Important sources of everyday security – variously labelled as customary, informal, traditional or autochthonous – are commonly associated with rural spaces and attributed to the lack of presence or traction of state institutions. However, these practices are not limited to peripheries; they can travel. Their structures, authority and legitimacy can be re-produced in new settings, often in response to the perturbations caused by conflict, while also changing in the course of travel. Consequently, in urban spaces – the supposed ‘centre’ of the modern state – people’s sense of security can be profoundly influenced and shaped by the ordering logics of such ‘travelling traditions’. This has ramifications for ‘emplaced security’ – both short-term responses to acute vulnerability of displaced communities and emergent longer-term forms of order. This article explores the utility of the ‘spatial turn’ in peacebuilding theory for better understanding this phenomenon. It uses the cases of Vanuatu and Liberia to demonstrate how more nuanced understandings of the (re)construction of authority between and across places and scales may help comprehend how people generate everyday emplaced security. A spatial approach provides analytical leverage that can help to highlight how a phenomenon such as travelling traditions contributes to the formation and substance of emplaced security.

日常安全的重要来源（通常被标记为习惯，非正式，传统或土生土长）通常与乡村空间相关联并归因于缺乏国家机构的存在或缺乏吸引力。但是，这些做法不限于外围设备；他们可以旅行。它们的结构，权威和合法性可以在新的环境中重现，通常是对冲突引起的扰动做出反应，同时在旅行过程中也会发生变化。因此，在城市空间（所谓的现代国家“中心”）中，人们的安全感会受到这种“行进传统”的排序逻辑的深刻影响和塑造。这对“安置的安全”有影响-既是对流离失所社区严重脆弱性的短期反应，又是长期出现的秩序形式。本文探讨了“空间转向”在建设和平理论中的作用，以便更好地理解这一现象。它以瓦努阿图和利比里亚为例，说明对地方和规模之间以及跨地方和规模的（重建）权威的更细微的了解如何有助于理解人们如何产生日常的安置安全。空间方法提供了分析杠杆作用，可以帮助强调诸如旅行传统之类的现象如何促成部署的安全的形成和实质。