In a world marked by constant change, where the lines between migration and rootedness blur, and where the intersection of identities weaves a complex tapestry, we find ourselves in a time of both harmonization and dissonance. We are, as Amin Maalouf suggests, all in a sense migrants, navigating a universe that bears little resemblance to the place of our birth. Our identities, once solid and unchanging, are now fluid and evolving throughout our lifetimes.

As Wilhelm Reich profoundly stated, “You think the end justifies the means, however vile. I tell you: the end is the means by which you achieve it. Today’s step is tomorrow’s life. Great ends cannot be attained by base means. You’ve proved that in all your social upheavals. The meanness and inhumanity of the means make you mean and inhuman and make the end unattainable.” Reich’s words emphasize the profound link between the means and the ends in the journey of identity. It’s a reminder that the path we choose matters as much as the destination.

The concept of identity, deeply intertwined with the idea of migration, is in a state of constant flux. We are shaped not only by our roots but by the environments we find ourselves in. Identity is a construct that continually adapts as we encounter new cultures, languages, and ideas. As Maalouf points out, being a migrant is not limited to those who have been forced to leave their native lands; it now encompasses a broader definition. We all must learn new languages, adapt to different modes of speech, and internalize codes that are alien to our original identities.

This process of evolving identity often leaves us feeling torn, caught between the land we left and the land we’ve embraced. Embracing a new culture is not an act of betrayal, but a complex negotiation that involves navigating a range of emotions. The new culture may be one of rejection, a response to repression, insecurity, or lack of opportunity. Yet, the act of leaving behind a part of one’s identity, even when it is rooted in challenging circumstances, carries a sense of guilt and sadness.

However, the essence of a harmonious society lies in the acceptance of all identities. As Maya Angelou eloquently puts it, “We all should know that diversity makes for a rich tapestry, and we must understand that all the threads of the tapestry are equal in value no matter what their color.” Diversity is not just a matter of ethnicity or race but also encompasses gender, religion, language, sexual orientation, and more.

Public spaces, those shared realms where communities intersect and coexist, play a pivotal role in fostering diversity and promoting antiracism. These spaces serve as the common ground where individuals of various backgrounds, cultures, and identities come together. In public spaces, the lines that separate us based on ethnicity, race, or other characteristics begin to blur, as the shared experience of coexisting takes precedence.

Jane Jacobs, in her timeless work “The Death and Life of Great American Cities,” emphasizes the significance of well-designed urban areas. Cities have the potential to provide something for everybody, but only when they are created collaboratively. A harmonious city is characterized by clear boundaries between public and private spaces, with buildings oriented toward streets and sidewalks continuously bustling with activity. This inclusivity is the key to making cities vibrant and livable.

Public spaces, whether bustling city squares, serene parks, or vibrant neighborhoods, offer an opportunity for individuals to engage with one another. This engagement, often spontaneous and unscripted, allows people to witness the surrounding diversity, breaking down stereotypes and prejudices. The mere act of sharing a public space fosters a sense of interconnectedness, promoting empathy, understanding, and appreciation of different cultures and identities.

Moreover, these spaces provide a platform for the expression of diverse identities. Cultural events, festivals, and gatherings in public spaces celebrate a rich tapestry of traditions, languages, and customs. They become a testament to the beauty of diversity, showcasing the value of different perspectives and experiences.

In our quest to honor diversity and promote antiracism, public spaces offer a critical arena for change. Angela Y. Davis reminds us that in a racist society, it’s not enough to be non-racist; we must actively be anti-racist. This means challenging systemic prejudices and working towards a more inclusive society. In this process, the personal becomes political as we confront the ideologies that underlie racism and repression. The very design and utilization of public spaces can either perpetuate racial inequalities or challenge them.

By creating inclusive and accessible public spaces, we send a powerful message that all individuals, regardless of their ethnicity or race, have a right to exist, interact, and thrive in our communities. When public spaces are designed to accommodate a variety of cultural expressions, they contribute to dismantling systemic prejudices and fostering an environment of acceptance and equality.

“The Big Welcome,” an adaptation of words by Kate Morales, epitomizes the essence of public spaces in welcoming individuals of all backgrounds. It acknowledges their culture, ethnicity, religion, and gender, emphasizing that everyone is welcome, and their unique identities are celebrated.

Amin Maalouf’s idea of heritage highlights the role of culture in constructing a sense of belonging. People carry their heritage with them, whether in the form of names, languages, rituals, or memories. These portable emblems of the past lend continuity to new homes and serve as a connection to one’s roots.

Identity, deeply rooted in cultural memory, is maintained through collective self-images, rites, monuments, and institutional communication. Maurice Halbwachs’ concept of fixed points and figures of memory underlines the significance of cultural objectivation in preserving and stabilizing cultural memory.

