Among “importers” of anarchism to Japan and, indirectly, to China (and East Asia), was a Jewish Lithuanian activist, Grigory Gershuni. Unlike leading Chinese anarchists who were intellectuals and theoreticians (Zarrow, 1990), Gershuni became a professional anarchist. Although, like other Jewish revolutionaries, he totally absorbed Russian culture, he was still proud of his Jewish origins and ability to fight antisemitism, using violence if needed. A founder of the Workers’ Party for the Political Liberation of Russia, in 1901, after his arrest, he became a co-founder of the Social-Revolutionary (SR) Party. In 1902, he launched the Party’s Combat Organization, which engaged in assassinations and terrorist acts. Betrayed by one of his “colleagues”, he was arrested in 1903, and a year later exiled to a prison (a labour camp) in east Siberia in the region of Nerchinsk (Gershuni, 2015: xi, xvi; 1919; Viktor, 1934). Before his arrest, he agreed to a “temporary alliance with the Constitutional Democrats (Geifman, 1993: 339).” In 1906, stuck in a barrel of sauerkraut, he escaped to China and thence to Japan. There, he met 1904-05 Russo-Japanese War prisoners, and Asian activists (like Sun Yat-sen) (Crump, 1983: 218-221, 236). This was perhaps the first time that Asian “revolutionaries” became familiar with practical anarchism. Socialism was less attractive because it did not relate to nationalism and lacked the organizational tools of making revolution. Gershuni offered some of the tools, turning anarchism into the most popular Western ideology in early 20th century East Asia. Yet, shortly, anarchism was outpaced by Leninism, which handed solutions to both hurdles: nationalism and organization – thereby triggering Chinese communism and launching the most remarkable event in Chinese history, to this very day. Gershuni had failed because he promoted only one aspect of the revolution, the destructive rather than the constructive. Initially impressed, Chinese radicals later found it negative and unacceptable