanitarian mission with the dominant cultural frameworks, while addressing the longstanding misunderstandings about its role and practices.

Ultimately, while Freemasonry has the legal right to operate, its ability to fully re-establish itself in Indonesia will require a careful balancing act between respecting the country’s cultural context and staying true to its global values. Whether it can successfully navigate these challenges remains uncertain, as the fraternity continues to face deeply entrenched cultural opposition and religious sensitivities that have persisted since its colonial beginnings.

Conclusion

Freemasonry’s legacy in Indonesia is marked by its dual role as a progressive force for social reform and a symbol of colonial power. Throughout its presence in the archipelago, the fraternity contributed significantly to education, social welfare, and the intellectual development of the colonial elite. Its influence extended through humanitarian initiatives, which played a crucial role in fostering modern governance, intellectual growth, and social equality during a transformative period in Indonesia’s history.

However, its alignment with Western secularism and its association with Dutch colonial rule ultimately led to opposition from Islamic and nationalist groups, culminating in its ban in 1962. The fraternity became a target of anti-colonial sentiment, viewed as incompatible with Indonesia's cultural and religious identity. Despite these challenges, the lifting of the ban in 2000 by President Abdurrahman Wahid opened a path for Freemasonry’s potential re-entry into Indonesian society.

Freemasonry’s humanitarian mission, rooted in education and social reform, offers a potential bridge to overcoming its current marginalised status. By focusing on its historical contributions to social welfare and re-engaging with Indonesia’s pressing social needs, the fraternity could reshape its narrative and align more closely with the country’s national values. Reviving this legacy of humanitarian work could help Freemasonry rebuild trust and present itself as a force for social good rather than a remnant of colonialism.

Ultimately, Freemasonry’s future in Indonesia will depend on its ability to balance its humanitarian ideals with the cultural and religious values of modern Indonesia. By acknowledging its past while actively contributing to the present, Freemasonry has the potential to re-establish itself as a relevant and positive force within the fabric of Indonesian society. Whether it can navigate these complex dynamics remains uncertain, but its enduring legacy suggests that it still has a role to play in shaping the future.

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