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This article deals with women's use of public space and sense of place in El Raval, a neighbourhood located in the historical center of Barcelona. Attention will be paid to discover to what degree the existence of a quality public space fosters the creation of socially meaningful places, thus contributing to the construction of women's sense of place and urban identities. A qualitative approach, based on direct observation and in-depth interviews with women living in the neighbourhood, has allowed us to capture the main aspects of the building of a sense of place and belonging, that is the use of public space and facilities, the attitude towards living in the neighbourhood, etc.

Art festivals are a feature of many urban districts undergoing gentrification; they help to catalyze change by drawing a set of consumers with particular cultural interests. This article examines whether the arts produce racial exclusions by examining long-term Black and White residents’ participation in and perceptions of the monthly Last Thursday Art Walks in Portland’s gentrifying Alberta Arts District. We use surveys to measure arts participation and follow-up, in-depth interviews to understand whether long-time residents feel excluded by the arts, and if race is a factor. We find that Black residents participate less in Last Thursdays than White residents, and they often feel uncomfortable or unwelcome. We conclude that the arts-anchored symbolic economy results in racial exclusions that have little to do with differences in arts appreciation, but much to do with perceptions of people associated with the arts, and with residents’ abilities to use the arts to identify with neighborhood changes.

Drawing on ethnographic fieldwork in post-unification Berlin, this article examines the re-articulation of the problematic of “the social” in city planning. It juxtaposes the contrasting visions of city planners and youth workers for Alexanderplatz, a controversial square in Berlin’s eastern centre. I argue that the notion of “robustness” is helpful in understanding an important contemporary shift in thinking about planning and the social. In a sense, both planners and youth workers accused each other of taking insufficient notice of “the social.” While planners spoke of robustness as a technical, economic and aesthetic quality to which public space needs to aspire, the youth workers’ vision for Alexanderplatz was a proposal for a kind of “social” robustness where the social is, quite literally, built into the urban design. These ethnographic observations need to be understood in a context where city planning has been one of the most critical domains in which the tensions provoked by German unification are played out. Taking such socio-cultural specificities into account will lead to a more nuanced understanding of forms of neoliberal city planning.

As communities become more urbanized, there is concern about a decline in sense of community and an increase in fear of crime. Developers are creating gated communities to reverse this trend, but their success remains unknown. This research empirically addresses the issues of sense of community, crime, and fear of crime in a comparative study of two gated and two nongated communities with similar attributes. Mail surveys were conducted in both a gated and a nongated community in two contexts: public housing and high-income suburban communities. Results showed that high-income gated community residents reported a significantly lower sense of community, significantly higher perceived personal safety and comparative community safety, and no significant difference in actual crime rate as compared to their nongated counterparts. In the low-income communities, there were no significant differences between the gated and nongated communities on any of the measures. Implications of creating gated communities in different economic contexts are discussed.

In this paper I present childhood biographies of three people who grew up in or near a public housing development located on the border between the contrasting communities of Yorkville and East Harlem in New York City. Stories of their middle childhood (ages 11-13) poignantly capture the social and spatial evolution of play and recreation in New York City from the 1930s until present time. Based on in-depth childhood autobiographies and archival materials from the New York Times, I demonstrate changes in children’s access to play and recreation space, how children negotiate their lived experiences in these spaces, and how these spaces reflect differing representations of childhood over time. While play and recreation are, of course, a broad range of activities that occur in multiple settings and under various forms of supervision, the focus of this paper is upon the role of the streets, public parks and playgrounds in children’s everyday lives. Preliminary results suggest that children’s access to public play spaces in New York City has declined over time. This decline can be attributed to public disinvestment in neighborhood parks and playgrounds, perceived (and real) violence in these spaces, and more recently, to the commercialization and privatization of playtime activities.

Over recent decades, cities have been radically transformed by information and communication technologies (ICTs) that modify people’s daily lives by reorganising mobility, infrastructure sys- tems and physical spaces. However, in addition to the role that technology plays in the develop- ment of the infrastructure in our cities, it is also being used ‘as a means of control’. This view of technology as a disciplinary tool that restructures space, time and the relations among activities has been promoted by scholars who have shown that technology is also a means of saturating and sustaining contemporary capitalist societies and deepening inequalities. However, the situa- tion is far more complex than that. Technology is not only used top-down but also bottom-up, with individuals using technological devices to share and enhance their visibility in space. This bidirectional paradigm – of vertical surveillance and horizontal sharing – contributes to a sense of ‘being exposed’ in public space that normalises practices of sharing personal data by individuals and thus results in diminished privacy. This argument is supported by an experiment conducted on smartphone users that includes personal interviews and the use of a smartphone Android application that combines online tracking with experience sampling. The findings show a conver- gence between the online and offline worlds (a ‘public’ situation in the offline world is also consid- ered as such in the online world), which is a condition that contributes to the normalisation of ‘asymmetrical visibility’. Based on these results, the paper ends with a discussion of the contem- porary meaning of public space.

