Religious Duty Research Articles

Maimonides' appreciation for medicine.

Moses Maimonides, the illustrious medieval rabbi and philosopher, dedicated the last decade of his life primarily to medicine. His strong interest in medicine was an integral component of his religious-philosophical teachings and world view. In this paper various sources from his rabbinic writings are presented that explain Maimonides’ motivation regarding and deep appreciation for medicine: (A) The physician fulfills the basic biblical obligation to return lost objects to their owner, for with his knowledge and experience the physician can restore good health to his sick fellow human being; (B) medicine provides a unique opportunity to practice imitatio dei, as it reflects the religious duty to maintain a healthy life-style; (C) as an important natural science, medicine offers tools to recognize, love, and fear God. These three aspects address man’s relationship and obligation towards his fellow-man, himself and God. Biographical insights supported by additional sources from Maimonides’ writings are discussed.

Visitors experience of travel to the City of Heaven (Madinah)

In modern society which, by definition is increasingly secular and culturally motivated, the Hajj is considered the culmination of each Muslim's religious duties and aspiration. Muslims travel to the city of Madinah, after performing the Hajj, as part of their religious beliefs and not as some may think, as an escape for leisure and entertainment. The people who go to Madinah feel unanimous in the view that nothing can quite prepare them for the sheer beauty of the experience and the overwhelming feeling of humbleness that affects them during the pilgrim of Madinah. This paper will begin with the Islamic approach to life of Prophet Muhammad (PBUH) and explains the principles on which Islamic values for society are based according to the teachings of Allah (SWT) and the perfect examples of his PBUH. The paper will explore the personal experience of an individual participant visiting the city.

Newman and the Anglican Idea of a University

AbstractThis article discusses the educational context of John Henry Newman's earlier writings. Through a detailed analysis of the character of Oxford University it traces the development of his educational theory in his practice of teaching. Oxford, which remained a wholly Anglican institution until the 1870s, functioned as a microcosmfor the broader issues of church and state which dominated the writings of the leaders of the Tractarian (or Oxford) Movement in the 1830s. The article helps explain why English theology developed completely differently from theology in continental Europe. For Newman, education was a pastoral and religious task where faith and life were connected through a common ‘catholic’ ethos: the quest for truth was a religious duty. This idea, where the intellect and will were mutually determinative of one another, remained central to his theology and theory of education after his conversion to the Roman Catholic Church, especially in his plans for the University of Dublin, published in

Organizational Spirituality and Its Impact on Consumption Model of Employees in Governmental Organizations in Iran (Case Study)

Organizational Spirituality is one of the new windows opened in the area of organizational behavior whichattracts and absorbs more adherents every day. On the other hand, spirituality capability of Iranian society makesIranian managers to use this low-coast tool in solving organizational problems, increasing efficiency, improvinghuman resources utilization and productivity by employees. It is believed that encouraging spirituality inworkplace has so many privileges; Privileges by applying which the organization moves towards increasingproductivity and performance and improvement of its financial index. Historically, major attention to spiritualityis originated from religions. Although for many people spirituality at work is not related to any religion, butreligion is the best way to reinforce spiritual dimensions of people to the extent in which spirituality will notreach its maturity without religiosity. In a country like Iran in which 95% of people have a single religion andmajority of people are committed to religious mottoes. No other tool or instrument can be more effective thanreligion in spreading spirituality. One of the effective ways in solving financial problems in current organizationsis to modify and improve consumption of the organization financial resources by employees because consideringthe strong connection between spirituality and avoiding dissipation, being committed to religion and spiritualitymight be helpful and life-saving. Applying this approach, all organizations’ managers and employees, especiallygovernmental institutes which are provided by public resources, will consider consumption model improvementas a moral act and religious duty rather than an administrative duty.

ISLAMIC ENTREPRENEURSHIP: A CASE STUDY OF SAUDI ARABIA

As this paper examines the relationship between Islamic values and entrepreneurial activity, it seeks to establish whether these values can be more effectively tapped into to raise the profile of Islamic form of entrepreneurship. A written, self-administered questionnaire among a random sample of Saudi entrepreneurs in the city of Riyadh was employed to generate descriptive data to assess the views and attitudes of Saudi entrepreneurs toward both conventional and Islamic forms of entrepreneurship. We find that Saudi entrepreneurs perceive themselves to be committed Muslims who consider entrepreneurship a religious and economic duty intended to generate halal (lawful) income to meet their financial obligations and to contribute to the falah (well-being) of the Muslim ummah (nation) in this life and hereafter. The findings also negate the prevalent conventional assumption that Islam is intrinsically anti-modernization and anti-development, and that the religiously-based Saudi culture would hinder the emergence and the development of a vibrant entrepreneurship culture in Saudi Arabia.

