Itinerant death at the Ground Zero Mosque and Bali bombsite

. This community centre on Park Place contains an Islamic prayer room, but unlike many other such structures that include prayer rooms (for example, the Pentagon or most airports), it was characterised in the American media as a mosque. The divergence in this naming occurred in response to the site’s proximity to the WTC, which informed activists’ labelling of the development as profane. The Park 51 centre

in Death and security

surrealism. Surrealism clearly was able to be such an effective agent of destruction because it had available to it the weapon of psychoanalysis. In particular it placed great emphasis on the key psychoanalytic ideas of the unconscious and of the dream, and Benjamin’s critique of the surrealist account of intoxication can best be approached by considering how dreaming figures in relation to both revolutionary consciousness and what he calls ‘profane illumination’. For those drinking at the well-spring of the surrealist movement, he says, ‘life only seemed worth living where

in Culture on drugs
Open Access (free)
Keeping up appearances

, as social actors, differentiate between them. Such an analysis leads us to Emile Durkheim (2008) and his consideration of the separation between religious and profane life. As Durkheim argues: The religious and the profane life cannot coexist in the same unit of time. It is necessary to assign determined days or periods to the first from which all profane occupations are excluded. Thus feast days are born. There is no religion, and consequently, no society which has not known and practised this division of time into two distinct parts, alternating with one another

in A table for one
Abstract only
Pathologising security through Lacanian desire

, with towering phallic minarets, despite the lack of any such intention. Civil society is enthralled by the promise of the profane contamination of the sacred , inventing fantasy scenarios whereby the Other transcends the bounds of decency and pollutes the polity, requiring a robust disciplinary response. There is enjoyment at every turn. The prospect of the profane is fantasised until it constitutes

in Death and security
Abstract only
Global kosher and halal markets

logic in this type of analysis is that religion, on the one hand, and dietary understandings and practices, on the other hand, are inseparable forces shaping human cosmology. In seminal studies of food and religion/​cosmology by Lévi-​Strauss (1968), Émile Durkheim (1995) and Mary Douglas (1972, 1975, 2002), binaries such as edible/​inedible, sacred/​ profane, and raw/​cooked are vital. Barthes writes that to eat is a behaviour that develops beyond its own ends and thus it is a sign vital to individual, group, and national identities (1975:  72). Simultaneously, basic

in Religion, regulation, consumption
Respectability in urban and literary space

community before mass popularisation. While chess-play at home may have encouraged socialising with family or the application of logical or reasoning skills, blindfold play shut these out. The café and the interior mind were removed from the outside world, yet at the centre of others; one profane but sacred, full of foreign tongues, but all speaking a shared language, the heart of civilisation, yet a place where ‘all keep their hats on to save space’ and the noise is unbearable; and another, where bodily demands ceased, where communication became internal, and where light

in A cultural history of chess-players
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Turning towards a radiant ideal

may then be extended outside of the household to friends and neighbours, community and TOWARDS A RADIANT IDEAL 113 fellow countrymen; and eros and philia can, and sometimes do, become further generalized to agape – unlimited, wilful benevolence towards society broadly conceived and to humanity and the world as a whole. From this theoretical formulation of love as a unified and unifying power by means of which we make our way from the profane, immanent, sensate, material world towards the eminent transcendent realm of the higher Ideals of Beauty, Truth and the

in The domestic, moral and political economies of post-Celtic Tiger Ireland
The tragedy (and comedy) of accelerated modernisation

of the modern home is a cryptic eschatology and teleology of modernity. By a eih ch-7.P65 130 26/3/03, 15:14 Millenarianism and utopianism 131 cultural analysis that Benjamin likens to detective work, a ‘hermeneutics of the profane’ and ‘a physiognomy of the interior’, we can find ‘traces’, clues that foretell the end of modern forms of life. By the eschatological and teleological ‘ends’ of modern life, Benjamin means the goals it strives towards, which, when achieved or fully realised, mark the End: Hell and damnation, but also the possibility of salvation

in The end of Irish history?

many commentators show little awareness of the practical problems encountered in launching and sustaining a protest movement. Translating political principles into effective action is not easy, and it may seem, for those of an overly academic or a sectarian bent,1 rather a profane activity. I would maintain, however, that RAR displayed considerable sophistication and chutzpah in its work, although it is difficult to appreciate this if one views the matter from the level of an ivory tower. If we are to clarify our understanding of RAR’s mission, it is helpful to

in Crisis music

ritual activity that promote social cohesion, as opposed to the ‘profane’, by which he meant the mundane or everyday. It is true that some commonalities can be observed in religious spaces and timetables all over the world, but a number of social anthropologists have questioned the cross-cultural validity of the sacred–profane distinction derived from ancient Rome, arguing

in Islamic charities and Islamic humanism in troubled times