This paper works at the intersection of three bodies of writing: theories relating to fashion, identity and the city; debate relating to urban materialities, assemblages and context; and cultural interventions advancing the study of post-socialism. Drawing on empirical research undertaken in Bratislava, Slovakia, we unpack a blurring of public and private space expressed through clothing. In contrast to elsewhere in the city, in Petržalka, a high-rise housing estate from the socialist period, widely depicted as anonymous and hostile since 1989, residents are renowned for wearing ‘comfortable’ clothes in order to ‘feel at home’ in public space. We describe the relationship between fashion, identity and comfort as an everyday ‘political’ response to state socialism and later the emergence of consumer capitalism. We argue, however, that by considering materialities, assemblages and context that studies of fashion and consumer culture can offer more complex political, economic, social, cultural and spatial analysis. To that end, we show how personal and collective consumption bound up with comfort and city life can be understood with reference to changing temporal and spatial imaginaries and experiences of claiming a material ‘right to the city’.

There is growing evidence that residents are more likely to walk in attractive neighbourhoods, and that negative visual cues can deter residents from engaging in physical activity. This study explored the premise that house design and upkeep could inhibit the incidence of physical disorder in suburban streets, thus contributing to a more pleasant walking environment for pedestrians. Street segments (n 1⁄4 443) in new residential developments (n 1⁄4 61) in Perth, Western Australia, were audited for house attributes that facilitate natural surveillance (e.g., porch/verandah) or indicate territoriality (e.g., garden/ lawn upkeep), and physical incivilities. A composite index of street-level house attributes yielded highly significant associations with disorder (trend test p 1⁄4 0.001) and graffiti (trend test p 1⁄4 0.005), signifying that the cumulative effect of several key attributes had greater potential to discourage incivilities in the street than any single characteristic. The findings suggest house design and upkeep may contribute to the creation of safe, inviting streets for pedestrians.

Cities around the world have marked differences in spatial form and structure. To some extent this can be attributed to cultural differences. However, the impact spatial form has on the interactions within and between residents of different neighbourhoods is unclear. This paper calls on empirical evidence collected in the Walled City of Ahmedabad, India, home to Hindu and Muslim residents in distinct neighbourhoods for centuries. Employing Space Syntax method, this paper reveals significant differences in how public spaces are spatially laid out by these two communities. Muslim neighbourhoods have a spatial structure typical of a naturally evolved settlement, where the most integrated spaces are clustered centrally. In contrast, Hindu neighbourhoods have an ‘inside-out’ pattern, with the most integrated spaces located at the neighbourhood edge. The cultural significance of these distinct forms is discussed alongside the relationship between the neighbourhoods and the rest of the city. These findings on spatial structure could have an important role in Ahmedabad’s urban planning . A better understanding of how public space relates to lifestyle and culture could contribute to improved community relations. It could also contribute to dealing successfully with communal conflict, economic development, social sustainability as part of Ahmedabad’s future urban planning strategies.

Few studies have explicitly examined the importance of cultural settings to children's environmental awareness, especially in a non-Western context. In this paper, the author reviews those studies which have drawn attention to how culture affects children's behaviour in large-scale environments and refers to an empirical study of a group of young Kenyan children which examines the relationship between environmental experience and environmental awareness. The findings are interesting for three principal reasons. First, they demonstrate that children who are without formal training and with limited access to maps are able to draw relatively sophisticated place representations and to recall their local environment in vivid terms. Secondly, these maps and place descriptions are different to those of their age-sex-counterparts from Britain, which suggests that culture influences expressive style if not cognitive ability. Thirdly, they suggest that further studies, set within other cross-cultural contexts, are needed, if the importance of culture to environmental capability is to be understood. The author argues that although geographers are well-placed to carry out this kind of investigation little geographical research on children's place relationships has been undertaken. In this sense, geographers are particularly remiss and are guilty of forgetting their 'roots.'

