Misplaced Pages

#103896

40-719: The India Tourism Development Corporation ( ITDC ) is a hospitality , retail and education company owned by the Government of India , under the administration of the Ministry of Tourism . Established in 1966, it owns over 17 properties under the Ashok Group of Hotels brand, across India. One of the hotels the government developed was the Akbar Hotel in Chanakyapuri , which was built from 1965 to 1969. It remained

80-478: A declaration of hostility. Mutual acceptance of the gifts, on the other hand, was a clear mark of the beginning of friendship." To reinforce this, Herman notes out several instances of Xenia's usage in literature. He points to the account of Odysseus giving Iphitos a sword and spear after having been given a formidable bow while saying they were "the first token of loving guest-friendship". Herman also shows that Herodotus holds "the conclusion of an alliance and

120-646: A disguised divinity, due to both a deity's capacity to instill punishment or grant reward for their behavior, who highly valued generosity and welcoming attitudes towards strangers. The term theoxenia also covered entertaining and hosting among the gods themselves, a popular subject in classical art , which was revived at the Renaissance in works depicting a Feast of the Gods . Deities were looked up to as symbols of virtuosity, and thus they were often depicted as performing theoxenia amongst themselves, reinforcing

160-430: A greater role than the master of the house himself. The guest's role is even more important than blood, because according to custom there is the possibility to pardon the man who spilled the blood of one's father or one's son, but a man who has spilled the blood of a guest cannot ever been pardoned. In Albanian tradition a guest is effectively regarded as a semi-god, admired above all other human relations. A reflection of

200-501: A guest is revealed to be a god who rewards the provider of hospitality. From this stems, the Indian or Nepalese practice of graciousness towards guests at home and in all social situations. The Tirukkuṛaḷ , an ancient Indian work on ethics and morality , explains the ethics of hospitality in verses 81 through 90, dedicating a separate chapter to it (chapter 9). Judaism praises hospitality to strangers and guests, based largely on

240-703: A hospitality that is never formal or superficial but identified by 'gentleness' and 'reverence'." Some Western countries have developed a host culture for immigrants based on the Bible . In some Christian belief, a guest should never be made to feel that they are causing undue extra labor by their presence. One of the main principles of Pashtunwali is Melmastyā́ . This is the display of hospitality and profound respect to all visitors (regardless of race, religion, national affiliation, or economic status) without any hope of remuneration or favour. Pashtuns will go to great lengths to show their hospitality. In Islam, there

280-507: A hotel until the mid-1980's when it was converted into office space. There were plans in 2007 to convert it back into a hotel in time for the 2010 Commonwealth Games . Properties that are operated by the ITDC in 2022 were: In 2011 ITDC owned hotels were: ITDC managed hotel: ITDC Joint Venture hotels: [REDACTED] Media related to India Tourism Development Corporation at Wikimedia Commons Hospitality Hospitality ethics

320-422: A model to understand hospitality that divides unconditional hospitality from conditional hospitality. Over the centuries, philosophers have considered the problem of hospitality. To Derrida, there is an implicit hostility in hospitality, as it requires treating a person as a stranger, distancing them from oneself; Derrida labels this intrinsic conflict with the portmanteau "hostipitality". However, hospitality offers

360-483: A paradoxical situation (like language), since the inclusion of those who are welcomed in the sacred law of hospitality implies that others will be rejected. Julia Kristeva alerts readers to the dangers of "perverse hospitality", takes advantage of the vulnerability of aliens to dispossess them. Hospitality reduces the tension in the process of host-guest encounters, producing a liminal zone that combines curiosity about others and fear of strangers. Hospitality centres on

400-414: A person's ability to abide by the laws of hospitality determined nobility and social standing. The ancient Greeks, since the time of Homer, believed that the goddess of hospitality and hearth was Hestia , one of the original six Olympians . In India and Nepal , hospitality is based on the principle Atithi Devo Bhava , meaning "the guest is God". This principle is shown in a number of stories where

440-467: A person's request for refuge was expected not only to provide food and shelter for guests but also to make sure that they did not come to harm under their care. In Sweden, Norway, Finland, Denmark, and the Netherlands, it is often considered inappropriate to feed children from another family. Visiting children may be asked to leave at dinnertime or to wait in another room, or the host family may call

SECTION 10

#1732775933104

480-440: A pile of food in the market. He put his hand inside it and felt dampness, although the surface was dry. He said: "O owner of the food, what is this?" The man said, "It was damaged by rain, O Messenger of God." He said, "Why did you not put the rain-damaged food on top so that people could see it! Whoever cheats us is not one of us." Celtic societies also valued hospitality, especially in terms of protection. A host who granted

520-426: A reciprocal relationship between guest and host expressed in both material benefits (e.g. gifts, protection, shelter) as well as non-material ones (e.g. favors, certain normative rights). The word is derived from xenos 'stranger'. Xenia consists of two basic rules: Xenia was considered to be particularly important in ancient times when people thought that gods mingled among them; if one had poorly played host to

