Notion Of Hospitality Research Articles

Viewing hospitality from an interdisciplinary lens: a systematic review of 30-year research on hospitality in health care

Purpose This study aims to examine the conceptual and empirical operations of hospitality at its intersections with health care, which includes medical and senior care. Design/methodology/approach This study conducts a systematic review of literature on hospitality in health care published in hospitality, tourism and leisure journals spanning from 1990 to 2023. A total of 50 studies meeting the inclusion criteria are reviewed, providing insights into how hospitality is conceptualized, its practical implementation and the proposed outcomes in health-care settings. Findings Hospitality in health care is conceptualized by hospitality scholars in three main ways: as service functions, as a service exchange and as an organizational culture. There is a significant overlap between the notion of hospitality and the concept of person-centered care in gerontology and health-care literature. Also, hospitality contributes positively to patient/resident experiences, organizational performance and societal impacts. Research limitations/implications The study is limited by its focus solely on the theoretical and practical aspects of hospitality in health care within hospitality, tourism and leisure journals, excluding relevant literature from gerontological and health-care journals. Originality/value Interdisciplinary research requires scholars from different disciplines to develop a common language and understanding of key concepts. This study presents the conceptual and practical domains of hospitality and its relevancy to health-care research and offers future directions to strengthen the interdisciplinary research between hospitality, health care and gerontology.

Problematizing the paradoxical pedagogical gestures of ‘embracing diversity’: The case of multicultural education policies in South Korea

The multiculturalist agenda of ‘embracing diversity’ in schools has been criticized for its paradoxical effects of othering ‘diversity-relevant’ students, particularly minorities with an immigrant background. This study aims to critically scrutinize the meaning of ‘diversity’ as a policy problem formed within the policy discourse on multicultural education in South Korea from 2006 to 2020. We argue that the three meanings of diversity—i.e., diversity at-risk, productive diversity, and endurable diversity—indicate a way that identifies ‘multicultural students’ with ethno-racial differences as objects of ‘conditional’ embracing. Thinking with Jacques Derrida's notion of hospitality, we provide insights into a more responsible pedagogical mode of hospitality toward all diverse students, which ruptures the power hierarchies that attend each specific gesture of embracing diversity.

Hospitality as a pivotal value in leadership: A transdisciplinary engagement with the case of Chief Albert Luthuli

This article presents hospitality as a pivotal value in the context of increasing diversity that characterises the complex relations in which leadership emerges. After reviewing the concept of Otherness in philosophy, the notion of hospitality as developed by Richard Kearney in relation to his philosophy of religion (The God Who May Be) is introduced. The case of Nobel Peace Prize Laureate Chief Albert Luthuli is then presented as a biographical leadership study from the African context to illustrate how hospitality as open response to radical Otherness may inspire collaboration and foster positive change. The article then addresses ways in which the notions of hospitality and Otherness present new opportunities to leadership studies for responding to the relational challenges of the globalised world. Amidst an increased scholarly focus on relationality and the need for relational intelligence, globalisation routinely confronts leaders and their followers with radical Otherness. Through dialogue between theology, philosophy of religion and leadership studies and by presenting a case from the African context, the article offers in print what is called for in the global context, namely an open response to the alterity of the Other that enables collaboration amidst increasing diversity.Contribution: Proceeding from a transdisciplinary engagement, the article illustrates that leadership studies stood to benefit from dialogue with theology and philosophy of religion, which offers ways of addressing the Otherness that characterise the globalised context of leadership.

KHÔRAL LOVE? KIERKEGAARD AND DERRIDA ON HOSPITALITY

This paper explores the notion of hospitality and faith in Derrida and Kierkegaard. The aim is to trace the topological core of existence in relation to an ongoing debate in contemporary continental philosophy of religion about khôra. The paper shows how khôral traces are at work in Kierkegaard’s thinking in relation to the topological proximity of love. The claim is, that Kierkegaard emphasizes, not a hostility but a vulnerability of what I coin khôral love – the vibrating space between the anonymous and the amorous, call and response. The unknown X of the khôral becomes the topos of existence – the “stepping out”, the “you are here (X)”. A “you” called forth by the commandment of love or the visitation of the stranger.

