Scroll down to see the guidelines for guest-editing an issue and our forthcoming issues/concept notes:
General Submission Guidelines:
1. We are ideologically neutral and invite submissions from the perspectives of all ideologies – right, center, left etc. – as long as a piece makes a reasoned argument.
2. While emailing your pieces, please write ‘Magazine Piece: Issue No.’ in the subject line. Send submissions and queries to email ids of individual guest editors listed with concept notes.
3. The pieces should be around 2000-2500 words. We are open to making exceptions to this rule, if a particular piece deserves more space.
4. We are open to audio-visual submissions (in the form of interviews, conversations etc.). The audio-visual files must not be more than 20 minutes in duration. Again, we are open to making exceptions to this rule in some cases.
5. We invite Photo Essays on the given topic of a particular issue. We will include a maximum of 15 photos in a Photo Essay.
6. In case the authors are making submissions to multiple magazines, blogs, and newspapers, they must inform Cafe Dissensus the moment the piece is accepted elsewhere. Once Cafe Dissensus accepts a piece and starts working on it, it cannot be published in another magazine, blog, and newspaper.
7. The materials on Cafe Dissensus are protected under Creative Commons License. Once a piece is published in Cafe Dissensus, we will retain exclusive copyright for a period of 30 days, from the date of publication. Within this period, the piece cannot be re-published elsewhere even in an adapted and modified form.Thereafter, it must be acknowledged that the piece was first published in Cafe Dissensus. Failing to comply with this and any unauthorized republication/reproduction of the piece will invite legal measures and prosecution.
8. We are a completely voluntary endeavor and we are unable to pay our authors.
Guidelines for Guest-Editing an Issue:
We invite our readers, teachers, scholars, students, journalists/media professionals, activists, professionals (practically, anyone who would like to!) to guest-edit an issue of Cafe Dissensus. Here are the guidelines for guest-editing an issue:
1. The Guest-Editor must send in a 150 word concept note/call for papers to the editors (Email: firstname.lastname@example.org) well in advance, describing the theme of the issue (along with raising some questions). We will put up the CFP/concept note on the magazine website and on the magazine social-media pages.
2.There must be at least 15-18 articles plus the guest-editorial.
3. Each article must be between 2000-2500 words. However, the guest-editor might include a few longer essays, if she/he feels necessary.
4. Since the magazine is geared toward non-academic readers, all footnotes and references must be taken out. The citations within the body of the articles must be minimal, in the form of the name of an author or an idea etc. Please keep this readability factor in mind while soliciting articles and editing them.
5. We expect at least some of the pieces to be personal narratives, wherever possible. One of our aims is to weave the personal with the public/political.
6. Audio-visual content is one of our distinctive features. The guest-editors must include at least 3-4 audio-visual interviews, conversations etc. in the edited issue. For example, interviews and conversations recorded as audio-video or audio. We can help with the logistics of recording and editing the content.
7. The guest-editor will be in charge of collecting, selecting, and editing the articles. All articles will go through a final-edit by the Editors of the magazine.
8. The guest-editor must write an 800-1000 word editorial.
2018 Cafe Dissensus Issues:
Issue 51: December 2018: Rohingya Refugees: Identity, Citizenship, and Human Rights [Last date for submission: 15 October, 2018; Date of publication: 1 December, 2018]
Guest-Editor: Chapparban Sajaudeen Nijamodeen, Assistant Professor, Centre for Study of Diaspora (CSD), Central University of Gujarat, Gandhinagar, India.
Concept Note: Rohingyas are the ethnic native community of the Rakhine State, which is situated on the western coastal region of Burma, today’s Myanmar. The words ‘Rakhine’ and ‘Rohingya’ are known for their preservation of national and ethnic heritage from centuries but, unfortunately, they have been rendered homeless in their own country. Rohingyas have become stateless through sophisticated de-nationalization which automatically made them among the “most persecuted ethnic minorities in the world”. The ethnic, racial, cultural, linguistic identity of the Rohingyas was selectively and strategically excluded from the ‘national imagination’ of Myanmar state. They are denied citizenship and have become victims of structural violence, forced labor, confiscation of property, rape, gender abuse, human right violation, etc.
