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.