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Journal articles on the topic 'Hospitality'

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Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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1

Suprabowo, Gunawan Yuli Agung. "Memaknai Hospitalitas di Era New Normal: Sebuah Tinjauan Teologis Lukas 10:25-37." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 5, no. 1 (June 16, 2020): 43–58. http://dx.doi.org/10.52104/harvester.v5i1.29.

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Abstract : Hospitality in the new normal era has brought new problems because the actions of hospitality towards other people are at risk of corona virus. Therefore the construction of hospitality needs to be reformulated amid a changing context. This was done through a study of the text of Luke 10: 25-37 with the historical critical method. From the results of the study is found several theological points. First, hospitality must be based on compassion which will enable a person to empathize for strangers although faced with a difficult situation. Second, acts of hospitality need to be done collaboratively across groups, ethnicity and religions facing of an increase in the communities affected by Covid-19. Third, the construction of hospitality need to be done with a digital technology media approach that functions intertwined with human interaction and is beneficial in presenting the hospitality of God to anyone penetrating geographical boundaries.Keywords: hospitality, compassion, collaborative, digital technology. Abstrak: Hospitalitas di era new normal telah membawa persoalan baru karena tindakan hospitalitas terhadap orang lain menjadi beresiko pada penularan virus corona. Karenanya konstruksi hospitalitas perlu dirumuskan kembali di tengah konteks yang sudah berubah. Hal itu dilakukan melalui penelitian teks Lukas 10:25-37 dengan metode historis kritis. Dari hasil penelitian ditemukan beberapa pokok teologis. Pertama, hospitalitas harus berpijak pada belas kasih yang akan memampukan seseorang untuk berempati terhadap orang asing walau diperhadapkan pada situasi yang sulit. Kedua, tindakan hospitalitas perlu dilakukan secara kolaboratif lintas kelompok, etnik, dan agama dalam menghadapi meningkatnya masyarakat yang terdampak Covid-19. Ketiga, konstruksi hospitalitas perlu dilakukan dengan pendekatan media tehnologi digital yang berfungsi terjalinnya interaksi antar manusia dan bermanfaat dalam menghadirkan keramahtamahan Allah pada siapapun menembus batas-batas geografis.Kata kunci: hospitalitas, belas kasih, kolaboratif, tehnologi digital.
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2

Walangare, Audy, Bartolomeus Diaz Nainggolan, and Rudolf Sagala. "Hospitalitas Sebagai Objek Perjumpaan Kristen-Islam: Resiprositas, Sinergisitas, dan Kolaborasi." Jurnal Teologi Gracia Deo 5, no. 2 (January 31, 2023): 239–54. http://dx.doi.org/10.46929/graciadeo.v5i2.6.

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Abstract The Christian-Muslim conflict is moving forward and has not yet reached a peace climax which is comprehensive and accommodating the whole, at least, the specific intention of religions. The religious conflict includes dogmatics, politics, rights to construct temples, education, and other related dimensions. Hospitality offers constructive conversation to Christian-Islam relations in Indonesia. Using the qualitative descriptive method, this research portrays a hospitality comparison between two distinct religious perspectives. Eventually, Islamic hospitality relates to wealth and worldly pleasure, while Christianity considers hospitality part of spiritual and divine participation. Abstrak Konflik agama Kristen-Islam terus bergulir dan belum mencapai titik klimaks perdamaian yang komprehensif dan mengakomodasi seluruh, atau paling tidak, sebagian besar kepentingan agama. Pertikaian agama meliputi konflik dokmatika, politik agama, hak-hak mendirikan bangunan ibadah, pendidikan dan berbagai aspek lainnya. Hospitalitas menawarkan percakapan yang konstruktif bagi agama Kristen-islam di Indonesia. Dengan menggunakan metode kualitatif deskriptif, penelitian ini menampilkan hospitalitas sebagai objek perjumpaan dari dua perspektif tradisi agama yang berbeda, yaitu Kristen dan Islam. Pada akhirnya, hospitalitas Islam memiliki korelasi dengan kemakmuran dan kekayaan dunia, berpusat pada diri manusia dan berkaitan erat dengan ritual keagamaan sedangkan Kristen menganggap hospitalitas sebagai manifestasi cinta kasih, berfokus pada ilahi, dan bagaian dari partisipasi spiritual dengan Tuhan.
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3

Lugosi, Peter. "Exploring the hospitality-tourism nexus: Directions and questions for past and future research." Tourist Studies 21, no. 1 (January 5, 2021): 24–35. http://dx.doi.org/10.1177/1468797620985778.

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Hospitality has often been conceived primarily as a supporting component of the tourism product. This commentary synthesises inter and multidisciplinary literature to examine alternative and more complex intersections of hospitality and tourism. It discusses four thematic areas of hospitality research: labour; the transformation of place (experiences); socio-material and socio-technological practice; and human encounters. It argues that applying hospitality as a sensitising concept in these domains of enquiry, and studying hospitality’s abstract and concrete dimensions, enhances our understanding of tourism as socio-economic phenomena and a global system, and helps to appreciate tourism’s implications for multiple stakeholders. Moreover, it proposes a range of questions for future research.
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4

Rinukti, Nunuk, Harls Evan R. Siahaan, and Agustin Soewitomo Putri. "Kesetaraan dan Keadilan Gender dalam Bingkai Teologi Hospitalitas Pentakostal." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 2 (April 27, 2022): 782–96. http://dx.doi.org/10.30648/dun.v6i2.711.

