Inside-outside, self-other, citizen-refugee. These are some of the binaries that colour our political imagination and rhetoric nowadays. The present era is often characterized as one of migrations and movement–time when civilizations clash, and history ends. After 9/11 Slavoj Zizek welcomed us “to the desert of the real”. He writes that “the awareness that we live in an insulated artificial universe [--] generates the notion that some ominous agent is threatening us all the time with total destruction”(Zizek 2001). Zizek writes from an American context, but this mentality of fear can be extended to what has been going on in Europe as well especially concerning debate on migration policies and practices at the EU borders. What is at work at the borders of the Union, is a game of inclusion and exclusion, morality and belonging. It is based on a notion of the EU as a naturalized geographical area, with a community within. The area is not as accessible to all who want to enter, and especially hard it is for asylumseekers to find a legal way into it. There are several governmental techniques of border practicing and profiling out the risky migrants at work (see eg Mervola 2006, Aaltola 2006). However, I do not intend to address EU border policies as such, but instead focus on the corporeality of these practices in relation to the obligation of states to give protection to the refugees. I want to examine at an ethical level what are the implications of the profiling from an individual’s point of view, and where does the official