Xenia —hospitality—is at the core of Homer’s seemingly timeless epic, recounting Odysseus’s return from a battle-worn Troy to his home in Ithaca during the distant mythical Bronze Age of the twelfth century. 1 Driving this Odyssey , one of the
A Timeless Measure of Who We Are?
Encountering Hospitality and Hostility
Mette Louise Berg and Elena Fiddian-Qasmiyeh
, beliefs and desires, and sociocultural and political systems. In this inaugural issue of Migration and Society , we reflect on the complex and often contradictory nature of such encounters by focusing on diverse dynamics of hospitality and hostility
Engaging with the Politics of Care and Refugees’ Dwelling Practices in the Italian Urban Context
Camillo Boano and Giovanna Astolfo
hospitality and welcoming ( Berg and Fiddian-Qasmiyeh 2018 ; Gill 2018 ), focusing on the Italian urban context. Following the invitation made explicit by Elena Fiddian-Qasmiyeh (2016: n.p.) to “actively explore the potential to support the development, and
Ivi Daskalaki and Nadina Leivaditi
seen in Greek society as a transit “guest” in an extremely vulnerable state, but rather as a potential permanent resident, “hospitality” rather than “solidarity” re-emerges as a prevailing form of engagement with refugees within the overarching
Hospitality and Hostility between Local Faith Actors and International Humanitarian Organizations in Refugee Response
Olivia J. Wilkinson
local as possible, as international as necessary” ( UNSG 2016 ). Yet local actors have always been at the forefront of humanitarian efforts for refugees, from immediate assistance to long-term integration, and have shown sustained hospitality through
Dervish Lodges and Sofra-Diplomacy in Post-War Bosnia-Herzegovina
honoured guests. He was offered hot and cold drinks and a snack made of biscuits and fruits. The refreshments were served on the sofra 1 that had been spread between him and the sheikh. This gesture of hospitality, bringing the boy and the sheikh to the
Derrida’s hostipitalité formulation provides a framework through which we might begin to explore the relationship between Iranian citizen-hosts and Afghan refugee-guests in the city of Shiraz and the surrounding province. Notions of Iranian hospitality thread through multiple and diverse constructions of Iranian selfhood. Religion, poetry and history speak to what it means to be Iranian, marking out categories of Self and Other and, in doing so, exposing the limits of hospitality in the very spaces that the nation is most acutely felt.
This article analyses one of the most important components of Kyrgyz culture - the tradition and ritual of hospitality. Features of traditional and modern hospitality are examined on the basis of literary sources and the author's fieldwork. The hospitality ritual and the norms associated with guests are discussed first in their traditional and then in their modern aspects. The author argues that ethnic specificities have been maintained on a large scale. Gender and age in the organisation of meals, as well as the prestige of meat dishes, continue to have traditional character, and the importance of hospitality has been imparted to younger generations. The author concludes that the interaction of innovations and traditions constitute the main content, development and present characteristics of Kyrgyz customs and hospitality rituals.
Cosmopolitan Learning through Hospitality in Siberia
This article focuses on the process of cosmopolitan learning among hosts in a hospitality couchsurfing network in Siberia. The data making up the empirical basis for the study were collected during fieldwork in Siberia: between 2007 and 2011 in Krasnoiarsk and Novosibirsk and from 2010 to 2012 in Irkutsk and Vladivostok. The article argues that the interactional dynamics between hosts and guests in cosmopolitan learning are determined by the combination of emotive and cognitive rewards. The primary emotional charge occurs as a result of the first interaction with the visitor, while a cognitive “bonus“ is represented by the opportunity to practice a foreign language in the home environment. In addition, hosts reflect on such aspects as the exchange of lifestyle ideas, the exposure to everyday habitual practices, and the realization of commonality and difference. These reflections leading to self-discovery in the comfort of one's own home constitute an important element in the process of cosmopolitan learning.
Hospitality and the Categorical Imperative of LGBTQ Asylum Seeking in Lebanon and Turkey
This article argues that Northern responses to, and recognition of, LGBTQ refugees bind queer organizations in Lebanon and Turkey, which support such refugees, in a state of contradiction. This contradiction is defined both by the failure of Northern LGBTQ rights discourses to account for Southern ways of being queer, but also by the categorical imperative of hospitality, which asks that the “right” refugee appears in line with the moral, political, raced, and gendered assumptions of Northern host states. In recognizing this imperative, this article observes how queer organizations in Lebanon and Turkey navigate this contradiction by simultaneously “coaching” their beneficiaries on how to appear “credible” in line with Northern assumptions about sexual difference, while working to accommodate the alterity of those they support.