In her meaty introduction which provides a broad overview of the conflicting opinions and thoughts on the subject of localism as place as an environmentalist strategy, Heise writes, “With this wave of countercritiques, the theoretical debate has arrived at a conceptual impasse: while some theorists criticize nationally based forms of identity and hold out cosmopolitan identifications as a plausible and politically preferable alternative, other scholars emphasize the importance of holding on to national and local modes of belonging as a way of resisting the imperialism of some forms of globalization” (12). Heise then presents one of the central ideas of this text, “eco-cosmopolitanism” which she defines as an “environmental world citizenship,” arguing that “ecologically oriented thinking has yet to come to terms with one of the central insights of current theorists of globalization: namely, that the increasing connectedness of societies around the globe entails the emergence of new forms of culture that are no longer anchored in place…”(13). A sense of place comes from a feeling of connectedness, be it physical, emotional, or spiritual, to a specific geographic area (Relph 1976). Developing a sense of place through geographic experiences helps build the social and emotional foundation children need and will one day use as adults. What is sense of place APHG? Spretnak, C. (1997). The resurgence of the real: Body, nature and place in a hypermodern world. New York: Addison-Wesley Publishers. ISBN 9780201534191.

Ursula Heise's book leads ecocriticism in a new direction, one that should have been taken long before now. Sense of Place and Sense of Planet is the first work of literary ecocriticism to start out by questioning the primacy that most ecocritics give to localism and the love of home places. Heise is interested, rather, in our sense of belonging to the global ecosystem and in the new artistic forms this sense produces. Our contemporary ecological crisis, however, reveals the deal as more expensive than we thought - ruinously so, unless we manage now to rewrite its terms. This is the hope that motivates ecocriticism - that we will begin to see, and help along, the cultural changes that are signs of this new deal. Reterritorialisation seemed the obvious first step. Long, Joshua. 2010. Weird City: Sense of Place and Creative Resistance in Austin, Texas. University of Texas Press. ISBN 0-292-72241-9Sense of Place and Sense of Planet analyzes the relationship between the imagination of the global and the ethical commitment to the local in environmentalist thought and writing from the 1960s to the present. Part One critically examines the emphasis on local identities and communities in North American environmentalism by establishing conceptual connections between environmentalism and ecocriticism, on one hand, and theories of globalization, transnationalism and cosmopolitanism, on the other. It proposes the concept of "eco-cosmopolitanism" as a shorthand for envisioning these connections and the cultural and aesthetic forms into which they translate. Part Two focuses on conceptualizations of environmental danger and connects environmentalist and ecocritical thought with the interdisciplinary field of risk theory in the social sciences, arguing that environmental justice theory and ecocriticism stand to benefit from closer consideration of the theories of cosmopolitanism that To me, “sense of place” is what makes a place unique and special. And that, to me again, is the basis of understanding how our entire world is unique and special. By bridging the gap between different academic disciplines, the evaluation of cultural services may help inform real-world decision-making (Milcu et al. Reference Milcu, Hanspach, Abson and Fischer2013; Saunders Reference Saunders2013). Among cultural services, ‘sense of place’, which people develop in connection with ecosystems (Russell et al. Reference Russell, Guerry, Balvanera, Gould, Basurto, Chan, Klain, Levine and Tam2013), has been indicated as a concept that may potentially bridge existing gaps between ecosystem science and environmental management (Williams & Stuart 1998). By understanding, anticipating, and responding to peoples' relationships with places, managers are better equipped to develop management activities that will avoid conflict and gain public support (Williams & Stuart 1998). Sense of place is, however, one of the most neglected cultural services and information on how to integrate it into conservation decision-making is scarce (MA 2005). Chigbu, U.E. (2013). "Fostering rural sense of place: the missing piece in Uturu, Nigeria". Development in Practice. 23 (2): 264–277. doi: 10.1080/09614524.2013.772120. S2CID 154138597. As we get older our experience of life and our zone of proximal development increase, we can learn and experience more things for ourselves. We become more mobile, crawling then walking, our parents allows us more responsibility. These factors massively affect our SENSE of place. How do we develop a sense of place?

