Monthly Archives: October 2024

Understanding the World: A Revolutionary Task

Posted on by

At the core of any revolutionary movement lies the need for an accurate understanding of the world. Revolutionary theory is not an abstract exercise in intellectualism; it is a vital tool for grasping the material realities of oppression and exploitation. In order to change the world, we must first understand it. This principle, long emphasized by revolutionary thinkers such as Lenin and Mao, remains as relevant today as ever.

The Role of Revolutionary Theory

Revolutionary theory is the compass that guides us through the complexity of political struggles. In Lenin’s What Is to Be Done?, he stresses that without revolutionary theory, there can be no revolutionary movement. He argues that the spontaneity of workers’ struggles is not enough—what is required is a clear and organized understanding of the system of oppression and the strategic means of overthrowing it. Lenin’s emphasis on the need for revolutionary leadership, rooted in a deep theoretical understanding of capitalism and imperialism, is a lesson that remains central to the Bundist movement today. We cannot rely solely on the raw energies of discontent; we must provide direction and clarity through a comprehensive, Marxist analysis of the world.

Mao Zedong takes this further in his famous essay Where Do Correct Ideas Come From?, where he emphasizes the praxis-theory-praxis method. According to Mao, revolutionary ideas are not born from isolated intellectual exercises—they come from engagement with the material world. Praxis, or practical struggle, generates knowledge, which is then refined through theoretical work. This theory, in turn, is applied back into practice in an ongoing cycle of learning and action. For the Bundists today, this method of constantly linking theory to praxis is essential. We must ground ourselves in the struggles of the working class and oppressed peoples, but we must also consistently reflect on and refine our theoretical frameworks to make them more effective in shaping revolutionary practice.

Theory is Not a Parrot Job

Studying revolutionary theory is not about uncritically repeating the words of past thinkers, no matter how great their contributions were. To simply parrot the ideas of Marx, Lenin, Mao, or other revolutionary leaders is to turn theory into dogma. This would undermine the purpose of revolutionary analysis, which is to understand the constantly changing material world. Engaging with theory requires critical thinking and self-criticism. We must treat the works of great theoreticians as guides, not sacred texts, and apply them to the conditions of our time. This means recognizing the strengths and limitations of these theories and adapting them to new realities without losing sight of their revolutionary essence.

As Marx himself said, “The philosophers have only interpreted the world in various ways; the point, however, is to change it.” The same applies to theory today. We must engage with it dynamically, questioning, refining, and applying it to our own struggles. Bundism, like all revolutionary movements, must evolve through this process of constant self-reflection and correction.

Studying the Real Material World

The study of the world cannot be superficial. Revolutionary work is scientific work, and it must be done rigorously. We cannot rely on vague generalizations or ideological shortcuts to explain the state of affairs. Our analysis must be rooted in an honest examination of material conditions. This means gathering both qualitative and quantitative information—understanding the lived experiences of the oppressed alongside the empirical data of economic exploitation, climate destruction, and militarization.

As Bundists, we must develop our understanding of the capitalist system not only as a theory of exploitation but as a living, evolving system that manifests differently across various contexts. For example, the financialization of capitalism, the role of the military-industrial complex, and the mechanisms of settler-colonialism must be thoroughly examined to formulate effective strategies for liberation.

Rediscovering Our Bundist Tradition

To understand the world as Bundists, we must also draw from the rich history of our own movement. The Jewish Labor Bund was not only a socialist movement; it was also a movement deeply engaged in the practice of doikayt—fighting for the liberation of Jewish people wherever they lived, without relying on the nationalist or colonialist “solution” of Zionism. The early Bundists understood that the struggles of Jewish workers were inseparable from the broader fight against capitalism and imperialism.

Reconnecting with this tradition means rediscovering the insights and strategies of previous generations. The Bund resisted not only fascism and antisemitism but also the reformist tendencies of the labor movement that sought to dilute the revolutionary potential of workers. Today, we must learn from their commitment to internationalism and their vision of Jewish liberation as part of a global class struggle.

Learning from the Jewish Prophetic Tradition

Our understanding must also be informed by the radical roots of the Jewish prophetic tradition. The prophets of ancient Israel did not shy away from denouncing the injustices of their time. They spoke truth to power, called for the liberation of the oppressed, and challenged the wealthy and ruling elites. For centuries, this prophetic imagination has inspired Jewish social movements. As Bundists, we can reclaim this revolutionary spirit, linking the ethical demands of Judaism with the concrete political struggles of today.

