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Migration brings with it an ethical and legal challenge to which it is increasingly complex to provide answers. From these pages emerges a philosophy of migration that takes the form of a true hermeneutics of the interhuman bond. The contribution aims to offer a vision of the migration phenomenon not as a problem of reception but as a starting point from which to reflect on the categories of otherness and in particular on the figure of the foreigner thanks to the study of some of the major philosophers (Heidegger, Jullien, Ricœur) who have expressed themselves on the themes of identity, hospitality and translation understood as a hermeneutic paradigm between different cultural worlds.

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Similar to forms of hospitality given to pilgrims on Spain’s Camino de Santiago or Japan’s Shikoku pilgrimage, trail magic is a phenomenon spoken of fondly by long-distance hikers on America’s National Scenic Trails. In fact, many say that the kindness bestowed upon them by total strangers, commonly referred to as trail angels, has restored their faith in humanity. To better understand “wild” generosity on America’s long-distance hiking trails, I examine the role(s) that trail angels play in building a larger hiker/pilgrim community. I focus on relationships between trail users, specifically long-distance hikers or backpackers, and trail angels, those who provide resources and services to long-distance hikers. I draw from fieldwork including participant observation on three of America’s eleven National Scenic Trails: the Appalachian Trail, the Pacific Crest Trail, and the Arizona Trail between April 2021 and June 2023. I also conducted semi-structured interviews with forty-one individuals who identified as trail angels. This study gives voice to trail angels, a group largely ignored in both academic and popular literature, and underscores the need to for more research exploring practices of giving and receiving trail magic and the extent to which place mediates this social practice.

The essay aims at shedding light on the innovation that Kant’s concept of Weltbürgerrecht represents – moving from an examination of the hitherto ignored pre-Kantian occurrences of the term. The starting point will be an analysis of the different meanings with which the lemma is used in non-philosophical works which, although dealing with disparate topics, share significantly the direct or indirect reference to different forms of cross-border movements (§1). In the central part, attention will focus on the most significant pre-Kantian occurrence, contained in the German translation of a French natural law treatise: the third volume of the Science du gouvernement by the French jurist Gaspard de Réal de Curban (§2). In conclusion, we will reconsider – in the light of the background outlined – Kant’s notion of Weltbürgerrecht, in order to highlight the conceptual twist that Kant gives to the expression and the eccentric stance he takes in the modern debate on the right of hospitality, by identifying cosmopolitan right and universal right to hospitality (§3).

This study is analysing the condition of the stranger, characterizing the protagonist of the novel The Messiah of Stockholm by Cynthia Ozick, in relation to Jacques Derrida’s study Of Hospitality, his complex relationship of care with Mrs Eklund as well as the changing of the reader’s position regarding the access to the inner life of Lars Andemining. There will be a highlight on the mixture of different cultural voices, on the condition of the immigrant, and, last but not least, on a relationship of care that is not fully sincere, even though it succeeds. Furthermore, we would argue that the novel accomplishes the function of seductively sabotaging the readers into the complexity of human relationships in diaspora, through different voices.

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The article focuses on recent discoveries in the diaries of Jean-Jacques Henner, revealing connections between Marcel Proust's parents and a social gathering attended by doctors, including Adrien Proust, in 1894. It mentions findings prompt an examination of the intertwined lives of the dinner guests, shedding light on how this medically oriented social circle influenced Proust's novels.

Faced with chronic lack of accommodation for asylum seekers in France, activists defending the cause of foreigners have experimented with various types of alternative living spaces. This article aims to document one of these: the ZAD (Zone to be Defended) of a certain French metropolis. By focusing on the way of living of Tuaregs hosted in this ZAD, this study describes how the Tuaregs develop alternative atmospheres, of which the Tuareg blues concert is a typical example.

