At the same time it is worth considering the intertwining of race and place. The notion of 'leftbehind' places, which has surfaced after the Referendum, can itself suggest that some localities are less developed, 'backward' and lacking a cosmopolitan, global aesthete. In a sophisticated critique of such power-laden tropes, Tomaney (2013: 658) has argued in defence of 'parochialism' seeking to 'rescue local attachments and a sense of belonging from comopolites', but in ways that are not necessarily reactionary or exclusive. A further way in which we might creatively rethink place outside of the familiar rubric of developed/underdeveloped, advanced/'left behind', core/periphery, cosmopolitan/parochial is through considering the relational, contingent, co-production of place. This can be found in postcolonial work that seeks to 'provincialize Europe' (Chakrabarty, 2000), develop an interrelated 'comparative urbanism' (Robinson and Roy, 2016) and appreciate how the imaginative scripting of the 'Orient' was symbolically and materially essential to how Europe constructed its own sense of self (Said, 1978). Some of these postcolonial interventions are differently taken forward in Katz's ( 2001) study of young lives in Sudan and New York. Here, Katz generatively deploys the notion of 'counter-topography' to connect seemingly disparate places and processes together, thereby demonstrating how 'growing up global' is about how global processes interact with the social and material facets of place. These are just some of the many ways in which policymakers and academics might rethink, rework and ultimately reconnect with people and places that have too often have gone marginalised or ignored.