Secular Law and Custom in Ducal Normandy, c. 1000–1144

This paper sets out some new ideas and arguments on the nature of the secular law and custom of Normandy from the period when the written sources that can tell us about it begin to the Angevin conquest of the duchy in 1144. It begins with a discussion of terminology. Recent work on western France and England has avoided addressing the issue of what those living in the eleventh and early twelfth centuries meant by particular words, moving away from such treacherous terms as “law” and “custom” and referring instead to “legal norms.” As Stephen White remarked in 1988, “there is little evidence … that legal rules were routinely and systematically differentiated from other sorts of norms or that people clearly distinguished between what would now be considered legal, moral, religious, or customary duties and rights.” This, he thought, was due to the general absence in France of “strong governmental authority that could make law, punish transgressors against it, use it routinely to judge civil cases, and regularly afford redress to those whose rights had been violated.” Such authority, however, was not absent (or at least not so absent) in Normandy as elsewhere. Equally, Normans did write about law (lex) and customs (consuetudines) and habit (mos) and right (ius), and in using those words they presumably had some sense of what they meant and how they differed from each other.

Attitudes of pregnant women regarding termination of pregnancy for fetal abnormality

To study the attitudes of pregnant women towards termination of pregnancy for fetal abnormality. A questionnaire was completed by all pregnant women attending routine ultrasound scan. They were asked whether they would opt for termination of the pregnancy in case the fetus was diagnosed with one of the following abnormalities: lethal anomaly, anomaly causing developmental delay, anomaly causing physical handicap, anomaly causing disfigurement and severe anomaly diagnosed after 24 weeks of pregnancy. Logistic regression analysis was used to examine the effect of a variety of demographic and socio-economic characteristics in their choices. A total of 533 women completed the questionnaire out of which 447 (86%) would terminate the pregnancy in case of lethal fetal anomaly. The corresponding figures for anomaly causing developmental delay, anomaly causing physical handicap and anomaly causing disfigurement were 396 (77.8%), 332 (65.9%) and 228 (45.2%). A total of 313 (64.7%) would request late termination owing to severe anomaly. The only two statistically significant factors that influenced the maternal decision on pregnancy termination were religious beliefs and the frequency of practicing religious duties (p < 0.001). The majority of pregnant women would terminate pregnancy for lethal fetal anomaly and for an anomaly causing mental or physical handicap, even in late pregnancy.

Ethics of Clinical Research: An Islamic Perspective

Medical progress depends on research which has to involve at some point human subjects. The human rights of research subjects must be protected. Ethical principles and guidelines have been developed by international organizations such as the World Medical Association (WMA) and the Council for International Organizations of Medical Sciences (CIOMS). The Islamic Organization for Medical sciences (IOMS), Kuwait, convened a meeting in Cairo, Egypt 2004, and produced a document advancing an Islamic viewpoint on these principles and guidelines. In this paper I discuss all these documents. The guidelines developed by CIOMS are in general agreement with Islamic principles i.e. respect for the person, bringing benefit, avoiding harm, and justice. However some differences exist to which I alluded. I also added some personal opinions. Muslim physicians / scientists should get involved in clinical as well as other medical research. It is farḍ kifāya (collective religious duty). They should be familiar with the ethical principles and guidelines and abide by them in their own research. Also, they should monitor externally sponsored research in their own countries to ensure that thee guidelines are followed. DOI: http://dx.doi.org/10.5915/42-2-5512

The female community health volunteer programme in Nepal: Decision makers’ perceptions of volunteerism, payment and other incentives