In a rapidly changing world, our identities and the spaces we inhabit must reflect the richness of human diversity. Public spaces stand as the physical embodiment of our commitment to antiracism, where all individuals can embrace their identity and find their place in a world that values and celebrates the full spectrum of human experiences. As Maya Angelou wisely noted, “If we try and understand each other, we may even become friends.” It is this understanding and acceptance, fostered by public spaces, that will lead us toward a more harmonious and inclusive future.

* References

• Angelou, Maya. “Wouldn’t Take Nothing for My Journey Now.” Bantam, 1993

• Jacobs, Jane. “The Death and Life of Great American Cities.” Vintage, 1992.

• Davis, Angela Y. “Freedom is a Constant Struggle.” Haymarket Books, 2016.

• Maalouf, Amin. “In the Name of Identity: Violence and the Need to Belong.” Penguin, 2001.

• Morales, Kate. “The Big Welcome,” adapted from Mycelium School (2013-2016), in “Slow Spatial Reader: Chronicles of Radical Affection,” edited by Carolyn F. Strauss, Valiz, 2021.

• Lowenthal, David. “The Past is a Foreign Country.” Cambridge University Press, 1985.

• Halbwachs, Maurice. “On Collective Memory.” University of Chicago Press, 1992.

• Wilhelm Reich, “Listen, Little Man!”, The Noonday Press, 1948

Photo: Konstantina Chrysostomou, 2016

Currently, in the city of Barcelona, there are a total of 180,000 dogs registered with microchips, which is more than the population of children under 12 years old. This means that 25% of the city’s population lives with a dog. Incredible, isn’t it?

Studies show that young adults under 40 years old, the Millennials, have recently surpassed Boomers in dog adoption. In the United States, it is estimated that more than half of Millennials live with a dog. The rate of cohabitation with companion animals is even higher among people with university education and stable incomes, the same people who are more likely to delay marriage, having children, and homeownership beyond the established timelines of previous generations. But it’s not just that. Dogs can be much more: a way to root oneself in a new place, a roommate for people living alone, and they can play an important role in helping people’s mental health.

Taking care of a dog is one of those life-changing experiences. Or at least, it makes you see and live situations that you would have never experienced otherwise. Personally, it has increased my awareness of the micro-landscape of my neighborhood and how dogs interact with public spaces, and how I – as a dog companion – interact with public spaces.

A typical day with my dog would be:

• 8:25 Getting Rock ready for a walk.
• 8:28 Having a conversation with neighbors in the elevator about how excited Rock is to go out.
• 8:30 We’re already out walking with Rock, sniffing all the trees along our route (26 trees, 1 water fountain, 7 trash cans).
• 8:50 Buying bread from the bakery. Chatting with other dog owners in the neighborhood.
• 8:55 On our way back home, stopping so that the kids waiting to enter school can greet Rock.
• 9:00 Entering the house.
• 18:55 Getting Rock ready for another walk.
• 19:00 Walking with Rock in Montjuïc and chatting with other dog owners (93 trees, 4 water fountains, 41 trash cans, 1 shared-use area, 1 water space).
• 20:00 Returning home. Talking to neighbors returning from work who greet Rock.

The interaction and connection with my neighbors and the environment where I live are understood differently. It’s no longer just about having a beautiful and pleasant landscape with seating areas, but also about having waste bins, rubbish cans, and water fountains. And since I walk in the evening, it’s important for the space to be well-lit and for me to feel safe. It’s another way of perceiving the urban space and the role of a dog in this ecosystem.

Let me quickly explain the four significant things my dog has taught me about my neighborhood and its people:

The dog as a triangulator

Although the topic of dogs can be quite contentious among people who feel comfortable with them and those who don’t, I increasingly see dogs as great triangulators in public spaces.

But first, what does triangulation mean? 

Triangulation can be defined as “the characteristic of a public space that can bring together strangers. Usually, it is an external stimulus of some kind.”

A bus stop can be an element of triangulation. A person playing music on the street can be, too. It could be any element that makes two unknown people pause for a second and talk. That being said, a dog is a great triangulator.

While walking my dog, I have met and interacted with more neighbors in my neighborhood than in the past five years I have lived there. The dog makes people lower their guard, slows down their pace, and encourages greetings, conversations, and smiles. The last time I experienced this kind of “unforced” interaction, naturally, was when I bought a bouquet of flowers. Just as the bouquet of flowers made my neighbors talk to me about the flowers, smile, or greet me, the same thing is happening now with my dog.

Dog recreation areas as spaces for socialization

When you walk a dog, you automatically become part of an informal club of “people who care for a dog.” If you don’t have a dog, it’s not as easy to enter this group since the conversation typically revolves around your dog, other dogs, and the weather.

Dog recreation areas, then, are the spaces where these strangers meet and talk. Dog caregivers need these spaces—a safe environment where their dogs can exercise regularly and safely because dogs enjoy walking, running, and socializing with other dogs. It is a vital part of a dog’s life when living in an apartment in Barcelona.