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Abstract. This manuscript is a study considering to the phenomenon of gender discrimination that still occurs in Christianity. The purpose of this study was to construct the idea of gender equality and justice within the framework of Pentecostal Hospitality Theology. The method used in this research was descriptive analysis and constructive argumentative using literature data related to Hospitality Theology, especially, the Pentecostalism’s response to the issue of gender equality and justice. As a result, Hospitality Theology is a theological construction that expresses openness to all differences equally and fairly. In conclusion, Pentecostal Hospitality Theology cannot be separated from the event of the outpouring of the Holy Spirit. It departs from the narrative virtues of the early church which welcomed different and foreign identities in equality and justice.Abstrak. Naskah ini merupakan sebuah kajian yang memperhatikan fenomena diskriminasi gender yang masih terjadi di kekristenan. Tujuan kajian ini adalah mengonstruksi ide kesetaraan dan keadilan gender dalam bingkai Teologi Hospitalitas Pentakostal. Metode dalam penelitian ini adalah analisis deskriptif dan argumentatif konstruktif dengan menggunakan data literatur yang terkait dengan Teologi Hospitalitas, khususnya sikap Pentakostalisme terhadap isu kesetaraan dan keadilan gender. Hasilnya, Teologi Hospitalitas merupakan konstruksi teologis yang mengekspresikan keterbukaan pada segala perbedaan secara setara dan berkeadilan. Sebagai kesimpulan, Teologi Hospitalitas Pentakostal tidak dapat dilepaskan dari peristiwa pencurahan Roh Kudus dan berangkat dari virtue naratif jemaat mula-mula yang menyambut identitas berbeda dan asing dalam kesetaraan dan keadilan.
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5

Swain, Sara. "Feral Hospitality: Thinking Outside the House With Kedi." Public 31, no. 61 (December 1, 2020): 90–173. http://dx.doi.org/10.1386/public_00028_1.

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Our current understandings of hospitality are largely informed by the Western European philosophical tradition. This tradition, however, restricts accommodation to the proprietary space of the human house, or to its equivalent, the nation state. Both can only offer a constrained, exclusive, and temporary welcome. This has significantly limited the possibilities for imagining and practicing hospitality. In order to challenge the perceived scarcity at the heart of hospitality’s spatial imaginary, this essay turns to Kedi, Ceyda Torun’s 2016 documentary about Turkish street cats. Using the film as a guide, it explores what hospitality can look like outside the house. By tending to the relationships between cats and the people of Istanbul, the film offers a glimpse of a more capacious, creaturely, and cosmopolitan alternative I call, “feral Hospitality.” This is an itinerant and performative hospitality that produces rather than consumes space.
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6

Sopacuaperu, Eklepinus Jefry. "Konsep Hospitalitas Amos Yong dan Dialog Inter-Religius di Maluku." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, no. 2 (August 15, 2020): 111. http://dx.doi.org/10.14421/panangkaran.2019.0301-08.

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This article aims to explore hospitality as the basic character needed in the development of inter-religious dialogues. The character is reflected in a way of understanding that every religion has its own hospitable characteristic that can be used to start off an effective dialogue. It is also the aim this article to discern the philosophy of “hidup orang basudara” as the characteristic of hospitality among the Moluccans used in developing inter-religious dialogue in Moluccas.[Artikel ini menelusuri hospitalitas (keramah-tamahan) sebagai karakter dasar yang dibutuhkan dalam perkembangan dialog inter-religius. Karakter ini tercermin dalam cara pemahaman yang dimiliki setiap agama yakni karakter hospitalitas yang dapat digunakan untuk memulai dialog yang efektif. Inilah yang menjadi tujuan utama dari artikel ini yaitu untuk memahami falsafah “hidup orang basudara” sebagai bentuk hospitalitas pada masyarakat Mulucans dalam mengembangkan dialog inter-religius di Muloccas.]
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7

Isayev, Elena. "Hospitality." Migration and Society 1, no. 1 (December 1, 2018): 7–21. http://dx.doi.org/10.3167/arms.2017.010103.

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This article provides a historical perspective to understand better whether hospitality persists as a measure of society across contexts. Focusing on Homer and later Tragedians, it charts ancient literature’s deep interest in the tensions of balancing obligations to provide hospitality and asylum, and the responsibilities of well-being owed to host-citizens by their leaders. Such discourse appears central at key transformative moments, such as the Greek polis democracy of the fifth century BCE, hospitality becoming the marker between civic society and the international community, confronting the space between civil and human rights. At its center was the question of: Who is the host? The article goes on to question whether the seventeenth-century advent of the nation state was such a moment, and whether in the twenty-first century we observe a shift towards states’ treatment of their own subjects as primary in measuring society, with hospitality becoming the exception to be explained.
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8

Isayev, Elena. "Hospitality." Migration and Society 1, no. 1 (December 1, 2018): 7–21. http://dx.doi.org/10.3167/arms.2018.010103.