This connection is not merely symbolic—it offers a moral foundation for the Bund’s anti-imperialist and anti-capitalist commitments. The Jewish prophetic tradition teaches us that liberation is not just a political necessity but a moral imperative. We must resist the forces of oppression, not only because it is just but because it is the essence of human dignity.

Learning from Marxist, Leninist, and Maoist Comrades

Our task as Bundists is also to engage deeply with the revolutionary traditions of Marxism, Leninism, and Maoism. These traditions offer invaluable insights into the nature of capitalism, imperialism, and the strategies needed to dismantle them. Marx taught us to view history as a struggle between classes, where the contradictions of capitalism would eventually produce its own downfall. Lenin developed a theory of imperialism as the highest stage of capitalism, where monopolies and finance capital dominate the globe, leading to intensified exploitation and the plundering of colonized nations.

Mao, for his part, showed that revolutionary struggle must be adaptable to local conditions. His work on guerrilla warfare, the mass line, and the importance of organizing the peasantry in anti-colonial contexts provides essential lessons for us today. Mao’s focus on the revolutionary potential of the peasantry parallels the Bundist focus on the oppressed Jewish working class in the diaspora, where liberation can only be achieved through collective action.

Learning from Anarchist Comrades

Bundists must also remain open to insights from anarchism. While the Bund is rooted in a socialist tradition that emphasizes organized leadership, there is much to learn from the anarchist critique of hierarchy and authority. Anarchists remind us that liberation is not simply a matter of seizing state power but of transforming social relations to eradicate all forms of domination. The importance of decentralized organizing, mutual aid, and direct action are lessons we can incorporate into our own movement.

Training Bundist Specialists

If we are to be effective in our revolutionary work, we need comrades who are deeply knowledgeable in specific areas of revolutionary theory and analysis, while remaining intimately connected to the broader Bundist movement. These Bundist specialists would serve as the intellectual backbone of the movement, producing analyses that deepen our understanding of the world while also contributing to strategic decision-making.

Theory as Praxis: Practical Steps for Organizing

For the Bundist movement, studying theory is not separate from praxis. It is a practical matter that must be organized systematically. Study groups, media production, and the publication of theoretical works are not just educational activities—they are forms of political work that should be integrated into the daily life of the movement. Theory must always be linked back to revolutionary praxis, with the goal of refining and improving our participation in the class struggle.

This work is not theoretical alone but demands practical infrastructure:

  • Organizing Study Groups: Whether locally or online, study groups are essential spaces where comrades can gather to read, discuss, and critically engage with revolutionary texts. These sessions should be structured to encourage deep reflection, collective analysis, and practical application of the ideas discussed.

  • Creating and Publishing Media: To spread revolutionary theory and reach a wider audience, the Bundist movement must create diverse forms of media. This includes zines, books, articles, magazines, as well as digital formats like YouTube and TikTok clips, podcasts, and online publications. These materials should not only communicate theoretical insights but also inspire direct action.

  • Organizing Training Sessions, Teach-Ins, and Revolutionary Schools: Beyond reading groups and publications, we need training sessions and teach-ins where comrades can learn practical organizing skills, from strike organizing to protest tactics. These can culminate in revolutionary schools—structured programs that educate new and seasoned activists alike, helping them deepen their theoretical understanding and sharpen their practical organizing capabilities.

  • Developing Revolutionary Media Networks: These projects should be organized systematically, using centralized media hubs and distributed networks to ensure the widest possible reach. The creation of a central organ for Bundist agitprop—whether a website, blog, or media collective—will be essential for disseminating these materials and coordinating collective educational efforts.

Through these concrete actions, we can bring revolutionary theory to the masses, deepening class consciousness and building the organizational strength necessary for real-world victories.