The Female Community Health Volunteer (FCHV) Programme in Nepal has existed since the late 1980s and includes almost 50,000 volunteers. Although volunteer programmes are widely thought to be characterised by high attrition levels, the FCHV Programme loses fewer than 5% of its volunteers annually. The degree to which decision makers understand community health worker motivations and match these with appropriate incentives is likely to influence programme sustainability. The purpose of this study was to explore the views of stakeholders who have participated in the design and implementation of the Female Community Health Volunteer regarding Volunteer motivation and appropriate incentives, and to compare these views with the views and expectations of Volunteers. Semi-structured interviews were carried out in 2009 with 19 purposively selected non-Volunteer stakeholders, including policy makers and programme managers. Results were compared with data from previous studies of Female Community Health Volunteers and from interviews with four Volunteers and two Volunteer activists. Stakeholders saw Volunteers as motivated primarily by social respect, religious and moral duty. The freedom to deliver services at their leisure was seen as central to the volunteer concept. While stakeholders also saw the need for extrinsic incentives such as micro-credit, regular wages were regarded not only as financially unfeasible, but as a potential threat to the Volunteers' social respect, and thereby to their motivation. These views were reflected in interviews with and previous studies of Female Community Health Volunteers, and appear to be influenced by a tradition of volunteering as moral behaviour, a lack of respect for paid government workers, and the Programme's community embeddedness. Our study suggests that it may not be useful to promote a generic range of incentives, such as wages, to improve community health worker programme sustainability. Instead, programmes should ensure that the context-specific expectations of community health workers, programme managers, and policy makers are in alignment if low attrition and high performance are to be achieved.

EXTERMINATION OF THE JOYAS

Prior to contact with Europeans, California Indigenous peoples maintained a culture of three genders: male, female, and joya. Spanish missionaries and soldiers, however, viewed joyas as practicing “the execrable, unnatural abuse of their bodies” and reported that “we place our trust in God and expect that these accursed people will disappear with the growth of the missions. The abominable vice will be eliminated to the extent that the Catholic faith and all the other virtues are firmly implanted there, for the glory of God and the benefit of those poor ignorants.” I argue that what Spaniards saw as a religious duty was actually a form of gendercide, the destruction of an entire third gender, and explore the various strategies employed to accomplish this gendercide. Ultimately, this gendercide—while severely destructive to both joyas and the indigenous community—was unsuccessful, and I further argue that we are experiencing a renaissance of joyas in the form of two-spirited indigenous peoples.

Ars Reminiscendi: Mind and Memory in Renaissance Culture ed. by Donald A. Beecher, Grant Williams (review)