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This article provides a historical perspective to understand better whether hospitality persists as a measure of society across contexts. Focusing on Homer and later Tragedians, it charts ancient literature’s deep interest in the tensions of balancing obligations to provide hospitality and asylum, and the responsibilities of well-being owed to host-citizens by their leaders. Such discourse appears central at key transformative moments, such as the Greek polis democracy of the fifth century BCE, hospitality becoming the marker between civic society and the international community, confronting the space between civil and human rights. At its center was the question of: Who is the host? The article goes on to question whether the seventeenth-century advent of the nation state was such a moment, and whether in the twenty-first century we observe a shift towards states’ treatment of their own subjects as primary in measuring society, with hospitality becoming the exception to be explained.
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9

Young, William C., and Said M. Ladki. "Hospitality." Journal of Nutrition in Recipe & Menu Development 2, no. 1 (June 11, 1996): 43–58. http://dx.doi.org/10.1300/j071v02n01_05.

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10

Jeter, Kris. "Hospitality." Marriage & Family Review 17, no. 1-2 (August 9, 1991): 135–58. http://dx.doi.org/10.1300/j002v17n01_08.

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11

Maddox, Marjorie. "Hospitality." Spiritus: A Journal of Christian Spirituality 18, no. 2 (2018): 268. http://dx.doi.org/10.1353/scs.2018.0035.

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12

van de Weijenberg, Astrid. "Hospitality." Management Kinderopvang 25, no. 3 (May 2019): 17. http://dx.doi.org/10.1007/s41190-019-0051-9.

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13

Gunderman, Richard B. "Hospitality." Journal of the American College of Radiology 6, no. 11 (November 2009): 746–48. http://dx.doi.org/10.1016/j.jacr.2009.07.020.

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14

Butarbutar, Rut Debora, and Raharja Sembiring Milala. "Dari Church Planting ke Hospitalitas: Suatu Tinjauan Kristis terhadap Misi Gereja di Tengah Konteks Keberagaman." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 4, no. 2 (November 28, 2020): 170. http://dx.doi.org/10.33991/epigraphe.v4i2.191.

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The mission is the identity of the church. On the other hand, the reality of diversity requires every religion to practice its dogma by not harming diversity. For this reason, this article aims to propose a new understanding of the mission to renew the traditional mission of the church, that is from church planting to the hospitality of the Triune God. By comparing the church planting model through the church documents research, specifically HKI and the hospitality model specifically from the view of Velli-Matti Kärkkäinen, as well as an explanation of both models, the authors demonstrate the advantages of the hospitality model and its relevance in answering the mission amidst the reality of diversity. The research shows that the hospitality model emphasizes the mission is not merely exploiting diversity for Christianization or church planting but rather giving acceptance to others as the implication of the church's participation in God's universal salvation work. AbstrakMisi dan keragaman merupakan dua hal besar yang menjadi perhatian utama gereja. Misi adalah identitas gereja sedangkan keberagaman adalah realitas yang dihadapi gereja. Persoalan muncul ketika gereja menjalankan misi, na-mun menciderai keberagaman. Gereja menjadikan keberagaman sebagai ob-yek misinya, seperti kristenisasi di tengah dengan tujuan church planting. Artikel ini bertujuan menyajikan sebuah pemahaman misi yang baru sebagai upaya membaharui misi tradisional gereja, yaitu dari church planting kepada hospitalitas Allah Trinitas. Dengan melakukan komparasi antara model church planting melalui penelitian dokumen dan model hospitalitas Allah Trinitas dalam perspektif Velli-Matti Kärkkäinen, serta penjelasan atas kedua model, penulis memperlihatkan keunggulan model hospitalitas Trinitas dan relevansinya bagi misi dalam konteks keberagaman. Penelitian ini menunjuk-kan bahwa, misi tidak semata-mata untuk melakukan church planting di tengah keberagaman, namun pewartaan sekaligus penerimaan akan yang lain.
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15

Mitchell, Clinton W. "Impact Hospitality: Creating Social Impact through Hospitality." Sustainability 14, no. 10 (May 21, 2022): 6274. http://dx.doi.org/10.3390/su14106274.

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Hospitality is the relationship between a guest and a host, wherein the host receives the guest with some amount of goodwill, including the reception and entertainment of guests, visitors, or strangers. At the outset of the pandemic, it was clear that the hospitality industry that has been around for centuries would need to be reimagined to survive and perhaps come out stronger. Enter trailblazers Donte Johnson and Jason Bass of Hotel Revival in Baltimore. Their creativity, ingenuity, and compassion sought to effect significant positive change to address the pressing issue of COVID-19 and its devastating effects. The two define hospitality as “just taking care of people,” which is what they decided to do when the world closed its doors and they opened theirs. This case study seeks to define a new form of hospitality designed to serve the double bottom line of profit and people. This body of work chronicles the stories, lessons learned, and the path ahead for an industry in need of a way forward to create Impact Hospitality.
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16

Ferreira, Raymond R., Agnes L. Defranco, and Clinton L. Rappole. "Hospitality Program Directors' Ratings on Hospitality Journals." Journal of Hospitality & Tourism Education 10, no. 1 (January 1998): 46–52. http://dx.doi.org/10.1080/10963758.1998.10685174.