‘It’s like having one more family member’: Private hospitality, affective responsibility and intimate boundaries within refugee hosting networks

Since 2015, the notion of hospitality has been a guiding principle and a key demand for individuals and organisations that provide direct support to refugees in Europe. Through a set of interviews conducted with volunteers active in the Refugees Welcome movement in Britain, France and Italy, this article explores the motivations and experiences of individuals who practise (private) hospitality by hosting refugees in their homes. Looking specifically at the ‘responsibility’ that emerges from the practice of hosting, we show that the experience of private hospitality is based on narratives stressing feelings of love and family-like relations, and thus creates the expectation of an affective connection between the host and the guest. We maintain that this process is highly ambivalent as it risks creating and reproducing everyday intimate bordering processes.

On Unconditional Hos(ti)pitality: Thinking-doing Strategies for Dis/Abling Arts Education

Hospitality and diplomacy are understood as universal hosting parameters. However, they fail to address non-neurotypical perception, jeopardising the inclusiveness of arts education environments. By bringing hospitality, inclusiveness, neurotypicality, and more-than-human wildness into conversation, I argue for developing pedagogical spaces oriented to deconstructing normalcy. This article emerges at the intersection of disability studies and neuroqueerness and it is further developed through KarenBarad’s take on non-human agency and Deleuzoguattarian schizoanalysis. Jacques Derrida conceptualises hostipitality to problematise how hospitality cannot enable radical difference. I discuss this notion in dialogue with anecdotes from The Spaze, which is a schizoanalytical experiment and a procedural architecture oriented to non- neurotypicality developed at the Senselab. There, relationality is understood as always more-than-human. In this article, I furthermore examine how diplomacy’s rhetoricexcludes non-neurotypical perception by enacting what Félix Guattari names normopathy, namely, the privileging of linguistic patterns, human-to-human relationalities, and typical socialities. By discussing non-neurotypicality, I aim to queer rhetoric in arts education, diffracting Derrida’s notion of hospitality to foreground the more-than-human relationality developed by Deleuzoguattarian and Baradian perspectives.

The politics of museal hospitality: Sonia Boyce’s neo-Victorian takeover in Six Acts

ABSTRACT Museums and their painstakingly curated constructions of history are increasingly being scrutinised for their heteronormative, androcentric and decisively white biases, often through museum interventions. Based on an understanding of museal hospitality as the constantly-shifting laws that regulate access to Britain’s prestigious exhibition spaces (and the intersections of these spaces with issues of race and gender), this article posits that Sonia Boyce’s Six Acts (2018) can be understood as a neo-Victorian intervention that critiques and forces us to acknowledge the conditions of Britain’s museal hospitality. In conceptualising the museum space as a host, based on Immanuel Kant’s and, particularly, Jacques Derrida’s notion of hospitality, this article argues that Six Acts addresses and modulates the relationship between host and guest, and interrelatedly, re-conceptualises the Victorian art gallery as a neo-Victorian museum (as an institutional space that self-consciously and reflexively engages with the gendered and racialised subtexts of Victorian visual arts). Boyce’s artwork performs epistemic labour, helping us to continually unlearn both the Victorian ideological biases that still suffuse contemporary discourses on heritage and art, on artistic merit as a law of hospitality, and a distorted imagination of a historically white Victorian Britain.

From essay to novel: echoes of Hospitalité française in Le mariage de plaisir

In a 1983 essay entitled Hospitalité française, Tahar Ben Jelloun reflects upon the notion of hospitality in the context of French immigration policy and attitudes of the French towards immigrants from the Maghreb. His lengthy reflection is in conversation with Jacques Derrida’s writings on hospitality, but more so as a counterpoint to the inhospitality of the French towards immigrants. In this paper, I contend that his 2016 novel, Le mariage de plaisir is the fictional equivalent of the 1983 essay: this time, however, Ben Jelloun highlights the paradoxical nature of Moroccans’ inhospitable attitudes towards dark-skinned Moroccans as well as towards West Africans using Morocco as a transit passage toward Europe.