This is an interview about Thomas Wild’s autobiographical book Instants d’Afrique, followed by a review. Résumé Il s’agit d’un entretien autour du livre autobiographique de Thomas Wild, Instants d’Afrique suivi d’une recension. Mots-clés: Thomas Wild; autobiographie; voyages; tieb bou dien; hospitalité

The elderly are particularly vulnerable to loneliness, which increases the risk of psychiatric, cardiovascular and neurocognitive co-morbidities and mortality. Improving social support can help limit the impact of this. Maisons d'Accueil et Résidence pour Personnes Agées (MARPAs) offer a solution, although their influence on social support has received little attention in the literature. We conducted a qualitative analysis based on a field survey of semi-structured interviews with elderly people living in two establishments in the Loire. Although MARPAs provide effective social support, they only seem to address the problem of loneliness in independent elderly people if it is significant and associated with proven isolation at home. On the other hand, they are increasingly seen as an effective alternative to EHPAD (Établissement d'Hébergement pour Personne Agée Dépendante). [ABSTRACT FROM AUTHOR]

In an increasingly connected and globalized world, tourist itineraries before, during and after travel have evolved towards new ways of experiencing and communicating with local people. In this context, spaces for encounters around food between travelers and locals have arisen, in part thanks to developments in collaborative economy and technological advances. Using an ethnographic approach based on the theoretical framework of the sociology of the eater, we have identified four communicative paths about food, showing how each local host, through his or her initiative and creativity, manages to communicate his or her own vision of authenticity. By diverting and reconciling ordinary local life with their vision of cultural authenticity and exclusivity, guests are able to create a new discourse on commensality, food relations and their identity as travelers.

This article explores the link between hospitality and power in two poems by contemporary Chicana writers Pat Mora and Sandra Cisneros, reflecting on how these two poems denounce the complicity of certain discourses and practices of hospitality with oppression and exclusion. Both poems explore the intersection between hospitality, power and inequality, highlighting the power differentials at play beneath relationships of hospitality. Hospitality appears in the two poems as a cover-up for marginalization and exploitation, the exclusion of migrants and post-migrants and the subjugation of women through norms of self-sacrifice. However, the two poems also reclaim hospitality and offer textual forms of generosity and care, or poetic hospitality in the way they welcome in voices, readers, and stories.

This paper explores the conceptualization of freedom in the memoir of the Iranian-American journalist and media activist, Masih Alinejad. It examines The Wind in My Hair: My Fight for Freedom in Modern Iran (2018) with respect to Alinejad’s activism in the "Woman, Life, Freedom" movement in Iran. The paper utilizes a critical framework drawn from feminist critiques of neoliberal feminism and Derridean hospitality to focus on Alinejad’s repetition of the narratives of model minority and American exceptionalism. These neoliberal narratives have the potential to turn both Iran and the United States into inhospitable places for women. The paper concludes that an intersectional examination of Alinejad’s neoliberal approach to the experiences of women in both the United States and Iran will demonstrate that it does not coincide with the demands of "Woman, Life, Freedom".

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The COVID-19 pandemic has had a significant impact on the hospitality industry in Morocco, with hotels, restaurants, and affiliated businesses experiencing the restrictions of government lockdowns and border closures. As a result, many hotels were unable to accommodate guests due to national containment measures, leading to the cancellation of numerous reservations. The aim of this study is to analyze the practices and strategies of luxury marketing used by luxury hotels in Morocco to maintain their brand positioning and attract customers during times of economic crises, pandemics, and sociocultural changes. The research uses a qualitative approach, including in-depth interviews with industry professionals, such as marketing managers, general managers, department heads, and marketing consultants. The data collected will be analyzed to identify emerging trends and themes in the practices and strategies of luxury marketing in the hospitality industry in Morocco. The results of this research provide insights into the challenges and opportunities faced by the industry, the practices and strategies that they use to adapt and maintain their position on the luxury segment, but also the impact on the consumer experience. This research contributes to the literature on luxury marketing and provides practical implications for luxury hotel managers in Morocco and other similar contexts, by giving element of answers to the main research question: Adapting to evolving economic, social, and cultural contexts, how did luxury hotels adapt their marketing strategies to maintain their brand image and positioning while responding to changing customer expectations and the impact of the health crisis?