REVIEWS 229 Ars Reminiscendi: Mind and Memory in Renaissance Culture, ed. Donald A. Beecher and Grant Williams (Toronto: Centre for Reformation and Renaissance Studies 2009) 440 pp. The Western textual tradition of the ars memoriae, or art of memory, begins as advice for the rhetorician. Three classical treatises well-known in the Middle Ages described the practice of mentally organizing and recalling imagery in the service of oratory: De inventione by Cicero, Institutio oratoria by Quintilian, and the Rhetorica ad Herennium by an unknown author (formerly attributed to Cicero). Medieval treatises, however, were less likely to associate the memory arts with speechmaking than with ethics; Albertus Magnus (1193–1280) and Thomas Aquinas (1225–1274) wrote of developing the art of memory as a religious duty. The Renaissance witnessed a proliferation of ars memoriae texts, by Jacobus Publicius (fl. 1462–1470), Giulio Camillo (1480–1554), Matteo Ricci (1552–1610), Giordano Bruno (1548–1600), Robert Fludd (1574–1637), and many others, several of whom developed “systems of memory” that were connected to hermeticism or the occult. In 1929 Ludwig Volkmann (“Ars memorativa”) described the complexity of this rich and unusual literary tradition , which was brought to the attention of a new generation of scholars with the publication of Paolo Rossi’s Clavis universalis: Arti mnemoniche e logica combinatoria de Lullo a Leibniz (1960) and to numerous English-speaking scholars with Frances Yates’s The Art of Memory (1966). In the last decades, several important studies related to the ars memoriae include: Herwig Blum’s Die antike Mnemotechnik (1969), Jonathan Spence’s The Memory Palace of Matteo Ricci (1984), Mary Carruthers’s The Book of Memory: A Study of Memory in Medieval Culture (1990), Janet Coleman’s Ancient and Medieval Memories. Studies in the Reconstruction of the Past (1992), and Lina Bolzoni’s The Gallery of Memory: Literary and Iconographic Models in the Age of the Printing Press (2001). This impressive collection of sixteen essays edited by Donald Beecher and Grant Williams takes for its topic Renaissance memory. As Beecher observes in his introduction and postscript, the subjects of recent studies on Renaissance memory have been limited neither to ars memoriae treatises nor to mnemonic devices such as the memory palace. Rather, scholars have broadened their research to include: memory in connection with literary forms, such as travel writing, memoir, commonplaces, ricordanze, diary, and autobiography; memory as a faculty of cognition described by philosophers and physicians; memory in relation to personal, collective, and cultural identity; the significance of the printed book and the development of the library on memory; and social memorializing . Hence Beecher and Grant have organized their volume thematically into six sections of two or three essays: “Revisioning the Classical Art of Memory”; “Manuscripts, Commonplace Books, and Personal Recollection”; “Learning, Rhetoric, and the Humanist Challenge”; “Ethics and Memory in English Literature”; “Nations, Historiography, and Cultural Identity”; and “Natural Memory vs. Artificial Recollection.” The essays can only briefly be described here. In the first section, Brenda Dunn-Lardeau investigates the mnemonic architecture and the organization of images of exempla in loci memoriae in Jehan Du Pré’s Le Palias des nobles Dames (1534), a text in the tradition of the defense of illustrious women. An- REVIEWS 230 drea Torre illustrates how early modern mnemonic imagery might influence other arts by relating patterns of imago memoriae in two anonymous fifteenthcentury ars memoriae manuscripts at the Bibliothèque Sainte-Geneviève (MSS 3368 and 2521) to emblems located in the wooden choir of St. Giustina’s church in Padua and to the panegyric Il memoriale by Emanuele Tesaura (1592–1675). Wolfgang Neuber examines the creation, reception, and dissemination of early modern printed images of cannibalism, especially those involving depictions of New World natives, in order to consider how cultures employ mnemonic imagery when constructing their own collective memory. The second section includes essays by James Nelson Novoa, who transcribes from aljamiado (Castilian written in Hebrew letters), translates, and analyzes the Arte a la memoria, a unique Sephardic text. Kenneth R Bartlett contemplates why Sir Thomas Hoby (1530–1566), the English ambassador to France and pioneering translator of Castiglione’s Il Libro del cortegiano (1561), copied into his travel journal, The Travail and Lief of...

DAMPAK KONVERSI DALAM UUPA TERHADAP STATUS TANAH ADAT DI BALI

The stipulation of the conversion in UUPA (Agrarian Basic Laws), on the one hand is meant to guarantee that there is a law of land ownership which was mostly unsure before, especially for those who individually own their land hereditarily without formal or legal document. Conversion, on the other hand can affect that some traditional land which is informally owned before can be owned by right. The next effect is that the communal and religious duties in the fo =rm of “ayahan” which is attached to the land before disappears and changes into secular, private ownership. Beside that, traditional land belonging to traditional villages becomes less and if this condition is not handled or taken care of, it can threaten the traditional village itself. It seems that the anxiety has just been newly realized so that it brings conflict for the land ownership in Bali and this problem continuous until now and even can be seen in the villages in the traditional villages in every regency in Bali. Key words : conversion, traditional land, land ownership conflict

Prawo karne islamu w Europie

The article is concerned with selected rules of Islamic penal law. Such a discussion seems necessary (though naturally not sufficient) to attempt to answer the question about the best model of coexistence of sometimes drastically different cultural and normative systems in modern multicultural world. The choice of sharia is justified if we take into account that according to demographic data there are over 38 million of Muslim people living now in Europe. Without a doubt, such a situation may be a challenge because sharia explicitly states that observing laws in the country of residence (kanun) is a duty of every Muslim believer – however provided that the laws do not contradict sharia. There is one striking example of coexistence of different normative systems in Europe. The United Kingdom is the only European country so far which has decided to include Islamic laws in its legal system. Muslim citizens, if they are willing to, can decide property, inheritance, and family disputes in sharia courts and their decisions are recognised by the state. A conscious decision on integration of legal systems should rely on a deeper understanding of the legal system to be integrated into the current one. Understanding sharia requires, first of all, being aware that in the legal culture of Islam there is no division into secular and religious sphere. Hence, the common European perception of sharia as religious law must be considered a mistake. Sharia distinguishes two spheres: ibadat and mu’amalat. Ibadat, that is acts of faith, is the branch of law comprising religious duties of Muslim people. As a rule, breach of ibadat results with punishment in earthly life. Mu’amalat, that is transactions, contains provisions concerning interpersonal relations and protection of five basic human needs: life, religion, family life, property, feelings, and intellect. Yet, it cannot be said that ibadat is religious while mu’amalat is secular law. Together they form sharia and, what is more, they both contain penal provisions. In sharia, penal law is not a separate branch of law and both rules of penal law and sentence administration appear in both branches of sharia. Crime in Islamic law is always a detriment to the society as it infringes social order, God’s order, is a sacrilege (as it is a human infringement of divine rules), and a source of corruption for others. Classification of crimes in sharia is also entirely different from the western one. The basic criterion is the grounds for punishment and crimes are classified as punishable as hudud, kisas (or dijja), and ta’zir. Distinction between deeds punishable under Qur’an (hudud and kisas) and deeds punishable under customary law (ta’zir) is specific for Islamic law. While considering issues related to Islamic penal law, one cannot stop at the literal interpretation of sources of law.

