Understanding Places and Non Places Võ Hà My & Swarna Selvarajhan,April 2021. SOCIALAND CULTURALCHALLENGES OF CITIES
Prof. Dr.Thorsten Bürklin Abstract: Marc Augé coined the term Supermodernity in 1992 as he noticed the globally increasing ‘non-places’. These are the pocket or in-between spaces we use every day but do not form a connection with it. No two individuals pursue any given space in the same way even if it is being experienced at the same time. Understanding ‘a place’ or ‘a non-place’ is phenomenological, varies with the individual. In this paper, we discuss what these terms mean from an urban and individual perspective, what is Augé’s Supermodernity and it is relevant in understanding ‘non-places’. Key Words: Supermodernity, Non-Places, Phenomenology, Globalisation.
A place is influenced as one of the most significant terms in cultural and philosophical anthropology (Zukauskiene, 2016). According to UN-Habitat, a place can provide basic functional requirements, qualities, and opportunities for all people. Not only that, but it also gives them chances to choose their interactions and experiences meeting their demands. A place creates an available environment for all people to interact with each other and the surroundings. For these reasons, a place enhances the connection between people and their surrounding environment in the community (UN-Habitat, 2013). Meanwhile, space only offers the basic requirements of moving through it to get to workplaces or educational purposes, going shopping, and so on. “Space exists only as a means to an end” (UN-Habitat, 2013, p. 7). Put another way, space is separated from the cultural interpretation, which can be presented by symbolized geometrical elements of distance, direction, size, shape, volume, and so on (Ujang and Zakariya, 2015). Therefore, a place plays a significant role in human lives. However, placelessness is one of the results of globalization that is the original root of systematized and inauthentic urban landscapes (Ujang and Zakariya, 2015). The domination of space inspires cultural theorists to rethink the valuable meanings of places that emphasize the significance of the urban landscapes (Zukauskiene, 2016). The concept of non-place was appeared by supermodernity according to anthropologist Marc Augé, helping to identify a particular place by the difference between place and non-place. The transformation between these concepts is essential for both cultural anthropology and urban development. That is why the essay focuses on introducing the two concepts of place and non-place and the importance of them in contemporary cultural and philosophical anthropology. Firstly, it will demonstrate the definition and
Introduction
phenomenology of place and non-place on an urban scale. The term of supermodernity, generated a non-place concept, which will be demonstrated in this part of the essay. It will present globalization as the main reason for the transformation between place and space as well as place and non-place. Secondly, the differences between these two concepts will be introduced based on the three following references. Besides, it will demonstrate the conversion of place and non-place. Finally, the concepts of place and non-place are applied to identify the real experiences of people. It takes shopping centres, leisure institutes, heritages Golden Mile Complex, public transportation, green space, tourism, and internet and social media as typical examples for human experiences, analyzed as places or non-places following theoretical tools.
Part I: The concepts of place and non-place 1.1. What are Places and Non-Places?
Throughout his book Non-Places Introduction to an Anthropology of Supermodernity 1995, Augé discusses how we, the users can differentiate ‘a place’ and ‘a non-place’ by the way we interact with any given space. A place can be described with importance and relationship value with any sort of emotional connection, space with which the user shares a story. At times they come with historical and cultural identity, the topology of the space remains the same through the years. If we take the example of the Zócalo of Mexico City-Mexico, a space that served as the centre for most communal activities for centuries. Anyone who lived in the city will be able to connect to this particular space at some level. Zócalos also serve a unique purpose with respect to urban planning in Mexico, the distances between two cities are measured by the distance between each zócalos.
