The Jewish Labor Bund began as a kind of socialist movement aimed at Jewish workers and evolved into -- very quickly, actually -- it evolved into a kind of socialist, self-consciously culturally identified movement, so that they weren't just -- that it wasn't only interested -- or understood that just either having better wages or better working conditions was really not enough, and that people needed schools and libraries and sports organizations and theater and art and literature in order to lead a kind of enriched life...The Bund was always -- was very strongly, before the war, anti-Zionist, and I was raised -- I don't know if I was raised anti-Zionist, because already by the time I was conscious, Israel already existed and the Bund made its peace with the fact that there was an Israel, but I never had the Zionist idea that I was -- that my home was there. I always felt that my home was in Poland...I want to make sure that it gets remembered. I want to pass it on to other people.

The idea of an all-powerful Israeli or Zionist lobby is one that has found swathes of appeal among the British left. It is common for British Jewish organisations or institutions to be referred to as an "pro-Israel lobby group." By using such a term as a preface to a UK Jewish organisation, the implication is being made that those Jews hold dual loyalty or are working against the interests of their own country. Ironically, it's on Iranian state broadcaster, Press TV, where former Bristol University professor David Miller and former Labour Member of Parliament Chris Williamson respectively produce and present a series called Palestine Declassified almost entirely devoted to trying to prove that British Jewish organisations have a Zionist or Israeli affiliation, thereby (it is claimed) doing the nefarious bidding of the Israeli state.

Progressive Jewish feminists must find ways to express solidarity with their Palestinian sisters, whose families have been cruelly divested of their land and their rights by the state of Israel, and, in turn, all of us who are active in the women's movement must look on anti-Semitism as a priority in our work. Black women in particular must reveal the strong ties between racism and anti-Semitism. (1988)

the Bund was started with 13 people in a crummy attic and Vilna and it became a mass movement. And I know it from my own experience of what happened in the lesbian feminist movement and the women’s movement, somebody like Gloria Anzaldúa, who’s now being taught in women’s studies classes. Audre Lorde, who’s being taught in women’s studies classes. And we started, you know, Conditions and Persephone Press. Kitchen Table, This Bridge Called My Back, I mean, that was just started by two or three people. You know, and it’s sort of amazing what happened. And who would have predicted it? They didn’t predict it, they just wanted to do it! They wanted to publish something and so they did.

The problem as I-and, I think, a great many other Jewish feminists-see it is to embrace the "We" of our Jewish identities without seeing "They" as totally Other. We strive to acknowledge Jewish identity and Jewish oppression as fundamental components of our lives and histories, individually and collectively, and, at the same time, to use what we know of being Jewish-as of our other identities and oppressions-to understand generations of experience that have some parallels, yet are different from our own. This process is complicated, and the history between non-Jewish people of color and white Jews has not made it less so. (III. THREADS)

We’re seeing an extraordinary level of engagement because what the pro-Israel lobby has been facing for the last... eight years, is the beginnings... of a generational split, where young people, particularly young Jews–and particularly progressive young Jews, Democrats who are young Jews – do not have the same assumption about their support for Israel that you and I did growing up. We all assume that if you’re Jewish, you support Israel... Now that’s no longer the case... They... can be part of the biggest organization in the Jewish community these days in terms of how fast it’s growing, Jewish Voice for Peace, that supports rights of Palestinians.

Excited to be part of a revolutionary movement, the Women's Caucus reached out to build solidarity with other women activists during 1970. We met with visionaries such as Yuri Kochiyama, a Japanese American living in Harlem whose family had been imprisoned in US concentration camps during World War II, a mother of six children, a friend of Malcolm X's, and a fighter for human rights. Through our coalition work, we met women in the Black Panther Party, the Brown Berets, and I Wor Kuen as well as members of other Puerto Rican organizations such as the New York chapter of the Movement Pro Independence (MPI) and El Comité. We quickly discovered the similarity of our experiences as women activists. Within the revolutionary ranks, we were all struggling to be treated as equals.

Whilst there are of course plenty of dissident Jews in Britain, my observation is that neither the vast majority of individual members of JVL nor the organisation itself can really be said to be part of the Jewish community since the organisation was set up to oppose the conclusion that I'm afraid that every significant Jewish community organisation has arrived at about the Labour Party.
I do think it is possible to eradicate antisemitism in the Labour Party and to defend the Labour Left's project but not by denial of the problem within the Labour Party.

In that Czarist Russia, Jewish girls were not taught even to read and write. It took (my mother) becoming a revolutionary and joining the Bund, the Jewish Bund, a socialist organization, to learn to read and love books.

if you’re ever interested in looking at what happened in the women’s movement, in the lesbian movement, around Israel, you should read Yours in Struggle, which has an article by Barbara Smith, an African-American lesbian, Minnie Bruce Pratt, about being a white Southern lesbian, and Elly Bulkin who does an entire survey of what went on around Israel and Zionism on magazines, on collectives. I mean, it was a breaking. It was one of those issues that just broke people up completely.

I only really became familiar with religious aspects of Judaism when I became active in the Women’s Movement, and I was forced into it. I was working with women who were observant, and I wanted to be sensitive, so I started learning. A friend and I did a feminist Haggadah. I have a whole bunch of xeroxed Haggadahs with all kinds of goddesses on them.

In our struggle against apartheid, the great supporters were Jewish people. They almost instinctively had to be on the side of the disenfranchised, of the voiceless ones, fighting injustice, oppression and evil. I have continued to feel strongly with the Jews. I am patron of a Holocaust centre in South Africa. I believe Israel has a right to secure borders. What is not so understandable, not justified, is what it did to another people to guarantee its existence. I've been very deeply distressed in my visit to the Holy Land; it reminded me so much of what happened to us black people in South Africa.

Sex workers have always been a vital part of the labor movement and are often left out of the conversation just because of what their job is or where they came from or where they’re living. There’s so much that organized labor can learn from sex-worker organizers because they’ve had to deal with all the same bullshit that any other worker deals with—horrible wages, bad bosses, unsafe working conditions, labor laws that don’t work for them—on top of the stigma and the whore phobia and ignorance and prejudice around their work. If we’re going to stand up for workers and cover workers’ stories and say, “We care about workers,” we need to care about all workers. An injury to one needs to be an injury to all.

Jewish lesbian-feminists cannot help but feel critical toward the present Israeli government. Yet, Israel mirrors the pluralism behind the initial Zionist impulse. Israel was to be all things to all Jews. Instead, it became simply a nation among nations, nothing more and nothing less. Let us understand its limitations and work to change it to be a place that we can comfortably call a Jewish homeland.