Palita rompotiyoke

Sanctity Liberated Seeking Safe Haven

Commanding Architecture: Between Life and Government History & Theory Studies 2017 Tutor: Thanos Zartaloudis Palita Rompotiyoke

A mind not to be chang’d by Place or Time.

The mind is its own place, and in it self Can make a Heav’n of Hell, a Hell of Heav’n.

What matter where, if I be still the same, And what I should be, all but less then he Whom Thunder hath made greater? Here at least We shall be free; th’ Almighty hath not built Here for his envy, will not drive us hence: Here we may reign secure, and in my choyce To reign is worth ambition though in Hell: Better to reign in Hell, then serve in Heav’n. 1

Paradise Lost, John Milton

1 Milton, John. Paradise Lost,( 1667) Dover Publications Inc. 25 Oct. 2005 Verse 253- 263 p 4

Image 1: Gustave Dore’s The Fall of Lucifer, in an illustration of John Milton’s Paradise Lost (1866)

Image 2: Doorway to Sanctuary - Grasping onto the Sanctuary Ring

In John Milton’s Paradise Lost, the fallen Archangel Lucifer recounted the Fall and his estrangement from Paradise. For his sins and disobedience, he was cast out of the Kingdom of heaven into the unknown chasm. The displacement was eternal and dire, yet his spirit and consciousness were liberated from celestial repression. He proclaimed his ability to traverse Heaven and Hell with equal facility, to employ his mind to transcend the particularity of both. This forcible expulsion is reminiscent of the hideously punitive justice system of pre-Reformation England, notably its austere dominance over its subjects. Consequently, this severe command necessitated an emerging curative counterpart, in the form of ‘Sanctuary’, for those pleading for refuge in time of crisis. The phrase, itself, still retains a provocative connotation, often inducing controversial emotive responses. The disposition of the refuge is extensively contrived into disingenuous apparatuses for the nefarious in the ‘polis’ 2 sphere.

This aversion from the course of justice is a stark contrast to its altruistic ethos of serving subjects fleeing unjust incrimination.

In the current societal climate where crisis has become the enduring form of governance, one must question whether such elusive nature of Sanctuary and its hyper-politicised architectural implication has to be rectified to synchronize or controvert with modern discourse. The extremity of prominent institutions of power and its competing cultural forces of refuge is a prevailing conflict between security and sanctuary, extending from territorial perimeters, intimate scales and fluctuating situations. This is the hierarchical assemblage of the sacred and the profane, open and defensible spaces embodied in the intensified cityscape of London. As Giorgio Agamben writes, “the novelty of the coming politics

is that it will no longer be a struggle for the conquest of control of the State, but a struggle between the State and the non-State (humanity), and insurmountable disjunction between whatever singularity and the State organization.” 3 Could one then coalesce the disjunction of the flesh to the spiritual, the non-state and societas?

2. Polis meaning ‘city’, as well as ‘citizenship’. Hannah Arendt writes about the ancient Greek (democratic) political experience based on communication and recognition within the public realm: “To be political, to live in a polis, meant that everything was decided through words and persuation and not through force and violence.” Hannah Arendth, The Human Condition (Chicago:University of Chicago Press, 1998), p 26 3. Agamben, Giorgio. The Coming Community, U of Minnesota Press, 1993, p 19

Image 3: “I will walk into the sea up to my knees every day as a token of my desire to cross. And if I fail in all this, then peril shall be my lot�.

PRE-REFORMATION Liberation from the Sovereign | For I created them free and free they must remain4 “I swear on the Holy Book that I will leave the realm of England and never return without the express permission of my Lord the King or his heirs. I will hasten by the direct road to the port allotted to me and not leave the King’s highway under pain of arrest or execution. I will not stay at one place more than one night and will seek diligently for a passage across the sea as soon as I arrive, delaying only one tide if possible. If I cannot secure such passage, I will walk into the sea up to my knees every day as a token of my desire to cross. And if I fail in all this, then peril shall be my lot”.