In this context, it is pertinent to ask the following questions: Who are the ‘Rohingyas’? What are their ethnic, linguistics, cultural, and religious identities that are not accommodated within the multiethnic national fabric of Myanmar? How have political parties responded to Rohingya crisis and refugees in India, a country which is not a part of 1951 Conventions relating to the status of refugees or the 1967 Protocol? What is the role of UNCHR-India in reaching out to the Rohingyas amidst the political tension over Rohingya refugees in India? How have the Asian countries accommodated the Rohingya refugees and what are their challenges and perspectives? How have lawyers, academicians and scholars on migration studies, social bodies, think-tank, civil societies, human rights activists, and NGOs taken up the issue of Rohingyas at both national (India) and at international level and facilitated these refugees?
The present issue of Café Dissensus aims to explore the following subthemes to understand the Rohingya crisis in general and their problems as stateless and refugees in other countries. Contributors are requested to focus on the following themes (but are not limited to these alone):
Identity, Culture and ethnicity
State, Citizenship, and Rohingyas
Arkan/Rakhine State and Rohingyas
Politics and Rohingyas in India
Rape, Sexual Violence, and Gender
Media and Rohingyas
Rohingyas and International Communities
Literature and Rohingyas
Rohingyas and Human Rights
Rohingya, Refugees, Refugee Camps
Legality, Illegality and Rohingyas
Refugee Conventions and Rohingyas
Civil Societies, NGOs, and Rohingyas
Articles, research papers/reports, narratives from people who are working with Rohingyas in refugee camps, first-first narratives from Rohingyas themselves are invited. Submissions should be of roughly 2000-2500 words. Some longer pieces would be considered, if they deserve more space. Submissions will be accepted till 15 October, 2018 and the issue will be published on 1 December, 2018. Please email your submissions to the issue editor, Chapparban Sajaudeen Nijamodeen: email@example.com
2019 Cafe Dissensus Issues:
Issue 52: January 2019: A World of Difference: Disability, Culture, and the (P)Art of Those Who Have No (P)Art [Last date for submission: 30 November, 2018; Date of publication: 1 January, 2019]
Guest-Editors: Dr. Sara M. Acevedo, Human Development and ASN Faculty, Bellevue College, Bellevue WA and Dr. Stefan Sunandan Honisch, PhD (University of British Columbia, Vancouver, Canada), Independent Researcher.
Concept Note: Disability activists and scholars mark a division between disability arts and culture, on one side, and mainstream arts and culture in which disabled people participate. The division is based on the premise that disability arts and culture express a politics of self-representation often unavailable or severely limited within mainstream artistic, cultural, and performance traditions. This proposed issue of Café Dissensus explores how this division works in theory and practice, drawing on disability arts and culture practices from around the world. The issue’s title plays on Jacques Rancière’s (2010) understanding of “the political subject” as “the part of those who have no part” (p. 70). Contributors will have the opportunity to converse with this understanding in both articles, as well as multi-media formats, and to frame their contributions in response to two main questions:
1) How do disabled artists, musicians, and writers locate their creative work?
2) How do both disability arts and culture, and mainstream culture locate certain disabled bodies as the (p)art of those who have no (p)art?
Submissions should be of roughly 2000-2500 words. Some longer pieces would be considered, if they deserve more space. Submissions will be accepted until 30 November, 2018 and the issue will be published on 1 January, 2019.
Issue 53: February 2019: Anti-semitism in South Asia [Last date for submission: 30 December, 2018; Date of publication: 1 February, 2019]
Guest Editor: Dr. Navras J. Aafreedi, Assistant Professor, Department of History, Presidency University, Kolkata, India.
