Hospitality and European Refugee Crises: A theoretical Approach
Syed,
You have clearly undertaken lots of reading to help your understanding of this area. I
would suggest you attend to the following things in order to develop the essay further:

This essay needs to be 3,000 words. Currently it’s around 3,600 words, so
needs to be cut.

There are many sentences that still do not make sense grammatically and some
quotations that seem to have been mis-copied, so this needs correcting –
please do use the writing support service I recommended last time (ELSISS).

You need to ensure you really think about how the current situation and
movement of populations across the world and particularly inside Europe can
be thought about in relation to Derrida’s hospitality. Some of the ideas you
discuss are still very abstract, so you need to apply them where you can to your
earlier discussion about migration.

Ensure you clearly reference all claims
The purpose of this essay is to critically review the delimitations of hospitality from the
perspective of the current migration of refugees in Europe.
The term ‘Hospitality’ generates different concepts in different situations and
circumstances that are based on the relationship between host and guest. Derrida’s
idea ‘ethics is hospitality’ that welcomes ‘others’ but with implication of ‘guest’ who
could have identity implications as stranger or could face ‘violation of assimilations’ in
asylum location for peace and harmony. (Derrida et al., 2000; Baker, 2009:125)
Derrida’s idea ‘ethics is hospitality’ to welcome ‘others’ as ‘guest’ but with restrictions
of ethics practiced by habitants or ‘host’ that could comprise of family, civil society
or state. Therefore, Baker (2009) insinuate
The definition of ‘Hospitality’ cannot be the same in different disciplines and areas of
study which frame it distinctly according to their own interpretation and objectives
(Lynch et al., 2011). ‘Hospitality’ in a historical perspective, exists not only in religious
1
scriptures but also it appears in ancient ethics of teachings as Khety’s teachings in
3500BC:
Give the stranger olive oil from your jar, and double the income of your
household. The divine assembly desires respect for the poor more than honour
for the powerful (Khety 28 in Matthews‚ 1991:282).
Similarly,
ancient Greeks and Romans suggested ‘Hospitality’ was a
‘sacred
obligation’ that means not to just accommodate the guest but give him/her protection
as well. Old scriptures have been considering , guests as an ‘Ovatar’ or a God in the
guise of guest. The Bible gives a clear affirmation of hosts, strangers in the meanings
of hospitality in Hebrews 13:2 says:
Do not neglect to show hospitality to strangers, for thereby some have
entertained angels unawares”. Peter 4:9 says “show hospitality to one another
without grumbling. (The Bible, 2001)
The same ideas of hospitality are present in Islamic teachings in the form of
‘brotherhood’ strangers or migrants.
This concept was established and practiced in Madinah between migrants
(Muhajreen) who came from Macca to Madinah, and local people who hosted them
were called ‘Ansars’ or helpers with equal rights (Al-Islam,2004).
As human beings are called ‘social animal’ by Aristotle (Aristotle, no Date), this
suggests they cannot live without socialisation even with strangers (Brehm and
Kassin, 1996: 174-181).
In social sciences, it is a politically motivated trend of human rights and asylum which
leads to a citizenship. (Brown, 2010; Tuck, 2011). Urry (2000:21) says our society and
social life is basically reflection of ‘various metaphors’. He defend his argument from
Lakoff and Johnson’s (19805-6) statement that ‘…metaphor is understanding and
experience of one kind of thing in terms of another’. Accordingly, human concepts and
realities are a result of a structured and defined metaphorical thinking that changes
spatially with time to time, based on; individual, collective or global interests with
promises and hopes among human beings (Urry, 2000:21-48). Hence, hospitality
could be considered as a metaphor that has diverse characteristics and meanings
related to tangible human qualities and survival experiences, including the relationship
between host and guest with respect to different objects, belongings, violations,
2
reservations and protections from human to non-human factors from local level to
global level (Lynch et al.,2011;O’Gorman,2007).
Brotherton and Wood (2008), proposed that the concept of hospitality is not just a kind
of human exchange:
A contemporaneous human exchange, which is voluntarily entered into, and
designed to enhance the mutual well-being of the parties concerned through
the provision of accommodation, and/or food and/or drink (Brotherton and
Wood, 2008:38). For example recent welcomed gesture for Syrian refugees
and their settlement plan is being shared by European Countries(Traynor and
Kingsley,2015).