What many associations working to improve the quality of life for dogs, their caregivers, and other citizens, especially in urban environments, are requesting is a reconsideration of the model for dog recreation areas. They aim to move towards a less segregated model, taking into account that dog-owning families may also have children who want to play at the same time. That’s why it is necessary to move towards a model that accommodates different groups in shared-use spaces that adapt to the daily needs of each family.

Moreover, not all dogs feel comfortable in these areas. Speaking with a dog trainer, she mentioned that dog recreation areas are suitable for dogs up to 4-5 years old and typically attract a large number of dogs. Older dogs can feel anxious in these environments, much like how we would feel if we were sent to relax inside a ball pit in a children’s playground. So where do these dogs that don’t enjoy dog recreation areas go?

It’s important to explore alternative options that cater to the diverse needs of dogs, including quieter spaces or alternative socialization opportunities, to ensure the well-being of all dogs in urban settings.

Dog Routes

Each neighborhood has an invisible and informal network of dog routes designed for walking dogs, which helps people get out of the house and engage in daily exercise, promoting their mental and physical health. These routes are typically circular, within a 20-minute distance from home, and are chosen for their specific characteristics. A good dog route is pleasant and includes a water fountain, many rubbish bins, permeable spaces and/or green areas, good lighting at night, wide side walks, good visibility, and “dog-friendly” local businesses. Dog routes may vary between winter and summer, as people seek the sun during summer and shade during winter. Canine routes are fully integrated into the 15-minute city model, adding the layer of carrying out daily tasks accompanied by a dog.

The 15-minute city model aims to create more liveable, sustainable, and resilient cities, ensuring that people have access to essential services and amenities within a 15-minute walk or bike ride from their homes. Dogs can play a vital role in supporting this model, as they encourage people to walk more and spend more time outdoors, promoting a healthier and more active lifestyle.

People who walk their dogs often take their animals out multiple times a day, providing them with the opportunity to explore their local neighborhoods, interact with other people and dogs, and discover new parks and green spaces. As a result, dogs can help people discover and connect with their communities, fostering a sense of belonging and improving social cohesion. Furthermore, dogs can help increase the visibility and use of public spaces within the 15-minute city model, such as dog-friendly parks and cafés. 

Dogs can also be a tool to promote sustainable transportation, such as walking and cycling, which can help reduce traffic congestion, air pollution, and carbon emissions. This can contribute to a more sustainable and resilient city that is better equipped to address the challenges of climate change.

Overall, dogs can play a crucial role in supporting the 15-minute city model by fostering active lifestyles, reinforcing social connections, increasing the use of public spaces, and promoting sustainable transportation through dog routes.

But what should these spaces be like to ensure quality and improve coexistence?

Design, Maintenance, and Community Involvement

Dog routes, dog parks, and shared-use areas (SUA) must meet certain basic criteria.

Regarding the daily dog routes, they should be safe, accessible, with plenty of trees and permeable surfaces, and equipped with public amenities to ensure the well-being of dogs, the people who walk them, and the community as a whole. In terms of design criteria for daily routes, they should include:

• Benches and/or permeable surfaces (not rubberized)
• Accessible water sources for dogs of all heights
• Rubbish bins and bag dispensers
• Good nighttime lighting
• Wide side walks for walking the dog and stopping to socialize
• Minimal car traffic speed
• Good visibility
• Ground-floor facades with activity and “dog-friendly” businesses such as bakeries, fruit shops, etc.

“Cooperation is not just an act of coexistence—it is the silent engine of great transformations.”

We live in a world where politics often seems detached from emotions and human connections. Policies are formulated in cold, calculated environments, where human realities are sometimes treated as numbers and statistics. However, Love and Politics (original title: Amor y política:  La imprescindible sensibilidad de la politica) by Montserrat Moreno Marimón and Genoveva Sastre Villarrasa reminds us that feelings, care, and empathy are not weaknesses but essential components for building just and sustainable societies.

Why should we talk about love in politics? The authors present us with a challenge: to question the traditional political model that separates “rationality” from “emotion.” For decades, we have been conditioned to believe that public matters must be handled without “sentimentality.” However, as the book points out, this notion ignores an essential truth: humans are emotional beings. Denying the role of emotions in political life often leads to apathy, injustice, and a disconnection between public institutions and the people they are meant to serve.

The book argues that love and cooperation are not private matters—they are collective tools for transformation. According to the authors, “cooperation is the essential property of life.” From the simplest life forms to the most complex human organizations, cooperation has always been the driving force of survival and progress. This biological and social truth directly challenges the competitive, individualistic narratives that dominate contemporary political systems.