Figure 1.1: Mexico City-ZócaloTimeline
Sometimes ‘a place’ is where the inhabitants are native to the socio-economic structure or the ethnological identity. For instance, China Town, a space with a clear visual identity and importance to a specific group of people and a closed/gated community, space where its a group of people/residents are able to relate to and belong to in a specific socio-economic vector despite their variable ethnical background. A Non-Place is a space devoid of any sort of connection, no importance, no relationship, no emotional connection, there is no story to share, there is no common link to social and economic status. These are the in-between spaces, the spaces we use every day to transit from one place to the other We use these spaces in everyday life, they make our lives easier like transportation and connection nodes, like stores and stalls. To put it much simpler, the difference between ‘a place’ and ’a non-place’ is the difference between a bank and an ATM; a
How an individual embraces ‘a place’ and ‘a non-place’ is widely different from that of an urban perspective. A conscious experience of any space can change its importance, in this part we will see how an individual's perspective on whether space
“Place attachment researchers have invested much energy into investigating the role of individual differences in place attachment. The various scales for measuring place is the people’s bonds with places have been considered important and how, in operational terms, the concept of place attachment has been understood (i.e., as “pure” emotional bonds, or as other aspects of relations with places as well, such as place identity or strength of social ties with people sharing the place, etc.).
meaningful connection replaces a machine. We use them on a regular basis with no attachment (Augé,1995). “The space of non-place creates neither singular identity nor relations; only solitude, and similitude. SInce non-places are there to be passed through, they are measured in units of time” (Augé,1995).
The tendency to compare people with respect to their degree or type of place attachment focuses attention on features of people rather than on places or processes. If people make sense of things through movement, so also the sense of place and place-related emotions should develop through movements.” (Lewicka, 2011).
“The phenomenologist pays attention to specific instances of the phenomenon with the hope that these instances, in time, will point toward more general qualities and characteristics that accurately describe the essential nature of the phenomenon as it has presence and meaning in the concrete lives and experiences of human beings” (Seamon, 2000, p. 159, cited in Lewicka, 2011).
1.2. The phenomenology of place and non-place
Augé coined the term Supermodernity in 1992 as he noticed the globally increasing ‘non-places’. Although there is no clear reason why this has happened, from Augé’s works we can draw an assumption on why this might have occurred factual overabundance, excess of self-reflexive individuality, material overabundance, spatial overabundance, and technological advancements. This is where anyone can feel at home because everyone is equally alienated and where human actors pass through as anonymous individuals but do not relate/identify within any intimate sense. In some ways, non-places employ a more useful and improved human interaction substitute (in a way) - machines; ATMs instead of banks, self-check-in at airports, computerized tags for patients at the hospital.
is ‘a place’ or ‘a non-place’ is dependent on their experience and memory Experience is governed by the duration, frequency, and context of the space used and memory is governed by the importance, emotion, and sentiment gained through the use of the said space. 1.3. The term supermodernity according to MarcAugé
“The supermodern is equivalent to the post-modern, post-industrial or late-capitalist of other authors and although Augé is mainly thinking in Western cultures, the effects of supermodernity, through globalization, are obvious in the world at large” (González-Ruibal, 2008). “So it is with an image of excess excess of time that we can start defining the situation of supermodernity, while suggesting that, by the very fact of its contradictions, it offers a magnificent field for observation and, in the full sense of the term, an object of anthropological research. We could say of supermodernity that it is the face of a coin whose obverse represents postmodernity: the positive of a negative. From the viewpoint of supermodernity, the
difficulty of thinking about time stems from the overabundance of events in the contemporary world, not from the collapse of an idea of progress which at least in the caricatured forms that make its dismissal so very easy has been in a bad way for a long time; the theme of imminent history, of history snapping at our heels (almost immanent in each of our day-to-day existences), seems like a premiss of the theme of the meaning or non-meaning of history The world of supermodernity does not exactly match the one in which we believe we live, for we live in a world that we have not yet learned to look at. We have to relearn to think about space” (Augé,1995).