Concept Note: Articles and essays are invited to explore Antisemitism among South Asian Muslims, both in South Asia (SAARC countries) and in their diaspora. In terms of sheer numerical strength, South Asian Muslims are the most important section of the global Muslim community. A third of the world’s Muslims live in South Asia and Muslims from this region have a diaspora larger in population and geographical spread than that of Muslims from any other region, making them extremely influential. Before being superseded by the oil rich Arabs, they were the most important section of the world Muslim population also in terms of economic clout. The Mufti of Jerusalem, Haj Amin al Husseini (1897-1974) drew more funds from Muslims in British India than from anywhere else for his cause. The largest funding source for Al-Manār (1898-1935), the most influential journal of the pan-Islamic era, was Muslims from British India. In many other respects too, South Asian Muslims are extremely important. They have produced some of the greatest Islamic thinkers, like Shah Wali Allah (also sometimes spelt Waliullah) (1702-1763), considered one of the originators of pan-Islamism, Rahmatullah Kairanwi (1818-1892), Muhammad Iqbal (1877-1938), Syed Abul A’la Mawdudi (also spelt Maududi) (1903-1979), and Abul Hasan Ali Hasani Nadwi (1914-1999), who have all played a pivotal role in shaping political Islam with global impact. Islamism is intertwined with Muslim antisemitism. Some of the greatest Islamist movements have their bases in South Asia, such as Tablighi Jamā’at – the largest Sunni Muslim revivalist (daw’a) movement in the world and Jamā’at-i-Islāmi – a prototype of political Islam in South Asia. South Asia is home to some of the most important institutions of Islamic theological studies, Darul Uloom Deoband, the alleged source of ideological inspiration to the Taliban, and Nadwatul Ulama and Firangi Mahal, whose curricula are followed by seminaries across the world attended by South Asian Muslims in their diaspora. Some of the most popular Muslim televangelists such as Israr Ahmed (1932-2010) and Zakir Naik (b. 1965) have hailed from South Asia.
Many of the most brutal antisemitic attacks in recent history have taken place in South Asia, like the attacks on Karachi Jewry coinciding with the Arab-Israeli Wars of 1948, 1956 and 1967, abduction of Israeli tourists in Kashmir in 1991 and the murder of one of them, the beheading of Daniel Pearl in Pakistan in 2002, the attack on the Chabad Lubawich Centre in Mumbai in 2008 and the murder of all the Jews there, except the child of the rabbi who was saved by their Muslim chef and the child’s Christian nanny, bomb explosion at the German Bakery in Pune (frequented by Israeli tourists and very close to the Lal Deval Synagogue there) and a failed attempt to assassinate an Israeli diplomat in New Delhi in 2012, among a number of foiled Islamist attacks on Jews and their institutions in South Asia. In spite of all this, the region and its Muslims have not received the scholarly attention they deserve when it comes to the study of Muslim antisemitism. Basam Tibi identifies three anti-Jewish phenomena among Muslims: traditional Judeophobia, secular pan-Arab antisemitism (shared also by South Asian Muslims now as a result of strong Arab influence), and, most recently, Islamized antisemitism as established by Sayyid Qutb (1906-1966).
Submissions should be around 2000-2500 words. We also invite audio-visual submissions (in the form of interviews, conversations, etc.) The audio-visual files must not be more than 20 minutes in duration. Photo Essays are also invited with not more than 15 photos in an essay. Please do provide a brief bio at the end of your piece. Since the magazine is geared toward non-academic readers, all footnotes and references must be taken out. The citations within the body of the articles must be minimal, in the form of the name of an author or an idea, etc. The issue is planned for online publication on 1 February, 2019. Submissions will be accepted till 30 December, 2018. Please email your submissions to firstname.lastname@example.org
Issue 54: April 2019: Caste and Resistance in Higher Education [Last date for submission: 15 February, 2019; Date of publication: 1 April, 2019]
Guest Editor: Dr. Gaurav J. Pathania, Visiting Scholar, College of Education, University of Massachusetts, Amherst, USA.
Concept Note: The past decade has been rife with student activism and protests in India that centre on issues of reservation, representation, and resentment. Apart from the broader issues of access, inclusion, quality, and internationalization of education, Indian higher education is facing a severe crisis where Dalits and other marginalized students face discrimination, humiliation, and prejudices in their everyday life on campus. There is also an alarming rate of rampant suicides among lower caste students according to recent government reports. Simultaneously, Dalit-OBC students’ assertion is taking centrestage on university campuses. Post-Rohith Vemula phase and Azadi campaign are examples of how small campus agitations led to world-wide students’ protests. The current historical moment is evidence of a reconfiguration of ideological solidarities among Ambedkar’ites and the Left on university campuses and it is the first time that the issue of caste is taking a centrestage in educational discourse. The resistance among historically marginalized groups manifests in the form of Dalit Art & Literature, Dalit Feminism, cultural politics, and politics of representation.
