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Village of the Soul: The Life of a Jewish Community By Brad Benson 31 George Street Westerly, RI 02891 (401)486-3231 ©2004 Bradley Benson 2 To a great extent, each one of us is the product of the sum of our various experiences. This is only natural; as we face new experiences, we need to fall back on memories we have of similar incidents that could help guide us toward successful responses to new problems. If we learn properly, we take the lessons of all of our past experiences into each new encounter. In this way, we attempt to navigate our way through life’s obstacles. However, this process can be easily distorted. Such distortion occurs when a person judges someone he meets not as an individual but only as a member of a group. People certainly do have experiences as part of groups and different groups do have their own histories, but no individual’s identity can rightly reduced to his incidental group membership. From such judgments spring prejudice, bigotry, and other historical 3 hatreds. People can only avoid perpetuating such ills by ensuring that they do not confuse a person with a paradigm. The best way to avoid this temptation is through self- education about the histories of different groups, as well as by the cultivation of a sense of empathy for the experiences of individuals. The experiences of groups can be said to constitute genres of experience. Such genres intertwine with the experiences of group members in ways unique to each individual and evince themselves in almost every form of human endeavor. To take a simple example; motherhood is an experiential genre in that billions of women have been mothers, and they all have certain experiences in common, such as the act of childbirth and the raising of children. However, no one mother faces exactly the same challenges in exactly the same way that any other mother does. Two mothers can compare notes, but each of them will interpret those notes according to what she has learned and experienced in her own life. Similarly, a person’s livelihood can fit the same pattern. Any farmer, physician, or janitor has concerns that he would be likely to have in common with all others in his vocation. However, each individual farmer, physician, or janitor faces challenges unique to their own unique circumstances. This idea of the experiential genre repeats itself in ways both large and small throughout people’s lives. However, some genres of experience are innate and immutable. Unlike such aspects of life as a career, which one can choose, immutable genres shadow lives from cradle to grave. Probably the most influential of those permanent, unselected genres is that of race and ethnicity. One cannot change the place where one was born, or the color of one’s skin. However, “race” as it is generally defined in our society, is actually a false 4 genre; it has no intrinsic societal meaning other than as a method for dividing and persecuting people. Anyone with two brain cells to rub together ought to be able to realize this fact. Unfortunately, we have to deal in our society with the fact that this truth has historically been brutally ignored. Ethnicity, on the other hand, is based on distinctions having some intrinsic value. People from different regions of the world are apt to have different experiences from one another stemming from the differing challenges they face in their diverse environments. Thus different cultures evolve, with their own distinct customs, beliefs, and mores. Somewhere in between chosen genres such as a career and immutable genres such as ethnicity lies the genre of religious faith. People are born into families that adhere to particular faiths, and are usually raised as members of those religions. As they become adults, people often hold to the beliefs with which they were raised. Sometimes they either reject those beliefs outright or simply do not actively practice their faith. They have the ability to make a choice in the matter. Also, unlike in the case of race, religion does have an intrinsic meaning other than dividing people into groups. Believers are divided by their adherence to different religious beliefs, but those divisions are generally the result of the nature of differing beliefs and ways of thinking, rather than something as pathetically insignificant as an individual’s melanin content. In the final analysis, the moral codes of most of the great religions are more alike than different, with their ethical expressions being found in variations of the Golden Rule. Judaism is in many ways unique in this continuum of genres of experience, as it is usually seen as both a religious faith and an ethnicity. It is thus a complete cultural unit, 5 with aspects of Jewish life ranging from Torah readings to klezmer music and matzah ball soup. Many people who do not subscribe to Jewish religious belief, or who do not even believe in God, still consider themselves culturally Jewish if they came from Jewish families. According the traditional Jewish precepts as well, anyone born of a Jewish mother is considered to be Jewish themselves. This differs from Christianity, Islam, or Buddhism, for example. Those other faiths are first and last theologically based. There is not as much reference to the “Buddhist people,” whereas the “Jewish people” are often referred to as a cultural entity. Of course, this consideration is different from the bogus idea of a Jewish “race,” which died in polite circles in the wake of the Second World War. The dual religious-cultural nature of what might be termed the “Jewish experience” is an intriguing concept, which I have studied a great deal. Growing up in Westerly, I was fairly oblivious to the existence of a Jewish community in the town. As I have grown older, I have become more aware of the need of everyone to educate themselves on the genres of experience of others. I have come to believe that it is an ethical imperative to make oneself of the experiences, historical and otherwise, of others. I would not want my ignorance of someone’s culture to be mistaken for animosity. Since I would recommend such self-education to others, I can expect no less of myself. I firmly believe that it is crucial, particularly in a time of increasing societal Balkanization and alienation, for everyone to attempt to build ladders of knowledge and bridges of understanding in order to scale any walls of ignorance and cross any chasms of estrangement that divide us. 6 As Dr. Martin Luther King, Jr. said, “We are caught up in an inescapable network of mutuality, tied in a single cloth of destiny.” It is extremely difficult, if not actually impossible, to truly understand the experience of another person. It is the essence of humanity to make the effort. This current study is a result of that effort on my part. It may not be possible to really walk in another’s shoes, but it is important to try. 7 Note on Sources The bulk of the research I conducted in studying the history of Westerly’s Jewish community was accomplished through a search of the microfilmed archives of the Westerly Sun and its predecessor, the Narragansett Weekly, at the Westerly Library. This method lent itself to a narrative that is somewhat episodic in nature. Hopefully, that fact will not detract from the value of the overall narrative; that will be for the reader to judge. I used other sources in an effort to give a fuller picture of events and trends than could simply be found through stand-alone newspaper articles. All spellings of names and place are as they are reported in the Westerly Sun. 8 Westerly, Rhode Island is a small town, similar to a thousand other small towns across America, and yet it is unique in many ways. Situated at the southwest corner of the Ocean State, its life has long been intertwined with that of its neighbor across the Pawcatuck River; the town of Stonington, Connecticut. The two share both a long partnership and healthy rivalry. In particular, the Pawcatuck section of Stonington, which is the eastern part of town bordering the river, is bonded strongly to Westerly. Westerly and Stonington are in many ways different from each other; for example, the economy of the former once revolved around the quarrying of granite, while Stonington’s economy was long powered by the fishing industry. The granite quarries of Westerly attracted a number of immigrant workers during the late nineteenth and early Twentieth Centuries, including some of the first Italians to settle in the town. The fishing fleets that set off from the docks of Stonington during the same period were manned by many newcomers from Portugal. The descendants of these Italian and Portuguese immigrants continue to play an active role in their communities, to an extent that their ancestors could only dream of. In a process that played out in villages, towns, and cities across America, newcomers and their posterity came to comprise some of the most vital segments of the populations where they set down roots. The Italians and Portuguese were not the only immigrants to come to Westerly and Stonington around the turn of the last century. A variety of others came from faraway lands to live, work, raise families, and worship in freedom. A small but resilient Jewish community developed at about that same time. First Germans, and then immigrants from Eastern Europe came to the Westerly area. 9 Rhode Island has had a long history of respect for religious liberty.

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