At the heart of their argument is the idea that good governance requires emotional sensitivity. The authors assert that without a deep understanding of one’s own emotions and those of others, the exercise of power becomes detached, and in many cases, unjust. Leaders who ignore the emotional realities of their communities risk creating policies that fail to address real needs. Empathy, then, becomes a cornerstone of just leadership. “We cannot expect anyone to govern adequately,” the authors write, “if they lack emotional sensitivity, because that insensitivity translates into decisions that increase suffering.”

This idea has profound implications for participatory governance. A political system that embraces cooperation rather than competition fosters stronger community bonds and more inclusive decision-making processes. The book calls for spaces of dialogue where diverse perspectives can be heard and valued. By contrast, when dialogue is absent or superficial, mistrust and division grow.

Another powerful critique the authors make is against the myth of romantic love as an isolated, idealized construct. They argue that our culture often confines love to the private sphere, portraying it as something reserved for family and intimate partners. This narrative can be limiting. The book invites us to expand our understanding of love as a collective practice rooted in mutual care, solidarity, and a commitment to the common good. “Political love” is not sentimentalism—it is an active force that fosters trust, resilience, and justice within communities. Imagine public policies shaped by love in its broadest sense: policies that prioritize care, housing, education, and well-being over profit or power dynamics.

A key element of this discussion is the role of gender and the patriarchal structures that have historically dismissed care and emotions as “feminine” and, therefore, less important. Patriarchy not only dictates the exclusion of emotions from political discourse but also reinforces hierarchies that diminish women and anyone associated with nurturing roles. The authors emphasize that embracing emotions in politics is not simply about “humanizing” public life; it is about dismantling a system that equates strength with dominance and care with weakness. A gender perspective allows us to see how emotional intelligence can be a form of resistance, challenging narratives that have kept many voices at the margins of power. By recognizing that care, empathy, and cooperation are strengths, we can begin to reshape political culture in a way that promotes inclusion and equality.

The authors also explore the dangers of emotional repression in politics. When emotions are excluded from political discourse, the result is often the perpetuation of patriarchal norms that dismiss compassion and care as “weaknesses.” This suppression of emotional intelligence not only affects leaders’ capacity to make fair decisions but also alienates citizens who feel unseen and unheard. The book argues that recognizing emotions is not only necessary for personal well-being but also for the health of democratic institutions.

One of the most inspiring aspects of Love and Politics is its vision of collective transformation. The authors remind us that societal change is possible when we embrace cooperation as a form of strength. They point to historical movements driven by solidarity and shared vision—movements that challenged oppressive systems not with brute force but with creativity, empathy, and perseverance.

Ultimately, Love and Politics invites us to rethink our approach to power, public spaces, and human relationships. How do we handle conflicts in our shared spaces? Are we fostering open dialogue or imposing our views? Are we nurturing a political culture where everyone feels included and valued, or are we reinforcing systems of exclusion and control?

This book is not just an essay—it is a manifesto for a more human and creative approach to politics. True transformation begins when we understand that power is not an individual possession but a collective construction. If we want a more just society, we need leaders and communities that embody sensitivity, ethics, and cooperation in their actions.

Reading Love and Politics leaves us with a fundamental question: What if the greatest revolutionary act is to care?

In a time marked by social fragmentation and uncertainty, this book feels like an urgent call to rebuild the political from a place of connection, humanity, and hope. It challenges us to lead with empathy, to foster cooperation instead of competition, and to imagine politics as an expression of love in action.

* References: 

Amor y política: la imprescindible sensibilidad de la política. Montserrat Moreno i Marimón, Genoveva Sastre Vilarrasa. Icaria, 2015. ISBN 978-84-9888-669-6.

This article is based on a talk presented at an event focused on memory, identity, and community. The presentation explored how neighborhoods are not just physical spaces but living narratives shaped by the people who inhabit them.

Neighborhoods function as palimpsests—spaces where each generation leaves a layer, a trace, a memory. But what exactly is a palimpsest? It refers to a document that has been rewritten multiple times, where traces of previous writings remain visible beneath the new. Similarly, neighborhoods are like living manuscripts, built from overlapping stories of the past and the present.

The narrative of a neighborhood comes to life through its people—their diversity, histories, and shared memories that transform places into meaningful settings for everyday life.

Memories That Define Spaces

A place’s significance often extends beyond its physical attributes. It may be a bustling plaza, a small corner store with decades of history, or a quiet street walked countless times. These spaces evoke sensory memories—such as the smell of fresh bread, the sound of children playing, or the distant chime of church bells.

These places become repositories of collective memory. They carry stories, emotions, and experiences that shape the community’s identity. At the same time, the built environment also leaves an imprint on its residents. Architectural details like ornate façades, iron lampposts, or century-old trees are fragments of a neighborhood’s material memory. When these elements disappear, entire chapters of the community’s story are lost.

Visible and Invisible Memory

A neighborhood’s identity is built from shared experiences. It is a collective story woven from small yet powerful moments: the first local festival attended, childhood games played under a familiar tree, or evening conversations held on a doorstep.

