Public History

The essay aims to analyze how the past is appropriated in the European Public Sphere and which institutions, media and actors are involved in Public History practices. In contrast to the Anglo-Saxon world, a variety of Public History discourses and practices emerged in continental Europe where the English term was rarely translated or deployed: only very rarely are "applied historians" or Public Historians practicing the discipline in a self-conscious manner. In Europe, Public History is often linked to collective identities at different levels: from local memories to the construction of regional, national and pan-European "Heimats" and "realms of memory". Thus, Europeans create multi-dimensional identities and traditions that are based upon Public History activities. This essay identifies the presence in the "polis", of Public History and Public Historians "without the name", using two case-studies, that of national history museums, and that of the emotional perception of the U.S. Civil War in Europe.

There has been little academic consideration of the life, work and ideas of the BBC radio producer Charles Parker. Where he is remembered it is for his work on the prize-winning series known as the Radio Ballads. Beginning with ‘The Ballad of John Axon’ in 1958 the series addressed the lives and work of working-class people, and was one of the first programmes to use ‘actuality’ incorporating original, spontaneous testimonies. The author values Parker’s work as an expression of the mentalités of welfare-state Britain and that wider project evinced by his colleagues and collaborators that sought to challenge the circumscribed lineaments of class, culture, history, education and language. However, an appreciation of Parker and his role in the process of democratizing the cultural sphere also
lends itself to a critique of the assumptions behind categories such as class, authenticity and experience that proved to be so useful in this moment.

The following is a general guideline for creating digital collections and working with early Indiana documents. Once you decided to digitize a manuscript collection and created a plan, there are ways you can enhance your collection. 1. Taking the time to learn how to read historical handwriting and manuscript collections. 2. Conducting extensive research on the collection. 3. Carefully selecting your collection’s metadata. 4. Promoting your collection once it is live. While explaining the steps, I incorporate examples from my experience reading, researching, inputting metadata, and uploading documents from the New Harmony Collections for the Indiana State Library.

Review of our book by Louise Forsyth in alt.theatre
Thanks to alt.theatre for the .pdf and permission to post it.
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alt.theatre is Canada's only professional journal dedicated to the intersections of politics, cultural diversity, social activism, and the stage, and is a non-profit print magazine produced by Montreal's Teesri Duniya Theatre. We are passionate about our mission of curating space for scholars and artists working with themes of diversity, equity, and politics to share their work, and in turn we rely on the support of the community to help keep the magazine going. The cost of a single issue is $6, an annual subscription (4 issues) is $20, and a two-year subscription is only $32. Please consider buying this issue, or ordering a subscription, or making a donation. You can do so easily by visiting alttheatre.ca, or by contacting our manager at admin@alttheatre.ca.

Keynote delivered for "Holocaust Remembrance and Representation," a conference to aid planning for the first Holocaust museum in Sweden.  This is a concise and, I think, quite accessible summary of a way of engaging Holocaust survivors and their accounts that differs from the conventional "testimony" model.  Based on nearly fifty years of work with survivors, the approach described here is grounded in multiple interviews (sometimes over years), deepening conversation, sustained exploration rather than simply declaration ("this I witnessed"), and collaborative intepretation and reflection.  Real relationships matter in what, how, and whether survivors retell ("learning together" as one survivor put it).  That approach also impacts whether survivors and their recounting live on in _other_ conversations which, the talk argues, is the only earthly way any of us live on.

The paper offers an overview of the history of the anarchist movement in Ukraine during the revolution 1917-1921. The article focuses on the anarchists' role in the unfolding the revolutionary crisis in Ukraine, explores the influence of the revolution on the ideology of the Ukrainian anarchist movent, sheds more light on its organizational structure.

https://www.franceculture.fr/emissions/la-fabrique-de-lhistoire/histoireactualites-du-vendredi-190413-historiens-de-gardeangela

Avec William Blanc , doctorant en histoire médiévale pour l’ouvrage «Les Historiens de garde - De Lorànt Deutsch à Patrick Buisson, la résurgence du roman national » (éd. Inculte)
Entretien avec Angela Davis par Séverine Liatard
Avec Jean-Pierre Palisse , architecte urbaniste et ancien directeur général adjoint de l'IAU île-de-France de l'Institut d'aménagement et d'urbanisme de la région Ile-de-France (IAU îdF) à propos du Colloque international les 25, 26 et 27 avril 2013 Les cités-jardins, un idéal à poursuivre.
Chronique de Perrine Kervran «C’était à la mode» : le crieur de vin au XIIIème siècle