In the above definition, it is clear that hospitality creates a benchmark to welcome or
reject strangers starting from the official level associated with entry into a particular
country, to family-level as it is always a part of human ethics. In addition, Brotherton
and Wood (date?) classify two main themes of hospitality that could be elaborated in
social sciences as an economic and social exchange and social control.
Hospitality as a ‘social and economic exchange’ means ‘share and exchange’ of all
fruits of society including labour, mutuality, honour, ‘… a reciprocal right to protection
and shelter…’(Lashley, 2000:4; Lynch et al., 2011:8; Benhabib, 2012; Brassett and
Bulley, 2007).
The second theme of hospitality is to control ‘strangers’ or ‘others’. Bauman and May
(2011) affirm it as a ‘solid mediating social control mechanism’. In this way, hospitality
means to let strangers merge into a new environment, which could be a potential threat
or absorbing, non-absorbing capabilities or a behaviour in new social norms. (Derrida
and Caputo, 1997; Lynch et al., 2011).
From the above definitions, it could be said that concept of ‘hospitality’ cannot be
confined to micro level, but it needs to be rethought and revised in a broader sense
i.e. from local level to global level (Lynch et al., 2011; Nyers, 2003:72). It may be
supposed that
concept of
hospitality constitutes
multidimensional ideas like
openness, generosity, welcoming, accommodating, redefine bordering, changing in
law, political interests, flexibility, sacrifice or sympathies for ‘others’(Baker, 2010;
Benhabib, 2004; Brotherton & Wood, 2008; Nathwani, 2003). Therefore, it seems the
ancient perception of natural law of hospitality derived mostly from religious scriptures
that proclaims ‘hospitality is divine revelation’, cannot be promulgated in a modern
3
and broader concept that is based on changing scenario of world socio-economic and
geographic necessities (Balch, 2010; Javorcik et al., 2011; United Nation, 2013).
Derrida explains hospitality from personal to individual country level where we
welcome and invite strangers in our home or country. His discourse starts from the
etymology of hospitality and finds its Latin roots giving meanings of ‘host’, ‘stranger’
and ‘sovereignty of power’ (Derrida et al., 2000:40-41).
Derrida assumes, a guest always shows hostility or rivalry toward the host or grabs
the role of the host, it means the guest is offending and not honouring the host’s rules
and regulations. Similarly, the host could offend the laws of hospitality if he fails to
support and honour the justified wishes of his guest. Therefore, the guest and host
relationship is ideal when a symbiotic relationship exists other than a parasitic
association (Farrier, 2008; Brotherton and Wood, 2008; Conway, 2009; Morrison and
O’Gorman, 2008).
Refugee crises in Europe: A brief analysis
According to the International Migration Report (2013), circa 232 million people have
migrated globally from their birth places between 1990 to 2013. This figure increased
50% from 1990 to 2013 (United Nation, 2013). The ‘Push and Pull’ factors occur from
one geographic location to another location where most migrants move by choice or
are forcibly displaced. The ‘migration balance’ is affected when there is a difference
between the number of emigrants and immigrants who leave or arrive in a country
(McEwan, 2008:274-278; Waugh, 2000:366).
The apparent democratic movement given the name ‘Arab Spring’ initiated from North
Africa and then spread across the Middle East against dictator kingdoms. But,
according to Cook (2015) and Albahari, 2015), this ‘Arab Spring’ took a form of a
nightmare rather than a fulfilment of democratic dreams for a young generation. This
turbulent situation became worse when different sectarian factions involved in civil war
replaced moderate groups with extremist groups like the self-claimed Islamic State of
Iraq and the Levant (ISIL). Such radical groups have been reported as beheading
innocent people and trading women as slaves in the name of Islamic Sharia(law) by
self-claimed Caliphate and deputy of God (Mills, 2015). This sectarian fragmentation
4
based on Shiite, Sunni Wahabi violence pulled an Irani Shiite government and Sunni
Wahabi Saudi Arabian Kingdom and its allies, into the battle ground of Syria, Iraq,
Bahrain, Yamen and another war has begun. This critical situation has created an
extremely complex ideological, political, humanitarian and economic situation in Syria
and Iraq. This is made more complicated by Turkey, Iran, Saudi Arabia, Russia,
America, and NATO who have been involved on the basis of trying to protect their
financial interests in arms and oil trading, among other things. This division among
different groups operates on a basis of sectarian creed, which has inadvertently given
advantage to ISIL. This radical group were able to move quietly into Iraq and Syria,
capturing oil and strategic important areas (Commins, 2006; Mills, 2015). This abrupt
emergence of ISIL surprised all main stakeholders. After realising the gravity of the
matter, all main regional players announced ISIL as a common enemy (Albahari, 2015;
Dejevsky, 2015). But unfortunately, these players neither develop an integrated
approach to destroy ISIL to restore the stability in the Middle East nor destroy its
prevailing threat to the Western world through sleeping cells in European countries.