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17

Kinderlerer, Judy. "Responsible hospitality: microbiology for the hospitality industry." International Journal of Hospitality Management 16, no. 3 (September 1997): 313–15. http://dx.doi.org/10.1016/s0278-4319(97)89038-x.

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18

Palmer, John. "Response to: Hospitality Education or Hospitality Training." Hospitality Education and Research Journal 10, no. 1 (February 1985): 60–63. http://dx.doi.org/10.1177/109634808501000107.

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19

Themal, Henry J. "Response To: Hospitality Education or Hospitality Training?" Hospitality Education and Research Journal 10, no. 1 (February 1985): 64–65. http://dx.doi.org/10.1177/109634808501000108.

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20

Lashley, Conrad. "Hospitality Experience: An Introduction to Hospitality Management." Journal of Tourism Futures 1, no. 2 (March 16, 2015): 160–61. http://dx.doi.org/10.1108/jtf-12-2014-0008.

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21

Wilson, Robert H. "Hospitality Real Estate: A Relevant Hospitality Course." Hospitality & Tourism Educator 7, no. 2 (April 1995): 31–35. http://dx.doi.org/10.1080/23298758.1995.10685656.

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22

Agustina, Agustina, M. Winarno G. D, and Darmawan A. "POLARISASI PERSEPSI PARA PIHAK DALAM PENGEMBANGAN HOSPITALITAS EKOWISATA DI UNIT PENGELOLA WISATA KUBU TAMAN NASIONAL BUKIT BARISAN SELATAN (TNBBS)." Jurnal Hutan Tropis 6, no. 2 (September 30, 2018): 154. http://dx.doi.org/10.20527/jht.v6i2.5403.

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The perception stakeholders in the development of ecotourism in a destination is very important to learn. Alignment of perceptions of the stakeholders is needed to facilitate the implementation of various ecotourism activities. Differences in perception can be a barrier to the implementation of ecotourism development in Kubu Perahu tourist destination. This study aimed to determine the perceptions of three stakeholders (tourists, communities and managers) who will then be described in the form of polarization charts. Perceptions of stakeholders were obtained through questionnaire method (one score one indicator) and analyzed using descriptive analysis. The results of perceptions of stakeholders (tourists, communities and managers) in the development of ecotourism hospitality show a harmonious perception. Tourists have a good perception for all aspects of existing ecotourism hospitality in Kubu Perahu tourism. Communities and managers have a poor perception of one of the aspects of ecotourism hospitality in Kubu Perahu tourist destination is on the infrastructure aspect. The polarization of perceptions in general stakeholders (communities, tourists and managers) in the development of ecotourism hospitality shows a harmonious perception so that the form of symmetric polarization. It indicates that the management of tourism in Tourism Management Unit Kubu Perahu Taman Nasional Bukit Barisan Selatan (TNBBS) has been going well.Persepsi para pihak dalam pengembangan ekowisata di suatu destinasi sangat penting dipelajari. Keselarasan persepsi dari para pihak sangat dibutuhkan untuk memudahkan implementasi berbagai kegiatan ekowisata. Perbedaan persepsi dapat menjadi penghambat pelaksanaan pengembangan ekowisata di destinasi wisata Kubu Perahu. Penelitian ini bertujuan untuk mengetahui persepsi tiga stakeholders (wisatawan, masyarakat dan pengelola) yang kemudian akan digambarkan dalam bentuk bagan polarisasi. Persepsi stakeholders didapatkan melalui metode kuesioner (one score one indicator) dan dianalisis menggunakan analisis deskriptif. Hasil penelitian persepsi stakeholders (wisatawan, masyarakat dan pengelola) dalam pengembangan hospitalitas ekowisata menunjukkan persepsi yang selaras. Wisatawan memiliki persepsi yang baik untuk semua aspek hospitalitas ekowisata yang ada di destinasi wisata Kubu Perahu. Masyarakat dan pengelola memiliki peresepsi yang kurang baik terhadap salah satu aspek hospitalitas ekowisata di destinasi wisata Kubu Perahu yaitu pada aspek infrastruktur. Polarisasi persepsi secara umum stakeholders (wisatawan masyarakat dan pengelola) dalam pengembangan hospitalitas ekowisata menunjukkan persepsi yang selaras sehingga bentuk polarisasi simetris. Hal ini mengindikasikan bahwa pengelolaan wisata di Unit Pengelola Wisata Kubu Perahu Taman Nasional Bukit Barisan Selatan (TNBBS) sudah berjalan dengan baik.
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23

Leppan, Listra, and Trifena Anisa Tandi. "Relevensi Sikap Hospitalitas Kristen Dalam Budaya Raputallang Sebagai Upaya Rekonsiliasi Konflik di Gereja." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 3, no. 1 (October 18, 2023): 102–12. http://dx.doi.org/10.54170/dp.v3i1.156.