“There is discrimination in the Russian army against religious minorities” - Interview* with Abdurashid Saidov, surgeon, writer and Moscow correspondent for Dagestanskaia Pravda, Moscow, 7 October 2008‡

PIPSS.ORG – What is it like for Dagestani conscripts? How do the officers relate to them? Are they able to fulfill all their religious duties? Do Dagestanis have the ability to rise to the officer ranks? Abdurashid Saidov: In Moscow, there are more than 10 million residents; in Dagestan, there are 2 million. In each conscription, however, Dagestan offers up many times more young men to the army than Moscow. Speaking of attitudes towards Muslims, it is possible to say with confidence that in ...

Peculiarities of religious practices of Muslim servicemen in the Russian Imperial Army in 1874-1914

The article is dedicated to the analysis of religious practices of Muslim servicemen in the Russian Imperial Army in 19th – early 20th century (prior to 1914). The author briefly reveals the historiography of the problem, describes a small number of Muslim units, documents numbers of Muslims in the Army, identifies reasons leading to the loss of their confessional identity, and discloses factors, which influenced amplification of the Muslim rituals in the Russian Imperial Army. The exposure of religious situation of Muslim soldiers is conducted through the analysis of conditions of executing religious rituals that Muslims were ought to observe. A considerable attention is given to the legal status of regular and public mullahs in military bases, as well as to the participation of civilian Muslim clerics in ensuring the fulfillment of religious duties by their fellow Muslims.

Uncle Tom's Cabin and Apocalyptic Sentimentalism

“I wrote [Uncle Tom's Cabin] because as a woman, as a mother, I was oppressed and broken-hearted with the sorrows and injustice I saw, because as a Christian I felt the dishonor to Christianity—bec...

Islamic Biomedical Ethics

Immediately distinctive of Sachedina’s approach to biomedical ethics is hisconception of the Shari`ah as an integrated legal-ethical tradition: TheQur’an provides jurists with moral underpinnings of religious duty, and thegrounding texts are to be taken as an ethical standard of conduct. Legal rulingsare to be extracted accordingly. In short, the Islamic juridical tradition(usul al-fiqh) presupposes ethics.Sachedina argues for an ethical foundation – a strong epistemologicalclaim– and concerns himself with conceptual bases ofmoral reasoning ratherthan with juridically derived judgment per se. He elucidates deontologicalteleologicalprinciples that are “cross-culturally communicable” yet appreciativeof “situational exigencies.” In contrast to the juridical objective ofissuing legal opinions (fatwas), bioethical pluralism motivates Sachedina’spreference for recommended moral conduct (tawsiyah). He therefore movesaway from the tendency of some scholars to conceive of bioethics merely as“applied Islamic jurisprudence.”The author’s epistemic and hermeneutic commitment commends hiswork, given the two facts that he identifies: (1) informed public debate oncritical issues of biomedical ethics within Islam is lacking, relative to thedegree of democratic governance, and (2) the epistemological and ontologicalbases of ethical inquiry remain underdeveloped in the Muslim seminariancurriculum. Consequently, there is a critical need to demonstrate toreligious scholars that Islamic ethics have much in common with secularbioethics and thus that an opportunity for dialogue exists ...