There are two types of memory that define a community:

• Visible memory consists of physical elements that are easily recognizable—historic buildings, streets named after influential figures, and monuments that have witnessed generations come and go.
• Invisible memory is more subtle but equally significant. It is found in the greetings exchanged at local shops, the music heard during neighborhood celebrations, and the aroma of traditional dishes prepared during community events.

The collective identity of a neighborhood can be likened to a quilt, where each resident contributes a unique piece—full of colors, textures, and stories. Over time, this quilt grows, keeping the community united and wrapped in shared memory.

Neighborhoods as Living Heritage

Heritage is not limited to physical structures but includes intangible elements that shape daily life. Just as a traditional recipe may be adapted with new ingredients while maintaining its essence, the identity of a neighborhood evolves while preserving its core values.

Revitalized spaces—such as renovated plazas or former industrial sites transformed into cultural centers or parks—demonstrate how the built environment can change while maintaining its connection to the past. When these transformations are approached with respect and community involvement, they become bridges between memory and modernity.

The Role of Community in Collective Memory

Creating a collective identity is a collaborative process. No neighborhood is born with a set identity—it is shaped over time by the people who live there and their shared experiences. Community events, public celebrations, and efforts to improve public spaces all weave threads into the neighborhood’s narrative.

However, the preservation and transformation of these spaces are not solely the responsibility of architects and urban planners. Community members play a central role in deciding what should be preserved, what should be reimagined, and how places should be used. This participatory process strengthens social ties and reinforces the collective memory of the community.

Several questions can guide this reflection:

• Which places in the neighborhood are considered irreplaceable?
• What spaces still have untapped potential to tell new stories if revitalized or restored?
• What narratives should be passed down to future generations?

Every decision—whether individual or collective—contributes to the future memory of the neighborhood.

Strengthening Community Roots Through Memory

A neighborhood can be viewed as a living manuscript where past generations have written their stories, and current residents continue to add new chapters.

The resilience of a community depends on the strength of its roots—its collective memory. Deep and well-tended roots create a foundation for vibrant, inclusive neighborhoods. When spaces are protected, traditions are celebrated, and social connections are nurtured, these actions affirm the community’s sense of belonging and identity.

Collective memory and identity, much like the roots of a tree, may not always be visible, but they sustain everything above. The stronger and more nurtured these roots are, the more resilient the community becomes.

Preserving and shaping the narrative of a neighborhood is not just an exercise in heritage conservation—it is an investment in the social fabric of the present and a gift to future generations.

* References 

• Amin Maalouf (2001), In the Name of Identity: Violence and the Need to Belong, Arcade Publishing
• Photo: Konstantina Chrysostomou

The cities of the future are not just about skyscrapers, technological innovation, or green initiatives. They are about people—the diverse, complex, and ever-evolving tapestry of individuals who will inhabit them. As social architects and urbanists, our role is not merely to plan and build but to deeply understand for whom we are designing. This understanding shapes every decision we make, compelling us to ask: How do we create spaces that resonate with the lived experiences of all?

A New Urban Demographic

The demographic landscape of cities is shifting rapidly. Migration, aging populations, and changing family structures are reshaping urban communities. The United Nations estimates that by 2050, nearly 68% of the world’s population will live in urban areas, many driven there by climate change, conflict, and economic opportunity. Francesca Tur Serra, speaking at a recent forum, captured this dynamic, stating: “We are entering a world of intercultural, non-normative, health-seeking, and augmented urban inhabitants.” These changes demand cities that are flexible, inclusive, and adaptable.

Migrants, for instance, bring rich cultural diversity but also highlight the urgent need for spaces that foster social cohesion. Projects like Kitchen Square in Stockholm, where a public square became an outdoor kitchen for shared meals, exemplify how design can bridge cultural divides. The goal is clear: “How can we cultivate a society where difference is seen as an opportunity to enrich each other?” asked Tur Serra.

Rethinking the Norm

Traditional family structures and work patterns are evolving. Increasingly, cities host single-person households, childless couples, and individuals seeking multigenerational or communal living arrangements. This necessitates new housing models—compact apartments, co-living spaces, and adaptable neighborhoods that accommodate various lifestyles.

Workplaces, too, are transforming. Remote work, flexible schedules, and digital nomadism redefine how we design urban spaces. Former office buildings can become community hubs, childcare centers, or affordable housing. “Cities must evolve to meet these non-normative realities,” Tur Serra remarked, urging us to think beyond the conventional.

Health as a Design Priority

The future city dweller seeks holistic well-being—physical, mental, and social. Loneliness, a growing concern, demands creative urban interventions. Initiatives like Chat Benches, where strangers can connect, or designing parks for tai chi and communal exercise, exemplify how public spaces can combat isolation.

