 I'm going to present a project. I will put my 15 minutes here. OK. I am going to introduce you to this multicultural schools and local heritage project. If we said that archaeology was a tool for well-being, for operating in northern, it's also a tool for social cohesion. And I'm going to focus on multicultural communities. And well, I am an archaeologist. My background is in as an archaeologist. But I'm also, I have a PhD in education. And then I tried to work with the two fields, with archaeology and education. And this project, it was made with different schools in Barcelona, what we call ancient schools that were built in the 19th, 20th century. And well, we have titled this slide, The School of the Media Place, because as everybody knows, schools are the first context for learning social competences outside the house for children three or five or six years old, depending on the country. Go to school is the first place where they learn social competences, apart from the public space or the public park where they go. The thesis of this presentation lies in the hypothesis that an increased interest in local or micro-local history also enhances place attachment or sense of place, even more if that population, most newcomers, comes from different cultural and geographical backgrounds, since the schools are often the only space accepting home, which they can feel as theirs, where they experience engaging daily personal and social relations, and it's familiar to them. Just for a short introduction to the historical context of the presentations, let me tell you that the project is about historical school buildings in Barcelona that were created from 1920 to 1939. Maybe some of you already know about the history of this period, but maybe some of you not during this specific period before the Franco dictatorship that lasted from 1929 to 1970. Barcelona increased significantly its population to today industrialization, and most of this growing working class was illiterate and never had one to school. In the same period, prior to Franco, public policies and social activities advocated for investment in education as a crucial main pillar to guarantee a cohesive and more equal society. Just as an example, some groups of teachers in Catalonia of that time were sent to Italy to receive lectures from Maria Montessori, an important Italian pedagogist, and other relevant figures such as the Groly, Trinette in France, with the aim to import ideas about how to teach children to discovering hands-on activities, playing PPC. This idea was also expressed in architecture. Through the concept that schools, it's a very nice concept, had to be palaces for students, for pupils. Architects captured this concept, designing very elegant, like this one, buildings with a white spaces and prosoose decorations following the art style called nocentisma, recovering Roman and Greek architecture ideas and opposite to modernist and rationalist. The question is now, how this past is lived, how this architectural past is lived in the multicultural 2018 Barcelona daily life. Barcelona, at the beginning of the 20th century, was a prominent capital with an industrialization growing process, as we said, accommodating half million of inhabitants, half million. Today, Barcelona is a crowded city that has allocated one million and a half citizens, increased partly by people coming mostly from South America, Central Asia, North Africa, and Maghreb during the last 20 years. Which thing, for a moment, which heritage can be shared by students from Pakistan, Morocco, Bolivia, or China, living in Barcelona, in Catalonia? Which kind of attachment do they have with Barcelona heritage? The identity is not belonging here, but it's their place of living. The answer developed in this project is the fashion that they develop with a specific scale, place they are living in. You can see here the same school, it's Angel Vacheras, it's at the end of Via La Iatano on the right-hand side. And this is a picture, this school, well, at this time the location was for girls and for boys separately, and now they go together. This is a picture of the girls' classroom at the beginning of the 20th century, and this is an actual picture where you can see in the Gothic area in Barcelona there's a multicultural family is living in it, and these students are from different countries, from more social food countries, but also from Finland, from England, from France, from inside a very mixed school class. It's a very rich, culturally speaking. Well, migration in Barcelona is mostly coming from these Spanish speaking countries, from America, then from Europe itself and from Asia, and although we have a lot of images, people crossing from Morocco, crossing the border with Spain, the Africa migration is just seven percent. We have a lot of misconceptions with migrations. Okay, then go to the practical part of the speech. Many of those historical schools of Barcelona, built in pre-Planco's time, are still functioning as a state school in Barcelona and are located in neighborhoods with the highest immigrant population of Pacific, especially the portals around Las Ramblas. Families living in that area have low incomes, and they choose the school for their children due to their proximity to their homes, not because they have educational projects or first-ish. There are some statistics and essays and set up. Families with high studies choose school for their children because of the project, and people with primary school studies choose schools for their children because of the proximity. So schools become part of the familiar, small landscape of these children going way to school, school, and back home again. The school heritage project, they use this quotidian daily experience of children from very different backgrounds, cultural backgrounds to create a sense of common heritage related to these buildings and their exceptional history. Therefore, teachers create heritage experiences for most cultural students accommodated in historical schools linking an unfamiliar past with a shared past. And how do teachers do that? People's redefine and reappropriate the values of this heritage by playing and living in it. As a second experience, people's get immersed in the discovering process of a shared experience because it's not about cultural rules, it's about cultural experiences in their daily material and material context, and the value of the discovered past gives value to that place that children consider as their homes. One of the best activities is children of the past and of the present. These activities are learning by doing and following by experiences. Children of the past and the present are projects that intend to place a link between the past and the present where the actual school children have the opportunity to discover the past of its school using ancient school materials to build knowledge and identification with children that attend the same school and even school group in the past. These material culture can be diaries, drawings of the pupils of the 30s, call maps and pictures, scientific instruments to study and to observe animals in the past. The second group of activities are the ones called discovering the school secret past is a strategy of the discovering process. Just the starting point, continue doing research about the past of the school, playing on the playground and discovering the first stone of the school with writing capital letters, for example, here. And trying to invoke what is written on it or discovering an old printer and using it to bring the school, I would say. This, as many of the educational systems when you are on the first, second primary level, you start to learn how to write and how to read. And in one of these schools, teachers found this first stone in Latin and then the six, seven years old children started to know letters, just drawing these letters in notebook. And then there is a third group of activities. It's called the school as a living museum. And this strategy aims to make visible and to share with a wider community the school material culture and the uniqueness of the school's history. One example is the recreation of an old classroom to organize open days for families and neighbors where the children are the ones who read the guided tours or to restore and use the old educational material like the collection of butterflies for the natural sciences letters. It's not just important for the student, it's also important to empower the families of this student. Some conclusions. From the social inclusion point of view, there is still a deep evaluation study to do about the impact of these projects on the multicultural students. But from non-formal interviews with teachers and students, we can conclude that all these experiences and hands with cultural kids plays a part. The school is a common symbol and place where they feel different and important. Putting in value this heritage and the whole process does not only affect the students, even more families, as I said, and the whole school community. And this makes the school more prestigious and attract more high and middle class students benefiting in a more equal and not ghetto schools. From the pedagogy point of view, the use of a very close and neat heritage reference motivates students to study the past and to learn critical thinking in analyzing history and daily life. As all the scholars have mentioned, the increasing interest in local history as a tool to enhance place attachment reverse on the emotional ones that people force to places that are meaningful to them. Thank you.