Życzliwość jako cnota moralna w polskiej filozofii moralnej

Życzliwość w tradycji polskiej filozofii moralnej wywodzi się z gościnności. Treść zobowiązania do gościnności wypełnia pojęcie ludzkości, a następnie, od przełomu XIX i XX wieku, także dzięki inspiracji oświecenia szkockiego, przechodzi w kategorię życzliwości. Jest ona postrzegana jako cnota i źródło moralnej praktyki, jako zalążek wartościowych postaw i fundamentalna zasada społecznego życia. Autor artykułu odwołuje się do myśli Witołda Rubczyńskiego, Czesława Znamierowskiego, Tadeusza Kotarbińskiego oraz Henryka Elzenberga, aby uzasadnić, że życzliwość, bezinteresowna i bezwarunkowa, jest najbardziej pożądaną zaletą moralną, która powinna być kształcona i pielęgnowana dla polepszania współżycia społecznego.

Everyday Hospitality in Mongolia

Hospitality is an everyday part of life on the Mongolian steppe. Visitors to any rural ail (« encampment ») expect to be offered food, drink and, if need be, a place for the night. Rather than a form of reciprocity, Mongolian everyday hospitality can be seen to be enactional, not transactional ; its practices are materialisations of the roles of host and guest and do not imply some sort of return. As Annette Weiner noted, the notion of reciprocity, derived from the practices of emerging mercantile elites of early-modern Europe, has dominated anthropological analysis of « exchange » at the expense of considering older aristocratic principles and, I argue, relations of obligation. Mongolian everyday hospitality does not imply acts of generosity directed towards any particular person ; it is an expression of the status of the householders and their ability to fulfil a public norm. I argue that such hospitality can be seen as both a product and producer of socio-political order ; not as a timeless feature of a holistic culture but as an artefact of historical projects of governance. Order is manifest in the rituals of domestic hospitality in which hosts and guests are physically arranged into positions of relative seniority and subordination. As such, hospitality serves as a mode of inclusion into an existing sociopolitical and cosmopolitical order. Since the overthrow of Mongolia’s aristocracy, hospitality has been reframed as « traditional culture » within the modernist nation state, but the household still represents a micro-domain in which status is enacted through hospitality – the roles of host, guest, dependents, and attachments made manifest through actions and emplacements. An examination of hospitality as a set of practices generated by historical domains of power, and the social forms that flow from them, returns us to Kant’s notion of hospitality as practices constitutive of political subjects.

Guests, hosts, and teaching the ethics of service learning in medicine

Within medical education, there is an increasing need to provide ethics education for learners embarking on service learning. The concept of hospitality, as illustrated in Homer’s classic epic the Odyssey, has the potential to underpin such ethics education. This paper describes the implementation and evaluation of an ethics education session for medical students, built on the concept of hospitality, before they embark on a three-year longitudinal service-learning home visit program. In preparation for their household visits, second-year students at a medical school in Miami, Florida, participate in weekly didactic sessions. One of these classes consisted of a two-hour ethics session, involving a brief introductory large-group lecture, followed by self-administered small-group discussions of a series of case scenarios. An innovative web-based platform called Rise allowed the students to run their own small group activities. To assess the impact on the students’ ability to identify, and on their confidence in handling, ethical dilemmas, we administered pre- and post-session surveys. Students indicated statistically significant improvement in median responses to all questions, for two consecutive years. Students also listed three adjectives, both before and after the session, that they associated with good and bad hosts and guests. The consistency of the terms listed suggests that hospitality is a robust concept for the learners. In our experience, the concept of hospitality provides a robust framework for the students, and the mixed large-group and self-facilitated small-group format offers a valuable tool for ethics education related to service learning in medicine. Our study supports the utility of the concept as a teaching tool, and the format facilitates a session using minimal faculty. The notion of hospitality seems particularly fruitful for various ethical considerations in medicine, even beyond those that involve home visits.