560-515: A status symbol and as a demonstration of xenia. Architectural theorist Simon Weir explained how Vitruvius refers to xenia at the beginning of Book 6 of De Architectura , in the anecdote of Aristippus shipwrecked and receiving hospitality from the Rhodians. He explained how Vivruvius' understanding of xenia extended beyond the home, and involved general welcoming exchanges between strangers. Prior to Vitruvius, xenia still appears pervasive in

600-441: A stranger had welcomed him. He expanded the meaning of brother and neighbor to include the stranger, that he or she be treated with hospitality. Pope John Paul II wrote: "Welcoming our brothers and sisters with care and willingness must not be limited to extraordinary occasions but must become for all believers a habit of service in their daily lives." He also said, "Only those who have opened their hearts to Christ can offer

640-547: A stranger, there was the risk of incurring the wrath of a god disguised as the stranger. Notable among them is the Greek god Zeus , who is sometimes called Zeus Xenios in his role as a protector of strangers. This normalized theoxeny or theoxenia , wherein human beings demonstrate their virtue by extending hospitality to a humble stranger (xenos) , who turns out to be a disguised deity (theos) . These stories caution mortals that any guest should be treated as if potentially

680-463: Is a discipline that studies this usage of hospitality. "Hospitality" derives from the Latin hospes , meaning "host", "guest", or "stranger". Hospes is formed from hostis , which means "stranger" or "enemy" (the latter being where terms like "hostile" derive). By metonymy , the Latin word hospitalis means a guest-chamber, guest's lodging, an inn. Hospes/hostis is thus the root for

720-417: Is a strong emphasis on expressing goodwill through the phrase peace be upon you Assalamu Alaikum . This practice is rooted in the teachings of Muhammad. These teachings extend to the treatment of guests and even prisoners of war. Authentic sources and Quranic verses underscore the importance of showing kindness and peace towards these people. Abu Aziz ibn Umair reported: "I was among the prisoners of war on

760-548: Is an ancient Greek concept of hospitality . It is almost always translated as 'guest-friendship' or 'ritualized friendship'. It is an institutionalized relationship rooted in generosity, gift exchange, and reciprocity. Historically, hospitality towards foreigners and guests ( Hellenes not of your polis ) was understood as a moral obligation, as well as a political imperative. Hospitality towards foreign Hellenes honored Zeus Xenios (and Athene Xenia ), patrons of foreigners. The rituals of hospitality created and expressed

800-780: The Albanian solemn adherence to their traditional customs of hospitality and besa is notably considered to be their treatment of Jews at the time of the Italian and German occupation during World War II . Indeed, Jews in hiding in Albania were not betrayed or handed over to the Germans by Albanians, and as a result, there were eleven times more Jews at the end of the WWII than at the beginning of it in Albania. In Ancient Greece , hospitality

840-466: The English words host , hospitality , hospice , hostel , and hotel . In ancient cultures, hospitality involved welcoming the stranger and offering them food, shelter, and safety. Among Albanians , hospitality ( Albanian : mikpritja ) is an indissoluble element of their traditional society, also regulated by the Albanian traditional customary law ( Kanun ). Hospitality, honor, and besa , are

SECTION 20

#1732775933104

880-544: The admiration of the Albanian hospitality by foreign visitors are: the rituals and forms in which it is expressed; its universal application with uncompromising protection of the guest, even in the case of blood feud ( gjakmarrje ) between the host and the guest; its central role as a moral principle in Albanian society and individual life, also regulated and sanctified in the Kanun as a basic societal institution; its exceptional altruistic appeal as well as application, conferred with

920-561: The belief that strangers should be assisted and protected while traveling. However, some disagree. Anthony Pagden describes how the concept of hospitality was historically manipulated to legitimate the conquest of the Americas by imposing the right of free transit, which was conducive to the formation of the modern nation state . This suggests that hospitality is a political institution, which can be ideologically deformed to oppress others. Xenia (Greek) Xenia ( Greek : ξενία )

960-454: The best available resources, regardless of the fact that the remote, harsh, and geographically inhospitable territory of the northern Albanian mountains is typically scarce in material resources. The Albanian law of hospitality is simply clarified by the Kanun: "The house of the Albanian belongs to God and the guest." Which means that the guest – who represents the supreme ethical category – has

1000-519: The day of the battle of Badr . Muhammad had said, 'I enjoin you to treat the captives well.' After I accepted Islam, I was among the Ansar (Inhabitants of Madinah ) and when the time of lunch or dinner arrived, I would feed dates to the prisoners for I had been fed bread due to the command of Muhammad." Good hospitality is crucial in Islam even in business. According to another report, Muhammad passed by

1040-466: The established idea of xenia as a fundamental Greek custom. While these practices of guest-friendship are centered on the gods, they would become common among the Greeks in incorporating xenia into their customs and manners. Indeed, xenia would become a standard practice throughout all of Greece as a custom in the affairs of humans interacting with humans as well as humans interacting with the gods, which

1080-475: The examples of Abraham and Lot in the Book of Genesis ( Genesis 18:1–8 and 19:1–8 ). In Hebrew, the practice is called hachnasat orchim , meaning "welcoming guests". Besides other expectations, hosts are expected to provide nourishment, comfort, and entertainment for their guests, and at the end of the visit, hosts customarily escort their guests out of their home, wishing them a safe journey. Abraham set