Moreover, aging populations challenge us to rethink accessibility and purpose. Shared programs where seniors care for children or manage community spaces create intergenerational connections and offer a renewed sense of purpose.

Balancing Technology and Tradition

Technology, though omnipresent, must serve as an enabler rather than a dictator. Cities equipped with accessible, invisible tech can enhance daily life—think AI-powered infrastructure or shared tools. But as Tur Serra noted, “We also need spaces free from technology, where people can reconnect with tradition and each other.”

The Finnish example of a phone-free island illustrates this balance. Urban spaces should offer both hyper-connected zones and “disconnect zones” where human interaction takes precedence.

Designing with Ethics and Optimism

“People are not just inhabitants of cities; they are changemakers,” said Berta Segura Agulló. This insight highlights the ethical responsibility urbanists bear. We must engage communities in decision-making, recognizing their lived expertise. Incorporating diverse voices ensures cities are not only functional but also equitable and inspiring.

Optimism is key. “Cities need optimism,” said Tur Serra. By designing with a forward-thinking mindset, we can address present challenges while embracing the opportunities that lie ahead.

For Whom Do We Design?

Ultimately, we design for everyone—the migrant, the single parent, the aging retiree, and the tech-savvy nomad. Our work is not about imposing solutions but facilitating lives, fostering connections, and nurturing a sense of belonging. As we move forward, let us remember the words of urbanist Jane Jacobs: “Cities have the capability of providing something for everybody, only because, and only when, they are created by everybody.”

In shaping the cities of tomorrow, we must listen, adapt, and lead with both humility and hope. The urban future depends not just on what we build but on how we include, empower, and inspire the people who will live there.

The 21st century has been marked by rapid technological advancement, social transformation, and geopolitical complexity. Amidst this landscape, the principles of ethics and good governance are not just ideals; they are the scaffolding that supports functional democracies and resilient societies. This critical perspective was the focus of the institutional closing ceremony of the European Capital of Democracy, where a panel of experts explored how ethical frameworks and governance models shape the present and future of democratic systems.

Ethics: The Moral Compass of Progress

Ethics is often considered abstract—a domain of philosophers and moral theorists. Yet, as Begoña Román, president of the Catalan Ethics Committee of Social Services, eloquently articulated, ethics is profoundly pragmatic. “Ethics is not about abstract perfection but about creating the conditions for living well together,” she said. In a world where institutions frequently face the erosion of public trust, ethics provides a framework for rebuilding connections between governments, organizations, and citizens.

Román emphasized that ethical governance is not about neutrality or impartiality; rather, it is about recognizing the shared values and commitments that bind societies. “We often confuse impartiality with neutrality,” she remarked. “True impartiality involves the courage to stand for what is right, even when it is inconvenient.” This understanding underscores that ethical governance is not passive; it actively shapes the structures within which decisions are made, ensuring they align with justice, equity, and the public good.

Good Governance: A Prerequisite for Trust

Democracy thrives on trust. Yet, as former judge and compliance expert David Velázquez highlighted, this trust is fragile and must be earned through governance that is transparent, accountable, and inclusive. “Public and private integrity cannot exist in silos,” Velázquez asserted. He drew attention to the European Union’s evolving governance frameworks, such as the directives on public procurement and whistleblower protection, which aim to standardize transparency and fairness across member states.

The need for good governance becomes even more pressing in an era of global interdependence. Velázquez spoke about the challenges of harmonizing regulations across borders, emphasizing that inconsistent governance creates vulnerabilities exploited by corruption and bad faith actors. He pointed to the necessity of public-private partnerships rooted in ethical commitments, saying, “Integrity is not optional—it is the foundation of sustainable cooperation.”

Good governance also requires institutions to be adaptable. As Román noted, “We live in a time of acceleration and volatility. Institutions must be stable yet flexible enough to respond to rapid change without losing their ethical bearings.” This dual mandate—stability and adaptability—reflects the complex demands of governance in a world increasingly shaped by crises, from climate change to social inequality.

Implications for Urbanists and Social Architects

For urbanists and social architects, the principles of ethics and good governance resonate deeply. Cities are not merely physical spaces; they are arenas where power, policy, and participation converge. Decisions about urban design and development have profound implications for democracy, equity, and inclusion.

At its core, ethical urbanism challenges practitioners to ask: Who are cities for? Whose voices are prioritized in the planning and design processes? The answers to these questions reveal the moral fabric of our urban environments. Inclusive design is not just a technical choice; it is a democratic imperative. Public spaces, housing, transportation, and green infrastructure must be designed to reflect and serve diverse communities.

For example, the design of public housing cannot merely address the need for shelter; it must also promote dignity and social cohesion. Parks and public plazas should not just be aesthetically pleasing but also accessible and welcoming to marginalized groups. These decisions, while seemingly mundane, have ripple effects on how democracy is experienced in daily life.