Every philosopher who is concerned with practical rationality and the public import of philosophy assumes a politico-philosophical responsibility for his or her words, thoughts, and deeds. More often than not, this is a function of his or her place and time in history as well as the press of current events that claim the philosopher’s solicitude so as to intervene at least with the force of thought and words, if not with deeds. Yet, as philosophers such as Martin Heidegger and Albert Camus have argued, thinking is itself always the essential action that is needed in times of momentous decision, despite the seeming absurdity of events.

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This paper explores the role of water in Kyrgyz culture, examining its significance in the context of globalization and its implications for the hospitality industry. Drawing from cultural practices involving water as a symbol of hospitality, we explore how cultural sensitivity and understanding shape cross-cultural communication and influence employee and tourist behavior in the hospitality. Through an analysis of traditional customs and proverbs related to water, we seek to provide a deeper understanding of the role of water in fostering hospitality and building connections in a globalized world.

How can the experience of public urban spaces be understood as an atmospheric experience that ties the human body with contemporary environmental transformations? This article presents the first results of a survey based on itineraries with asthmatics and/or people with allergies, i.e. people who are hypersensitive to breathing. It aims to clarify the ways in which inhabitants seize the conditions and materialities of the air in the Anthropocene era. This research is linked to an experimental cartographic work conceived as a possible critical tool of the mutations of contemporary public spaces.

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L’expansion des pratiques artistiques sociales et collaboratives depuis les années 1990 place les résidences d’artistes comme des dispositifs particulièrement adaptés à la construction d’une citoyenneté culturelle, notamment dans les zones isolées ou oubliées. De nombreuses résidences reçoivent des artistes pour des projets précis et les sélectionnent en fonction de leurs capacités présupposées à créer du commun, tout en répondant aux enjeux soulevés par les transformations sociétales et environnementales actuelles. Des entretiens avec des artistes et des responsables de résidence, une observation participante et l’analyse de récits de résidence ont permis d’établir que cette émancipation ne passe pas uniquement par la participation à des ateliers de création encadrés ou à des actions de médiation, mais par la présence même des artistes et les méthodes et pratiques de recherche qu’ils apportent sur le territoire. Cette présence temporaire s’ancre autour de l’hospitalité et des possibilités qu’elle offre localement. L’accueil constitue également l’une des conditions pour que des échanges se créent au gré des envies et des affinités personnelles, pour que les résidences puissent devenir des sites d’apprentissage et de production de connaissances libres. Notre étude montre enfin comment ces résidences, en laissant la possibilité au dissensus de s’exprimer, permettent la construction de la subjectivité et de la solidarité dans la résolution de problèmes communs, mêlant ainsi jouissance de droits culturels et exercice de la citoyenneté.

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At his last conference in France, on 8 June 2004, in Strasbourg, under the title “Le souverain bien – ou l’Europe en mal de souveraineté”, Jacques Derrida (1930-2004), always very concerned about Europe and about the future of Europe, dared to admit that he dreamed, without the slightest Eurocentrism or identitarianism, of “a Europe whose universal hospitality and new laws of hospitality or the right of asylum would make it the Noah’s Ark of the 21st century” – since the Bible (Gen. 6-9), Noah’s Ark [Tevat Noah] symbolizing the covenant, that is, Elohim’s alliance with Noah and “every living being” (Gen. 9, 15). Through the problematic of unconditional hospitality – which, as we try to point out, translates the singularity of this biblical alliance as well as underlines the singularity of Deconstruction as a philosophical idiom –, it is the silhouette of this dream of Derrida, as well as its juridical and political scope and implications not only in the European scene but also in the so-called Globalization scene, that we try to sketch here, showing how such a dream deconstructs, that is, denounces and critically re-thinks presumption and violence of the carno-fallo-logo-centric register of philosophical-cultural Westernity. [ABSTRACT FROM AUTHOR]