Introduction. Creating a sense of place (SOP) and community is a guiding principle in designing livable and high-quality built environments [1,2,3]. “Place” is a complex concept that embodies a set of tangible and nontangible qualities, and literature has long theorized an emotional connection between people and places … What things influence our perception of places?Prewitt Diaz, J.O. and Dayal, A. (2008). Sense of Place: A Model for Community Based psychosocial support programs. Australasian Journal of Disaster and Trauma Studies. As for the "embodied" and Heideggerean perspectives, if they are indeed to be central to ecocriticism, their proponents need to extend their scope, so that these forms of scientific and technologically mediated data can themselves be explored phenomenologically, rather than merely rejected as inauthentic. The human characteristics of a place come from human ideas and actions. They include bridges houses, and parks. Human characteristics of place also include land use, density of population, language patterns, religion, architecture, and political systems. How does environment influence beliefs and values?

Think globally, act locally" is the green slogan, but the global and the local have not received equal ecocritical attention. When ecocriticism emerged in the early 1990s and began to define what an environmentalist literary and cultural criticism might be, it was localism that took priority. Developing a deep acquaintance with one's local place seemed to be the right response to environmental crisis, while "de-territorialisation" was a large part of the problem. Urban life, increased mobility and the globalised economy had weakened people's attachment to place. Estranged from their local ecosystems, consumers were dependent on long, complex chains of food production and delivery; they were unaware of the ecological consequences of their consumption because damage, whether far away or close at hand, did not readily appear connected to their actions. Work, in a late-capitalist economy, was unlikely to engage workers with local ecological conditions, and culture was subject to the homogenising effect of global capitalism and new technologies. Bloom, W. (1990). Personal identity, national identity and international relations. Cambridge: Cambridge University Press. Heise begins to do this, and, more broadly, to explore various ways in which the global scale of the ecological crisis is being imagined and represented. The book is an excellent introduction to this principle of "eco-cosmopolitanism". Succinct and judicious commentaries on a range of theories of globalisation and cosmopolitanism are followed by critical readings of a wide variety of texts, including images of the planet, science fiction, art installations, experimental cinema, new types of toys for children, and magic-realist, paranoid and realist fiction. She looks at systems theory and risk theory as producing new accounts of long-distance ecological and political relationships, and especially at the conception of the globe as a web or network. The popular web facility Google Earth is a suggestive example of a new kind of rapid perceptual switching between the global and the local: zooming in and zooming out. Ethnomusicologists, among other social scientists (like anthropologists, sociologists, and urban geographers), have begun to point toward music’s role in defining people’s “sense of place.” [32] British ethnomusicologist Martin Stokes suggests that humans can construct an idea of “place” through music that signals their position in the world in terms of social boundaries and moral and political hierarchies. [33] Stokes argues that music does not simply serve as a reflection of existing social structures, but yields the potential to actively transform a given space. Music denoting place can “preform” a knowledge of social boundaries and hierarchies that people use to negotiate and understand the identities of themselves and others and their relation to place.The challenge is that “sense of place” is more than what we SEE in the physical environment — such as buildings, people and street life. It is something that we FEEL about everything that we see, hear, smell, touch, taste, and communicate with in our physical environment. Definitions of ‘Sense of Place’ Rahman, S. “Karachi, Turtles, and the Materiality of Place: Pakistani Eco Cosmopolitanism in Uzma Aslam Khan’s Trespassing.” Interdisciplinary Studies in Literature and Environment, vol. 18, no. 2, 2011, pp. 261–282., doi:10.1093/isle/isr040. Augé, Marc (1995). Non-Places: Introduction to an Anthropology of Supermodernity. New York: Verson Books.