On the other hand these extremist groups are continuously destroying cities, world
heritage and massacring innocent people who belong to opposite sects, Islam or other
religions. They do not support those who are not favour of their atrocities although they
might belong to the same salafi/wahabi sect. Therefore, all these factors are causing
diaspora for peaceful people from vulnerable areas of the Middle East especially from
Syria (Albahari, 2015; Anonymous, 2014; Donnellan, 2002; Farrier, 2008).
Hence during the last five years, ‘forcibly’ displaced populations from vulnerable areas
has been at its highest number since World War II. According to UNHCR report,
approximately 6.5 million people have been forcibly displaced from war zone areas
while more than 3 million people have been granted asylum in nearby countries like
Lebanon, Jordan Turkey and few dispersed around other Middle Eastern countries
(Anonymous, 2014; Balsari et al., 2015; Kingsley et al., 2015; Letsch, 2015;
Matsangou, 2015; UNHCR, 2015).
Some ‘forcibly’ displaced populations have tried to flee to European countries for a
better choice of life via sea routes in overcrowded boats arranged by illegal human
trafficking. This illegal human trafficking was recognised as problematic by the
European Union, when a dead three-year-old Syrian refugee child Aylan was washed
up on a Turkish beach and a image of his lifeless body went viral on social media.
5
Such shocking images seem to touch all corners of the globe and demand actions to
save the lives of innocent people. This incident forced the European Union to waive
restrictions and open their borders for forcibly displaced people on humanitarian
grounds. It has been estimated that 1,006,000 refugees have entered Europe from
sea and land routes (IOM, 2016; Withnall, 2015; Balsari et al., 2015; Donnellan, 2002;
Farrier, 2008; Dessalegne, 2014; Letsch, 2015; Patterson, 2015; Kingsley et al., 2015;
Albahari, 2015; United Nation, 2013). According to the latest figures, approximately
232 million people at an average of ‘…one in seven people each day are migranting…’
Therefore, international migrants have increased by more than 60% in northern
hemisphere (IOM, 2014:1).
Turning to how this migration crises relates to the idea of hospitality, on one hand the
European Union is welcoming refugees on compassionate grounds but on the other
hand, they are worried about many threats like terrorism, religious intolerance etc. A
recent increase in rape cases was reported in Germany, Sweden and other European
countries. The rape fear by migrants has spread across the Europe to such an extent
that EU countries have imposed new restrictions on the flow (Booth et al., 2015:
online). Consequently, European countries
like Hungary, Italy, Greece, Germany,
and Scandinavian have abruptly changed their foreign policies and put new restrictions
on their borders (Booth et al., 2015; Esses et al., 2013; Malm & ARAUJO, 2015; UK
Government and Parliament, 2015).
The recent terrorists attack in Paris have increased the fear of migrants who might be
terrorists; it also has created ‘imbalances in arrivals’ with an increased panic among
the European nationals who are already stressed by economic turmoil. As a result,
this unrest is severely impacted by anti-migrant demonstrations across European
countries, a combination of far right fascists groups and those who have retracted
their sympathy for immigrants since the swathes of negative media coverage and
scare-mongering reporting. The borders are being closed and those who are moving
across are being scrutinised using shared biometric information (Kingsley et al., 2015;
UK Home Office, 2015; Peterson, 2015; Albahari, 2015; Dejevsky, 2015:online).
The welcomed refugees in Europe are being settled with equal benefits and
opportunities for employment, education and health care, subject to them being able
to make a positive economic contribution rather than making more burden on already
a stretched economy of European countries (UNHCR, 2015; Whittaker, 2006). Some
6
countries like Germany are welcoming circa eight hundred thousand refugees,
preferably young immigrants, and could replace its ageing population to maintain an
active young population to manage or to alleviate labour shortages in the future. In this
way, Germany is not only getting more respect amongst other countries but it will also
get economic benefits and advantages from young immigrants as well (Borjas, 1995;
Matsangou, 2015; Farrier, 2008).