Islamophobia East-West and the politics of hospitality in contemporary Germany

ABSTRACT In this article I trouble the terms of hospitality and guest, as well as of east and west, in relationship to Islamophobia. In particular, I consider the graphic novel Im Land der Frühaufsteher, by Paula Bulling with sections written by Noël Kaboré. By focusing specifically on the notion of hospitality, I suggest that any narrative of racisms east/west cannot be disentangled into two separate stories, and that we should approach narratives of east/west difference with careful attention to the problematic premises on which they may rest. The necessary understanding of the workings of racism in contemporary Germany in order to challenge them relies on such a troubling. Furthermore, an exploration of refugee accounts of hospitality as they speak back to German ‘welcome culture’ opens up new possibilities for thinking through notions of hospitality, as well as the ways in which these possibilities are limited by racialization and racisms, including Islamophobia.

‘The rules above the bed’: academic language and learning as hospitality

ABSTRACT In times of widening participation, Australian universities trade on notions of diversity, framing themselves as hospitable places of access and inclusion. In this space, Academic Language and Learning (ALL) practitioners may be seen as extending the welcome of the university through practices aimed at addressing students’ diverse needs. These include identifying students ‘at-risk’ of failure and attrition, conducting one-to-one appointments, and embedding academic literacies by team-teaching within disciplines. In this paper, we reflect on these practices through the lens of Derrida’s notion of hospitality, drawing on key themes such as the constitutive power relationships of hospitality, the aporia between conditional and unconditional hospitality, and hospitality as an ethics of difference and openness to the ‘arrival of the new’. For each of the explored practices, we problematise the institutionalised framing of ALL practitioners as hosts in benevolent universities providing an unreserved welcome to the student ‘foreigner’. We examine the practice of identifying students-at-risk and question a conditional hospitality that risks closing the door on the unforeseeable that students may bring. Our reflection on the managerially devalued one-to-one appointments highlights hospitality as ethics, with each appointment presenting a crisis of choice in responsibly welcoming student difference. Team-teaching exposes the ambiguity of the ALL practitioner ‘being at-home’ in embedded contexts while presenting the possibility for disrupting established roles and practices. Engaging with Derrida’s hospitality thus allows us to uncover power dynamics shaping the role of ALL practitioners and offers the possibility of ethical responsiveness to student difference and a radical opening to the new.

Living in the Stone Age: Reflections on the Origins of a Colonial Fantasy by Danilyn Rutherford