1.4. Globalisation according toAugé
Over time Augé gives us few ideas of what globalization is, which despite sharing a slight similarity with the everyday definition takes a personal twist with what Augé understands globalization is. Firstly, it is a phenomenon that describes the existence of a worldwide framework and an expansion in the existing communication network. Secondly, it is a growing ecological and social awareness on a global scale the consciousness of the new solidarities and new dependency; and a growing generational shift in intellectual aspects. And lastly. Globalization is also the urbanization of the rural world. Augé In his lecture at Tallinn University in 2012, suggests that a non-place should be seen as a product of globalization and modernization, not an independent space or object.
As mentioned previously, there are three references to separate two concepts of place and non-place. The first reference is based on the different types of space. Particularly, the place is “anthropological space” while the non-place is “geometric space” (Marc Augé, 1995, p. 79). On the one hand, the place is seen as a standardized space that brings meaningful value to people through time. Human experiences and cultural activities enhance the meaning of spaces such as living, working, construction, urban landscaping, place-making, etc. Although philosophers said that life brings meaning for human lives, anthropologists believe that humans possibly generate meaning for all aspects of life, for both the internal and external world, so space is not an exception (Aucoin, 2017). On the other hand, when it mentions “geometric space”, it tends to talk about the concept of “absolute space” or the idea of emptiness. “The concept of “absolute space” originated in classical mechanics or Euclidean geometry”. It is modelled by the topographical coordinates, which is the standardized system of geographical space division. It’s allowed to identify all real-world points on the Earth’s surface by the relationships or connection between these such points and the coordinate system (Mazúr et al., 1983, p. 139-140). “The second reference is to words and the act of locution. Space could be to the place what the word becomes when it is spoken: grasped in the ambiguity of being accomplished, changed into a term stemming from multiple conventions, uttered as the act of one present (or one time), and modified by the transformations resulting from successive influences” (Marc Augé, 1995, p. 80). The third reference originated from the second reference, focusing on the conversion between place and
Part II: The differences between place and non-place
2.1. Three references to a distinct place and non-place
The realism of non-places nowadays has not only existed in Western countries, but it also proliferated in Asian cities. It characterized the “non-place” as “inhuman conditions” of transit stops or stations, temporary living, crowded transportation systems, and other spaces influenced without human interactions. While the place brings memorable values, the non-place will be changing continuously. The existence of transit stops, crosswalk assistant systems, passengers, travellers, residentials, heritage, and communication has become the unique measure tools for cities today However, these characteristics describe the world developed without profound human interactions (Marc Augé, 1995 and Qismullah et al., 2019). It has become ubiquitous when seeing the same types of high-rise buildings in Asia countries. These such constructions were built as glass box buildings with entertainment and branding. Qismullah and his team conducted a field survey to gather the human experiences towards the transformation of the traditional market in Banda Aceh, Indonesia. The Figure 2.1 and 2.2 demonstrate the old market that played a critical role to provide necessary supplies to meet the customer’s daily demand in the past. The traditional market, structured with super
non-place. The distinction between place and non-place is based on the differences between “doing” and “seeing”, the language used to visualize such as “There is”, or describe the movement such as “you go in”, “you cross”, or “you turn”. Moreover, the displays in maps such as medieval maps, outlines of routes, itineraries, recent maps that have disappeared “route describers”, “disparate origins”, and “inventory of geographical knowledge” (MarcAugé, 1995, p. 80-81).