Conclusion

To change the world, we must first understand it. This requires the ongoing study of revolutionary theory, grounded in real-world struggles and informed by the rich traditions of the Bund, Marxism, the Jewish propheticConclusion

To change the world, we must first understand it. This requires the ongoing study of revolutionary theory, grounded in real-world struggles and informed by the rich traditions of the Bund, Marxism, the Jewish prophetic tradition, and anarchism. Theory, however, is only the first step. It must always be linked back to practice—through study groups, the creation of revolutionary media, and the development of structured training and organizing efforts. By doing this, we can bring revolutionary theory to life, guiding our collective action and making the Bundist movement a formidable force for liberation in our time.

Too Many Bunds

Posted on by

In recent years, Bundism has experienced a remarkable revival among a new generation of Jewish radicals, particularly within Gen Z. This resurgence is marked by the emergence of several Bundist groupuscules, each drawing inspiration from the rich history of the Jewish Labor Bund, while also adapting it to contemporary struggles. Many young Jews are rediscovering the radical socialism of their forebears, and several individuals have already begun to identify as Bundists—fascinated by the movement’s commitment to Jewish culture, anti-Zionism, and revolutionary socialism.

This growing interest in Bundism is part of a broader trend among Gen Z: a re-engagement with revolutionary traditions, coupled with a newfound curiosity for Jewish heritage. Across the Jewish diaspora, we are witnessing the revival of Yiddish and Ladino, languages that carry with them the histories of Jewish communities once flourishing across Eastern Europe and the Middle East. This generation of radicals recognizes that their political commitments are not only forward-looking but also rooted in the historical struggles of Jewish workers and their vibrant diasporic cultures.

What makes this new generation distinct is its pragmatism and willingness to explore revolutionary ideas from different traditions without being bogged down by the traditional sectarianism and infighting that plagued earlier leftist movements. They are more open to dialogue, more flexible in their tactics, and, crucially, less rigid in their views on the role of secularism and religion in revolutionary politics. In the process, Jewish Gen Z activists have found innovative ways to blend their political and spiritual lives, rediscovering the prophetic revolutionary potential within Jewish traditions. By incorporating ancient rituals and beliefs into their radical praxis, these young Jews are channeling a profound historical force that has always existed in the prophetic traditions of Judaism—one that calls for justice, liberation, and resistance against oppression.

Challenges of Fragmentation

Yet, this new wave of interest in Bundism is not without its challenges. Despite the growing number of individuals and small groups who identify as Bundists, the movement remains highly fragmented. As with many radical movements in the digital age, much of the current Bundist activity takes place online, where organizing is decentralized and scattered across social media platforms, blogs, and informal networks. While online spaces offer a crucial platform for discourse and organizing, they also come with limitations. The lack of cohesive structures and in-person organizing has prevented these disparate groups from building the kind of solidarity and coordination necessary for sustained political action.

This is not a problem unique to Bundism. Communist comrades have similarly lamented that “there are too many online communist parties, and too few offline communists.” The same is true for the Bund today: there are too many fragmented online discussions, but not enough concerted efforts to organize on the ground.

The Need for Unity in Diversity

To realize the full potential of this Bundist revival, we must find ways to unite the many factions of the movement. This is not simply a matter of consolidating these different groups under one banner; it is about finding a way to harmonize the diversity of thought and practice that already exists within the Bundist community. The strength of Bundism has always been its emphasis on “unity in diversity”—the recognition that a movement can thrive on a multiplicity of identities, approaches, and tactics, as long as it is anchored by shared principles. We must apply this same philosophy to the work of building a new Bund.

To organize effectively, we must strike a balance between our “diversity in tactics and methods” and the need for a central coordinating body. While it is important to respect the autonomy and local conditions of different Bundist factions, there must also be a commitment to creating a unified structure that can facilitate collaboration, amplify our collective voice, and coordinate action across borders. This is especially important in today’s world, where the forces of reaction—whether in the form of Zionist ethno-nationalism, capitalist imperialism, or far-right extremism—are highly organized and global in scope.

Opportunities for a New Era of Bundism

The rise of Gen Z Bundism also presents new opportunities for collaboration and expansion. This generation’s openness to revolutionary ideas beyond the traditional left, their re-engagement with Jewish culture and spirituality, and their willingness to blend secular and religious radicalism offer fertile ground for the Bundist movement to grow. Unlike the previous generation, which often viewed religion as an obstacle to revolutionary consciousness, Gen Z radicals are far more comfortable engaging with religious traditions in a revolutionary way. This includes reclaiming the prophetic tradition, which has long served as a foundation for social justice in Jewish thought, and using it to inspire contemporary struggles against oppression.