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In a church that is definitely inseparable from a conflict, because church groups are also filled with people from different backgrounds both from perspectives and understanding, between church congregations and assemblies and pastors. Thus causing differences of opinion, this makes it impossible for church groups to avoid conflict, and results in a loss of harmony in the Church. Seeing this fact, the author's reason in this paper is to provide an effort to reconcile conflicts in the church by making the attitude of Christian hospitality relevant in the raputalang culture. The approach used by the author in this paper is qualitative and literature study. The purpose of this writing is to teach members of the church how to apply an attitude of Christian hospitality in the Raputallang culture as an effort to reconcile conflicts in the Church. This Christian hospitality is a form of hospitality to everyone, as an image of God that every believer must have, by prioritizing mutual forgiveness and bringing the church to grow in faith. Dalam sebuah Gereja yang pasti tidak akan terlepas dari sebuah konflik, di karenakan kelompok gereja juga di isi dengan orang-orang dari latar belakang yang berbeda baik dari cara pandang dan pemahaman, antara jemaat gereja dan majelis serta pendeta. Sehingga menimbulkan perbedaan pendapat, hal ini membuat kelompok gereja tidak mungkin terhindar dari konflik, dan mengakibatkan hilangnya keharmonisan dalam Gereja. Melihat realitas tersebut, itulah sebabnya penulis dalam tulisan ini hendak memberikan upaya rekonsiliasi konflik di gereja dengan merelevansikan sikap hospitalitas Kristen dalam budaya raputalang. Pendekatan yang digunakan penulis dalam tulisan ini ialah kualitatif dan studi pustaka. Tujuan dari penulisan ini ditujukan kepada warga jemaat dalam Gereja bagaimana menerapkan sikap hospitalitas Kristen dalam budaya Raputallang sebagai upaya rekonsiliasi konflik di Gereja. Hospitalitas Kristen tersebut menjadi bentuk keramahtamahan kepada semua orang, sebagai gambar Allah yang harus dimiliki oleh setiap orang percaya, dengan mengutamakan sikap saling mengampuni dan membawa gereja semakin bertumbuh dalam iman.
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24

Elgahwash, Fouad Omran, Khalid Ahmed, and Adel Omar Al-Magarbi. "Strengthening Libyan Hospitality: A SOAR Analysis of Digital Marketing Strategies and Practices in the Tourism and Hospitality Sector." Journal of Economics, Management and Trade 29, no. 12 (December 22, 2023): 144–59. http://dx.doi.org/10.9734/jemt/2023/v29i121181.

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The Libyan hospitality sector is a growing industry with significant potential and its sector plays a pivotal role in the country economic development, offering vast potential for growth and prosperity. In the digital age, the effective utilization of digital marketing strategies and practices is crucial for tourism and hospitality enterprises to enhance their competitiveness and attract a global audience. This study employs a systematic SOAR (Strengths, Opportunities, Aspirations, and Results) analysis to assess the current state of digital marketing in the Libyan hospitality sector and provide insights into areas for improvement. This study demonstrates the effectiveness of using SOAR analysis to enhance digital marketing strategies and customer service within the tourism and hospitality industry. By implementing a SOAR-based framework, businesses were able to improve website traffic, social media engagement, bookings, and ultimately, customer satisfaction. This research offers a unique perspective on optimizing digital marketing in the tourism sector by introducing a framework rooted in SOAR analysis. The proposed approach highlights the critical role of creating compelling content, leveraging social media platforms, and continuously evaluating results for sustained growth. This research analyses the current state of digital marketing in the Libyan hospitality sector using a SOAR framework (Strengths, Opportunities, Aspirations, and Results). Key findings reveal the sector's potential for growth, highlighting its rich cultural heritage, diverse landscapes, and untapped resources. The study also identifies opportunities for improvement, including website optimization, social media engagement, online reputation management, and data-driven decision-making. Ultimately, the research provides actionable recommendations to strengthen Libyan hospitality's digital presence and competitiveness in the global tourism market.
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25

Curro, Costanza. "Excessive hospitality: Personhood, moral boundaries and domination around the Georgian table." Journal of Consumer Culture 20, no. 2 (December 31, 2019): 216–34. http://dx.doi.org/10.1177/1469540519891278.