This paper’s central argument is that Michel Henry’s phenomenology of Life can be used to establish an ethic of hospitality. Henry recalls, by establishing the relationship to the other inside the Life’s community, that the stranger is not primarily an invader, but rather a brother, but in the meaning of the African term “ndeko”, derived from Lingala, spoken in both Congo. It is a phenomenology that asks us to transcend geographical, biological, cultural, etc. contingencies, in order to (re)discover what unites us and must be fostered and protected: our humanity. In the era of humanitarian dramas of immigration in the Mediterranean Sea and in the face of identity withdrawals following the growth of extreme beliefs, the phenomenology of Life shows itself as a vital contribution, notably on the topic of the foreigner’s status and reception. [ABSTRACT FROM AUTHOR]

Between “the one who arrives” (and triggers the new age of migrations), and “what happens” (an expression used in some instances by Derrida to refer to deconstruction), there is an eventuality to think about. This brings out a concept of unconditional hospitality which is defined as “hospitality to reality,” “hospitality to the event.” The ethical and political analyses that criticize this notion are far from tackling within this perspective, an aspect on which Derrida himself has not been always clear enough. Furthermore, the “arrivant” (Derrida) shall be understood in the light of the “arrivage” (Marion). The phenomenality expressed by the phenomenon of migration calls for a description to the extent of unconditional eventuality that seems to saturate such phenomenon. [ABSTRACT FROM AUTHOR]

Philosophy is a paradoxical form of knowledge, and its contradictions can only be resolved by invoking the idea of a hospitality offered to every philosopher. It can itself be defined, in its way of operating, as radical hospitality offered to whatever is not itself. [ABSTRACT FROM AUTHOR]

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The current study focuses on the gambling market, an area often considered part of the hospitality industry. We studied the casino market in Bucharest, Romania, aiming at profiling its customers. Initially, the proportion of foreigners among the players was analyzed. Furthermore, we determined the critical success and failure factors for those players by pursuing a content analysis approach. We found that locals constitute the majority of players, although in 2 out of 5 casinos studied, the foreigners were majoritarly. There were also important differences across cultures in terms of desired experience in terms of gambling.

This article proposes a lexical and then a semantic analysis of health in a corpus of hotel websites, before and after the arrival of the health emergency context linked to Covid-19, in one of the most touristic areas of the world: the Riviera Maya in Mexico. Health can be an interesting tool in a logic of tourism development and it may be enlightening, for example, to examine the way in which promoters of tourism development rely on key elements of health and wellness to make health an element of tourist attractiveness (whether through environment–air, water, nutrition–or through various so-called “healthy” activities). Territorial marketing (i.e., related to destinations) is increasingly mobilizing health to improve the tourist attractiveness of some areas. Hotels, excursions and services, equip themselves with certifications linked to health security or accessibility, for example. Another economic and touristic development tool consists of relying on the positive image of traditional care and treatments such as massages in Bali, Mayan medicine or hammam in Maghreb. Based on observations of the promotional strategies of hotels through their professional websites, the present article tackles the health and wellness domain as commercial arguments in the field of tourism by its actors.

This essay discusses how issues of otherness/identity are at the heart of Patience Agbabi’s poetry collection Telling Tales (2014). A rewriting of Geoffey Chaucer’s Canterbury Tales, the work of the British-Nigerian author addresses alterity through the representation of a heterogeneous group of present-day pilgrims interacting with one another as they are travelling on a bus from Tabard Inn to Canterbury Cathedral. The essay investigates how Agbabi’s poems rewrite Chaucer’s work from a twenty-first century perspective, and deal with alterity in the form of an unfinished dialogue with the medieval text and in ways which encompass not only moral, ethical or social questions, but also formal and generic issues. It shows that poetry’s potential for ‘harbouring otherness’ is linked to an hybridization whose site is also the literary text: poetry, and more specifically the poetic subgenre of the dramatic monologue, is adapted by Agbabi in order to host a dialogic, heteroglossic and novelized dimension.