An oath of Abjuration of the Realm5 The integral association of the holy (‘sanctus’) to our society is a tantalizing vision of the exercise of divine right. Early asylums were established under beliefs of inviolable gods. In the Book of Numbers.

Moses, following God’s instructions, allocated the Promised Land among the twelve tribes of Israel.

Forty-eight cities were to be given to the Levite tribe; of these six were awarded the explicit designation of cities of refuge ( ‫ טלקמריע‬in Hebrew, Orei Miklat )6. This notion of Sanctuary rights was already well established when it was inducted into English Law in the sixth century. In 511, the First Council of Orleans granted the right of asylum to anyone who could make his way to a church or the house of a bishop. Hence Sanctuary signified both a zone of exception (anomia7) and the holiest part of a church building. This ecclesiastical allegiance was descended from the Germanic medieval law, which regards the law as resulting from the custom of the land, the law of nature, and the will of God, therefore was impervious to the absolute and preeminent power of sovereignty.

For sanctuary seekers, the agency of the sacred was imperceptibly manifested with successive ritual elements. Their worldly bodies were consecrated and relieved from terrestrial realm through pensive delirium. The free subject arriving on the cathedral ground must grasp onto the sanctuary knocker or ring, and clamour to the monks awaiting at the gate. The Galilee bell was then immediately rung to announce an arrival of a sacrilegious fugitive and witnesses were summoned to the confession of the full particulars of the crime. In the presence of coroner, the subject then proceeded to take an oath to abjure of the kingdom for ever; swearing not to return unless the king’s licence were granted him to do so. Within forty days, counting from his appearance before the coroner8 , he must depart with all convenient speed. Through commanding rite, this free subject was then deprived of citizenship and ceased of all possessions to the Crown. The innate expectations and theologies ascribed to citizenship was besmirched, owing noncompliance and renunciation of protocols and norms. The waving sword of Thomas Hobbes’ Leviathan colossus dictate unyielding authority over the territory of the city but was wilfully reputed by that of the ecclesiastical power. Thus within these benign frontiers, free subject become ‘Homo Sacer’ , or sacred man, pro tem.

One could postulate that the dissonance of a reigning entity rescinded the grievous convictions into one of fabled salvation, as such submerging the body in the sea everyday as metaphorical penitence.

Anomia5 is thus a cathartic release, the mystic redemption of its subjects transpiring from defiance against, as Walter Benjamin call it, the binding law-preserving violence or rechtserhaltende Gewalt. His benevolent crosier shields over the carnal creature of the city, and the transcendent regime emancipate 4 Milton, John. Paradise Lost,( 1667) Dover Publications Inc. 25 Oct. 2005 Verse 124 p 26 5 C.H. Firth, R.S. Rait (editors (1911)). Acts and Ordinances of the Interregnum, 1642-1660, “August 1643: An Ordinance for Explanation of a former Ordinance for Sequestration of Delinquents Estates with some Enlargements”, p 254-260 6 Lewis Michael J, City of Refuge Separatists and Utopian Town Planning, Princeton University Press. (2016), p 11 7 Anomia meaning absence of law, which is the suspension and completion of the law, from taking place.

8 Coroner referencing a specific Medieval English Institution, whose primary function was to service the Royal Courts of Law, The General Eyre, which circulated slowly around the kingdom.

its subject from the nomos (norm, order including the anomic that is inscribed in the juridical context). The premise transpires into a Heterotopic condition of freedom by self-imprisonment, in which ‘the system of opening and closing both isolates them and makes them penetrable’9 . One can only be permitted to take refuge after a sequence of repentant gestures were performed. Gestures negotiates and rather concedes the emergence of the being-in-a-medium of human beings. The gesture of liberation demarcates a deactivated sphere of exiting values and re-imposes actuality and potentiality, articulates a frontier between facticity and spontaneity The act, then, is the post-mortem of a political concept and somatic submission to ‘zoe’(biological existence), to relieve life of its social duties and responsibilities.