Reviewed by: Living in the Stone Age: Reflections on the Origins of a Colonial Fantasy by Danilyn Rutherford Veronika Kusumaryati (bio) Danilyn Rutherford. Living in the Stone Age: Reflections on the Origins of a Colonial Fantasy. Chicago: The University of Chicago Press, 2018. While anthropology was born from the belly of colonialism, it was not until the publication of Bronislaw Malinowski’s Diary and Talal Asad’s Anthropology and the Colonial Encounter that anthropology’s relationship to colonial projects was questioned.1 With the emerging dominance of postcolonial studies in the 1980s and the reflective turn within the discipline, anthropological literature on colonialism has become a platform to examine colonialism as one of the fundamental forces of the discipline and its legitimate subjects of anthropological scholarship. Danilyn Rutherford’s recent book, Living in the Stone Age, expands these concerns amidst a recent push for decolonizing the discipline. Combining extensive archival research and philosophical ruminations on the problem of ethnographic inquiry, Rutherford tells a different story of colonialism, a story that “begins with weakness, not strength “(5). She argues that the historical production of a colonial fantasy demonstrates the embedded vulnerability of colonial practice and ideology. The research is set in western New Guinea, which the Dutch claimed through Tidore suzerainty beginning in the seventeenth century, but which it did not incorporate into the Netherlands East Indies until late 1898. While the rest of the colony became independent Indonesia in 1945, New Guinea was ruled directly from the Hague until 1962. After a controversial plebiscite in 1969, New Guinea became part of Indonesia with the names Iran Barat (1962–72), Irian Jaya (1972–98), and then Papua. Papuans themselves prefer the self-identifying term “West Papua.” Against a rather complicated political history, this book covers the period extending from 1936 to 1955, one of the most critical periods in New Guinea’s history. Living in the Stone Age examines the ways in which Dutch colonial officers and anthropologists Jean-Victor de Bruyn and Jan van Eechoud contributed to making the Papuans Dutch colonial subjects. De Bruyn and van Eechoud worked in the Central Highlands among the Mee (or Kapauku or Ekari), whom American evangelical missionaries, Dutch colonial officers, travelers, and scientists refer to as Stone Age people. The Central Highlands, where most Papuans lived until relatively recently, was considered the colony’s backwater, and its pacification was considered too costly for the colonial state. Thus, officers in the field needed a justification for their mission there, especially when Indonesian nationalists increasingly challenged the Dutch colonial [End Page 133] project in the Indies. Rutherford reads along and against the grain of Dutch expedition archives to uncover a structure of feeling that animated the Dutch work in New Guinea and their relationship with the indigenous Papuans. It is a feeling that demonstrates their cultural intimacies and pleasures of local knowledge. It is a feeling, Rutherford argues, that makes the Dutch colonial project in New Guinea not just another colonial project. What strikes Rutherford is that there are “unnerving parallels between colonial practice and ethnographic method” (19) in that they both make use of sympathy as a technology. But while anthropology treats sympathy as a “privileged instrument of ethnography,” Dutch colonialism used sympathy as “a technology of state building” (53, 128). Living in the Stone Age is divided into three parts. In the first section, it traces sympathetic colonialism from the shift of Dutch colonial policy in the late nineteenth century, namely, from the predatory and brutal rule of the cultivation regime to the so-called ethical policy. Rutherford defines sympathy as something that “encompasses empathy, pity, and compassion, but it can spawn hostility as easily as love” (58). She also employs several terms that the Dutch used to refer to their projects, such as de Bruijn’s notion of hospitality and “a cordial form of colonialism” (38). Rutherford demonstrates how these Dutch colonial officers not only wanted to understand and build a good rapport with local Papuans—like good anthropologists—but also that they fantasized their role as “fathers” (78) who would protect and advance the Papuans so that they could leave their stone age past behind. She goes so far as to...

Religieuze tolerantie vraagt onderwijs in gastvrijheid

The South African-Dutch research group responsible for this article started its activities in 2012 by looking at religious tolerance (in education) as a means of addressing the tendency for religious intolerance, extremism and fundamentalism. While (teaching in) tolerance seemed to be a promising way to counter religious intolerable behaviour, some shortcomings also became apparent. For example, the concept of tolerance includes an aspect of passivity towards others who adhere to another religion. The concept also does not appear to be able to respond to attitudes and values such as respect, human rights and diversity. Accurate investigation of this problem, both conceptually and empirically, led to the understanding that hospitality is a concept that embodies more active adaptation to those who are different (including religious). Hospitality, therefore, seems to be a more promising concept than tolerance for reducing religious tension between individuals and groups. The inner contradiction discovered by Derrida in the notion of hospitality does not detract from the concept of being defined from a Biblical point of view. Hospitality can also be taught to young people. Although there are no formal provisions for hospitality in the national curricula, an analysis of the Dutch and South African national curricula shows that there is room for hospitality education.