By embracing these new energies and fostering deeper coordination between Bundist groups, we can not only revitalize the movement but also expand its reach. To do so, however, we must take concrete steps to move beyond the digital sphere and into real-world organizing. Bundists must not only exist as isolated individuals within various struggles but must actively engage as organizers and leaders, bringing the values of doikayt, yiddishkayt, and sotsializm into their work.

Next Steps: Organizing for Unity

In this new era of Bundism, the central task before us is to build a unified movement that maintains our diversity while achieving the organizational strength needed to make real change. This will require:

  • Creating platforms that facilitate collaboration between Bundist groups and individuals, both online and offline.

  • Organizing in-person gatherings and conferences to deepen solidarity and coordinate actions on a global scale.

  • Developing shared projects, whether in agitprop, political education, or direct action, that unite Bundists in common efforts.

  • Recognizing that the strength of the movement lies in its ability to engage in multiple fronts—cultural, spiritual, political, and social—without losing sight of its revolutionary, anti-imperialist core.

The future of Bundism depends on our ability to organize for the long term, not only as individuals but as a collective force. The stakes are high, and the path forward will not be easy, but by building a movement that draws on the strength of our shared history and the radicalism of today’s generation, we can once again make Bundism a powerful force for liberation in the world.

Introduction: Rekindling the Bundist Flame

Posted on by

We live in extreme times. The contradictions of the capitalist world order have deepened to a point of crisis. Neoliberalism, imperialism, and unchecked exploitation have produced a global system where wealth inequality, climate catastrophe, militarism, and social breakdown are the norm. The era of endless wars, extreme wealth concentration, and the erosion of democratic spaces has intensified the suffering of billions across the globe. In the face of these crises, resistance is rising—but so too are the reactionary forces of fascism, white supremacy, and authoritarianism.

The geopolitical landscape is marked by multiple imperialist wars, proxy conflicts, and occupations that serve the interests of capital. In West Asia, the Zionist project continues to dispossess the Palestinian people, while the alliance between Israel and reactionary regimes like India’s Hindutva state strengthens. In Europe and the Americas, the far-right gains momentum by manipulating economic anxiety and inflaming nationalist fervor, pitting the oppressed against each other. Across the globe, climate collapse is both driven by and exacerbating these crises, disproportionately affecting the poorest and most marginalized communities.

This moment is one of profound contradiction: the very system that is destroying the world offers no solutions to the problems it creates. In this context, the need for revolutionary socialism has never been more urgent, and within this struggle, the Jewish Labor Bund holds a critical place. The Bundist tradition—rooted in anti-capitalism, anti-imperialism, and Jewish liberation—must rise again, armed with both its historical lessons and a vision for a just, socialist future.

A Brief History of the Bundist Socialist Movement

The Jewish Labor Bund was born in 1897 in the Russian Empire, a product of the intense class struggles of the time. As Jewish workers faced brutal exploitation in the factories, along with the violent oppression of Tsarist autocracy and antisemitism, the Bund emerged as the organizational vehicle for their liberation. The Bund was not just a labor movement; it was a revolutionary force that sought to unite the Jewish working class in Eastern Europe with the broader socialist struggle.

From its inception, the Bund committed itself to doikayt (here-ness)—the idea that Jewish liberation must be fought for where Jews live, within the broader movements for socialism in their respective countries. Rejecting both assimilationist tendencies and Zionist calls for a Jewish state, the Bundists believed that the liberation of Jews was inseparable from the liberation of all oppressed peoples. They advocated for yiddishkayt, celebrating and preserving Jewish culture, particularly Yiddish, as a key component of their revolutionary identity. Their third pillar was sotsializm—the conviction that the only path to Jewish freedom was through the dismantling of capitalism and the construction of a socialist society.

The Bund played a crucial role in the Russian Revolution and the broader socialist movements of Eastern Europe, often at odds with Bolsheviks over questions of Jewish autonomy and culture. Throughout the early 20th century, Bundists fought courageously in labor strikes, revolutionary movements, and the struggle against antisemitism. But it was during the rise of fascism and the Nazi occupation of Europe that the Bund’s heroism became legendary. The Bund was one of the key forces of Jewish resistance in the Warsaw Ghetto Uprising and other acts of defiance against the Holocaust.