An entire category of urban space, albeit hardly recognized as such, is disappearing across North America. As retail logistics globalizes and big-box power centres replace enclosed shopping malls from the postwar era, a distinct form of social infrastructure vanishes as well. ‘Dead malls’ are now a staple of North American (sub)urban landscapes, and have provoked local activism in many places. But despite popular concern for the demise of mall space, critical urban scholarship has largely sidelined the phenomenon. Much of the disjuncture between popular outcry and academic silence relates to conceptions of ‘public’ space, and specifically the gap between formal ownership and everyday spatial practice. Spatial practice often exceeds the conceptions of designers and managers, transforming malls into community space. This is particularly true in declining inner suburbs, where poor and racialized communities depend more heavily on malls for social reproduction as well as recreation and consumption. In this article we investigate the revolution in logistics that has provoked the phenomenon of ‘dead malls’ and the creative activism emerging that aims to protect mall space as ‘community space’. Taking the case of the Morningside Mall in an old suburb of Toronto, we investigate the informal claims made on mall space through everyday spatial practice and the explicit claims for community space that arise when that space is threatened. We argue that many malls have effectively become community space, and activism to prevent its loss can be understood as a form of anti-globalization practice, even if it never employs that language.

Latin American scholars have recently discussed the privatization of urban public space. A fundamental aspect of this process is the disintegration of communities because it often targets and affects a peculiarly Latin American kind of public space: the plaza. Plazas have traditionally functioned as cultural centres in Latin American cites. They are central meeting points for political groups, sites of civic expression and public resistance, as well as places to purchase relatively cheap goods and services. Plazas are, therefore, sites in which families, neighbours, and political organizations mingle, interact, and also challenge authority. This paper uses these sorts of insights on public space in Latin America to develop a conceptualization of the plaza as a community centre. However, the multiple practices and interactions that occur in these forms of public space have been disrupted by state-led strategies which seek to privatize and sanitize public space, thereby disrupting—or even destroying—the community centre. I use primary materials on Mexico City's Historic centre and its plaza to explore the ways in which this specific type of urban public space has been affected physically and symbolically by a regeneration scheme known as the Programa de Rescate.

Drawing from ethnographic research in the Research Triangle of North Carolina and Williamsburg, Virginia, the authors build on Anzaldúa’s conceptualization of “borderlands” to analyze how borders of social membership are constructed and enforced in “el Nuevo South.” Our gender analysis reveals that intersecting structural conditions—the labor market, the organization of public space, and the institutional organization of health care and other public services—combine with gendered processes in the home and family to regulate women’s participation in community life. Enforcers of borders include institutional actors, mostly women, in social services and clinics who occupy institutional locations that enable them to define who is entitled to public goods and to categorize migrants as undeserving “others.” We reveal how a particularly configured matrix of domination transcends the spheres of home, work, and community to constrain women migrants’ physical and economic mobility and personal autonomy and to inhibit their participation in their societies of reception.

This article offers a detailed analysis of a neighborhood dispute over fencing a public park. Unlike the archetypal turf battles between longstanding and new neighborhood residents described in previous research, here the daily visits of Latino “outsiders” coming into a local public space produce conflict over park usage and control. The usually cited conditions for conflict, such as reactionary residents resisting ethnic transition and protecting their backyards, do not apply in this case, as the park sits amidst a relatively stable, affluent, white “liberal” neighborhood. This case study shows how sources of tension and trouble extend beyond the property interests and actions of the park users to include the more symbolic and indirect concerns about identity as reflected in park use. Together with longstanding concerns over neighborhood reputation and property values, changing demographics and greater sensitivity to the perception of racism distinctively shaped the unfolding of conflict in this case. The bumpy course of conflict and shifting opinions about the fence shed light on the new complexities and contradictions of contemporary social diversity and exclusion in city parks and other public spaces.

In recent years, local activists in the Global North and South have been organizing to improve degraded and abandoned spaces in marginalized neighborhoods by creating parks, playgrounds, urban farms, or community gardens. This paper integrates existing knowledge on urban place attachment and sense of community with scholarship on environmental justice in order to understand the role of place attachment in environmental mobilization in distressed neighborhoods across political systems and urbanization contexts. It examines the different forms of connections that activists develop and express toward neighborhoods with long-time substandard environmental conditions and how their experience of the neighborhood shapes their engagement in environmental revitalization projects. This comparison of three neighborhoods in Barcelona, Boston, and Havana shows that activists in all three places intend for their environmental endeavors to express grief at the loss of community, fears of erasure, and emotional connection and feelings of responsibility to place. To address environmental trauma, they aim to construct nurturing, soothing, “safe havens,” recreate rootedness, and remake place for residents.