2.2. The transformation of place and non-place 2.2.1. The transformation of place into non-place
low ceilings and zinc rooftops, was very hot. Because of the dirty and muddy grounds when it rained, and narrow paths, this place was not feasible for all customers. Because of a natural disaster in 2004, the traditional market was destroyed and replaced by the modern supermarket, or Pasar Aceh, shown in Figures 2.3 and 2.4. Although the new modern supermarket provided a convenient and safe environment for all consumers, it didn’t meet all their requirements. Instead of eating and drinking something such as iced sweet desserts of rice flour jelly, coconut milk, palm sugar syrup after purchasing in the market as in the past, it was difficult for them to find the food courts in the new supermarket. Besides, there were conflicts between the old market retailers and the supermarket owner, and between the traders on different floors in the supermarket. The benefits of the retailers moving from the old market to the supermarket will be reduced by the advantage of the supermarket’s owner. Besides, it was believed that the retailers selling on the first floor have more advantages than those on the third floor The supermarket provides friendly access for all users, while it changes the cultural experiences in human lives. The mentioned example is the transformation of a place into a non-place (Qismullah et al., 2019). It is difficult to design new constructions to replace old ones without losing the cultural experiences. The same types of buildings and similar landscaping attribute to decrease the city’s identity
The concept of place-making was introduced to solve the problems of non-place. “Placemaking is the way in which all human beings transform the places they find themselves into the places where they live” (UN-Habitat, 2013, p. 7). Civilizing the public spaces and making the new identity of non-places are included.
Figure 2.1 and Figure 2.2: TheTraditional Market in BandaAceh, Indonesia
Source: Qismullah et al., 2019 Figure 2.3 and Figure 2.4: The New Supermarket was constructed to replace the traditional market in BandaAceh, Indonesia Source: Qismullah et al., 2019 2.2.2. The transformation of non-place into place
Based on the phenomenological reaction they become ‘a place’ when an individual creates strong memories, in and around the space. This can happen when an individual owns the space or works there or has been a regular and has accumulated
As mentioned earlier, the conscious experience of any space can change its importance, in this part we will see how an individual's perspective on whether space is ‘a place’ or ‘a non-place’ is dependent on their experience and memory. An individual’s interactions with these spaces define the category they come under and they vary with each individual. Keeping this in mind we will discuss the following spaces which are widely considered ‘non-places’from an urban perspective.
It encourages creative actions in public space to strengthen the connections between people and the surrounding spatial and urban structures. Through these actions, it is possible to form human experiences in urban spaces. The term “choreography” influences the relation between spatial structures and human routines. For example, “stop in a crowded place of hurrying passers-by, to sing in a place where only official announcement sounds, to dance in a waiting room, and so on” are introduced as “choreography” that is different from daily practices. It is encouraged to play music, dance flash mobs, and develop hugging campaigns all around the World in all non-place. These activities are necessary to improve the human experience in non-place and contribute to the transformation of non-place into place (Lavrinec, 2011).
Part III: Practical experiences of these two concepts
3.1. Stores, Stalls and Leisure Institutes
These are the spaces we use almost every day that support and ease our lives.
3.2. Heritages – Golden Mile Complex In this topic, we discuss how an individual stand-alone structure rather than a building typology is pursued by different actors. The Golden Mile Complex in Singapore was completed in 1973 and is one of the first mixed-use buildings in the country housing shops, offices, and residential. “Serving as a transportation hub from which long-haul coaches and tour buses depart for Malaysia and Thailand, the Golden Mile Complex hosts numerous Thai eateries, shops, and remittance centers. The transformation of the Golden Mile Complex into Little Thailand is intimately linked to the urban development of postcolonial Singapore. The unintended consequences of the Golden Mile Complex's financial difficulties and poor maintenance were lower prices and costs of business operations, which allowed Thai migrants to occupy and use it as a "partial, fragmentary space" among the neat roads and high-rise housing blocks of HDB estates'' (Guan, 2020, p. 55, cited in Chan 2020) (Chan, 2020). For decades The Golden Mile Complex was home away from home to all Thai migrant workers. Even after people radiated out to different
The same can be said for leisure institutes, spaces such as malls, gyms, and theatres; for instance, the way we pursue a space differs from an occasional moviegoer to a regular movie buff to the theatre staff. We can say that to an occasional moviegoer it is ‘a non-place’and for the other two it is ‘a place’.
a lot of memories or even walks past the place every day and has acquainted the personals working there. We all have that one place that we like going back to, simply out of a cultivated loyalty. They remain ‘a non-place’ when there is not enough experience to create a good or even a decent enough memory. It is an everyday occurrence, we walk past and go through spaces without fully immersing in them.
locations into the tiny nation, this place still served as the anchor to find comfort and a place with whom they share a story In 2018 the building was put up for sales and the residents were asked to vacate the premises. The image below is from the short film “A Golden Mile” by Viddsee showcases the emotion of different users who have a different connection with the building.