By the late middle ages, the status of English ecclesiastical discipline was more contentious due to recurrent abuse of power as royally chartered liberties. These privileged precincts permanently hosted, not only the accused criminals, but also to conspicuous debtors, alien craftsmen and political refugees during the civil wars of the fifteenth century. The mayor and aldermen of London were wont to say that the ‘chyeff and inmost commodious place of the Cytie of London’10 constituted ‘one hole Countie and one hole Jurisdiccion and libertie’ over which its citizens rules, saving only the authority of the king himself. This polemic exemption conceived a peculiar patchwork of jurisdictional cartography. The deformed administrative body of the City was dismembered and anatomised, with every amending dispute and dissipative array of ungovernable enclaves in London. These resilient havens unveiled their custodian duality, whether it was through guardianship or incarceration.

As Agamben has described that ‘in truth the state of exception is neither external nor internal to

the juridical order, and the question of its definition has in fact to do with a threshold, or a zone of indifference in which inside and outside do not exclude each other, but rather determine each other.’11 The pendulum of identity and dispositif envisage a prototype of localised chaos and madness.

These deliberate punctures were vital to ease the societal ailment of body politic and sedate with a hallucinatory dose of freedom in which citizens and subjects alike desire.

Let us then examine this seemingly innocuous artifice within this state of exception, where suspension of command is activated in a more condensed manner. Domestically the inherent crisis of the individual is asserted spiritually, whilst militant combats are more directed towards external foreign entities. Sacred communal spaces become a vessel for this longing consciousness to return to the mystic, and also to revert to the state of nature. Nature does not discreetly allude to beastialisation of man alike Agamben’s homo sacer but to liberate an existing suppressed creature from social contracts and bonds of servitude to wildness. For Jean Jacques Rousseau, discontent arises from formation of body politic, which begets disparity and vacuity, ‘honor without virtue, reason without wisdom, and pleasure without happiness’12. The primal paradigm is thus articulated through displacing materiality, geometrical proportions and arbitration of the discernible essence of humanity.

9 Foucault, Michel. Of Other Spaces: Utopias and Heterotopias , Architecture /Mouvement/ Continuité October, 1984; (“Des Espace Autres,” March 1967 Translated from the French by Jay Miskowiec) p 26 10 London, London Metropolitan Archives (Corporation of London Record Office) [LMA], Journals of the Court of Common Council, vol. 13, fol.

467r; Kew, The National Archives [TNA], STAC, 2/20/324, m. 5 11 Agamben, Giorgio. State of Exception, The University of Chicago Press 2005 p 23 12 Ritter, A. And J. C. Bondanella. Rousseau’s Political Writings. New York: Norton andCompany, 1988 p 57

Aldergate

Ange

City of London

l Alle

y

North Gate

Blan

d’s A

toph

Cock St. Jo

hn’s

er Al

Alley

ley

Lane

Alley

rtin’ s

Chris

Dove

St M a

Four

lley

Alley

St. Martin’s Le Grand Church Pouchmaker’s Court

New

gate S

treet

St. Leonard’s Church

South Gate

The Liberty

Image 4: The Liberty of St. Martin Le Grand - Boundaries according to claims of the Abbot of Westminster

Liberation from the Polis | Solitude is sometimes best society13 Was ever such impudence suffer’d in a Government? Ireland‘s Conquer’d: Wales Subdu’d: Scotland United: But there are some few spots of ground in London, just in the face of the Government, unconquer’d yet, that hold in Rebellion still. Methinks ’tis strange, that places so near the Kings Palace should be no parts of his Dominions: ‘Tis a shame to the Societies of the law to Countenance such Practices: Should any place be shut against the Kings Writ or Posse Comitatus?