To understand these concerns conceptually, Café Dissensus proposes an issue on “Caste, Resistance and Higher Education”. We would like to invite essays that tackle about caste dynamics in higher education with the intention to dig deeper through the existing institutional discrimination.
Caste Stigma, Prejudice and Higher Education
Higher Education, Reservation and Resistance
Dalit Women’s Activism in Higher Education
Caste-class Intersections within Activism and Students’ Community
Caste and Regional Politics
Global comparisons of Policies of Inclusion
We will also be happy to receive essays on popular Dalit autobiographies (such as Joothan; Murdahiya; Mera Bachpan Mere Kandhon Par) that highlight the pathways of higher education.
Submission should be approximately 2000-2500 words. We also invite audio-visual submissions (in the form of interviews, conversations, etc.) The audio-visual files must not be more than 20 minutes in duration. Photo Essays are also invited with not more than 15 photos in an essay. Please do provide a brief bio at the end of your piece. Since the magazine is geared toward non-academic readers, all footnotes and references must be taken out. The citations within the body of the articles must be minimal, in the form of the name of an author or an idea, etc. The issue is planned for online publication on 1 April, 2019. Submissions will be accepted till 15 February, 2019. Please email your submissions to email@example.com.
Issue 55: May 2019: Writing in Academia [Last date for submission: 15 March, 2019; Date of publication: 1 May, 2019]
Guest-Editors: Dr. Anannya Dasgupta, Director, Center for Writing Studies and Associate Professor, Krea University, Chennai, India & Dr. Madhura Lohokare, Center for Writing Studies, Jindal Global University, India.
Concept Note: The practice of writing, especially critical writing, forms an important part of the academic process for universities, research institutions and independent scholars around the world. It is through writing that thoughts and ideas are articulated as concepts and arguments which can then be shared with wider audiences and which has the potential to change the course of knowing. Increasingly, however, writing that academics produce has acquired a reputation for being dry, unreadable, and burdened down by cookie-cutter conventions that leave no room for imagination, enjoyment or even any learning. Practices of writing are also being debated given the contested ethics of attributing ‘academic worth’ solely to published writing and the complex issues of plagiarism and originality in both research and student writing. Also, in Indian colleges and universities, there is a growing awareness of the pressing need to include writing instruction and support in the curriculum and of the fact that students’ struggle with academic writing is enmeshed with hierarchies of caste, gender, region, language, and class. Despite the meagre resources and in spite of all the challenges, writing pedagogy, or the teaching of writing is emerging as an exciting area of teaching-learning with the potential to alleviate the drudgery of academic writing. In this issue of Café Dissensus, we invite narratives, reflections, and essays (1,800-2,500 words) from students, teachers, researchers, readers and administrators on what, in their experience, animates writing in academia or what is killing it.
Topics and questions may include but are not confined to the following:
Defining the form(s) of writing in academia
What makes academic writing cumbersome and uninspiring?
What are some specific writing challenges for researchers located in India?
“So you teach English”: untangling language support and writing support
Academic writing in languages other than English
The uses and abuses of jargon
Collaborative writing in academia
How do institutions of higher education imagine academic writing?