Figure 3.1: AGolden Mile, Scene City Season 2, Viddsee The Golden Mile Complex can be considered a good example of ‘a place’ from both urban and individual perspectives. The building not only carries personal sentiments but also historical, heritage, and architectural significance, because of this in 2020 the Urban Redevelopment Authority (URA) of Singapore is being proposed for conservation of the building.
3.3. Public transportation
It is necessary to develop green spaces in the urban area and especially in urbanized society because of the following reasons. Firstly, via adsorbing surrounding heat, green spaces help to reduce the temperature. Moreover, green
3.4. Green Space
Public transportation plays an essential role to reduce individual motor vehicle dependence and traffic congestion in the cities. It is crucial to design public transportation to improve the human connection and personal experiences in the surroundings and community According to Gasté and Gentes, the two concepts of place and non-place influenced that mobility control the circulation, while it is experienced as a meaningful and memorable journey. In Metro stations or public transportation stations, there are many sight posting systems, posters, and it is ubiquitous for people to bring newspapers, magazines, books to read at the stations, or use mobile phones to read, search somethings on the internet, or play games.
People have a demand of entertaining themselves or working during the time of travelling. Doing the mentioned activities can separate people from the surroundings. That is why it is necessary to develop services that make people focus on the journey, the human connections, and the surrounding environment. It introduces the term of place-centred services that aim to strengthen the human relationship and the surrounding environment and enhance human experiences concerning social and cultural context. “Timing, rhythm, and even cadence are just as important to the design of place-centred information”. "Designing for mobility does not mean designing for space, but designing for the experience of space" (Gasté and Gentes, 2013, p. 33).
spaces mitigate the negative impacts of greenhouse gases. As a result, it improves the environment in the urban area. Secondly, botanical gardens and urban parks are recognized as urban green spaces that play an essential role in positively developing human social and psychological development in the community. It is essential to develop botanical gardens to save plants from extinction, provide a natural environment for all citizens, and connect humans to the green areas. Besides, an urban park is a beautiful place which holds family unions, gathers friends, tourists, recreation, meditation, team building, etc.Therefore, urban green space releases human stress and strengthens their relationship with nature and their community, which is the third reason for creating more green spaces in urban areas. The recreational functions, the beauty, and accessible location are the main primary parts that influence an attractive green space (Razak et al., 2015).
3.5. Tourism
Tourism focuses on human experiences, combining their actions and practices of discovering, being aware, and communicating, visualizing, and symbolizing landscapes or other objects in the traveling journey The mentioned experiences have been saved as the historical references of “memories, books,
It is essential to optimize the quality and the number of urban greenery areas in the city to upgrade attractive landscapes, also protect the natural environment. In this way, it creates ideal conditions for physical exercises to improve human health. All parks, playgrounds, vegetations in public and private places play a key role in developing urban greenery spaces in the city. It should provide equal access to public greenery spaces for each person of at least 0.5 1 ha within 300 meters straight from their home (WHO, 2017).
education, socialisations, culture, art myths, and sense of places”. UNESCO has recognized the experiences of practices, representations, expressions, knowledge, skills, instruments, objects, artifacts, and cultural spaces as intangible cultural heritage (Taylor et al., 2014, p. 531). The intangible cultural heritage demonstrates the relation between human life and their surroundings, society, and community Therefore, the intangible cultural heritage is created via human interactions towards the natural environment and their history and the cultural transformation from generation to generation. It can figure out a sense of identity and continuity of the intangible cultural heritage. Cultural heritage creates the relation between culture and tourism. That is why cultural tourism is related to anthropology, social development, and the desired connection between people with other cultures.
