The purpose of this thesis is to examine the integration of modern historic preservation laws, ethics, and techniques with the practical management of historic sites. The planned restoration (1999-2001) of the New Harmony, Indiana Labyrinth Temple by its managing entity, Historic New Harmony, provided an opportunity for the investigation of questions relevant to the application, in terms of accepted historic preservation practices, of the correct preservation treatment of state-owned cultural resources. A central question of this thesis was whether early New Harmony preservation efforts deemed by some to be more "historicism" than "history" possessed actual historical value. Of further interest was the relationship between implementation of the correct preservation treatment at the subject historic site and the resultant effects of that treatment upon its historic interpretation to the visiting public.This thesis examines the activity of the first New Harmony Memorial Commission in late-1930s/early 1940s New Harmony, Indiana. To provide context for the New Harmony activity, contemporaneous national and state preservation efforts are also studied.The thesis also examines Historic New Harmony's initial plan to restore the Labyrinth Temple. Failures of that initial plan include omission of basic historic preservation principles, specifically the lack of required regulatory oversight of the planned activity by the Indiana SHPO's office (Section 106 compliance). The "restoration" plan developed by Historic New Harmony advocated the implementation of incorrect treatments of the Temple's structural components, decorative elements, and interpretive signage. In effect, Historic New Harmony's restoration plan was more "historicism" than "historic preservation."This investigation of the Labyrinth Temple finds contextual validity in the preservation activity of the first New Harmony Memorial Commission, as well as relevance of that activity to the history of Indiana's historic preservation movement. These facts, in consideration with other factors, are reflected in the development herein of a procedurally correct project plan based on historic preservation laws, ethics, and techniques, as well as the inclusion of the historic site's entire story. / Department of Architecture

This dissertation is a study of the life, times and ideas of Josiah Warren, a neglected American social theorist who was connected, in one way or another, with several utopian communities in the United States. He has been variously described as the first American anarchist, the inventor of the first rotary press, a musical genius, and the first American to practice a pricing system based on labor-for-labor notes.Born in Boston in 1798, Warren came to Cincinnati with his wife, Caroline Cutter Warren, in 1820. There he established a small factory to produce a lard-burning lamp which he patented in 1821. Robert Owen of New Lanark, Scotland, came to Cincinnati in 1824 and made a speech extolling the virtues of his communistic community to be established in New Harmony, Indiana. After hearing Owen, Warren and his wife moved to New Harmony, where they remained until the latter part of 1826.Returning to Cincinnati, convinced that the reason for the failure of the New Harmony project was that a communism of property brought only discord, Warren formulated his philosophy of individualism, the sovereignty of the individual. He believed that only separation of interests, disconnection, reliance on individual responsibility, and self-government would bring about an equitable society.To prove his theory that there could be an equitable commerce in an equitable society, he opened a store at Fifth and Elm Streets in Cincinnati, which he called The Cooperative Magazine, but which was soon called The Time Store. Money was used for the original cost to the proprietor, a small percentage for overhead and for the actual labor of the storekeeper. A clock was used to determine the time consumed in the transaction. If a customer wished to give his labor note for a skill or product, there would bean equal exchange.The store was a success, and, wishing to extend his philosophy to a whole community, Warren travelled, first to Stark County, Ohio, and then to the area of the present city of Tuscarawas, Ohio, where he joined a group who had purchased 400 acres of land. The group suffered from influenza and malaria arid so abandoned the area.Warren, his wife and young son, George William Warren, returned to New Harmony. There Warren opened the second Time Store in 1842. He remained in New Harmony working on printing inventions, creating a new system of musical notation and printing his first book, Equitable Commerce. In 1847, he was able to join a newly formed community, Utopia, in Clermont (Claremount) County, Ohio. Utopia had no government, no laws, no police and was based on Warren's philosophy of voluntary subordination or mutual aid. This, coupled with the labor-for-labor system, was to create a sovereign individual.In 1850, Warren went to New York. There he met Stephen Pearl Andrews who was immediately interested in Warren's ideas. Together they founded and publicized a new town on Long Island to be named Modern Times. Modern Times did not grow beyond a village, but the no-rules system worked, until adverse publicity and the necessity for money to pay taxes ended the idyll.Warren had been writing, printing, and publishing his ideas since 1827. In 1833, he began his first periodical, The Peaceful Revolutionist. He re-printed Equitable Commerce and published Practical Details in Equitable Commerce in 1852. In the 1850's he published The Periodical Letter which came out more-or-less regularly until 1858. In 1863, he published True Civilization and continued his writing until his death in Cliftondale, Massachusetts, in 1874.Warren's writing deals primarily with his ideas for the improvement of mankind. He decries the impossibility for definition of abstract words but uses many to express himself. He uses folksy accounts of happenings or obscure references for his examples. However, his life arid ideas are unique, and, as John Stuart Mill said, he was a truly remark able American.

Indiana University-Purdue University Indianapolis (IUPUI) / In the winter of 1832-1833, German scientist and aristocrat Prince Maximilian of Wied spent five months in the Indiana town of New Harmony during a two-year expedition to the interior of North America. Maximilian’s observations of Native Americans west of the Mississippi River have influenced European and white American perceptions of the Indigenous peoples of North America for nearly two centuries, but his time in New Harmony has gone understudied. This article explores his personal journal and his published travelogue to discover what Maximilian’s time in New Harmony reveals about his work. New Harmony exposed him to a wealth of information about Native Americans produced by educated white elites like himself. However, Maximilian missed opportunities to encounter Native Americans first-hand in and around New Harmony, which he wrongly thought required crossing the Mississippi River. Because of the biases and misperceptions caused by Maximilian’s racialized worldview and stereotypical expectations of Native American life, he overlooked the Indigenous communities and individuals living in Indiana.

This thesis attempts to present a view of the Harmonist Society during its period in Indiana, 1814-1824 and to fit it into the framework of the times.