Socio-cultural determinants of female foeticide

The social, cultural, religious and psychological fibres of India are predominantly patriarchal contributing extensively to the secondary status of women. A popular stereotype is strong preference of a male child. The deficit of women in India's population has been documented ever since the first decennial enumeration of people was conducted in the British-occupied parts of India in the late 19th century. Over the span of more than 100 years, the deficit of women has progressively increased as evident from the sex ratio of the population; the number of women per 1000 men more or less steadily declined from 972 in 1901 to 933 in 2001, The explanation for India's low sex ratio are the trends of increasing masculinization and discrimination against woman. Sex selective abortion is a matter of great concern. The social and demographic implications of sex selective abortions are grave. In much of South Asia, sons are preferred over daughters for a number of reasons such as economic, social and religious reasons including financial support, old age security, property inheritance, dowry, family lineage, prestige and power, birth and death rituals and beliefs about religious duties and salvation. There are several forces associated with female foeticide which need research. The present study on 217 subjects in equal number of males and females drawn from the population using the simple random technique was completed in Delhi in the age group of 15-40 years. There are some salient findings such as: (1) The role of family planning and the fear of not being able to earn the resources seem to play relatively a greater role than the common belief about the son preference. This finding needs further research to find out the relative position of known factors contributing to the growing issue of sex selecting abortion; (2) The detection of the sex of the foetus and illegal abortion (Sex Selective Abortion), are placed as two steps. It is not necessary that all going for sex detection would opt for illegal abortion but there is probability of a very close relation rather than a linear relationship between sex detection and illegal abortion. The distancebetween the two can be broadened if close monitoring and strict regulationof abortion law is carried out in the country with a strong partnership with the influencing people in the society; and (3) Socially sensitive measures seem to be more important than the legal measures. One alsogets the impression from the findings that the explanations broadly quoted in the literature to explain the issues of declining child sex ratio are narrow and biased. Many of them are based on assumptions and a general theoretical framework to explain the gender discrimination. Findings in this table provide a valuable contribution to the issue of child sex ratio, which of course need to be studied further on the largest sample using scientifically developed measures/tools/techniques.

Challenging the secular state: the Islamization of law in modern Indonesia

Challenging the Secular State examines Muslim efforts to incorporate shari'a (religious law) into modern Indonesia's legal system from the time of independence in 1945 to the present. The author argues that attempts to formally implement shari'a in Indonesia, the world's most populous Muslim state, have always been marked by tensions between the political aspirations of proponents and opponents of shari'a and by resistance from the national government. As a result, although pro-shari'a movements have made significant progress in recent years, shari'a remains tightly confined within Indonesia's secular legal system.The author first places developments in Indonesia within a broad historical and geographic context, offering a provocative analysis of the Ottoman empire's millet system and thoughtful comparisons of different approaches to pro-shari'a movements in other Muslim countries (Saudi Arabia, Iran, Pakistan). He then describes early aspirations for the formal implementation of shari'a in Indonesia in the context of modern understandings of religious law as conflicting with the idea of the nation-state.Later chapters explore the efforts of Islamic parties in Indonesia to incorporate shari'a into national law by means of case studies. Salim offers a detailed analysis of debates over the constitution and possible amendments to it concerning the obligation of Indonesian Muslims to follow Islamic law. A study of the Zakat Law illustrates the complicated relationship between the religious duties of Muslim citizens and the nonreligious character of the modern nation-state. Chapters look at how Islamization has deepened with the enactment of the Zakat Law and demonstrate the incongruities that have emerged from its implementation. The efforts of local Muslims to apply shari'a in particular regions are also discussed. The book concludes with a review of the profound conflicts and tensions found in the motivations behind Islamization.

The Limits of Hospitality

The arrival of migrants in search of a better life puts forward urgent questions for social and political thought. Historically, hospitality has been considered as a religious duty, a sacred commandment of charity and generosity to assign strangers a place — albeit ambivalent — in the community. With the development of the modern nation state, these obligations have been inscribed into the procedures of political deliberation and legislation that determine the social spaces of aliens, residents and citizens. Current debates are tied to notions of justice which question borders and undermine the congruence of citizenship, territory and belonging that make up modern nation states. These debates focus on the rights of others and the demands of unconditional hospitality, an absolute requirement on one hand, and political and legal limitations on the other. The paper will critically engage with these debates, and evidence the tensions and limits inherent in current notions of hospitality.