Tourism demonstrates the transformation of culture, the relationship or connection between culture and daily life so it is a useful instrument to save historical references that allow to construct and reconstruct cultural anthropology Tourism provides access for all visitors who want to explore historical references. As mentioned previously, identity is one of the main characteristics of a place so it is clear that cultural tourism is a place which connects people with their environment and history and preserves human historical value. However, the tourist's diverse expectations and the reflection of the concept ‘heterogeneous nature of communities’ increasingly compete and diversify the process of living, experiencing, sharing, and exchanging, which construct culture (Taylor et al., 2014).
3.6. Internet and Social Media
It is undeniable that the internet and social media have brought break-through evolution for human life. They play a vital role in almost all industries currently In the concept of place and non-place, the internet and social media are studied as the way
they impact human experiences and the relationship or interaction between people towards their surroundings and society
According to Kirmayer et al., people can connect new media and new terrain by using the internet. In other words, it is possible to show their status on Facebook, Twitter, or blogs, to explore new things, or entertain themselves via YouTube. Besides, the internet allows users to publish personal information, photos, videos, which were not popularised in the past. For example, viral videos can be created by an adolescent in their bedroom that attracts many viewers to follow their videos. As a result, they can become famous and earn money by producing and delivering their videos in the digital social network (Kirmayer et al., 2013).
However, the internet also negatively impacts communication, human interactions towards others, the surrounding environment, and the community. Using the internet to communicate reduces human face-to-face conversation and the quality of human interaction. The lack of responsibility and identity that happens when using the internet is another problem for anthropology and social development. It is difficult to identify people through their messages, status on the internet, compared to direct communication (Matusitz, 2007). On the one hand, based on the impacts of the internet on identity and human experiences as mentioned above, the internet can be seen as a non-place. However, according to Matusitz, the internet will become more vital in every life, it still hopes that the humanistic can remain.
From an urban perspective, understanding the concept of place and non-place helps us to supervise and balance the ratio of places and non-places in the cities. It is important to balance the ratio of ‘place’ and ‘non-place’ in cities to improve anthropological value, connections between people, relations between people with their community “Anthropological ‘place' is formed by individual identities, through complications of language, local references, the unformulated rules of living know-how; non-place creates the shared identity of passengers, customers or Sunday drive” (Augé,1995). To understand more about Supermodernity and ‘non-places’ we need to look into the differences ‘Collective Awareness vs Phenomenology’ to understand how ‘ethnology of solitude’ can be used as a tool to make better living environments.
Supermodernity is not contemporary, it is evolving and changing with time. It is clear that ‘place’ and ‘non-place’ are heavily dependent on its use as a variable. The distinction between them can be seen in all manner of life such as the internet, social media, tourism, infrastructure system, transportation system, green spaces.