Reading Derrida in Tehran: Between an Open Door and an Empty Sofreh

We can only begin to grasp hospitality as we enact it and yet, in the moment of enactment, hospitality eludes us. In this paper I look at the enactment of hospitality in the relationship between Iranian citizen-hosts and Afghan refugee-guests in the Islamic Republic of Iran, in order to reflect more broadly on questions of Derridean hospitality. Moving between the theoretical and the ethnographic, I forcefully bring to bear on a situation of protracted refugee displacement, a notion of hospitality that has, to a large extent, remained abstract and unanchored. The scalar shifts between the domestic and the national (so integral to Derrida’s theorising of the hospitable), are here reproduced in an examination of Iranian hospitality that simultaneously considers the juridical framework of asylum in the Islamic Republic and the domestic or homely expression of welcome, that occurs in the ushering of the guest over the threshold and the sharing of food around the sofreh.

Editor's Note

Editor's Note Rebecca Rovit, Associate Professor In his seminal essay, "Thick Description: Toward an Interpretive Theory of Culture" (1973), Clifford Geertz cautioned that to counter the "ever-present" danger of losing touch with the realities of our times, cultural analyses must engage what he referred to as "the hard surfaces of life—with the political, economic, stratificatory realities within which men are everywhere contained—and with the biological and physical necessities on which those surfaces rest."1 Forty-five years later, many of us in theatre and performance studies have adopted Geertz's call for social engagement, relying on interdisciplinarity to inform our scholarly analyses and our performance practices. Moreover, the visual and performing arts provide us with a natural site for social action. In this first issue of 2018 I am pleased to feature an array of authors whose articles—particularly in our special section on Dramatic Theory—resonate with our turbulent times. As a prelude to our guest-edited section, two authors consider the theoretical and practical potential of the dramatic work and its implications for performance. In "'Ulysses' Craft': Euripides and Levinas," Dylan Shaul takes up ancient strife in his examination of the satyr play genre, using the work of Emmanuel Levinas to explore the work of art as a site for ethical transformation. The art work also serves as a locus for a series of negotiations: between self and other, the individual and the masses, being and becoming, and war and peace. Significantly, the author emphasizes the ontological drama that Levinas establishes with the notion of hospitality in welcoming the other in a face-to-face encounter between Self and Other. Amy Steiger shifts our focus from the theoretical to the practical, while also incorporating the experiential in "Paradoxical Sleep and Flights of Imagination: Sleep Rock Thy Brain and the Performance of Research." She elucidates the transdisciplinary process by which a public university collaborated with the Actors Theatre of Louisville (2013) to produce a triptych of plays about sleep. Informed by the insights of sleep scientists and psychologists, the performance project created what the author suggests could be a model for new forms of public scholarship in theatre. Further, the Louisville artistic experiment exemplifies how communities can provide networking opportunities for institutions (including universities) and businesses to forge working relationships across the arts and STEM fields. When Geertz advocated that we create meaningful frameworks in which to examine aspects of social action, he suggested that such an examination would "plunge" us into "the existential dilemmas of life."2 At the core of our special section, titled "Dramatic Theory?" and guest-edited by Eero Laine, lies the idea of theatre as a site for cultural and theoretical intervention. I would like to acknowledge those people who continue to make the publication of JDTC possible. Thank you to the College of Arts and Sciences for your sustained support of the journal. My gratitude also goes to Michelle Heffner Hayes, Chair of the newly-formed (as of 1 July) Department of Theatre & Dance. New to our [End Page 1] editorial staff is Jocelyn Buckner, who begins her two-year term as Book Review Editor with this issue. I also am pleased to welcome Chris Hall as our new Managing Editor. Chris is a second-year doctoral student in the English Literature Department at KU. A recipient of the Hall Center for the Humanities Doctoral Fellowship, Chris researches modernism in light of imperialism and colonialism. His dissertation examines modernity through the lens of "worlds"—frameworks for discourses, material realities, and art—in order to erode oppressive boundaries of separation and difference. Finally, I extend my heartfelt thanks to each of you who so willingly has reviewed for the journal. Your active engagement in the peer-review process helps us to keep our standards high in publishing new scholarship in each issue. We encourage new authors and returning ones to send your submissions to jdtc@ku.edu. My four years as Editor will come to a close with the Fall 2018 issue. Be on the lookout for our announcement of my successor. In the meantime, we at JDTC wish each of you a happy and productive summer. Rebecca Rovit, Associate...