This essay explores notions of homeland among descendants of the 1923 Greek-Turkish Population Exchange. Visits to ancestral villages transform understandings of the homeland that previously existed only in memory or family stories. These visits also require interactions between Greeks and Turks, typically conceived of as national enemies. Inspired by the Ottoman model presented by their forebears, exchangees reply upon shared hospitality practices to structure cooperative and durable interactions that become central to their conception of their homeland.

Lullabies written by a known author are distinguished by returning to enunciative and semantic aspects of the folk genre and modify them, so even an author sitting in front of a white paper, no children in sight, will still keep in mind an utterance situation which belongs to functional poetry, and, therefore, has a very concrete object: to lull the child. Therefore, when addressing the representations of mother-child love implicit in works of this genre, it is productive to consider two theological correlates of this love, both described by John Paul II at Mulieris Dignitatem: one, the decisive relationship between Christ, the second person of the Trinity, and the Virgin Mary; the other, the mystery of the eternal «generating», intimate to God, and his biblical description by the means of the image of maternal love.Considering these main themes, the present article aims to analyze «Summertime», by George Gershwin (in his opera Porgy and Bess, which script was written by Ira Gershwin y DuBose Heyward, 1935) and «Regalitos», a song by Juan Quintero (in Después de usted, Buenos Aires, 2013), to understand how Trinitarian hospitality and reciprocity leave their mark on the lullaby genre, resignifying the songs in contexts of pain.

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Hospitality allows in various areas of knowledge in order to understand diferente sides of our society and, more precisely, migration issues, where take place the act of host the other with his otherness. This observational field research in the host immigrants and refugees institutions in São Paulo (Brazil) aims to contribute to the understanding of exchange relations with the foreign people on the contemporary migratory context, especially with the haitians. It's concluded that religious institutions seek to make hospitality by their own social justice through the dialogue with the civil society and the State which lacks in policy of public hospitality. [ABSTRACT FROM AUTHOR]

The migratory issues need to be deepened, not only from the human point of view, but also with regard to legal discipline. Asylum, a term of Greek origin ἄσυλον (ἱερόν), literally means without capture; in the Latin terminology asylum indicates a temple where there is no right of capture and is strictly bound to the Institute of Hospitality, defined by the Romans Hospitium Publicum (one of the first forms of public hospitality). Asylum and refugee status represent, therefore, two institutions that go back to the Greco-Roman age and that will be deepened juridically from the origins and their practical applications. The different interpretations regarding the discipline that have been developed in modern and contemporary history will be analyzed later, and in addition, it will be observed how these have finally been reinterpreted since the First and the Second World Conflicts and moreover since the Universal Declaration of Human Rights of 1948.

The conference and event services contract is considered as a type of hospitality contracts well-known in the Anglo-saxon laws generally، and the English law in particular. And it is also regarded as a framework contract aimed at providing services for conferences and other events، and satisfying their requirements. It is usually concluded between the hospitality business sponsor، Known as the conference or event organizer، or service provider، That is to say، the organ or the body owning the hospitality facilities or administering them. and a specialized group business، like universities and other scientific and cultural institutions، concerned with holding conferences، and calling for participation in them . It is worth-bearing in mind that a lot of secondary contracts emanate from this framework contract، the most prominent of which are: the Group Lodging Contract، considered in reality as a booking contract، the meeting and space contract، the franchise contract، and some management contracts. Whereas the Iraqi civil law No. (40) of 1951 does not regulate this contract، because it does not know originally the idea of the framework contract، as well as not regulating the booking contract، which is considered as one of the contracts ramified from framework contract، within the nominated contracts.