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This article investigates the making of personhood through conspicuous hospitality practices in the Republic of Georgia, focusing on how this process has underpinned moral boundary drawing in Georgia’s recent history – from the late Soviet era, through the 1990s, to the years following the Rose Revolution in 2003. Largely perceived and defined as tradition by local people and external observers, hospitality is a powerful device to organise social relationships and exchanges in the community. Excess is a fundamental feature of hospitality practices: people spend many hours around the table displaying, offering and consuming plenty of food and alcoholic drinks and engaging in conspicuous bodily gestures and speech. Analysing literary and media sources and data collected through participant observation and follow-up interviews, the article explores the way in which shifting moral boundaries drawn upon hospitality practices have transformed domination and counter-domination patterns in Georgian society. From a unifying marker of Georgians’ positive distinctiveness vis-à-vis other people, hospitality’s excesses became a token of increasing socio-economic inequality. The analysis contributes to the understanding of consumption, especially in its excessive aspects, as a fundamental element in the making of individual and collective personhood, which, in turn, shapes boundaries of exclusion and inclusion within and across smaller and larger communities.
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&NA;. "Hospitality fine." International Journal of Pharmaceutical Medicine 15, no. 1 (2001): 9. http://dx.doi.org/10.2165/00124363-200102000-00005.

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27

Chan, Felicia. "Selective Hospitality." New Formations 70, no. 70 (January 13, 2011): 180–82. http://dx.doi.org/10.3898/newf.70.rev05.2010.

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28

De Vita, Lorena. "Dutch Hospitality." BMGN - Low Countries Historical Review 137, no. 2 (June 28, 2022): 4–29. http://dx.doi.org/10.51769/bmgn-lchr.7062.

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In March 1952, representatives of the Federal Republic of Germany, Israel and the Conference on Jewish Material Claims against Germany (JCC) met in a secret location in the Netherlands to negotiate about reparations (Wiedergutmachung / shilumim). This was the first official meeting between German, Jewish and Israeli representatives in the aftermath of the Holocaust, and it took place in Wassenaar. Based on diplomatic, intelligence and police archival sources, in combination with oral history interviews and news reports, this article examines the Netherlands’ involvement in hosting these negotiations. It illuminates the circumstances leading to the Dutch assent to hosting these talks and demonstrates the crucial importance of the Dutch intelligence and police forces in protecting the safety of the negotiators from terror attacks. In maart 1952 ontmoetten vertegenwoordigers van de Bondsrepubliek Duitsland, Israël en de Conference on Jewish Material Claims against Germany (JCC) elkaar op een geheime locatie in Nederland om te onderhandelen over herstelbetalingen (Wiedergutmachung / shilumim). Deze eerste officiële bijeenkomst van Duitse, Joodse en Israëlische vertegenwoordigers in de nasleep van de Holocaust vond plaats in Wassenaar. Op basis van zowel bronnen van diplomatieke, politionele en inlichtingendiensten, als mondelinge getuigenissen en nieuwsberichten wordt in dit artikel de Nederlandse betrokkenheid bij de organisatie van deze onderhandelingen onderzocht. Het licht de context toe waarin Nederland toestemde om het gastland voor deze bijeenkomst te worden en het toont aan dat de Nederlandse inlichtingen- en politiediensten van cruciaal belang waren voor het beveiligen van de onderhandelaars tegen terreuraanvallen.
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Vahid oğlu Bağırzadə, Rahid. "Hospitality Services." SCIENTIFIC RESEARCH 09, no. 5 (May 22, 2022): 53–56. http://dx.doi.org/10.36719/2789-6919/09/53-56.

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Turizmin mühüm formalarından biri olan otellər, qonaqların qəbulu, yerləşdirmə və onlara xidməti yerinə yetirir. Otelçilik fəalliyyətindən yararlanan insanların ehtiyaclarının müxtəlif olması, bu ehtiyacları qarşılayan müəssilərin də inkişaf istiqamətinə çox təsir etmişdir. Gecələməkdən əlavə insanların digər ehtiyaclarının zövqlərinə və sosial-mədəni vəziyyətilərinə görə dəyişməsi bir-birindən fərqli xidmətlər təklif edən müəssisələrin yaranmasına səbəb olmuşdur. Açar sözlər: turizm, otel, ehtiyac, xidmət, biznes Rahid Vahid Baghirzade Hospitality Services Abstract Hotels, which are one of the most important forms of tourism, receive, accommodate and serve guests. The diversity of needs of people benefiting from the hotel business has greatly influenced the development of businesses that meet these needs. In addition to overnight stays, changes in people's other needs to suit their tastes and socio-cultural backgrounds have led to the creation of businesses that offer different services. Key words: tourism, hotel, need, service, business
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Manning, Kimberly D. "Southern Hospitality." Annals of Internal Medicine 152, no. 3 (February 2, 2010): 190. http://dx.doi.org/10.7326/0003-4819-152-3-201002020-00014.

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31

Mullins, Phil. "Untamed Hospitality." Tradition and Discovery: The Polanyi Society Periodical 36, no. 1 (2009): 72–74. http://dx.doi.org/10.5840/traddisc2009/201036113.

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Park, Bokyoung. "Missional Hospitality." Ecclesial Futures 2, no. 2 (December 1, 2021): 11–30. http://dx.doi.org/10.54195/ef11875.

