The relationship of space and time has become a vexed issue in accounts in the postmodern metropolis. Rich and enlivening accounts use spatial categories to describe the interrelationships of elements of the city—moving from historicism to geography, to gloss Jameson's development of cognitive mapping. Postmodern geographies utilising the ideas of cognitive mapping show marked similarities with the accounts of time and space describing classical and medieval arts of memory and the Romantic writings of Flaubert on Athens. However, spatialised accounts of the city often seem to replicate problematic divisions of space and time that also underlay historicist accounts and merely invert the latter's priorities. The work of Bergson offers key insights into how this division occurred and a sense of temporality that may be lost in spatial metaphors. This is a sense of difference and alterity that we trace in the work of Proust and argue can be brought to inform the urban theatre of memories through a careful reworking of ideas suggested by de Certeau and Derrida. In this paper we take the case of Athens, bringing together East and West, ancient and modern, original and copy, as a grounding to discuss these issues. We suggest a sense of time- space as both fragmented and dynamic; a sense of the historical sites as creating instability and displacement in collective memory.

The purpose of this paper is to present, analyse and critique a research method, 'place mapping', used to document and understand teenagers' experience, use and perception of public spaces. Researchers in two case study sites, Edinburgh, Scotland, and Sacramento, CA, employed conventional street maps as a basis for eliciting and recording young people's spatial experiences. This method offers an effective mechanism for generating and structuring discussion-through dialogue-by the participants about their dynamic and shared experience of place, geographically recording places and ensuring equitable participation.

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The current health crisis, triggered by the spread of COVID-19, has mobilized activist groups and individuals within social movements worldwide to respond with actions of solidarity and mutual aid. In Greece, during the lockdown between March and May 2020, several mutual aid initiatives emerged in Athens to offer support to those who needed it. Based on ethnographic fieldwork, this paper traces the emergence of Kropotkin-19, a mutual aid initiative in the central neighborhood of Exarcheia, that has provided food, essential goods, and legal and psychological support to families and individuals. The paper offers insight into how a preestablished solidarity network has "mutated" in response to the urgency of the COVID-19 pandemic while addressing several long-term and emerging crises. The paper concludes that affective infrastructures are integral to the vision of radical social change in a post-COVID world.

The gradual relocation of industry and other related activities out of the core areas of cities often results in voids in the urban structure-spaces that are 'left over'. These places-in transition between their past and future functions-are landscapes with no formal spatial arrangement or current use. Their state of limbo often allows for a variety of informal and spontaneous uses that may enrich the urban structure, albeit temporarily, with their diversity. However, they are usually shown as blank areas on city planning maps with a status of awaiting some future use: thus the space is considered to be empty. As a case study, the temporary inbetween status of a disused and abandoned fishing harbour in Tallinn, Estonia, is documented, in order to present and discuss ways of analysing both positive and negative aspects of dereliction in a post-Soviet context. This blankness, the paper concludes, is an opportunity and a quality, not always a vice but in some cases a virtue and that the rich content of derelict places is worthy of consideration in city planning.

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