This article presents the contribution of the international fieldwork experience for my doctoral ethnographic thesis on the wine consumption process by the middle and upper classes of Rio de Janeiro. The characteristics of this consumption and my previous involvement with the object of study as well as the consequence of following wine and its consumers according to representations that went beyond national borders made me consider the strategy of doing part of my research abroad. The anthropology department responsible for my doctorate course gave me the opportunity to undergo immersion in Paris for nine months and perform an exploratory research in Buenos Aires for three months, totalling one year abroad. Such experiences were essential for the interpretation of the ethnographic data, mainly because, once I experienced hospitality as a foreigner myself in these countries, I was able to understand how the theory of hospitality was key to understand my fieldwork data in Rio de Janeiro. That is, consumers of wine from Rio de Janeiro, when perceiving wine as something “foreign”, create hospitality relations with specialists who work in the wine trade, being inserted in the social circle of what they call “wine culture”.

Some hospitals look like palaces, others like factories, and still others look like nothing at all, according to patient statements. Far from being incidental, these remarks reveal the ease or violence with which some patients experience hospital space. This article explores the link between the appropriation of space, the projection of a self-image deemed good and the maintenance of subjectivity for hospitalized people, essential to care., (Copyright © 2024 Elsevier Masson SAS. All rights reserved.)

In March 2020, daily activities and rhythms have been significantly disrupted by the simultaneous political measures taken worldwide to contain the Covid-19 virus. This period of sudden and unimaginable change produced a major rupture. In Quebec, temporary migrants have been affected in a specific way: many of them were employed in hospitality, a sector forced to a temporary shutdown, while global borders closed, and their migratory status was making their right to financial support uncertain. Simultaneously affected in various life spheres, their life course was at risk of a quick bifurcation. The analysis of the way their life course is impacted by this first period of the pandemic highlights the multiple temporalities articulating a historical macrosocial event and biographical paths, potentially conducive to future bifurcation.

«To protect the world around us and within us is to take care of ourselves. But we need to constitute a ‘we’ that inhabits the common house.» (FT 17). Pope Francis’ insistence on the constitution of a “we” that inhabits the common house questions the conditions of possibility of this consideration of a common dwelling and habitat. Living in common invites us to specify both the renewed perception of an experience of “not being detached” from a relational life where all the elements of the created contribute to this network of vital interdependencies. But also to value this envelopment in a world of which we are a stakeholder, charged with a role at the service of all: to become a host in both senses of the word, to be received and to receive. [ABSTRACT FROM AUTHOR]

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Some works in the British sphere have recently focused on refugees in the UK (Sahota, The Year of the Runaways, 2015) or Indian migrant workers in the UAE (Unnikrishnan, Temporary People, 2017). The former sheds light upon characters which have not often been staged in British literature, such as an “untouchable” who was forced out of the country or a man who was drawn to sell a kidney to pay for student visa. The latter, a collection of short stories, revives the ghost trope, suggesting that the often undocumented workers have spectral lives. I wish to reflect upon the representation of subaltern figures in literature and more particularly on the spectral metaphor. According to Maria del Pilar Blanco and Esther Peeren, the concept of “ghost” may refer to social outcasts, “impotent and ineffectual victims rather than powerful aggressors” (2010, x). Is the figure of the ghost in literature still empowering? Drawing on Sara Ahmed’s discussion on “marked” bodies (Strange Encounters, 46) and other theoretical works, this article discusses what literature performs on the lives, voices and bodies of marginalised figures and ponders over the ethics of writing and reading works focusing on such themes.

In order to better describe the perceptual acuity at work in hospitality, this paper introduces the concept of « allure », which aims at capturing the modes of appearance of the newcomer within an equipped environment and among a community of users with which he is unfamiliar. The site of investigation is provided by a student housing cooperative in Geneva, close to the squat movement that was very active in that city. By describing the sensory-motor embarrassments that riddle the movements of the stranger who comes to the community, the present text invites to go underneath the categorizations of his origin in order to better understand on which occasions they are mobilized.