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The entire world is suffering through the COVID-19 pandemic. In this age of anguish, churches must work on the ministry of hospitality that leads to healing as part of God’s mission. This article employs a narrative approach in articulating a missional hospitality. It draws on two stories of the writer’s personal experience to describe how pain was healed through an experience of hospitality. The sharing of personal stories demonstrates how experiences of hospitality can be converted into missional practice for others which becomes a locus of healing. As the conclusion, the study provides three implications. First, churches need to provide the space of hospitality for others experiencing pain and grief. Second, theology plays a role in providing a community-based collective interpretation of the pain. Third, the role of mission is to replicate the missional dimension of healing hospitality to the wounded.
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Trautman, Micah. "Heideggerian Hospitality." Heidegger Circle Proceedings 52 (2018): 54–59. http://dx.doi.org/10.5840/heideggercircle2018528.

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This essay begins to investigate the possibility of a Heideggerian sense of hospitality. By drawing out the concern for home at the center of Heidegger’s analysis of uncanniness and attending carefully to its ethical resonances, I believe we find an opening to just such a possibility. Heidegger’s thinking of uncanniness, of an essential uncanniness that defines human-being as both unhomely and becoming homely, opens us to an ethicality understood in terms of home, an authentic being-with that finds its origin in the uncanny opening of human-being to Being, and thus, to beings.
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Saptenno, Kritsno. "Linguistic Hospitality." Ecumenical Review 73, no. 5 (December 2021): 723–34. http://dx.doi.org/10.1111/erev.12656.

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35

Orange, Donna. "Clinical Hospitality." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 165–78. http://dx.doi.org/10.9791/ajpanz.2012.17.

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Three French philosophers of the late twentieth century devoted themselves to the discourse of hospitality: Emmanuel Lévinas, Jacques Derrida, and Paul Ricœur. Here we mine their insights for understanding of what some are calling an “ethical turn” in contemporary psychoanalysis. In particular, we consider the impossible tensions between needs and limits, responsibilities and resources, in general and in the clinical situation, and the resulting necessity for mourning. From Lévinas we hear the demand of infinite and asymmetric responsibility to the widow, the orphan and the stranger who arrives unexpectedly to interrupt our comfortable life. My response to the other — who speaks the “do not kill me” word — constitutes my subjectivity. Lévinas took up the Talmudic discussion of the story of Abraham, who welcomed the three Arab strangers into his open tent, not knowing they were angels. Lévinas considered the necessity to limit, in practical terms, the unlimited responsibility that the face of the other brings. Clinicians know well the asymmetry of responsibility, the complexities of therapeutic situations, and our own actual limits. From Derrida we have the impossibility, the necessity and the enigma of this very demand. He addressed the incompatibility between the laws of normal hospitality and the absolute law of Lévinasian hospitality, without borders. He leaves the clinician, however, with irresolvable conundrums. From Ricœur we have the challenge toward an ethics of hospitable translation. He pointed to the work of dialogic understanding as a work of memory and of mourning, a work that can never be good enough but for which we can still be grateful. This paper locates these ethical challenges within and around the clinician’s daily work, using these philosophers as reminders of the vocational aspects of a profession too often mired in the pressures to diagnose and prescribe, to evade and to murder, to totalize and to finalize. The clinician’s work of restoring human dignity is the work of hospitality that these three philosophers sought to describe. This is the work of psychotherapy as a human science. Waitara Tokotoru tohunga matapaki Wīwī tōmuri mai o te rautau rua tekau i ngākau nui ki te matapaki i te kaupapa manaaki: Ko Emmanuel Lévinas, ko Jacques Derrida, ko Paul Ricœur. Ka hahua o rātou aroā mō tē mea e kīia nei he “huringa matatika” e ētahi kaitātari hinengaro o te wā. Tōtika te arohanga o te taukumenga i waenga i ngā wawata me ngā here, ngā mahi tōtika me ngā rauemi putuputu tae atu hoki ki ngā wā haumanu; tōna mutunga nei me tangi. Mai i a Lévinas ka rongo tātou i te whakahau kaitiaki mutunga kore me te whāioio tāwēwē ki te pouaru, te pani me te tauhou tae ohorere mai ki te whakapōrearea i ō tātou koiora maheni. Ko te whakautu ki tērā whaiaro ka whakaputa i te kupu “kaua au e patua” taku marautanga.. Ka kapoa ake e Lévinas te matapaki Iharaira o te korero mō Āperehama, nāna nei i pōhiri ngā Arapi tauhou tokotoru ki roto i tana pūroku kāhore nei i mōhio he ānahera rātou. Ka whakaaro a Lévinas i te tika kia herea, mēnā rā ka taea, te tuku noa atu i te tikanga whakaputahia mai e te kanohi o tētahi kē. E mōhio pai ana ngā kaimahi haumanu i te rerekē o ngā mahi kaitiaki, te uaua o ngā whaioranga pūāhua, me ō tātou ake here. Mai i a Derrida ka puta mai te tino taukore, te whakatau me te rerekētanga o tēnei tono. Ka aro ake ia ki te rangiruatanga i waenga i ngā tikanga manaaki me te tikanga manaaki a Lévinasian, tepe kore. Ka whakarērea mai e ia te kaimahi haumanu ki konā pōteretere haere noa iho ai. Mai i tā Ricœur ko te wero kia aro atu ki tētahi whakamāoritanga matatika manaaki. I tohu ia ki te mahi matapaki whakamātau he mahi whakamau whakaaro, whakamau tangi, ā, he mahi e kore nei e tae ki te taumata engari ma te aha ka noho whakamoemiti tonu tātou. Kei tēnei e noho ana ēnei wero matapaki huri noa i roto i waho o te mahi o ia rā a te kaihaumanu hei huringa atu ki ēnei tohunga whaikōrero hei whakamaumahara i te taha mahi mō tētahi rōpū kaimahi ōkawa e pokea rawahia ana e te mahi ki te whakatau mate ka whakatau rongoa ki te karo ki te kōhuru, ki te tapeke ki te whakaoti. Ko te mahi a te kaimahi haumanu ki te whakahoki rangatiratanga mai te mahi manaaki e whakaahuahia nei e ēnei tohunga tokoru. Koinei te mahi o te mahi hinengaro i te ao pūtaiao tangata.
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36