Thomas Shadwell, The Squire of Alsatia, 168814

Outside of the walls of City of London in the ward of Farringdon Without, from Fleet Street down to the banks of the Thames between the Tample and St. Brides is a disreputable archipelago of the unruly netherworld. The former site of a Carmelite monastery was granted charter as the ‘ ‘liberty’ of Whitefriars, colloquially known as Alsatia , and was dictated to be exoteric to criminal persecutions in 1608. This dissonant emblem of defiance exploited notions of kingship, justice and mercy, which were imbued throughout English medieval Common and Canon law. After the departure of its monks, it was soon colonised by illicit figures from every grade of crime. Yet this anarchic outpost was an enthralling narrative for the mass and became an object of aristocratic pleasure, evident in Thomas Shadwell’s roguish literature, The Squire of Alsatia. Such apotheosis of insurgent violence conveys the appeal of captive savagery and besieging anxiety, for the threat is ostracised beyond confines of societal purview.

The dichotomy of formalized legal demarcation and dialectic spatial actuality propagated further claims, as such with the Bounds of St. Martin Le grand, a former parish and liberty within the City of London. The opposition of the City of London o the privileges of St, Martin Le Grand was perhaps most inflamed by those craftsmen and debtors, whose flight harmed and compromised City jurisdiction over the crafts and over suits for debt. In 1536, The Star Chamber inquiry was as an endeavour by the abbot and the mayor and aldermen of London to deliberate the precise extent of the sanctuary’s perimeter. In his statement, the abbot guided his listeners on a verbal venture of the bound:

“From the seid seynt Martyns lane att the foreseid Bulle hedde turnyng by a walle that deuydethe the said tenemente of the Bulle hedde and seynt martyns grounde which walle turneth and extendyth ffrom the est Westwardis vnto the backe walle that closeth in seynt Martyns grounde of the West syde, all withyn the seid wall seyntwary.

Item alonge by the same back wall that closeth in the West parte of seynt Martyns ground from the south ende of the seid walle into the Northe vnto a wall” [sic]15 [From the St Martin’s Lane side at the named Bound, turn by a wall that detach the tenement side of the named bound and St Martins ground, then turn and extend westward unto the back wall that close in St Martin’s ground of the west side, all within the wall is sanctuary.

In the same manner, the same back wall that closes in the west part of St. Martin’s ground from the south end of the wall into the North unto a wall.]

13 Milton, John. Paradise Lost,( 1667) Dover Publications Inc. 25 Oct. 2005 Verse 149 p 94 14 Shadwell, Thomas. The squire of Alsatia a comedy, as it is acted by Their Majesty’s servants London Printed for Iames Knapton, at the QueensHead in St. Paul’s Church-yard, 1688, p 86 15 TNA, STAC 2/20/324 - PLACE OR SUBJECT: Depositions on behalf of the abbot of Westminster and others, concerning the limits of the sanctuary of Saint Martin’s-le-Grand COUNTY: London

This account was not merely territorial narrative of immunity but also the canonisation of urban composition. The topography of the neighbourhood was rendered through a protagonist’s subjective approach, rather than a dogmatic bird’s eye perspective. The gaze of the subject transgresses across threshold and induces a series of implosive moments, bypassing the normative model of order and dominance. To the wandering visions of the witnesses, the aforementioned state of exception was defined by custom, adoption, remnant markers, walls or posts, the residual memories that had once situated there. Boundaries in a physical sense were not behaving as explicit barriers to ingress or egress but as notional borders, agreed-upon conventions that on one side lay the City, and on the other sanctuary. A deteriorating wall in disrepair could in fact signify the transient and uncanny obscurity between the domain of prosecution and autonomy.

The central conflict was between those who restricted sanctuary to the walled close around the church of St. Martin, north of the street leading to the Cheapside and between St. Martin’s lane on the west and Foster lane on the east; or those who supported the abbot’s claim that sanctuary should be extended to certain tenements leased from the abbey and from the Earl of Northumberland on both sides of St. Martin’s lane itself. In 1536, many argued that this premise within the wall served as purposefully integral territory , with gates that, of old, had closed at curfew, marking an exact margin both spatially and temporally, between in-sanctuary and out-of-sanctuary. The rhetoric concern is then the perpetual re-iterations of the divine addendum, where configurations were always devised contingently, never definite. The symbolic force field delegated the axis of the altar as the most sanctified, and progressively more fragile and venal at its curtilage. The primitiveness of the refuge often harnesses the instinctive dynamics of wild creatures, regressing or retreating to its nest. For Quasimodo, Victor Hugo would remark that the cathedral had been successively, ‘egg, best, house, country and universe’16, in a sense that an ‘unfortunate beast’ would assume the manifold contorted forms of his abode to transpose impressions of intimacy. The solitude of sanctuary is therefore the negation of the external, the universe and the body politic, by ritualistic system.