Conclusions
Aucoin, P.M. (2017) In Book: Place, Space and Hermeneutics Janz, B.B (ed.), Toward an Anthropological Understanding of Space and Place, Springer, p. 395-412, DOI: Augé,10.1007/978-3-319-52214-2_28M.,(1995)IntroductiontoanAnthropology of Supermodernity, From Places to Non-places, Pg. 75-115,Translated by Howe (1995), Verso, NewYork Chan, Y.K., 2020. The Golden Mile Complex: The idea of Little Thailand in Singapore.Austrian Journal of South-EastAsian Studies, 13(1), pp.103-121
Lewicka, M., 2011. Place attachment: How far have we come in the last 40 years?. Journal of environmental psychology, 31(3), pp.207-230 Matusitz, J. (2007) The Implications of the Internet for Human Communication, Journal of Information Technology Impact, 7(1): 21-34,
References
González-Ruibal, A., 2008, Time to destroy: An archaeology of supermodernity Current anthropology, 49(2), pp.247-279 Gasté, Y and Gentes, A. (2013) “Place” and “non-place”: A model for the strategic design of place-centered services, Bell Labs Technical Journal, 17(4): 21-36, DOI: 10.1002/bltj.21572, https://ieeexplore.ieee.org/document/6768305, accessed Kirmayer28/03/2021,L.J.; Raikhel, E.; and Rahimi, S. (2013) Cultures of the Internet: Identity, Community and Mental Health, Transcultural Psychiatry, 50(2): 165-191, DOI: https://journals.sagepub.com/doi/pdf/10.110.1177/1363461513490626,177/1363461513490626, accessed Lavrinec,28/03/2021J. (2011), Revitalization of Public Space: from "Non-places" to Creative Playgrounds | Viešųjų erdvių gaivinimas: nuo "ne-vietos" link kūrybinės sąveikos (the paper in English), Santalka: Filosofija, Komunikacija (Co-activity: Philosophy, Communication), 19(2): 70-75, DOI: 10.3846/coactivity.2011.16
Urbánek, J. (1983), Space in geography, GeoJournal, 7(2): 139-143, https://doi.org/10.1007/BF00185159, accessed 28/03/2021 Qismullah, F.I (2019) Shifting from place to non-place: A case study on the central market of Banda Aceh, IOP Conference Series: Materials Science and Engineering, Volume 523, The 8th Annual International Conference (AIC) 2018 on Science and Engineering 12–14 September 2018, Aceh, Indonesia, https://iopscience.iop.org/article/10.1088/1757-899X/523/1/012056/pdfdoi:10.1088/1757-899X/523/1/012056,, accessed Razak,28/03/2021M.A.W.A.;
UN (United Nation)-Habitat, (2013) Turning Spaces into Places, Implemented by UN-Habitat, Financed by Swedish Development Cooperation, United Nations Human Settlements Programme (UN-Habitat), Nairobi, Kenya, b1_164105.pdfhttps://unhabitat-kosovo.org/wp-content/uploads/2019/07/Turning_Spaces_ENG_we,accessed28/03/2021
http://citeseerx.ist.psu.edu/viewdoc/summary?doi=10.1.1.99.5597, accessed Mazúr28/03/2021,E.and
Othman, N.; and Nazir, N.N.M (2016) Connecting People with Nature: Urban Park and Human Well-being, Procedia Social and Behavioral Sciences, 222(2016): 476-484, https://doi.org/10.1016/j.sbspro.2016.05.138, https://www.sciencedirect.com/science/article/pii/S1877042816302129, accessed T28/03/2021aylor,E.; Daye, M.; Kneafsey, M.; and Barrett, H. (2014) Exploring Cultural Connectedness in the Sustainability of Rural Community Tourism Development in Jamaica, PASOS, Revista de Turismo y Patrimonio Cultural, 12(3): 525-538, https://www.pasosonline.org/Publicados/12314/PASOS38.pdf#page=13, accessed Ujang,28/03/2021N.and Zakariya, K. (2015) The Notion of Place, Place Meaning and Identity in Urban Regeneration, Procedia Social and Behavioral Sciences, 170(2015): 709-717, https://doi.org/10.1016/j.sbspro.2015.01.073, accessed 28/03/2021
Viddsee, A Golden Mile, Scene City Season 2, 2019. www.viddsee.com/video/a-golden-mile/8kfx3, accessed 01/04/2021 WHO (World Health Organization) Regional Office for Europe, (2017) Urban Green Spaces: a Brief for Action, WHO, Copenhagen, Denmark, LithuanianZukauskieneEN_WHO_web3.pdfhttps://www.euro.who.int/__data/assets/pdf_file/0010/342289/Urban-Green-Spaces_,accessed28/03/2021,O.(2016)APhilosophicalTopographyofPlaceandNon-Place:Context, COACTIVITY: Philosophy, Communication, 24(2): 108-118, http://dx.doi.org/10.3846/cpc.2016.244, accessed 28/03/2021