Η παρούσα μελέτη ερευνά τα βιβλία Ιστορίας της α’ τάξης του Γυμνασίου από το 1975 μέχρι σήμερα, πιο συγκεκριμένα τις δια-Λογικές αναπαραστάσεις της δωρικής εγκατάστασης στον ελλαδικό χώρο και της τέχνης της γεωμετρικής περιόδου. Τα ερευνώμενα ζητήματα συμπλέκονται με δύο άξονες μελέτης, την κατασκευή της εθνικής ταυτότητας και τις έμφυλες αναπαραστάσεις. Η μέθοδος που χρησιμοποιείται είναι η Κριτική Ανάλυση Λόγου. Η δωρική εγκατάσταση σηματοδοτεί για τα σχολικά εγχειρίδια Αρχαίας Ιστορίας τη μετάβαση από της ελληνική προϊστορία στην ελληνική ιστορία, ενώ σχετίζεται με την εξασθένηση του προγενέστερου, μυκηναϊκού πολιτισμού. H ιστορική τομή που εισάγει η δωρική παρουσία στον ελλαδικό χώρο είναι δεδηλωμένα σαφής, αφού σηματοδοτεί την απαρχή του αμιγώς “ελληνικού” πολιτισμού. Η παρούσα έρευνα εξετάζει τα δια-Λογικά μέσα μέσω των οποίων δομείται ο ελληνικός εθνικός εαυτός, αποκαθαρμένος από τις μητριαρχικές επιρροές του μυκηναϊκού κόσμου.  Ενδιαφέρον εύρημα αποτελεί το ότι η έμφυλη διάσταση δηλώνεται και με την υπόρρητη παρουσίαση των πολιτισμών και της διαδοχής τους ως συλλογικότητες με ευδιάκριτη ταυτότητα/χαρακτήρα, σύμφωνα με τη γενική σύμβαση που δέχεται τους επικρατούντες πολιτισμούς ως αρσενικούς, ενώ τους υποταγμένους ως θηλυκούς, όπως στην περίπτωση της κρητομυκηναϊκής-δωρικής διαδοχής. Παράλληλα, ευδιάκριτη είναι η επιβίωση στο σχολικό Λόγο του εξελικτικού-πολιτισμικού μοντέλου που προβάλλει την πατριαρχία ως κορωνίδα του πολιτισμού ήδη από το 19ο αι.

This study presents the analysis of the discursive representation of the Dorian migration and the art of the geometric period in the Greek history textbooks of the first grade of high school from 1975 until today. The analysis follows two axes, the construction of the national identity and the representations of the gender. The method followed is Critical Discourse Analysis. The Dorian migration marks in Ancient History Textbooks the transition from Greek prehistory to Greek history and is related to the weakening of the earlier Mycenaean civilization. The historical transition introduced by the Dorian presence in Greece is clearly stated, since it marks the beginning of the purely "Greek" civilization. The present study examines the discursive means through which the Greek national self is structured, purified by the matriarchal influences of the Mycenaean world. An interesting
finding is that the dimension of gender is partly stated by the subliminal presentation of cultures as collectivities with distinct identity / character, according to the general convention which accepts the predominant cultures as males, while the subjugated as females, as in the case of the Cretomycenian-Dorian succession. At the same time, the survival of the evolutionary-cultural model that promotes patriarchy as a crown of civilization from the 19th century is noted.

Fernsehen und Kino sind heute vermutlich für die Vermittlung von Geschichte, und somit als ProduzentInnen von Geschichtsbildern und Geschichtsbewusstsein die wirkmächtigsten Einrichtungen. Statt sich dieser Kränkung zu stellen, forscht und publiziert die akademische Geschichtswissenschaft weiter unbeirrt vor sich hin. Aus der Erkenntnis, dass es ein wachsendes Interesse an Geschichte gibt, das aber die Akademie nicht befriedigt, hat sich, ausgehend von den anglo-amerikanischen Ländern, die Disziplin der Public History gebildet. Als " angewandte Geschichte " widmet sie sich der öffentlichen Darstellung von Geschichte einerseits, wie sie auch als wissenschaftliche Subdisziplin untersucht, wie heute Geschichte in unterschiedlichen Medien (Kino, TV, digital) und Institutionen (Museen z.B.) präsentiert (und damit auch konstruiert) wird, also wie Geschichte (in) der Öffentlichkeit vermittelt und rezeptiert wird.