Writing in the sciences, engineering, medical humanities
Creative writing and academic writing: blurring the boundaries
Innovative forms of teaching writing
The pedagogy of writing workshops
Teaching reading, teaching writing
Promoting cultures of writing
Narratives of when writing worked
Writing for exams vs writing papers
Writing courses and college curricula
Writing voice, teaching voice
Social location/s of the academic writer
Feedback, peer-review and the process of revision
The political economy of academic publishing
Questions of audience and publication
Academic writing as a social act
Writing to be understood vs writing to impress
Attending to grammar, syntax and sentences
Submission should be approximately 2000-2500 words. Please do provide a brief bio at the end of your piece. Since the magazine is geared toward non-academic readers, all footnotes and references must be taken out. The citations within the body of the articles must be minimal, in the form of the name of an author or an idea, etc. The issue is planned for online publication on 1 May, 2019. Submissions will be accepted till 15 March, 2019. Please mark “Writing in Academia” in the subject of your email and send your submission to Anannya Dasgupta or Madhura Lohokare at firstname.lastname@example.org
Issue 56: July 2019: Muslim Identity in Contemporary Times [Last date for submission: 30 May, 2019; Date of publication: 1 July, 2019]
Guest-Editors: Morve Roshan K., Senior Research Scholar, Centre for Comparative Literature and Translation Studies, Central University of Gujarat, India & Dr. Habibur Rahman, Assistant Professor in Department of Folklore, University of Rajshahi, Bangladesh.
Concept Note: Coming soon…
Issue 57: November 2019: On the Table: Pathways between Food Studies and Food Writing [Last date for submission: 1 July, 2019; Date of publication: 1 November, 2019]
Guest-Editors: Somrita Urni Ganguly, Fulbright Doctoral Research Fellow, Brown University & Saronik Bosu, Doctoral Candidate, New York University.
Concept Note: In October 2018, an Indian cooking oil brand came under the flak for their latest television commercial: a section of people celebrating ‘Navaratri’[i] in India felt that their religious sentiments were hurt by the brand showcasing individuals consuming non-vegetarian food during a festival marked by nine nights and days of abstinence. In the same month, the apex court of India, responding to a public interest litigation seeking a ban on export of meat, categorically mentioned, “we cannot issue an order that everybody should be vegetarian”[ii]. The Supreme Court adjourned the case until February 2019. India has recorded several instances, at an alarming frequency since the Dadri lynching in 2015, of people coming under the scanner for their eating habits.
Yet, India does not stand alone in its fight against the tyranny of imposed food choices. Conflict Kitchen, for instance, opened in Oakland as a small take-away window in 2010 plating cuisines – on a monthly rotational basis – only from nations that the United States is in conflict with: Iran, Afghanistan, North Korea, Cuba, Venezuela, Palestine, and the Haudenosaunee Confederacy. They closed in May 2017 leaving behind a legacy of tolerance since food, especially from ‘banned’ communities, transcends its gastronomic purpose and challenges ingrained xenophobia.
Food fascism has also manifest itself around the globe today revolving around neoliberal axes of fitness, fashion, and animal welfare. The socio-cultural role of food is as important as its nutritional one.
It is (also) in this light that we have seen the mushrooming of food bloggers and cooking shows offering us microhistories of ingredients and autobiographical narratives along with recipes, new or revived, urban or ‘restored’/ ‘repurposed’.
In this issue of Cafe Dissensus we mean to create pathways between food writing and food studies. The preponderance of the anecdotal in the former and that of the scholarly in the latter are institutional effects, and we believe that to collapse the distance between the kitchen and the classroom would be a fruitful endeavour, pun intended. While food has always been at the vortex of religious and political issues, presently, as governments try to censor people’s eating habits and dietary profiling seems to be the new order of the day, how does food acquire a character of its own? How does our present moment, with its unique political urgencies, force us to rethink the ways in which food choices and habits have traditionally been thought about in disciplinary formations such as politics, anthropology, cultural studies, and so on? Are distinctions in food preparation, eating habits, and modes of dining crucial axes around which groups consolidate themselves?
We seek papers, articles, and essays that address the aforementioned issues; issues that purport to open further avenues of discussion and are, by no means, limiting or prescriptive.
- You may submit complete, original, previously unpublished research papers of 2000 – 2500 words, typed in Times New Roman, font size 12, double spaced, justified, following the MLA 7 method of citation
- We also welcome complete, original, previously unpublished shorter articles of 800-1500 words, photo essays, interviews, and audio-visual narratives
- Please include the following details with your submission:
- Institutional Affiliation and Designation
- Email Address
- A note declaring that your work is original and previously unpublished and has not been plagiarised in any form from any published or unpublished material
All submissions and queries may be addressed to the editors by JULY 1, 2019, at email@example.com