However, after the devastation of the Second World War and the near-extermination of European Jewry, the Bund was weakened. Many of its surviving members emigrated to the United States and Israel, where they faced new political challenges. In Israel, Bundists were marginalized by the hegemonic Zionist movement, while in the United States, many Bundist groups gradually drifted toward social democracy and reformism.

Radical Bundism vs. Reformist Social Democracy

As the postwar world settled into the Cold War, the once-revolutionary Bundist movement found itself at a crossroads. While some comrades attempted to maintain the radical flame of the Bund, much of the movement succumbed to reformist tendencies. In the U.S., for example, Bundist groups aligned themselves with social-democratic politics, participating in trade unions and electoral politics but often losing sight of the Bund’s revolutionary socialist goals.

This drift toward reformism marked a significant departure from the original proletarian and prophetic radicalism of Bundism. The radical Bundism of the early 20th century understood the inseparability of Jewish liberation from the struggle against capitalism. It was steeped in the prophetic traditions of justice—rooted in the ancient Jewish ethos of speaking truth to power and siding with the oppressed—and proletarian internationalism, which called for solidarity across ethnic and national lines in the global class struggle.

This radical Bundism, we argue, must be reclaimed in our time. Reformist social-democratic politics, whether in Israel, the U.S., or elsewhere, have failed to address the root causes of exploitation and oppression. They have instead offered piecemeal reforms that leave the underlying structures of capitalism and imperialism intact. In the face of mounting global crises, we must return to the revolutionary heart of Bundism—a heart that beats for justice, solidarity, and the overthrow of the capitalist system.

The Core Principles of Bundism: Doikayt, Yiddishkayt, and Sotsializm

At its core, the Bundist movement is built on three pillars: doikayt, yiddishkayt, and sotsializm. These principles remain as relevant today as ever, offering both a critique of contemporary struggles and a framework for revolutionary action.

  • Doikayt: This principle rejects the Zionist notion that Jewish liberation requires a separate state. Instead, it asserts that Jewish people must fight for their liberation in the places where they live, alongside their neighbors and comrades in struggle. Doikayt is a rejection of exile and nationalism alike—it is a call to build socialism in the here and now, rooted in local struggles for justice.

  • Yiddishkayt: Bundism celebrates the richness of Jewish culture, particularly the languages, traditions, and histories of Jewish communities in the diaspora. Yiddishkayt stands in opposition to the artificial “Hebrew culture” promoted by Zionism, which seeks to erase the diverse and often revolutionary traditions of Jewish life in favor of a nationalist project. To fight for Yiddishkayt is to fight for the cultural autonomy and dignity of Jewish people, and to resist the erasure of Jewish history by both Zionist and antisemitic forces.

  • Sotsializm: Finally, Bundism is committed to the revolutionary overthrow of capitalism. Jewish liberation is impossible under a capitalist system that thrives on exploitation, inequality, and division. The struggle for Jewish freedom must be part of a broader socialist movement that seeks to abolish class hierarchies, private property, and the imperialist world order.

The Bund Today: Scattered but Not Defeated

Today, Bundists are scattered across the globe. There are various small groups, often isolated from one another, and individual comrades who identify with the Bundist tradition but remain disconnected from a larger movement. This isolation has weakened our capacity to act as a cohesive force in the world. However, in this moment of global crisis and renewed interest in revolutionary politics—especially among young Jewish radicals—there is an opportunity to rebuild the Bund.

We have seen a revival of interest in Bundism, particularly among Gen-Z Jews who are rediscovering their cultural roots and revolutionary traditions. This new generation, less burdened by the sectarian infighting of previous eras, is ready to embrace the radical and revolutionary ideas of the Bund. But to realize this potential, we must overcome the fragmentation that plagues our movement. We must unite Bundists across the world, creating structures of solidarity, coordination, and action that can channel our collective energy into meaningful political struggle.

The Jewish Labor Bund has a long and proud history, and it is time to write its next chapter. Our world today is in desperate need of the revolutionary ideas and practices that the Bund represents. By standing together, rooted in the principles of doikayt, yiddishkayt, and sotsializm, we can rekindle the Bundist flame and make it burn brighter than ever before.