In 2011, Italy celebrated its third national Jubilee. This was for historians a very important event for reflecting on the sharing of the Italian national identity and on the relationship between politics, memory and the Risorgimento . By focusing on these issues, it will become clear that the Italian case is that of a nation-state which, interestingly enough, lived through three subsequent yet very different institutional moments – each of which tried to renegotiate its relationship with the past during national jubilees in different ways

Monuments have lost their innocence in the eyes of the public. No one can go under a statue anymore without wondering if and when it will be torn down. Hundreds of monuments have been target of derision, anger and indignation during the popular revolts that have shaken the Americas, from north to south. Graffitis, escraches, hammer blows, hangings … rumbles of revolution in the iconosphere, which shake an institutional memory that offends the victims of yesterday and today.

Now, toppling a statue can be a powerful emancipatory gesture to open up unavoidable questions about colonization, slavery and exploitation. Nevertheless, as the act is repeated, its political strength is wearing down, its media impact as well. It is time to ask ourselves what we are going to do with these statues fallen from grace. And with the empty pedestals of our streets in turmoil.
Los monumentos han perdido su inocencia a los ojos de la ciudadanía. Ya nadie puede pasar bajo una estatua sin preguntarse si y cuando será derribada. Cientos de monumentos han sido motivo de escarnio, rabia e indignación de las revueltas populares que han sacudido a las Américas, de norte a sur. Pintadas, escraches, martillazos, ahorcamientos… retumbos de revolución en la iconosfera, que ponen a temblar una memoria institucional que ofende a las víctimas de ayer y de hoy.

Ahora bien, derrocar una estatua puede ser un gesto emancipatorio potente para abrir a preguntas ineludibles sobre la colonización, la esclavitud y la explotación. Sin embargo, a medida que el acto se repite su fuerza política se va agotando, su impacto mediatico también. Es tiempo de interrogarnos sobre qué vamos a hacer con estas estatuas caídas en desgracia. Y con los pedestales vacíos de nuestras plazas en tumulto.

The museum article " Going Beyond: What Does Universal Design Look Like? " presents an adaptation of an American Association of Museums (AAM) hosted webinar " Universal Design: Beyond the Americans with Disabilities Act (ADA) " held in collaboration with the Smithsonian in October of 2010. The article presents the thesis that " Through universal design, we can certainly better accommodate visitors with disabilities; " while, further engaging your entire community. The article effectively makes this point by presenting a synopsis of the information provided by some of the presenters at the webinar; however, the article does not clearly define universal design until five pages into the work. In order to remedy the article's oversight a definition of universal design follows along with its seven principles. " Universal design is the design of products and environments to be usable by all people, to the greatest extent possible, without the need for adaptation or specialized design. " Universal design should follow these principles: equitable use, flexibility in use, simple and intuitive use, perceptible information, tolerance for error, low physical effort, and size and space for approach and use. The article follows by presenting each of these seven principles along with a brief summary. The article also contains a side bar entitled, " How well does your institution integrate universal design principles into its public programs and exhibitions? " which contains information on how to find the AAM online information offering resources related to universal design. Further, it provided links and instructions for locating the AAM Standard online. Both

Finalist, 2021 National Jewish Book Award in American Jewish Studies

Honorable Mention, 2021 Saul Viener Book Prize, given by the American Jewish Historical Society

Reveals nostalgia as a new way of maintaining Jewish continuity

In 2007, the Museum at Eldridge Street opened at the site of a restored nineteenth-century synagogue originally built by some of the first Eastern European Jewish immigrants in New York City. Visitors to the museum are invited to stand along indentations on the floor where footprints of congregants past have worn down the soft pinewood. Here, many feel a palpable connection to the history surrounding them.

Beyond the Synagogue argues that nostalgic activities such as visiting the Museum at Eldridge Street or eating traditional Jewish foods should be understood as American Jewish religious practices. In making the case that these practices are not just cultural, but are actually religious, Rachel B. Gross asserts that many prominent sociologists and historians have mistakenly concluded that American Judaism is in decline, and she contends that they are looking in the wrong places for Jewish religious activity. If they looked outside of traditional institutions and practices, such as attendance at synagogue or membership in Jewish Community Centers, they would see that the embrace of nostalgia provides evidence of an alternative, under-appreciated way of being Jewish and of maintaining Jewish continuity.

Tracing American Jews’ involvement in a broad array of ostensibly nonreligious activities, including conducting Jewish genealogical research, visiting Jewish historic sites, purchasing books and toys that teach Jewish nostalgia to children, and seeking out traditional Jewish foods, Gross argues that these practices illuminate how many American Jews are finding and making meaning within American Judaism today.

