🚨 Call for Entries 🚨

ISSUE no 3




The history of all hitherto existing society is the history of class struggles. Freeman and slave, patrician and plebeian, lord and serf, guildmaster and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, that each time ended, either in the revolutionary reconstitution of society at large, or in the common ruin of the contending classes.

Karl Marx


🚩For the third printed issue of KAJET, a journal of Eastern European encounters, we invite collaborations to take place within the realm of struggle. After the euphoric end of history that promised an immediate and miraculous transition from the barbarity of communism to the abundance of market-driven capitalism, the prospect of Westernisation has turned out limited (as well as limiting), utterly frustrating and miserable, fundamentally driven by austerity policies and systemic poverty, ultimately leading to the production of an army of struggling individuals lost in the alienating limbo of transition. Therefore, our third issue is interested in: How should the act of struggling against the emergent status-quo look like? What conditions do we need to create in order for our struggle to be fruitful? Ultimately, and perhaps most importantly, where should this struggle take us?

Over the last decades of increased precariousness that have marked Eastern Europe, the mere idea of struggling for humanity’s greater good has gradually disappeared. In the tumultuous transformative processes that have taken the reins over the region, the combative aspects of struggling against anything have been disintegrated into blase, worn-out idealism and discredited by individualism and an increased de-fragmentation of subjects into aphasic selves. Even worse, the act of struggling has been hijacked, consumed, and metabolised by the forces of predatory capitalism, as struggling itself has come to exist—at times—at the core of an emergent set of social activities, when the lines between unconditional, genuine solidarity and self-seeking appropriation are increasingly blurred.

Given these transformations, it is within the current bleak state of affairs that we need to recover the notion of struggle from its decaying condition, toward reclaiming and equipping our toolkit of action with insurgent endeavours. It is here, at the periphery, where we must continue to juxtapose the existing situation with a well-delineated strategy of action and a well-established ideal. It is here, inside the rebels’ home ground, where we must decipher, propose, and resurface alternative, radical modes of living, production, and interpersonal networking. After all, it is also here, in Eastern Europe, where a collective site of resistance—of struggling against a dogmatic present (and apparently inescapable future)—needs to coalesce.

Focusing on the fissures of contemporary capitalism, the third issue of KAJET seeks to learn from the new sites of struggle that have formed against the post-socialist deadlock—a terrain that has not remained untouched by austerity measures, populist movements, and delirious xenophobia. That is especially since, in the neoliberal universe that followed, post-socialist Eastern Europe quickly found itself guided forth not only by a pensée unique; much more than that, the dominant discursive mechanism was centred around only one proclaimed future. This is because there seemed to be no future left: when Fukuyama proclaimed the end of history, he was also infamously declaiming the end of the future per se; namely, the end of the co-existence of multiple possible futures.

Instead, the Eastern Europe we envision through KAJET shall remain open toward the possibility of a socially reformed tomorrow. By changing the paradigmatic understanding of the region, what if Eastern Europe is better off as a space of transcultural existence under continuous construction, or a transitory stage toward an improved geopolitical arena of a revolutionary future that can allow us to form an experimental post-Europe—an environment marked by the legacy of shared upheaval, the existing time of collective struggle, and the potential of joint cooperation in pursuance of social change and social revolution. After all, struggling remains completely ineffectual if it does not follow a thoughtful scheme toward a better future. Struggling shall not be just about past/current conflicts; instead, struggling needs to be planned, and it is only through perceptive planning that we can redeem our salvation. 


🚩For the third issue of KAJET, we are looking to publish 15 written texts and 5 visual projects.

Besides the suggested themes, we are also interested in publishing short stories, autobiographical dreads, poetry and (non-)fiction, as well as visual projects, such as photo series and illustrations.

Special focus remains placed on tackling academic subjects with a more accessible overtone. Therefore, we are particularly interested in projects that draw extensively from cultural studies, post-structuralist philosophy, critical theory, anthropology, film/cinema studies, architecture, ethnography, art history, cultural sociology, gender studies, political science, etc.

Those interested in submitting their work are invited to send us an email with the completed project as well as a brief bio by November 1st, 2018 at the following email address: contact@kajetjournal.com

If your project is not finished just yet, send us an email in advance and we can work together from there. Please bear in mind that only completed projects sent by November 1st will be taken into account. For written works, the suggested word length is between 1,500 and 4,000 words.


🚩Suggested—although not exclusive—approaches to the issue:

ϟ Alienated subjectivities in post-socialist neoliberalism: the struggle of the self and the struggle of communities  

ϟ Eastern Europe and radical imaginations: how will the revolution look like, or how can we imagine a revolutionary future?

ϟ Privatisation, workforce, and the struggle for daily life in post-industrial urban spheres

ϟ Post-capitalist alternatives in post-socialist settings: ecological struggles and the future of Eastern Europe

ϟ The anthropocene and climate change: global economy de-carbonisation, behavioural changes, technological innovation, new modes of governing and social values

ϟ Eastern Europe, its traumatic past and the figure of the paradigmatic artist as the struggling, suffering individual

ϟ Samizdat endeavours and various forms of dissent

ϟ Class struggle in Eastern European literature

ϟ Collective struggles for a post-Western world, emerging translocal art scenes and diasporas;

ϟ Literary, visual, scholarly visions of struggle inside Eastern Europe

ϟ Music peripheries and the struggle for their future  

ϟ Workers’ movements as arenas of revolt

ϟ Accelerationism, the struggle against algorithmic automation

ϟ Autonomy and privatisation: from factories and universities to the everyday

ϟ Resisting neoliberalism and the emergent movements against austerity

ϟ Guerrilla warfare and living for the revolution: oral and life histories, fighting the status-quo through the everyday

ϟ Voicing queer struggles: the past, present, and future of LGBTQ politics

ϟ Revolting on the fringes of society: the revolutionary role of peripheries and their social, cultural, political value

ϟ The sour 1990s: the transition as perpetual and ineffectual struggle

ϟ Struggles of the body: disability, norms, neoliberal biopolitics

ϟ The logic of struggle and the winners or losers of tranisitioning toward Eastern European neoliberalism

ϟ Memory and forgetting: the cultural politics of remembering

ϟ Feminism, women, resistance: feminist histories and modernities

ϟ Material culture, mass housing, and the struggle of living in post-socialist Eastern Europe

ϟ The city as the locus for political struggle

ϟ Visions of space and the battle for sustainability in the former Eastern bloc: the social production of space and the revolutionisation of everyday life through architecture of change

ϟ The urban fabric and the everyday in post-socialist transitions.


Good luck!