Moreover, as urbanists, we must grapple with the power dynamics embedded in our work. Urban development often intersects with issues of displacement, gentrification, and environmental justice. Good governance in urbanism requires transparency in decision-making, meaningful community engagement, and accountability mechanisms to prevent harm.

The Intersections of Ethics, Governance, and Democracy

The intersection of ethics and governance is perhaps most visible in how we address systemic inequalities. As Román observed, “The real test of governance is how it serves those who are least powerful.” Democracies are judged not by how they cater to the majority but by how they protect the rights and dignity of minorities, marginalized groups, and future generations.

Velázquez added another dimension to this conversation, emphasizing the role of compliance mechanisms in enforcing ethical governance. “Governance is not just about rules; it’s about creating systems that enable accountability,” he said. He pointed to whistleblower protections as an example of how governance can empower individuals to challenge corruption and malpractice, thus strengthening democratic institutions.

The Call to Action

Ethics and good governance are not abstract ideals—they are actionable frameworks that influence every aspect of society, from policymaking to urban planning. For those of us shaping the built environment, these principles remind us that our work is deeply political. The decisions we make about land use, zoning, and infrastructure are decisions about who has power, who has access, and who belongs.

The European Capital of Democracy ceremony ended with a reflection that encapsulates this ethos: “Ethics must succeed, for it is the foundation of effective governance and the promise of a just society.” In the 21st century, the challenges we face—climate crises, social fragmentation, and technological disruption—demand not only technical solutions but also moral clarity.

As architects, urbanists, and citizens, we are called to contribute to a shared project: building communities where democracy is not only a system of governance but a lived reality. To achieve this, we must prioritize ethics and good governance, recognizing that they are not ends in themselves but means to a future where everyone can thrive.

“A part of what has characterized life in European cities has taken place in their open public spaces. The public space has not been the negative space of homes but the positive space of the city. Public space has emerged, it has been created to be the place of assembly, the market, the celebration, justice, theater, work, play, encounter, conversation, religion, carnival, music…” – Jan Gehl

Public space, as noted by Jan Gehl, has been the backdrop of a rich and diverse urban life over the centuries. It has been a place where the community gathers, celebrates, and becomes part of the city’s history. In this ode to public space, we will explore the importance of using this space for celebrations and festivals, with a particular focus on how these events shape public space and transform it into a living platform for culture, diversity, and collective identity.

Public space is more than urban infrastructure; it is a place where life takes shape and experiences are shared. Festivals in public space enrich the city and breathe life into the collective imagination. These celebrations not only configure the physical space but also endow it with new meaning, utilizing the opportunities it provides.

Events held in public space become true manifestations of gathering and community. People from all corners of the city converge there, turning strangers into friends in this festive and celebratory atmosphere. This meeting promotes community cohesion and fosters social interaction, as participants share a sense of unity and belonging to a common space. Festivals in public space are not isolated events but become points of encounter and connection between neighbors and visitors, weaving a community network that unites people from different backgrounds.

Furthermore, these events also serve as vehicles for culture and tradition. Many festivals celebrated in public space are inherently linked to local culture and traditions. From musical performances to traditional attire and specific rituals, these celebrations help preserve and transmit the rich cultural heritage of the community. Through music, dance, performances, and other cultural elements, the identity and roots of the community are highlighted, allowing these traditions to continue to thrive through the generations.

Diversity and inclusion are also fundamental values that are evident in public space celebrations. These celebrations offer an opportunity for people of all kinds, regardless of their ethnic background, religion, social class, or other characteristics, to celebrate together. Public space becomes a place where differences fade away, and people come together to enjoy a prejudice-free and barrier-free celebration environment. This dimension of inclusion and diversity promotes a deeper and more respectful understanding of different cultures and encourages peaceful coexistence and the acceptance of diversity within society.

Examples of Public Space Festivities

Carnival in Brazil

Public space becomes crucial for the Carnival celebrations in Brazil, as it is the main stage where this celebration comes to life and significance. Carnival is a rich cultural manifestation deeply rooted in the country’s history, with its origins in the colonial era and the interaction between indigenous, African, and European cultures. In this sense, public space becomes the area of maximum expression of this cultural and religious diversity.

Author Emanuelle Kierulff explores how different samba schools occupy and define public spaces through their parades and celebrations, thus shaping the urban and territorial space of different neighborhoods. The samba school parades become true public spectacles that use the main streets of the cities, emphasizing and reclaiming these spaces as venues for cultural expression. Furthermore, Carnival street parties are the setting where the city’s inhabitants can participate in and experience this cultural expression as direct actors.

In this sense, public space is not merely a backdrop for Carnival celebrations; it becomes an active protagonist that shapes the cultural identity of local communities. This transformation of public space into a place of celebration, encounter, and cultural expression is essential for the continuity and evolution of this important Brazilian festival, highlighting the importance of public space as a stage and cultural mediator in celebrations worldwide.

