Third Places, Culture, and Livelyhood of the Cities

Sarvenaaz ghafari tavasoli
Nov 28, 2025
6 min read

Imagin yourself traveling around the world, and visiting cities. Some cities feel alive even when nothing special is happening. You walk through them on a Tuesday evening and you can tell people have places to be apart from home or work. You see lights, hear music, and feel the movement on the streets. You may not know what exactly is going on, but you feel that something is.

Other cities feel quiet in a different way. Not necessarily peaceful, just empty. Buildings are lit, cars pass, but there is nowhere to naturally get into. You go from house to car to office and back again. If anything happens culturally, it happens in short, isolated bursts, and then the city falls back into its usual silence.

Lefkoşa, at this moment, sits uncomfortably in between.

On paper, it has what many small cities would be jealous of: an art biennale. Walls, venues, artists, installations, banners. We are in the last weeks of the second edition. In theory, this should be a moment where the city is more alive, where people wander between venues after work, and art is approachable in different corners of the city.

But in practice, what you see is this: spaces that close at 16:00, doors locked on Sundays and Mondays, posters and communication that don’t really reach the people who might be curious but don’t live on Facebook or in inner art circles.

The infrastructure of an event exists, but the pulse of the city does not follow. large scale cuutural events aiming at citywide audiences need to move further than exclusive.

To understand why that matters, we have to zoom out and look at a very simple idea: the third place.

The spaces in between

I came accross the term “third place” while trying to find out if my thoughts about art , culture and the city can have any theoretical foundation. I found sociologist Ray Oldenburg. He described life as moving between three broad zones: the first place (home), the second place (work), and the third place, the informal spaces in between, where people simply spend time together.

Third places are rarely glamorous. They are cafés, bars, little restaurants, tea houses, neighbourhood parks, barber shops, bookshops, and small cultural venues. Places where you don’t need an invitation, where nobody asks who you are in terms of status, and where you can feel included without belonging to a group

What makes a space a third place is less about design and more about behavior:

you can come and go easily,
people talk to friends, to strangers, and to staff,
the atmosphere is informal enough for you to relax your shoulders,
it is open regularly, and at hours when life is not dominated by work.

If you think about the cities you’ve loved, you can probably name their third places faster than you can name their monuments. A particular café, the bar down the alley, the small cinema, the old pub. These are the spaces that give you the feeling of “I could live here.”

Oldenburg’s point was that healthy societies depend on such places. They are where people practice being with people who are not their family and not their colleagues. They are where you overhear other lives, other opinions, other stories. In more academic language, they are the everyday version of the public sphere; in simpler language, they are where a city learns to talk to itself.

Now, what happens when we look at art through this lens?

When art is an event, it happens to a city

We like to say “art can revitalize a city.” Usually, when people say this, they think of big gestures: biennales, festivals, international names, large-scale installations. These things matter. They can bring attention, funding, and energy. But they often have a weakness: they behave like events, not like third places.

Events are planned, announced, opened, closed, archived. They happen to a city. Third places, by contrast, are woven into the everyday rhythm. They happen with a city.

A biennale that only operates during office hours, that is dark on weekends, that is placed mostly in spaces not easily accessible from all parts of the city, behaves more like a temporary institution than a third place. It can produce images of success, but it will not easily produce a new cultural habit.

The question then is not “Is there art?” but “When, where, and for whom does it exist?” If venues close before most people leave work, the message is clear: this is not really for you, unless your schedule already fits a certain social category. If it’s closed on Sundays, many families, students with part-time jobs, and people who simply have heavy weekdays are silently excluded. If communication stays within the same circle, a large part of the city simply never hears that anything is happening.

Art, in those conditions, becomes something you hear about more than something you live with.

What real revitalization looks like?

In other places, large cultural events have tried to do things differently. Some biennales use historic streets, disused buildings, local shops, and neighbourhood squares as part of the exhibition geography. They keep certain venues open into the evening so people can come after work. They collaborate with small bars, cafés, and independent spaces so that a visit to the biennale is not one isolated activity, but part of a day or night out in the city.

The goal is not only to “show” art, but to create routes: paths people walk, corners they discover, places they return to. Along these routes, conversations happen, not just about the works themselves, but about the city, the neighbourhood, daily life. In that way, art doesn’t sit on top of the city like a layer. It becomes a part of it.

Revitalization is not only aesthetic; it’s social. A city feels different when more of its citizens have reasons to be out, after work, in places where they are allowed to linger and look, not just buy and leave.

Third places are the infrastructure that makes such change last. Without them, even the most ambitious art event risks becoming a brief spectacle: photographed, posted, and then forgotten.

Third places give cities pluse

Third places are the spaces that keep a city quietly alive. They are not grand institutions or one time events. These rooms, courtyards, backyards and converted warehouses are where people keep coming back to do something slightly more meaningful than just passing time. When a city has enough of these places, life doesn’t end when work ends. Evenings and weekends become open territory for curiosity instead of just recovery.

In these spaces, cultural activity is not decoration; it’s a way of educating people in how to spend their time differently. A film screening is not only about cinema; it’s an invitation to watch something with others and maybe talk about it afterward. An art exhibition is not only about the works on the wall; it teaches people to look longer, to pay attention, to form an opinion. Creativity workshops show that making is not reserved for “artists”, anyone can paint, write, experiment, and discover a part of themselves they don’t meet at work or at home. Jam sessions and small concerts remind people that music is not just background noise from a playlist; it’s something that happens in front of you, it is a composition of sounds, bodies, and movement.

When these kinds of activities happen regularly, third places start to change the city from the inside. People begin to treat their free hours as something worth investing, not just killing. They form small rituals: Thursday screenings, Friday night concerts, a Sunday workshop. New friendships and collaborations appear almost accidentally. The city, slowly, becomes more than a place where you survive the week. It becomes a place where you can practice who you want to be.

What cities like ours really need

Cities like Lefkoşa don’t just need cultural events. They need places to return to.

They need spaces that are:

open when life slows down, not just when offices are open,
modest enough that people feel welcome without credentials,
consistent enough that you can build a habit around them,
rich enough that you leave with a slightly different sense of yourself and your city.

Art can absolutely be part of that. It can offer images, sounds, words and gestures that disturb our tired patterns and give language to feelings we didn’t know we had. But for that to happen, it has to be placed in spaces that behave more like third places and less like locked boxes.

So the real question for a city is not only: