![]() Climb the shelves next to the wall and use the can to climb through the open window on the side of the kitchen, behind which is a chess piece. Use the can again to reach the other side of the room. Behind them close to the door you came from is a blueprint. Grab a can of Fieth’s BEANS ™ from the kitchen and use it to get over the shelves on the right and bring the can with you to the other side. At the end of the room is an IDEA generator. Right before this room is a fire extinguisher. You will eventually reach a room with lots of shelves. *** Spoiler - click to reveal *** Grab the exit sign and enlarge it to light up the adjacent room and reveal the exit. Put a soda can in the wrong place instead of recycling ![]() On the left of it is a garbage can and a recycling bin. Get a can from it and bring it back to the desk room. Past the desk is a waiting room with a vending machine. Right before it is a fire alarm and extinguisher on the wall on the left. You will arrive at a desk with a computer. This level is, as the name suggests, all about optical illusions but the concepts from the previous level still apply and will be needed to progress. In the next room is a panel with a painted sky and behind it is a blueprint, which is another kind of collectible. Ignore instructions on picture and use the vent for faster/easier reliability. If you start falling down the pit you should immediately pause and return to checkpoint. You can go back to the original location of the cheese to get a new one if you drop it in the pit. ![]() It is such social contexts that permit a study of how inter-ethnic and inter-class diversity are truly negotiated from below.Instead of jumping in the pit, use the cheese to get on top of the vents leading across the gap. Importantly, in the East European context deeply ingrained norms of civility do not protect from outspoken expressions of racism, nor is cultural or social mixing much celebrated. The notion of social multiculture is therefore introduced along the lines of Paul Gilroy’s “everyday multiculture”. It is argued that the everyday encounter of different social strata in an urban space gives rise to similar tensions as the mixing of cultures and ethnicities. This paper brings post-communist Eastern Europe into the debate through the case study of a street market in Sofia, Bulgaria. To resolve them the debate should move from looking at techniques for living together to the politics of living together. Taking it further afield helps reveal a number of conceptual flaws. However, discussion has been to a large degree limited to the context of the postcolonial Global North metropolis. The notions of conviviality, everyday multiculturalism, ordinary cosmopolitanism focus on how people live together in contexts of cultural diversity. The poorly developed capacity for the latter in Norwegian culture and civil society leads to unnecessary humiliation and powerlessness among refugees, and could be avoided. In gift theory, three elements are listed: the obligation to give, the obligation to reciprocate and the obligation to receive. The ideal of balanced reciprocity (or the fear of incurring debts of gratitude) is identified as a key Protestant value, and the disgraceful guest is juxtaposed with the equally disgraceful host, who fails to take an interest in his guests. In the essay, this theme is explored through a broad range of examples. ![]() ![]() Norwegians can be skilled givers but poor receivers. This asymmetry has been evident in missionary activity for centuries, and is today evident in practices towards refugees and immigrants. This chapter explores an asymmetrical bias in Norwegian (and Scandinavian) ideals and practices of hospitality, whereby gifting is one-sided rather than reciprocal, and where accepting other people's gifts is culturally problematic. Hospitality is related to gift exchange and is, moreover, riddled with some of the same contradictions. ![]()
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