Las Fallas in Valencia

Las Fallas in Valencia is an iconic and emblematic celebration that highlights the importance of public space in the city’s life and culture. This festival, with its ephemeral artistic monuments and fireworks shows, unfolds in every corner of Valencia, turning public space into a collective stage where cultural and social communion takes place. The streets, squares, and small plazas become meeting places where Valencians and visitors come together to enjoy this unique celebration.

The Fallas festival, with its deep roots and strong connections to Valencia’s history, serves as a paradigmatic example of how public space becomes a stage for cultural and social expression. This is where art, tradition, and creativity are manifested, as local and foreign artists work to build the magnificent monuments that will be burned in a spectacular fire ceremony after a few days. Public space in Valencia comes to life with cultural events during this festival, and Las Fallas would not be what they are without their intrinsic relationship with the city’s streets and squares.

Patum in Berga, Catalonia

Public space plays a fundamental role in the celebration of the Patum de Berga, a traditional and ancient festival declared Intangible Cultural Heritage of Humanity by UNESCO. The Plaza de San Pedro and other streets and squares in Berga become the main stage where this festival comes to life. As mentioned by Richard Sennett, public space is the stage for the festival, the place where the community gathers to celebrate its cultural roots. The layout and configuration of Berga’s public space allow the different “collas” or groups participating in the Patum to perform their traditional acts and dances with precision and spectacle. Public space becomes the soul of the festival, where social interaction and connection with local culture are possible. This celebration is a vivid example of how public space can be a platform for the preservation and transmission of cultural traditions, connecting people with their history and the roots of their past.

Holi, India

Public space in India plays a crucial role in the celebration of Holi, the festival of colors that is one of the country’s most iconic celebrations. Holi is a commemoration of spring and the victory of good over evil. The streets and squares of cities and towns become the main stage for this festival, where people gather to throw vibrant colored powders, dance, sing, and share joy.

Public space becomes a meeting place and a focal point for the community during Holi, where social and economic differences disappear, and people of all backgrounds can participate in the celebration. This festive event promotes community cohesion and offers the opportunity to promote India’s own culture and traditions, contributing to their continuity and enrichment.

The use of public space during Holi reflects the deep-rooted nature of this festival in the everyday lives of people in India. Additionally, public space becomes a witness to the diversity and inclusion that characterize this celebration, as people from different backgrounds come together to enjoy a festival that celebrates life, fertility, and unity. It is in India’s public space that Holi comes to full fruition and becomes a living manifestation of the country’s culture and identity.

Qualities of Public Space

Therefore, a good public space for hosting festivities or celebrations worldwide must meet several important requirements. The key elements necessary include:

• Spaciousness and Accessibility: The space must be large enough to accommodate festivities and should be accessible to people with reduced mobility, with clear access and exit routes for emergencies.
• Platforms or Stages: Temporary platforms or stages are often needed for participants to carry out their performances.
• Adequate Lighting: If the event takes place at night, it is essential that the space has proper lighting to ensure safety and visibility.
• Information and Assistance Points: Establish information and assistance points with qualified personnel focused on addressing emergency situations or assisting individuals who may feel insecure. These points can provide information on how to navigate the event safely and serve as locations to collect incident reports.
• Spectator Areas: The public space must have designated areas where spectators can safely watch the performances without interfering with the participants.
• Basic Services: Facilities such as public restrooms, water points, and emergency services (such as medical personnel and security personnel) should be available to all participants.
• Safe Design: The space should be designed to ensure the safety of participants and spectators. This may include safety barriers, signage, and controlled access.
• Cleaning and Waste Collection: Authorities should coordinate cleaning and waste collection services to ensure that the public space remains clean and safe during and after the event.
• Public Transportation Accessibility: A good public space should be easily accessible via public transportation to facilitate the participation of people from outside the area.

Public space festivities are living witnesses to culture, tradition, and diversity. These events not only configure the physical space but also transform it into a platform for community cohesion and inclusion. Celebrations such as the Rio Carnival, the Fallas of Valencia, the Patum of Berga, and Holi in India demonstrate how public space can be a place of gathering and celebration where diversity is celebrated. These festivals make public space come alive, changing and becoming essential for city life, and reminding everyone that the streets are not just for traffic but for community and culture.

* References 

• Ferri, L. (2007). Las Fallas de Valencia. Un análisis desde la perspectiva urbana. Cuadernos de estudios urbanos y regionales, 8(19), 97-118.

• Porcar, A. M. (2014). Las Fallas de Valencia y el patrimonio cultural. Apuntes desde la antropología urbana. Revista d’etnologia de Catalunya, (39), 26-35.

• Richard Sennett, “The Uses of Disorder: Personal Identity and City Life.”
• Patum de Berga, “Declaració de la Patum com a Patrimoni Cultural Immaterial de la Humanitat per la UNESCO.”