Testa, Mark R. "Hospitality Leaders." Cornell Hotel and Restaurant Administration Quarterly 42, no. 6 (December 2001): 80–89. http://dx.doi.org/10.1177/0010880401426010.

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Lynch, Paul, Jennie Germann Molz, Alison Mcintosh, Peter Lugosi, and Conrad Lashley. "Theorizing hospitality." Hospitality & Society 1, no. 1 (January 28, 2011): 3–24. http://dx.doi.org/10.1386/hosp.1.1.3_2.

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LASHLEY, CONRAD, and PETER LUGOSI. "Sustaining hospitality." Hospitality & Society 1, no. 2 (January 10, 2012): 111–16. http://dx.doi.org/10.1386/hosp.1.2.111_2.

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39

Lynch, Paul. "Understanding hospitality." Hospitality & Society 5, no. 1 (March 1, 2015): 3–5. http://dx.doi.org/10.1386/hosp.5.1.3_2.

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40

Zavediuk, Nicholas. "Kantian Hospitality." Peace Review 26, no. 2 (April 3, 2014): 170–77. http://dx.doi.org/10.1080/10402659.2014.906881.

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Jezierski, Wojtek. "Livonian Hospitality." Frühmittelalterliche Studien 54, no. 1 (September 1, 2020): 395–427. http://dx.doi.org/10.1515/fmst-2020-012.

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42

NASH, MARGO. "SOUTHEASTERN HOSPITALITY." AJN, American Journal of Nursing 88, no. 12 (December 1988): 1691–96. http://dx.doi.org/10.1097/00000446-198888120-00024.

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NASH, MARGO. "SOUTHERN HOSPITALITY." AJN, American Journal of Nursing 89, no. 12 (December 1989): 1665–68. http://dx.doi.org/10.1097/00000446-198912000-00040.

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Saxton, Teresa. "Revising Hospitality." Eighteenth-Century Life 42, no. 1 (January 1, 2018): 58–83. http://dx.doi.org/10.1215/00982601-4261265.

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PATTEN, CONSTANCE S. "Understanding Hospitality." Nursing Management (Springhouse) 25, no. 3 (March 1994): 80I. http://dx.doi.org/10.1097/00006247-199403000-00017.

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Korstanje, Maximiliano Emanuel. "Experiencing hospitality." International Journal of Contemporary Hospitality Management 32, no. 10 (October 12, 2020): 3361–63. http://dx.doi.org/10.1108/ijchm-10-2020-032.

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47

Dodds, Rachel. "Responsible Hospitality." Tourism Management 35 (April 2013): 288–89. http://dx.doi.org/10.1016/j.tourman.2012.09.006.

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Kearney, Richard. "Double Hospitality." Journal for Continental Philosophy of Religion 1, no. 1 (April 5, 2019): 71–89. http://dx.doi.org/10.1163/25889613-00101005.

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Abstract A precarious balance exists between remaining faithful to one’s own language and history while also maintaining an ethical attentiveness to the Other. The danger in the former is the penchant for colonizing and violently reducing the Other. The danger of the later is a supine servility and inability to offer a linguistic home for welcoming the Other. To navigate these two extremes, the conditional hospitality of Ricoeur’s hermeneutics is brought into dialogue with the unconditional hospitality of Derrida’s deconstruction. What is needed is the more embodied approach of a carnal hospitality that assists in discerning the right ways of touching and not touching, of uniting word and body, teaching us how to incarnate the impossible possibility of reconciliation and forgiveness with the stranger.
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Weeks, Brian. "Hospitality software." International Journal of Hospitality Management 4, no. 2 (January 1985): 87–88. http://dx.doi.org/10.1016/0278-4319(85)90025-8.

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Eder, Robert W., and W. Terry Umbreit. "Hospitality research." Cornell Hotel and Restaurant Administration Quarterly 29, no. 2 (August 1988): 54–56. http://dx.doi.org/10.1177/001088048802900220.

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