China, like many other nations, struggled in the twentieth century with defining an indigenous landscape design tradition. This was particularly true in addressing urban open space design after China implemented the Open Door Policy in the late 1970s, when Chinese garden design traditions became largely neglected. The objective of this study is to determine whether the traditional design approach could still effectively serve as modern design inspiration. Built upon a previous study by Wu (1999), our study is a reflective critique on modern Chinese urban public space design. We compare major types of traditional and modern Chinese urban open spaces. The percentage areas of five landscape variables that Wu proposed (planting, water, rock, architecture and pavement) were quantified using Photoshop and ArcGIS software. Although Wu (1999) compared only scholars' gardens (a traditional model) with modern parks (a modern model), we include imperial gardens (another traditional model) and urban plazas (another modern model). In addition, we supplemented Wu's plan analysis with perspective view analysis (photographs). Our results suggest more similarities between traditional and modern landscapes than previously suggested. This article concludes by suggesting that traditional models can be relevant to contemporary urban public space design in China.

Empirical urban design research emphasizes the support in vitality of public space use. We examine the extent to which a public space intervention promoted liveliness and three key behaviors that enhance well-being (“connect,” “be active,” and “take notice”). The exploratory study combined directly observed behaviors with self-reported, before and after community- led physical improvements to a public space in central Manchester (the United Kingdom). Observation data (n = 22,956) and surveys (subsample = 212) were collected over two 3-week periods. The intervention brought significant and substantial increases in liveliness of the space and well-being activities. None of these activities showed increases in a control space during the same periods. The findings demonstrate the feasibility of the research methods, and the impact of improved quality of outdoor neighborhood space on liveliness and well-being activities. The local community also played a key role in conceiving of and delivering an effective and affordable intervention. The findings have implications for researchers, policy makers, and communities alike.

A number of recent studies have examined the sources of conflict surrounding the presence of Muslim minorities in Western contexts. This article builds upon, and challenges, some of the principal findings of this literature through analyzing popular opposition to mosques in Badalona, a historically industrial city in Catalonia where several of the most vigorous anti-mosque campaigns in Spain have occurred. Drawing upon 46 semi-structured interviews and ethnographic observation conducted over a two-year period, I argue that opposition to mosques in Badalona is not reducible to anti-Muslim prejudice or fears of Islamic extremism. Rather, it is rooted in powerful associations drawn between Islam, immigration, and a series of social problems affecting the character of communal life and the quality of cherished public spaces in the city. These associations are expressed through local narratives that emphasize a sharp rupture between a glorified ethnically homogeneous past of community and solidarity, and a troublesome multicultural present fraught with social insecurity and disintegration. I show how the construction of these "rupture narratives" has entailed active memory work that minimizes the significance of prior social cleavages and conflicts, and selectively focuses on disjuncture over continuity with the past. I also highlight how these narratives have been reinforced by strong socio-spatial divisions, which have intensified contestations over public space and led to the integration of mosque disputes into broader struggles over social justice and public recognition.

In Bangladesh, Dhaka is migrants' most important destination and has itself been fundamentally transformed through migration. But there is ‘no place’ for many migrants in Dhaka. Poorer migrants live in slums and many encroach on public space to sustain their lives – the new urbanites are taking their ‘right to the city’. In doing so, they not only draw on local resources. Their production of the urban space often relates directly to their migration trajectory, their translocal networks, and their simultaneous situatedness at multiple places. Migrants connect ‘the rural’ and ‘the urban’ and constitute translocal spaces, which contribute to re‐making Dhaka from below. This paper integrates current debates on translocality, informal labour, and subaltern urbanism to address two key questions on transient urban spaces: How do migration trajectories and translocality structure the urban poor's lives? How do migrants make use of local networks and translocal social relations to find work and appropriate ‘their place’ in the city? Empirical research on street food vendors in Dhaka, almost all of whom are internal migrants, builds the basis for my argument. I show that ‘translocal social capital’ and home‐bound identities can be important resources to gain access to urban labour markets and to appropriate one's place in the city. The paper argues that the poor use translocality for their livelihoods and thereby continuously re‐shape the face of the megacity of Dhaka.

This paper begins by reviewing a range of recent work by geographers conceptualising buildings less as solid objects and more as performances. Buildings, it is argued, are not given but produced, as various materials are held together in specific assemblages by work of various kinds. This has led to a range of studies looking at the diverse sorts of work that make buildings cohere: the political institutions they are embedded in, the material affordances of their non-human components, the discourses surrounding particular kinds of buildings, and, in particular, the experiencing of buildings by their human inhabitants, users and visitors. However, this experiencing has been poorly theorised. Those geographers inspired by actor network approaches to buildings acknowledge human experiences, but in very limited ways; while those geographers inspired more by affect theory evoke the 'feelings' that buildings may provoke but evacuate human subjectivity from their accounts of buildings' performances. Through a case study of two buildings, this paper argues that both approaches are flawed in their uninterest in the human, and proposes that more attention be paid to (at least) three aspects of human feeling: the feel of buildings, feelings in buildings and feelings about buildings.