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- the quality of being friendly and making people feel happy and welcome: He was known for his conviviality as a host. Eating should take place in an atmosphere of conviviality.
dictionary.cambridge.org/dictionary/english/conviviality
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Aug 22, 2016 · Conviviality (convivencia), is one among several zeitgeist terms aimed at conceptualising aspects of lived multiculture. Everyday multiculturalism, everyday cosmopolitanism, everyday racism, superdiversity, migrant urbanisms.
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examine conviviality as a ‘performative’ phenomenon, drawing...
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examine conviviality as a ‘performative’ phenomenon, drawing on observational methods to follow the flows of people and goods in spaces marked by diversity, map networks of association (both ephemeral and sustained), analysing processes of exchange, negotiation and otherwise.
- Amanda Wise, Greg Noble
- 2016
There is, to begin with, (1) the ety-mological sense of a general, pervasive “with-ness” at the root of things; (2) accompanying the sense of “with-ness” is a sense of neediness, dependency, or interdependency; and (3) finally, the word also carries a normative con-notation, indicating a kind of optimal social setting.
Oct 19, 2024 · In his 1973 book Tools for Conviviality, Ivan Illich offered a critique of a society that has relied on efficiency and accelerated growth, as exemplified by the tools/technologies of industrialisation and mass production, negatively affecting people's relationships with nature and with each other, stifling independence and creativity. He proposes an alternative based on a convivial society ...
Jun 1, 2010 · Lastly, some define conviviality as a state of consciousness, while others observe interpersonal relationships as fixed and concrete categorizations (Hattam and Zembylas 2010). ...
Mar 21, 2022 · For instance, Ash Amin describes conviviality as a ‘vernacular’ of being ‘at ease with difference’ (2013, 5). Paul Gilroy describes conviviality as a pattern of mixing where differences ‘do not … add up to discontinuities of experience or insuperable problems of communication’ (2006b, 40).
How can the convivialist ethos, of a political philosophy of living together in conviviality, and defying hubris, materialise in practice? A comparative approach places convivialism within the larger stream of similar contemporary discourses (transhumanism and posthumanism) in order to contrast its particular contribution to praxis.