1120-749: The exchange of gifts appeared as two inseparable acts: Polykrates , having seized the government in Samos , "concluded a pact of xenia with Amasis king of Egypt , sending and receiving from him gifts ( dora )". Within the ritual it was important that the return gift be offered immediately after receiving a gift with each commensurate rather than attempting to surpass each other in value. The initial gifts in such an exchange would fall somewhere between being symbolic but useless, and of high use-value but without any special symbolic significance. The initial gifts would serve as both object and symbol. Herman points out that these goods were not viewed as trade or barter, "for

1160-489: The exchange was not an end in itself, but a means to another end." While trade ends with the exchange, the ritual exchange "was meant to symbolize the establishment of obligations which, ideally, would last for ever." Xenia as a custom appears to have been a critical factor that helped determine layouts of homes and of common areas. In the classical work De Architectura , the Roman architect Vitruvius comments on how xenia

1200-565: The importance of his domain. Historian Gabriel Herman lays out the use of xenia in political alliances in the Near East . He analyzes the exchange of xenia between King Xerxes and Pythios the Lydian , wherein Xerxes is made into Pythios's xenos . This exchange allowed for more peaceful political relations between both figures, and established a tone of generosity and brotherhood between

1240-433: The next chickens, eggs, vegetables, fruits, and other country produce. This is why artists called pictures representing the things which were sent to guests ‘xenia.’" The focus on creating distinct space to house strangers is shown to be a movement connected to both piety and opulence, due to how the housing of guests was seen as a virtue. Displays of wealth in decoration and in parting gifts for guests likewise serve as both

India Tourism Development Corporation - Misplaced Pages Continue

1280-423: The pillars of the northern Albanian tribal society . Numerous foreign visitors have historically documented the hospitality of both northern and southern Albanians. Foreign travelers and diplomats, and a number of renowned historians and anthropologists have, in particular, "solemnized, romanticized, and glorified" the hospitality of the northern Albanian highlanders. Some reasons that have been provided to explain

1320-478: The predecessor to vassal and lord dynamics in later medieval times. Herman goes on to analyze instances of xenia in political and social relations: "...No less important an element in forging the alliance was the exchange of highly specialized category of gifts, designated in our sources as xénia (as distinct from xenía , the term of the relationship itself) or dora . It was as important to give such gifts as to receive, and refusal to reciprocate as tantamount to

1360-567: The standard as providing three things: The initial letters of these Hebrew words spell Aishel ( Genesis 21:33 ). In Christianity , hospitality is a virtue . It is a reminder of sympathy for strangers and a rule to welcome visitors. This is a virtue found in the Old Testament , with, for example, the custom of the foot washing of visitors or the kiss of peace . Jesus taught in the New Testament that those who had welcomed

1400-414: The two. This type of exchange was also known to have been done not face-to-face through the work of messengers. Herman connects the phenomena of xenia to several historical cultural exchange customs throughout Afro-Eurasia . He connects xenia to studies of African tribal societies studied by Harry Tegnaeus, and certain traditional notions of African tribal brotherhood. Separately, he connects xenia as

1440-692: The visitor's parents and ask for permission. In the West today hospitality is rarely a matter of protection and survival and is more associated with etiquette and entertainment . However, it still involves showing respect for one's guests, providing for their needs, and treating them as equals. Cultures and subcultures vary in the extent to which one is expected to show hospitality to strangers, as opposed to personal friends or members of one's ingroup . In anthropology, hospitality has been analyzed as an unequal relation between hosts and guests, mediated through various forms of exchange . Jacques Derrida offers

1480-463: The work of the earliest ancient Greek architects, whose work was always concerned with public buildings and the hosting of guests rather than the design of private residences. In particular, Architectural historian, Lisa Landrum has also revealed the presence of Xenia in Greek theatre onstage and offstage. As a part of how Xenia was culturally reinforced, demonstrations of theoxenia and xenia were present through major works of Greek literature. Xenia

1520-507: Was a right, with the host being expected to make sure the needs of his guests were met. Conversely, the guest was expected to abide by a set code of behaviour. The ancient Greek term xenia —or theoxenia when a god was involved—expressed this ritualized guest-friendship relation. This relationship was codified in the Homeric epics, and especially in the Odyssey . In Greek society,

1560-509: Was culturally reinforced through understandings of gods interacting with gods as well. Plato describes four types of xenoi or strangers in need of hosting, in his work Laws : Plato makes a list of such xenoi in an effort to promote legal responsibility to uphold the domain of Zeus Xenios. Plato likewise makes mention of Zeus Xenios while discussing his journey to meet Dion of Syracuse in The Seventh Letter , and mentions

1600-414: Was expressed in ancient Greek home layout and decoration. In particular, he emphasizes the decorative paintings of food in guest apartments of Greek homes: "...When the Greeks became more luxurious, and their circumstances more opulent, they began to provide dining rooms, chambers, and storerooms of provisions for their guests from abroad, and on the first day they would invite them to dinner, sending them on

#103896