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When analysed as network places for the mobility of subjects and objects, many descriptions refer to airports as placeless and meaningless spaces carrying no singular identity to themselves and to their users. This imagery does not necessarily fit with those people whose experiences are intrinsically linked to mobility as a recurrent early life style and as a part of their subjective identity. Drawing on affect theory this paper portrays an alternative picture of airports as meaningful places through the narratives made by a particular community of onward/multiple migrants, adult "Third Culture Kids", associated with the experiences and memories of transiting in airports. By doing it, this article aims to add another dimension to mobilities that regards people's affections and experiences ascribed to places of mobility.

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PostprintThis is the accepted version of a paper published in Museum International. This paper has been peerreviewed but does not include the final publisher proof-corrections or journal pagination. History Museum of Barcelona lcolomer@bcn.cat AbstractAs many cities of Spain, Barcelona has an important medieval heritage of Jewish origin, including ancient burial grounds. And as many cities in Spain, when the local authorities undertook rescue archaeology this shared archaeological heritage, they had found the strong (and sometimes even aggressive) opposition of Orthodox and Ultra-Orthodox Jewish groups. The argument given is the apparently incompatibility between archaeology and the Halakha. But presumably the core of the conflict lies somewhere else: both, how we answer to religious claims in secularised societies, and how we engage common cultural assets of the public domain with today's religious sensibilities in Europe.

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