Image 5: Arriving Alsatia - Whitefriars

16 Hugo, Victor. “Book Fourth, Chapter 3.” The Hunchback of Notre Dame. Lit2Go Edition. 1831. [Online]: http://etc.usf.edu/lit2go/107/the-hunchback-of-notre-dame/1895/book-fourth-chapter-3/ [Accessed: 8 December 2017]

Image 6: Psalm CXIX Ver:97 O! How I love thy Law it is my meditation all day

Liberation from the Sacred | Into the Wild Abyss 1623: 21 James 1 c.28: Abolition of Sanctuary VI. And be it further enacted by the authority aforesaid, That all statutes heretofore made, that take away sanctuary for any offence, shall for so much as concerneth the taking away of such sanctuary be revived, and shall be and stand in force and power; any words of repeal contained in the statute made in the first session of parliament held in the first year of his Majesty’s reign of England, intituled An act for continuing and reviving divers statutes, and for repealing of some others, or in this present act to the contrary notwithstanding.

VII. And be it also enacted by the authority of this present parliament, That no sanctuary or privilege of sanctuary shall be hereafter admitted or allowed in any case.17

The desecration of artifice to common usage is thus a condition of liberation, one from the sacred name [dai nomi sacri ]. The consequences of the Reformation entailed the dissolution of clerical privileges and wealth. Monastic assets, such as elaborate shrines, were dispensed to the common people, as beneficiaries of the Reformation. Veneration of saints was regarded as one of the ideological transgressions of the old regime, hence religious emblem, altars, statues, and stained glass windows were relinquished. During the reign of King James I, Sovereign power pursued its efforts to purportedly abolish Sanctuary outright within the clauses of two pieces of legislation. King Henry VII had prior contested this immunity by asking Pope Innocent VIII to allow the authorities to enter churches and apprehend a criminal when they committed a fresh crime whilst taking refuge. Henry was moved to state that: “I will have [Sanctuary] reformed which has been encroached by abuse, and brought back to the true intention of the makers”. Later in 1540, the English Parliament abolished the use of Sanctuaries for heinous and severe crimes such as murder, rape, arson, and high treason. Following these restrictions, Henry VIII motioned to secularise the term by designating eight Sanctuary cities where approved asylum seekers had to remain permanently. However the delegated refuge enhanced in scale quickly fell out of use in the reign of Henry’s successor, Edwards VI, in the mid-sixteenth century.

The notion of Sanctuary was belligerently extricated from its sacred sphere and proclaimed to the worldly sphere (nd gibt es—scheinbar—der Sphäredes Weltlichenzurüc)18. Theological power, as well architecture, transmutes into secular power, displacing ‘the heavenly monarchy onto an earthly monarchy’ before its return to the use and property of men’ and ensuring profanation in modern times.