Another movement occurring in Europe is from low income Eastern European
countries where populations are seeking more prosperous Western European
countries and a another new challenge of refugee crises from non-European countries
is also creating alarming situation in the EU economy(Collett, 2015; BBC, 2015;
Dejevsky, 2015). Therefore, it is the responsibility of member states of the EU to find
ways to amicably settle these issues by dividing migrants into different categories
such as researchers, students, family reunion and forcibly displaced people from
politically instable countries like Syria, Iraq and Afghanistan etc.(Benhabib, 2012;
Carvalhaes, 2010; European Commission, 2014). The European Union has also
decided to share quota of 120,000 refugees after scrutinising genuine immigrants
(Baker, 2009; Traynor and Kingsley, 2015). But many European Union countries like
the Czech Republic, Slovakia, Hungary and Romania, are much more reluctant to
accept their quota imposed by the European Union. Likewise the United Kingdome is
accepting 20,000 refugees of sharing quota to resettle in UK over five years.(Baker,
2009; Luhman and Vuoristo, 2015).
Looking at Hospitality through Kant’s and Derrida’s Theoretical Framework
In the above discussion, the concept of hospitality with respect to different dimensions
of
immigrants like refugees or forcibly displaced people, voluntary or economic
migrants, depict different phases of hospitality that is not so simple but rather multilayered with many social and economic complications that could only be explained
and untwisted by
plugging into and conceptualising Kant and Derrida
theoretical
framework (Jackson and Mazzei, 2012).
Although the world has changed to a global village due to a fast and impressive
transport and communication
exposition under new
system, the definition of hospitality needs some
secular and political agendas adopted by more developed
countries that is impacting robustly on less developed
and politically unstable
7
countries. Therefore, the genealogy of hospitality is based on continuously rethinking,
revising the political ethics and policies that are derived from local level to country level
(Baker, 2010; Nathwani, 2003; Stromseth, 2003). The European Union has the same
law for all EU member countries whether they are less or more developed countries.
It means less developed EU member country’s residents can freely move to, and settle
in more developed EU member countries, but there is a different law and hospitality
criterion for non-European economic immigrants and refugees (Albahari, 2015; Booth
et al., 2015; Carrington, 2012; Collett, 2015). Applying Derrida’s idea of hospitality is
therefore a complex task. He differntiates ‘Law’ and ‘Laws’ of hospitality. Firstly, the
‘law of unlimited hospitaltiy’ means to welcome a new arrival at home without asking
any questions, looking for any compensation, or imposing any minor conditions as
members of the EU. On the other hand, ‘Laws of hospitality’ means all ‘rights and
duties’ of a guest are conditional like non-EU immigrants and refugees who are
scruitinised and monitored for a specific period to assimilate into modern societies of
Europe (Derrida et al., 2000:77;Esses et al., 2013).
In lieu of Derrida’s
‘law’ and ‘laws’ of hospitality, Kant gives the concept of
cosmopolitan rights and universal hospitality. According to Kant, a stranger has equal
rights and permission to live and residing on any land until he violates the local rules
and regulations. Kant further suggests that a stranger cannot claim as a permanent
guest or resident in a state until he makes a friendly and secure agreement with native
households (Kant, 1917; Lloyd, 2009). Kant terms this idea as ‘Perpetual Peace’
(Kant, 1917:60). Viotti and Kauppi (2013:7) describe three key concepts that are
indispensable grounds for peace i.e. security, economy and identity. Security means
‘…basic survival and protection of state and individual’. Economy means economic
activities from state to individual level and identity ‘…associated with states, religion,
and ethnicity and have political implications’. (Raub, 2008; Viotti and Kauppi, 2013).
In contrast, the countries which are victim of terrorism and suffering violations of basic
human rights by the state itself or, or a civil war due to political instability, shrinking
economic growth and spreading corruption needs Kant’s law of universal hospitality
that is talking about not only with ‘philanthropy’ but the basic and equal human rights
(Bielefeldt, 2000; Human Rights Watch, 2015; Onkal, 2013; Brown, 2010; Esses et al.,
8
2013). Thus freedom, justice and self-realisation are inborn ‘imperishable, human
right. (Lloyd, 2009).
However, Derrida’s deconstructive approach means’…the preservations of traditions
through a constant engagement with the tensions and omissions’. (Jackson and
Mazzei, 2012:15; Derrida and Caputo, 1997). Therefore, Derrida’s deconstruction of
hospitality is basically ‘…preparation for the incoming of the other, “open” and “porous”
to the other…’ (Derrida and Caputo, 1997:108-109). Here Derrida’s idea of conditional
political ethics for foreigners reflects in the EU’s foreign policy i.e. to welcome some
and exclude others. The collective discourse regarding sovereignty of a country or a
group of countries, global justice and moral obligations for deserving forcibly displaced
population on humanitarian grounds and diversity in global politics in response to
indigenous population as a host makes a big picture of modern hospitality(Baker,
2010; Brown, 2010; Derrida et al., 2000; Farrier, 2008).
