the United States, Recht auf Stadt, a network of squatters, tenants and artists in Hamburg, and various movements in Asia and Latin America, have incorporated the idea of the right to the city into their struggles. In Brazil the 2001 City Statute wrote the Right to the City into federal law. More recently, scholars have proposed a 'Digital Right to the City', which involves thinking about the city as not just bricks and mortar, but also digital code and information. Migrants' and refugees' right to the city Last year, inspired by the migrants' and refugees' squats in the center of the cities (like Athens refugee squats and other european cities) created a renewed interest on the right to the city. According to Tsavdaroglou and Kaika (2021) in the case of Athens "the refugees’ practices for collective production of alternative housing (e.g. clandestine squats) share many characteristics in common with what Lefebvre identified as claiming the right to the city: namely, freedom and socialisation, appropriation against private property, habitation. Claiming freedom, many of the refugees refuse to accept the spaces allocated to them in state-run camps at the city’s outskirts as their living spaces, and relocate to the city centre. In search of alternative forms of habitation, they enact appropriation against private property institutions and practices, which often take the form of squats of abandoned buildings in the city centre in collaboration with local solidarity groups. Once occupied, these buildings become novel forms of habitation with strong elements of commoning and cohabitation. Hundreds of newcomers experiment with these forms of co-living and togetherness, often together with local and European activists. Apart from meeting housing needs, these housing forms become significant tools for refugees to participate in the urban social and political life. Therefore, though precarious, vulnerable and ephemeral, these new forms of cohabitation produced by refugees claim a right to the city; they act, ‘cry and demand’ (Lefebvre, 1996 [1968]: 173) freedom of movement, appropriation of housing, cohabitation and collective participation in a ‘renewed urban life’ (Lefebvre, 1996 [1968]: 158). Given these characteristics, we argue that the Lefebvrian concept of the right to the city is most appropriate for understanding and explaining the refugees’ self-organised housing practices." Women's right to the city The urban form of cities is gendered, and feminist scholars have argued that the right to the city needs to be understood in gendered terms. For instance in São