Although profanation is not the eradication of the soul and illusory consciousness of Sanctuary, what remains was beyond its etymological origins. A temple may imply refuge, but its condition does not necessitate a temple. After each stage of reverence, sanctity has lost its mediated innocence and ties to humanity, for monetary trademarks and advertisements. The new arisen kingdom is thus not one where the temples are obliterated, or where all are crammed into them but where the distinctions that separate sacred and profane are rendered inoperative and mundane. Since the Fall, our inert desire for autonomy is incarnated as ceaseless struggle for liberation. Such essence would not pertain to an inclusive logic of religious belonging, whose consequence has always been exclusion and violence, but on a conception of our world as integrally and “irreparably” profane and relevant. To experience the world as “irreparable” (transient in its passing and unchangeable in its past) and “profane” by no means requires that one deny the existence of God or remove God from the world. One might just as 17 Pickering, Danby. The Statutes At Large, volume 7, p. 303. [Online]: https://archive.org/stream/statutesatlarge50britgoog#page/n334/mode/2up 18 de la Durantaye, Leland. 2008. “Homo profanus”: Giorgio Agamben’s profane philosophy. Boundary 2 35(3): 27-62. [Online]: http://nrs.harvard. edu/urn-3:HUL.InstRepos:3172833 [Accessed: 20 December 2017]

well equate every atom and instant of the world with such a Divinity.19 How can “Sanctuary” then be formed of singularities that refused any criteria of institutional custody?

Though the stipulations of sanctuary as social space still elicit and alert the nature of latter legacy, contemporary common law favors the term asylum, notably portraying protection from the State from threat. Its hereditary connotation is consumed by monumentality; representations of unfathomable spaces, from muttering chatters to distinctive sounds to smell; the gestural and the symbolic adhere seamlessly to concoct an emerging form of intertwining synapses. Such monumental spaces pose as an abstraction of his or her own social visage through individual instances of subjectivity (qualia), which constitutes a more faithful embodiment of solace than formalized legal jargon can ever be. The resulting consensus was this impression of refuge and indeterminate sequences of emplacements.

From the very first approach of its evocative gestures of its elements, the cross, the sanctuary mark, ring, subjects are inundated into another place. They are willingly propelled into a particular plane, which is of sin and redemption as they partake of an ideology. This immanence, as opposed to consecrated transcendence, embeds the mystical in the everyday cycle of infinite plane of reality.

The threshold of asylum would then be governed by a dialectic of positive and negative, the subtle structure of denegation. In a lecture given by Jean Hyppolite, he spoke of the first myth of outside and inside. And he added: ‘you feel the full significance of this myth of outside and inside in alienation,

which is founded on these two terms. Beyond what is expressed in their formal opposition lie alienation and hostility between the two’.20 The spatiality of the Sanctuary is synonymous with cognizance and

solicits the space of our being, whereby ‘Je suis l’espace ou je suis’ [I am the space where I am] The sacredness of life is thus not singular, but an investigation of the idea of the profaneness of life. In Language and Death, Agamben sees the sacred as separated from the profane by nothing other than the rituals that set it outside the continuum of everyday life, thus creating and cordoning off a sacred space and sacred powers to be wielded by the few over the many. A transient world where things pass and face a world without transcendent distinctions or absolute privileges. The contingent displacement immerses the souls into its realms and forsake their ‘bios’ or ‘sacer’ through visceral oscillation of intimacy and estrangement. Other symbolic apparatuses console one’s desire to stabilize the fluidity of our immediate environments and its constituents into a decipherable entity of refuge.

In such a world of complete and integral actuality, Walter Benjamin writes in another variant, of how history is not written, but is celebrated as a festival. ‘Its language is a free prose, a prose that has broken the chains of writing’.21 This festivity without festival is one where the division between sacred and profane no longer concerns. It is without rite because there is nothing to divide sacred practice from profane life; it is a life where all illuminations would be profane ones. Such a world no longer waits for any transcendental consecration or culmination, and what it celebrates, it celebrates now.

The idea of happiness Benjamin expresses is profane in precisely the same sense as his idea of prose, in its all-inclusiveness, in that it does not base it rights or its practices on a connection with a sacred or transcendental realm. The Sanctus Life is thus neither the sanctification of the Profane nor the profanation of the sacred but resides in the modulation of such dichotomy in a situational instant of immanence.

19 In The Kingdom and the Glory, Agamben refers similarly to the world without God ‘where contingency and necessity, freedom and slavery all merge into one another, the glorious centre of the governmental machine appears clearly. Modernity, removing God from the word, has not only failed to leave theology behind, but in some ways has done nothing other than to lead the project of the providential oikonomia to completion.’

(Agamben, Giorgio - Kingdom and the Glory, The , Stanford, 2011, p 286-287) 20 Bachelard, Gaston. Poetics of Space, Beacon Press, 1994 p 212 21 Benjamin, Walter. Gesammelte Schriften Bd.1, p 1235

To recapitulate, the immanence perspective of the world in its totality, in conjunction with sensorial experience, is the existence and essence pertaining to the Sanctus. Vigorous frames of surveillance images are palpable compendium of safety, whereas vivid fragmentary moments are elusive. These are the paradigm of recognition, whether it is from familiarity to alienation, intellectual seeing to panoptic view of human text through celestial eyes. The visual mechanisms entail various degrees of symmetry and asymmetry of inter-visibility, in relation to its subjects. All of which are collective exteroception of the social consciousness. The undercurrent disciplinary form of demarcating individual Sanctuary is ubiquitous and necessary. Yet the practice of coercive control and compartmentalization of ‘assets’ is normalized and uncontested. A critical perpetual negotiation of the Sanctus order is imperative in Architecture. With constant terror and state of emergency, one should no longer purely adhere the refuge to sacred or profane order. The lexicon of Sanctuary metamorphoses with every progression of custody and liberation, to various extents, though this must not be misconstrued as salvation.

There is no Messiah to alleviate the crisis of fear and anxiety, no Eden to reside in. Symptoms of psychological and spiritual ailment should therefore coincide, to edify new natures of exception and immunity through the tangible and indiscernible. One must accept the transient and volatile, for ‘What is mystical is not how the world is, but that it is [Nicht ‘wie’ die Welt ist, ist das Mystische, sondern ‘daß’ sie ist’22 .

Image 7: Seeking Refuge - This image is updated every 5 minutes.

22 Ludwig Wittgenstein, Tractatus Logico-Philosophicus, translated by D.F. Pears and B.F. McGuinness, Humanities Press, New York, 1961 6.44

References BOOK/JOURNAL Agamben, Giorgio. Homo Sacer, Power and Bare Life, Stanford University Press, 1998 Print Agamben, Giorgio. “Notes on Gesteure”, Means without End: Notes on Politics, trans. Vincenzo Binetti, Cesare Casarino Minneapolis: University of Minnesota Press, 2000 Print Agamben, Giorgio. Profanations, New York Zone 2007 Print Agamben, Giorgio. State of Exception, The University of Chicago Press 2005 Print Agamben, Giorgio. The Coming Community, U of Minnesota Press, 1993 Print Bachelard, Gaston. Poetics of Space, Beacon Press, 1994 Print Deleuze, Gilles. Pure Immanence: Essays on A Life, Trans. Anne Boyman, New York: Zone Books 2001 Print Foucault, Michel. Of Other Spaces: Utopias and Heterotopias , Architecture /Mouvement/ Continuité October, 1984; (“Des Espace Autres,” March 1967 Translated from the French by Jay Miskowiec) Print House, A.P. The City of London and the Problem of the Liberties, c1540 – c1640, D. Phil Thesis 2006 Print Lefebvre, Henri. The Production of Space Donald Nicholson-Smith (translated by) Wiley-Blackwell; 1 edition April 8, 1992 Print Lewis, Michael J. City of Refuge Separatists and Utopian Town Planning, Princeton University Press.

2016 Print Milton, John. Paradise Lost,( 1667) Dover Publications Inc. 25 Oct. 2005 Print Ritter, A. And J. C. Bondanella. Rousseau’s Political Writings. New York: Norton andCompany, 1988 Print Shadwell, Thomas. The squire of Alsatia a comedy, as it is acted by Their Majesty’s servants London Printed for Iames Knapton, at the Queens-Head in St. Paul’s Church-yard, 1688 Print Shoemaker, Karl. Sanctuary and Crime in the Middle Ages, 400–1500 (Just Ideas) Fordham University Press; 1 edition April 1, 2011 Print Strype, John. A survey of the cities of London and Westminster, vol. 1, bk. 3 London: A. Churchill, 1720 Print

ONLINE de la Durantaye, Leland. 2008. “Homo profanus”: Giorgio Agamben’s profane philosophy. Boundary 2 35(3): 27-62. [Online]: http://nrs.harvard.edu/urn-3:HUL.InstRepos:3172833 [accessed 20 December 2017].