Hoewel de belangstelling voor de Tweede Wereldoorlog omvangrijk is en er sprake lijkt van een aanhoudende behoefte aan – vooral persoonlijke – verhalen uit de bezettingstijd, zijn bepaalde verhalen en thema’s prominenter aanwezig dan andere. Wat zijn nu eigenlijk die ‘vergeten’ verhalen en thema’s?

This article explores some French Canadian (Québec) students’ historical consciousness of the nation through the lens of Social Identity Theory (SIT). Informed by SIT principles, our narrative analysis shows how most Franco-Québécois categorize the past in homogenous categories (e.g., the imperialist Anglophone; the surviving Francophone) and frame their stories into particular modes of present-day orientations. Implications of this study for history education are also discussed.

Este e-book apresenta projetos e ações desenvolvidos entre os anos de 2020 e 2021 no curso de História da UNIFAL-MG, e, em especial, pelo Programa de Extensão Laboratório de História Pública. Seus capítulos, em sua maioria, foram escritos em parceria por docentes e discentes do curso. Esses textos buscam oferecer tanto reflexões teóricas quanto relatos de experiências que possam inspirar o desenvolvimento de outros projetos de História Pública atrelados ao ensino de história e à formação docente. Essas reflexões estão marcadas, principalmente, pelos desafios práticos e teóricos impostos à produção e comunicação do conhecimento histórico pela pandemia de Covid-19 e pela presença cada vez mais impositiva das plataformas virtuais de informação e comunicação em nosso trabalho. As respostas que oferecemos a esses desafios se expressaram em ações e reflexões que buscaram nunca perder de vista o caráter colaborativo que a produção de conhecimento histórico precisa assumir.

Public history practise in South Africa holds out much promise of further things to come. It can close the gulf between history and heritage. This chapter argues that the role of the public historian should not be conflated with the dynamics of the heritage sector, but suggests how trained academics can indeed put their skills to work in a society that is passionately interested in understanding itself and how its pasts created the present. The student movement sharply raised the image of universities in crisis, requiring a whole new, relevant curriculum and rethinking the ways that universities relate to their publics. Public historians can work towards creating invented spaces for co-production of knowledge, moving beyond the traditional oral history interview. The divide between academia and communities is huge and needs to be constantly tackled, providing access to the secluded information of the professional world. I suggest that due to their privileged place in society, many h...

O presente trabalho tem por objetivo discutir as muitas memórias em disputa no Oeste do Paraná, tomando como base o Município de Santa Helena e as outras histórias que emergem dessa tensão. Produzidas em diferentes momentos, tais versões referem-se a processos sociais desenvolvidos entre 1950 e 2005 e relacionam o local ao regional.
Abordo, inicialmente, o processo de constituição de uma memória na esfera pública de Santa Helena, trabalhando com fontes como livros de história, monumentos, materiais de imprensa e de divulgação do poder público local. Constituída, geralmente, a partir das “elites” do lugar, tal versão expressa projetos elaborados para o município.
Realizo um estudo relacional, a partir do olhar lançado por trabalhadores que vivem no município, sobre suas trajetórias de vida. Tomo suas narrativas como testemunhos vivos da memória e local privilegiado para captar, no lugar, as muitas versões em disputa. Esses sujeitos, então, realizam um trânsito, por entre as diferentes formas de perceber o passado e afirmam-se no lugar, a partir de suas memórias.
Intercruzando fontes orais, materiais jornalísticos e algumas fotografias, procuro observar as outras histórias que são constituídas nessa disputa. Abordo as maneiras de viver e trabalhar, constituídas localmente, em que muitos trabalhadores associam elementos rurais e urbanos, ao mesmo tempo em que vão constituindo, de maneira diversa e até contraditória, uma fronteira entre campo e cidade.
Trato das formas pelas quais eles utilizam suas lembranças, a fim de referenciar projetos e demandas que lhes são próprios. Suas recordações constituem-se, assim, em instrumento de luta social, tendo como foco principal à reivindicação da riqueza local, representada pela terra na década de 1970 e, a partir da década de 1990, pelos royalties
pagos pela usina hidroelétrica de Itaipu à Prefeitura Municipal de Santa Helena.
Observo, ainda, a partir da década de 1990, uma transformação ocorrida com relação ao trabalho em tais memórias. Nas versões produzidas na esfera pública, ele deixa de ser um centro convergente, passando a ocupar esse lugar a noção de “desenvolvimento”. Nas narrativas dos trabalhadores o labor é apresentado, porém, o foco principal das narrativas recai sobre o acesso à riqueza local, mediado pelo poder
público. Tal fator aponta para a historicidade dessas memórias e para sua constituição em meio às relações sociais.