Westmoreland (2008) termed, the entrance of stranger in a host’s home as an
‘interruption’ (Westmoreland, 2008). Thus the guest whether at a personal or state
levels must not cross the limit, and honour the sovereignty of the host(Miller, 1979;
Zuckert, 1996; Derrida and Caputo, 1997)
In depth analysis, Derrida defines hospitality as ethics and culture, as no ethics or
culture without hospitality. According to him, law of hospitality is absolute that means
what I have is yours but in practice, absolute hospitality is impossible because the
guest is free from any ‘exchange or debt’ (Derrida and Caputo, 1997; Derrida et al.,
2000; De Ville, 2011). While Kant suggests the visitor should not be treated as a hostile
but rather be welcomed under limited rights that do not effect the political sovereignties
of both sides i.e. visitor and host (Donaldson, 1992; Onkal, 2013; MacCormick, 2002;
Derrida, 2005). That is why conditional hospitality involves the rules and code of
language among human beings (Brotherton and Wood, 2008). Derrida further added,
before the arrival of the guest, everything is in control of the host as a master. But
when the host welcomes a guest, he has to sacrifice his privacy, sovereignty and
finitude. If a guest or visitor, who is at your door or at the border of a state is welcomed
inside, without any question or condition then the host might become ‘inside out’. In
this way the host has to surrender his all conditions to the guest. (Derrida et al., 2000;
Westmoreland, 2008). Consequently, when a guest, stranger or a refugee comes
inside, the host has to share or relinquish all of his privacy, ethics and culture, property,
9
authority and security. The host might become hostage rather than master of the
house or state(Sheringham and Daruwalla, 2007; Farrier, 2008; Poulston, 2008;
Conway, 2009; De Ville, 2011). Therefore, Derrida concludes that ‘…absolute and
unconditional hospitality is never possible in conjunction with indivisible sovereignty’
(Westmoreland, 2008:7). The recent influx of refugees in European countries are
welcomed but the host countries need to feel they are maintaining sovereignty,
identity, and normative engagement. As the EU starts facing many fears like rape,
terrorism and unrest due to some unwanted immigrants who are sneaking in Europe
in the guise of forcibly dislocated masses. These circumstances led EU to rethink their
foreign policy ethic towards unwelcomed intruders to maintain perception of utopian
guest host relationship. In contrary, the hardliners and nationalist are bluntly saying
that refugee crises will destroy European society and culture (Maguire, 2016; UNHCR,
2016; Wyke et al., 2016).
Conclusion
This essay has examined the limitations of hospitality with regards to global
immigration. As a theoretical framework, hospitality theory helps us to understand the
ethical and an inhospitable treatment of immigrants in real-life situations. Moreover,
this essay has also looked at current refugee crises the Europe is facing at present.
The European Union is welcoming refugees with open arms; however, many threats
still need to be overcome as a pre-emptive measure because no protective procedures
are being taken to stop terrorist activities that could migrate along with genuine
migrants. The burden on the economy is another issue for those member states which
already have financial crises. Therefore, the European Union allows refugees without
any long term planning to let them disseminate in European society to contribute in
the economy of member states rather than disturbing European culture and ethics. In
addition, the question still remains regarding Kant and Derrida’s theoretical framework
which is important in the context of refugee crises and settlement as a guest. The host
and guest relationship is not as same as in Kant’s era. A new fast globalisation,
construction and breakdown of a new world pacts and treaties replacing new world
with older one is creating a more critical and complicated scene of hospitality. Neither
Kant’s principle of gastrecht can be totally implemented, nor Derrida’s thought about
interruption and rejection of an absolute hospitality could be fully implemented in
current refugee crises. From a point of view of both thinkers, a new safe and applicable
10
path could be found for a better and standard hospitality for ultimate perpetual peace
and universal hospitality. In sum up, such type of hospitality needs to create
consistency in a symbiotic relationship between ‘host’ and ‘guest’ in a big canvas of
current refugee picture. It can be reinforced with an equal distribution of economic
resources from an individual level to state level. Capacity-building and inclination
towards democratic attitude in less developed states is another issue that could
alleviate ‘Push Factors’ for economic and forcibly displaced migrants to mitigate
pressure on more developed nations.
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