Pickering, Danby. The Statutes At Large, volume 7, p. 303. [Online]: https://archive.org/stream/ statutesatlarge50britgoog#page/n334/mode/2up [accessed 2 December 2017].

Gent, B. E., A new dictionary of the terms ancient and modern of the canting crew, London: Printed for W. Hawes at the Rose in Ludgate-Street, 1899 [Online]: https://babel.hathitrust.org/cgi/pt?id=uc2. ark:/13960/t0sq8s38x;view=1up;seq=5 [accessed 12 December 2017].

Knight, Bernard. “CROWNER: The Right of Sanctuary” [Online]: http://www.britannia.com/history/ coroner4.html [accessed 8 December 2017].

McSheffrey, Shannon. “Sanctuary and the Legal Topography of Pre-Reformation London, Law and History Review, vol. 27, no. 3, 2009.” [Online]: https://www.cambridge.org/core/journals/ law-and-history-review/article/sanctuary-and-the-legal-topography-of-prereformation-london/ C13738C3E51943A1A7D55FB26040EF24 [accessed 13 December 2017].

Thornbury, Walter. ‘Westminster Abbey: The sanctuary and almonry’, in Old and New London: Volume 3 (London, 1878), pp. 483-491. British History [Online]: http://www.british-history.ac.uk/ old-new-london/vol3/pp483-491 [accessed 12 December 2017].

Willemse, Arthur. The Motif of the Irreparable: Potentiality, Contingency, and Redemption in Agamben’s Theology. Hey J, 58: 678–691. doi:10.1111/heyj.12606 [Online]: https://www.deepdyve. com/lp/wiley/the-motif-of-the-irreparable-potentiality-contingency-and-redemption-UNup5ZGNmM [accessed 20 December 2017].

LECTURES Zartaloudis, Thanos. Notes from “Commanding Architecture” Lecture 1 - What is (sovereign) power?

AA London , 2 October 2017 Zartaloudis, Thanos. Notes from “Commanding Architecture” Lecture 6 - What is the power of profanation? AA London, 13 November 2017

IMAGES 1. Doré, Paul Gustave (1866) The Fall of Lucifer [Illustration] for J. Milton’s “Paradise Lost“ 2. A c.1930 postcard image ex Ebay of the N. door of Durham Cathedral i.e. the sanctuary doorway. Retrieved from http://www.searlecanada.org/sunderland/sunderland183.html 3. Turner, JMW. (1827) Study of Sea and Sky, Isle of Wight [Oil paint on canvas] At Tate Collection 4. Recreation of the Sanctuary Bounds of St. Martins Le Grand based on TNA, STAC 2/20/324 - Palita Rompotiyoke 5. Detail of the ‘copperplate’ map-view of London in the 1550s showing Whitefriars shortly after the Dissolution.

[Illustration] At the Museum of London.

6. Hogarth, William. (1747) Industry and Idleness: plate 2. The Industrious ‘Prentice Performing the Duty of a Christian [Etching and engraving on paper] At Andrew Edmunds London 7. Seeking Refuge - Situational Test : The images of the Subject are captured through Tfl Traffic Cameras ,at 3 locations within the area of Vauxhall on 1st November 2017. Each frame is updated on website database every 5 minute, monitoring the flow of vehicles as well as their external surroundings. - Palita Rompotiyoke

NOTE Please note that this critical examinaton of ‘Sanctuary’ is derived mainly from Western understanding and knowledge of the subject matter. Whilst other forms of ‘Sanctuary’ exists for other branches of religions and culture, they are accknowledged but are not focused within this essay.