Rethinking our refugee crisis with Hannah Arendt

A Europa encara uma onda de refugiados e migrantes. Resolver os muitos problemas inerentes é principalmente uma tarefa política prática. No entanto, existem experiências existenciais, valores democráticos, atitudes humanas e princípios políticos envolvidos, e este artigo atenta particularmente para três aspectos da crise dos refugiados: (1) o existencial (refiro-me ao filósofo Martin Heidegger e à pensadora política Hannah Arendt), (2) o político (volto-me para os passos da UE em direção a uma política comum de refugiados) e (3) o legal (refiro-me à noção de hospitalidade de Immanuel Kant e às notas de Seyla Benhabib sobre Direitos Humanos). Finalmente, farei uma observação final sobre a tarefa da educação (refiro-me à noção de philia de Hannah Arendt e Aristóteles).

Authority and the In-common in Processes of Minoritisation: Brazilian Pentecostalism

This article examines how Pentecostals, recently emerging as active public actors in Brazil, wrestle with traditional top-down and contemporary decentred understandings of authority in seeking to carve a space of recognition for themselves and to project a public vision of a virtuous society based on their religious perspective. Their emergence at once challenges elements of the country’s political tradition and disputes other minorities’ views on what binds people together and what can be shared in the public sphere. Resisting both secular and ecumenical constructions of the common (shared life, national identity, culture, group ethos, etc.), Pentecostal minoritisation also struggles between its affirmation of the ‘democratic’, free gift of the Spirit, its multiple expressions and their situated reception of it. Minoritarian public religion raises a number of questions about what remains common across differences and the authority of religion over the wider range of public culture and political representation. Subject to multiple lines of force, such forms of emergence of ‘sectarian’ communalism in contexts of growing pluralisation and deterritorialisation are bound to produce various articulations of being-together and being-with and highlight the ambiguity of constructions of the in-common from below. Seeking to nurture community, setting boundaries between communities and appealing to overarching community values and shared legacies, religious minoritisation becomes both a source of commonality and distancing. The argument focuses on how Brazilian Pentecostals have built social and political authority from the bottom up, but in ambivalent ways, against the background of Jean-Luc Nancy’s construal of the common, interrogating both with further reference to Derrida’s notion of hospitality and Laclau’s concept of populism.

Between Hospitality and Inhospitality: The Politics of Migrants Protection in Germany

In Europe, the public discourse on migration opposes narratives of endangered national identities and sovereignties to utilitarian arguments that migrants can restore fiscal balance and demographic dynamism. The notion of hospitality as the foundational basis for granting protection is, however, absent from the debate. In Germany, the initial spirit of organized popular solidarity with refugees and asylum seekers that came in during summer and fall 2015 were soon disillusioned by the unpreparedness of the bureaucracy in processing all asylum claims. As a result of the massive streams of migrants in the recent years, resentment towards migrants, while still marginal in Germany, has become more outspoken. The state’s duty to provide protection to refugees and asylum seekers has become fraught with political considerations that serve bureaucratic interests. Consequently, the provision of protection paradoxically developed into inhospitable practices that disenfranchises migrants and hinders the provision of protection to incoming displaced populations. This article proposes a re-discovery of hospitality by integrating the analyses of Derrida and Hallie. It argues for a politicization of hospitality that can achieved by enabling migrants themselves to enter discourse and fill it with their subjective outlook on their own mobility. Hospitality, as a discursive act that relates the host and the guest on a basis of equality, demarginalizes migrants in the reception country as they are invited into the public space to express their own voices on the migratory processes that they experienced.