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Giza Our host family’s apartment was in Giza, a suburb of Cairo. On the day of our arrival, our host Walid had been hospitalized, but his brother-in-law, his charming wife and his three teenage sons were at the residence to greet us. One section of the apartment consisting of a double room and an adjoining bathroom was screened off for our use. Walid’s family members made us feel so completely at home that my travel partner, who was nervous at the thought of staying with an Egyptian family, changed her mind about going to a hotel. Giza is also the home of the Pyramids, one of the Seven Wonders of the World. This was also the first stop on our tour the following morning. Our travel guide and lecturer for the duration of our visit was Walid’s brother-in-law. He was a dentist by profession, but he acted as a tour guide when there were visiting tourists. The Pyramids were even more awe-inspiring than I had imagined. According to our guide, there could be as many as 180 pyramids in Egypt, but the site of the largest Pyramids was in Giza. Tourists flock to see the Pyramids of Giza and ask the same questions people have been asking for centuries, which no one seems to be able to answer. How was the Pyramids built and how was it possible to transport all those huge blocks of granite without the aid of modern technology? I climbed on the bottom layer of the Pyramids, so I had a good feel for the size of each boulder. I found it amazing that the Egyptians could go about their daily lives in the midst of all this history. Close by the Pyramids was the Sphinx, which - like many of the archeological sites - seemed to appear out of the desert sand quite unexpectedly. The Sphinx was another source of fascination for me. It was an enormous monument that had been carved out of a single piece of stone. I wanted to know why part of its nose was missing and where the missing part was. I was told that the missing part was housed in the British Museum in London. This seemed to be a recurring answer when we visited other sites. I determined that on my next visit to London, I would have to visit the British Museum in order to complete my visit to Egypt! Walid kept his word about making arrangements for me to ride on a camel. Immediately after we visited the Pyramids and the Sphinx, our guide took us to a man who gave camel rides within view of the Pyramids. My camel was called Michael Jackson. When I was hoisted up on the camel, I immediately had a panic attack and had to be taken off the camel. The camels legs were so long, I had visions of the animal speeding off in the desert. In spite of the owner’s pleadings to give it a try, that was the full extent of my camel “riding” experience. I promised myself that next time, I would do better. After all that excitement, we went to a nearby restaurant to sample our first Egyptian meal. On the lower level of the restaurant, a lady was baking Egyptian bread in a special stone oven. She invited us to try our hand at baking. The baked bread was served in the restaurant and was quite delicious. I also found Egyptian food to be quite palatable. Typically, Egyptian food is served in several courses. I found the vegetable dishes to be so appetizing that I forgot what I was told by the Travel Well Clinic and ate a raw cucumber salad. I suffered the consequences for about half a day. I was really thankful that I had my tummy bug medication with me. Our trip to Aswan involved an overnight train ride. Although we traveled in a first class compartment, a sleeping car had not been reserved. Consequently, we spent the night trying to sleep in an upright position, not to mention being woken up by other passengers getting on and off the train. Rough! One advantage of traveling by train was the opportunity to see the landscape at dusk. The most memorable sight for me was seeing a large number of camels lying down and nestled underneath the trees at bedtime. Of c
This book provides a management perspective on the full historical, contemporary, and geographic landscape of hospitality and tourism (H&T) in Africa. In so doing, it critically assesses and challenges the applicability of Western theories within the African context and draws attention to the insights offered by African management concepts. A variety of key topics are examined, including, for example, H&T management practices and management innovation in Africa, the drivers of and variation in uptake of Western management practices, policies and strategies to promote the development of H&T organizations, the influence of management practices on the competitiveness of African countries as tourism destinations, and areas for improvement of H&T organizations in Africa in the digital age. The approach is multidisciplinary. Both local and global perspectives are presented by authors from Africa, Europe, North America, and Asia, with inclusion of intra- and inter-country comparisons. This book will be essential reading for scholars, students, businesses, and policy makers with an interest in H&T in Africa.