Last year was the 30th anniversary of the Cultural Routes of Council of Europe. It is interesting to notice that some of these cultural itineraries refers to important medieval pilgrimage routes: for instance, it is the case of “St. James’ Way” and the “Via Francigena”. Both itineraries have known a growth in the number of tourists during the last years. Their success is due to two main aspects: firstly, they are slow-tourism products, different from the mass-tourism ones; secondly, they are presented to the public as an authentic experience, strictly connected to the one lived by the medieval pilgrims centuries ago. In my paper, I would like to explain why it is not possible to assimilate the medieval pilgrims with the modern tourists, and in which way these cultural and touristic projects use the Middle Ages as an element of attraction for tourists. In fact, while for a medieval man the pilgrimage was a journey undertaken mainly for religious motivations, a modern tourist decides to set out for different reasons, like the desire of escaping from the daily routine or the opportunity of visiting cultural heritage sites. Furthermore, the idea of reconnecting modern tourists with medieval pilgrims, and the importance of the authenticity of these experiences, seem to suppose a clear dichotomy: the fast modern world is opposed to the quieter and peaceful medieval period, a time when it was possible to face a long journey on foot in order to visit important sanctuaries and churches.

This article offers some reflections on the cultural and epistemological challenges presented to historians and teachers by Wikipedia. The history of Wikipedia is examined via a consideration of the ‘policies’ set out by its founders, and how these fundamental rules can lead to certain contradictions arising during the process of the creation of the individual entries. By taking a series of examples, and by comparing different language versions, the article shows how controversial historiographical issues tend to attract individuals with a penchant for airing their own personal and political views. The purpose of the discussion is not to encourage the jettisoning of this extraordinary tool for the dissemination of knowledge. Instead, we would encourage Wikipedia to be understood as a complex social phenomenon, with its own practices and ideologies, embedded within its own national cultures. In turn, we hope to see more expert input from academics or, at the very least, a more critically aware use of Wikipedia in the future.

Marcello Ravveduto applica il metodo della Public History per analizzare la moderna mitopoiesi mafiosa attraverso i nuovi mezzi di comunicazione: «non possiamo ignorare che i new media hanno ridefinito gli orizzonti spaziali e temporali; hanno contribuito a ricodificare l’immaginario collettivo, mutando il nostro rapporto con la realtà». Dalla nascita della letteratura di genere fino ai mafia movie, passando per le serie televisive, la musica neomelodica, i social network e il made in mafia nella moda e nella cucina, Ravveduto esamina l’immaginario mafioso ben oltre quello delle stragi e della violenza per il controllo del territorio. Una quantità inesauribile di stereotipi e immagini che travalica i confini locali e approda nelle pubblicità, nella musica, nei ristoranti. «Gli spettatori non conosceranno mai personalmente un mafioso, né lo incontreranno, eppure nella loro mente l’immagine delle mafie è più che reale».

