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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
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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

duty to establish what was right or wrong. 30 Ascham here referred to Grotius’s analysis of ‘ imperium circa sacra ’. Ascham’s understanding of the ‘judicial law’ as a civil law was consistent with the analysis of the supreme magistrate’s ‘imperative judgment’ on ‘sacred and profane matters’ made by Grotius in Chapter 5 of De Imperio , while the

in Order and conflict

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
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Language games in the Kosovo war

world of death through the cult of saints: ‘The profane was pervaded by the supernatural, and the sacred was impregnated with naturalism.’ See Philippe Ariès, The Hour of Our Death (New York, Vintage Books, 1982). 30 Ibid ., p. 72. 31

in Mapping European security after Kosovo
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A bird’s eye view of intervention with emphasis on Britain, 1875–78

Let the Turks now carry away their abuses in the only possible manner, namely by carrying off themselves. Their Zaptiehs and their Mudirs, their Bimbashis and their Yuzbashis, their Kaimakams and their Pashas, one and all, bag and baggage, shall, I hope, clear out of the province they have desolated and profaned. The expression ‘bag and baggage’ was Stratford’s from the 1820s and Gladstone did not mean that

in Humanitarian intervention in the long nineteenth century

Norval’s (1999) terminology, in contrast to a sacred understanding of cultural identity, this particular reading of security adopts a profane view on identity. The first term describes an idea of identity as monolithic, noncontradictory and nonantagonistic; by contrast, a profane understanding of identity accentuates its historicity and insists on the ‘“madeness” of culture, and, therefore, in the

in In/security in Colombia
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’s perverted, profane interpretation of the Koran’ (1 October), but generally saw this as simply the latest expression of Afghan backwardness. When he said, for example, that ‘The mullahs … regard what we call “progress” … as an attack on their beliefs’, he also suggested that ‘This has been their attitude ever since the first European ventured into these forbidding mountain ranges in the early 19th century

in Framing post-Cold War conflicts