This volume describes the context and methodology of Christian theology by Africans in the past two decades and provides brief descriptions of sample treatments of theological issues, such as creation, Christology, ecclesiology and eschatology. The aim of the book is to lead interested persons to the sources of African women's Christian theology. Throughout an effort has been made to illustrate how African culture and the multi-religious context has influenced Christian women's selection of theological issues. The importance of daily life to theology and the attempt to probe the spirituality of African Christian women is also evident in this introduction to African women's theology.
Reflects what traditional proverbs used in Christian catechetical, liturgical, and ritual contexts reveal about Tanzanian appropriations of and interpretations of Christianity.
This book advances an Abrahamic “asymmetric-mutual-substitutive” model of hospitality as a practical approach to establish peaceful coexistence between Muslims and Christians. The merits include its helpful survey of the four models of interfaith dialogue and its clear exposition of the dialogue of life; its constructive use of the philosophy of Levinas, particularly in supporting its vision of asymmetrical moral responsibility among Muslim and Christians; and its familiarity with an extensive philosophical literature on alterity, gift-exchange, and responsibility. The research also demonstrates strong command of the relevant Christian and Muslim scriptures and Catholic teaching on interfaith relations, in addition to a wide range of background material on African Ubuntu spirit, visible in Nigerian sociocultural and religious interdependent relations. Through a consistent engagement of these philosophical, ethical, and cultural dimensions, the Abrahamic theology of hospitality is ingeniously crafted to fill the age-old gap—mutual inability to deal with religious otherness. At once, the book provokes further scholarship inquiries on and around the identified concerns. Its commonness and concreteness, with the proposed respect for each other’s faith commitment, further underscores its quality.
Religion has played a major role in history, affecting the course of events and influencing individuals. Today one frequently hears the expression "the return of religion" but opinions differ as to how this "return" is to be understood. It is clear that modernity and postmodernity have not meant that religion is dead or relegated to society's backyards. Religion is still of vital importance for many people. It has, to some extent, changed shape but has not lost its legitimacy and attractiveness to broad groups. Religion is public, visible, and has a sought-for voice; but it is also wrestling with extremism, ignorance, and preconceptions. Just like ideologies, religions are capable of activating diametrically opposite traits in humans. It is this dual tension that is implicit in the question mark in this book's title: Mending the World? This book's aim is to help explore whether, how, and in what ways religion, church, and theology can contribute constructively to the future of a global society. In thirty-one chapters, researchers from around the world address the relation between religion and society.
​This book, the second of two volumes, uses a framework of philosophical anthropology, and the concepts of humanistic leadership and humanistic management, to explore the value of work in the hospitality and tourism industry. It presents robust theoretical and practical implications for professionalism and excellence at work. Following on the first volume's focus on the personal dimension of hospitality, this volume explores hospitality from a viewpoint that goes beyond the individual, first situating hospitality within culture, then engaging its internal and external customers and finally integrating issues like vulnerability, sustainability, social responsibility, and industry resilience in the face of the pandemic. These volumes will be of use to academics and practitioners in the fields of hospitality and tourism management, humanistic and transformational leadership, corporate social responsibility, human resource management, customer service, and workplace spirituality.
The recognition of the intersection of faith and culture has become a significant trend in contemporary theology. Cultures are locations of divine activity. The Sacramental Theology of Elochukwu Uzukwu in Light of Vatican II and Its Application in African Context brings freshness to the dominant Catholic sacramental thinking by offering an African appropriation of the Christian faith through African cultures. It demonstrates the historical interaction of the Christian faith with multiple anthropologies that resonates with different peoples to celebrate rituals that convey divine activity. This work engages the theology of Elochukwu Uzukwu, a recent African sacramental/liturgical theologian whose work reflects the elements of sacramental and liturgical renewal of the Second Vatican Council, especially in its openness to a plurality of cultures. This book retrieves resources from the African universe to offer a contextual appropriation of the interface between faith and African cultures. It highlights the African view of the body in its expressive worship and significance of relationality as an undergirding existential philosophy of life. Consequently, it offers a flexible theological methodology that avoids polarities. It provides an additional resource to the philosophical and theological approach to the perennial problem of duality and theologies constructed on this template. This study moves beyond monocultural sacramental expression to engage symbols and indigenous resources to articulate an African sacramental theology.