Pilgrimage to the End of the World: The Road to Santiago de Compostela (University of Chicago Press, Chicago, 2004; hardcover and paperback editions).
With the sole exception of warfare, pilgrimage to some especially holy site or to the relics of some miracle-working saint was the single greatest adventure a person could have for over a thousand years of Western culture.  Almost inexplicably, one of the great medieval pilgrimages, the pilgrimage to Santiago de Compostela, not only continues to this day but is currently undergoing a remarkable renewal of interest in Europe and in the United States.  In Pilgrimage to the End of the World: The Road to Santiago de Compostela, I recount my own experiences in undertaking this grueling medieval pilgrimage on foot from Le Puy in south-central France to Santiago in northwestern Spain--a journey of two and a half months and a thousand miles.
The book is composed of four parts, each with a distinctly different aim.
Unlike most other accounts of the pilgrimage, the core of this book (the second chapter) is not a day-by-day description of the journey but a series of reflections on a number of different levels of what is, ultimately, the internal experience for many.  It is an attempt to evoke the texture of the pilgrimage, to evoke some of the impressions and feelings that I and others have had on it, and, to a certain extent, an attempt to bridge the chasm between modernity and this inherently pre-modern experience.  It takes up a variety of different aspects of the pilgrimage through descriptions and personal anecdotes that range from the serious to the humorous: the astonishingly beautiful scenery; the people along the way; the complex layering of history that was and still is such an integral part of the pilgrimage; the great physical hardships of pain, hunger, thirst, exposure to the elements, and general deprivation of comfort and all that's familiar; and the effect that these extreme physical conditions had in inducing a mental state that sensed time, distance, and personal experiences in a way that is totally foreign to contemporary culture.
Because this book is meant to kindle the interests of a broad public, I have bracketed my account of the internal experience of the pilgrimage between two other parts.  The first side of this bracket (the first chapter) provides a necessary historical basis from which to understand the pilgrimage.  In writing this, I have tried to present the historical pilgrimage from the perspective of the experience of the medieval pilgrim as much as the medieval sources would allow.  The other side of the bracket consists of the third and fourth chapters.  The third chapter addresses what might be called the external experience of the pilgrimage through photographs of the country encountered along the way, including the towns, people, churches, and other ancient sites that are such an important part of the pilgrimage.  The fourth chapter might be called the reality of the road: pretty much everything a person might need to know and do in order to take the first step on the pilgrimage road--and the second.
Pilgrimage to the End of the World: The Road to Santiago de Compostela is a reflection on the multi-faceted experience that the pilgrimage is: a process of movement, of change, of the confrontation of cultures, the confrontation of insider and outsider, and the relation of all this to a deep and profound layering of historical cultures, including the present one.  It articulates one of the central experiences in the formation of pre-modern Western culture in a way that is essentially a work of public history.

Riferirsi, orientarsi, identificarsi per poter cambiare e scegliere più liberamente e consapevolmente, raccordando passato, presente e futuro, sono esigenze che hanno sentito tutte le generazioni umane, ma che oggi sono amplificate da un’inedita accelerazione. In una società in continua e rapida evoluzione nella quale la persona ideale dovrebbe essere dotata contemporaneamente di consapevolezza e di fantasia, di identità e di flessibilità, è interesse dei ricercatori, degli studiosi, degli insegnanti e di tutti coloro che indagano correttamente e in modo scientifico la storia trovare percorsi educativi efficaci per l’apprendimento delle competenze e delle conoscenze e per le attività formative. Le riflessioni proposte nel volume si focalizzano su alcuni aspetti che si ritengono fondamentali nella conoscenza attuale della storia: il patrimonio, l’ambiente, le modalità di acquisizione del sapere disciplinare. Considerazioni che partono dalla constatazione dell’importanza di un insegnamento che porti stimoli, entusiasmo e conquista personale; poiché ogni approdo è tanto più efficace, duraturo e soddisfacente quanto maggiore è il coinvolgimento dello studente nel sentirsi erede e protagonista della storia.

Sommario: Conoscere, comprendere, sentire: l’emozione della storia- INDAGARE LA STORIA: premesse terminologiche ed epistemologiche - le fonti della storia - storia e patrimonio - APPRENDERE LA STORIA: l’uso delle fonti nella didattica della storia e del patrimonio - il racconto della storia e l’autobiografia - le mappe di comunità - i “quadri di civiltà” - la conoscenza storia per una cittadinanza attiva e responsabile - COMUNICARE LA STORIA: generi storiografici tra tradizione e innovazione - la storia, tra tradizione e innovazione - la storia che non c’è - la storia condivisa - quante storie questa storia – bibliografia - indice dei nomi. 


http://www.patroneditore.com/volumi/1820/la_storia.html

A primary goal of cultural resource management is to balance the protection of historic properties with the enhancement of these properties for the public benefit. When an undertaking is determined to have an adverse effect on an historic property, it is the responsibility of the lead agency and consulting parties to develop a plan to mitigate (resolve) those adverse effects.  Where historic buildings are impacted, Historic American Buildings Survey (HABS) documentation has been the standard mitigation approach.  While HABS is valuable, simply recording a building does little to benefit the local community. The Advisory Council on Historic Preservation (ACHP) encourages creative approaches when mitigating adverse effects to historic properties geared towards emphasizing the public benefit. An example of such an approach is the Bureau of Land Management’s (BLM) partnership with the Washington Trust for Historic Preservation’s (WTHP) Barn Recycling Program to address the recent decommissioning of two historic barns.  The program salvages building materials from deconstructed structures and redistributes them to local Heritage Barn owners for their own restoration efforts. This presentation will discuss the benefits of the program and outline potential issues for the lead agency to consider in the reclamation process.