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Explorers in Eden uncovers an intriguing array of diaries, letters, memoirs, photographs, paintings, postcards, advertisements, anthropological field studies, and scholarly monographs. They reveal how Anglo-Americans disenchanted with modern urban industrial society developed a deep and rich fascination with pueblo culture through their biblical associations.

In this first comprehensive history in English of the Jews of Hebron, Jerold S. Auerbach explores one of the oldest and most vilified Jewish communities in the world. Spanning three thousand years, from the biblical narrative of Abraham's purchase of a burial cave for Sarah to the violent present, it offers a controversial analysis of a community located at the crossroads of the Israeli-Palestinian struggle over national boundaries and the internal Israeli struggle over the meaning of Jewish statehood. Hebron Jews sharply challenges conventional Zionist historiography and current media understanding by presenting a community of memory deeply embedded in Zionist history and Jewish tradition. Auerbach shows how the blending of religion and nationalism—Orthodoxy and Zionism—embodied in Hebron Jews is at the core of the struggle within Israel to define the meaning of a Jewish state.

Auerbach here focuses on the elite nature of the profession, examining its emphasis on serving business interests and its attempts to exclude participation by minorities.

Auerbach argues that, their substantial achievements not withstanding, the conspicuous failure of the Sixties activists and their defenders to comprehend the necessity of linking presumptively noble ends--participatory democracy, racial equality, academic reform, anti-imperialism--to honorable means ultimately unraveled much of their efforts and turned the nation against them. Despite significant breakthroughs in race and gender relations, and the retraction of the American power that ended the Vietnam War, the conservative counter-revolution against the major achievements of the sixties still gathers momentum nearly half a century later.

Some of the serious breeches of professional integrity that have been committed by renowned historians are discussed. The corruption of historians, in the end, expresses the corruption of the very society whose \"narrative\" of dishonesty now implicates them.

Wellesley College opened in 1875 to educate young women “for the glory of God and the service of the Lord Jesus Christ.” In the sylvan setting of Henry Fowle Durant’s sprawling estate fifteen miles west of Boston, students learned that “Christian character” was “the most radiant crown of womanhood.” There they engaged in “the war of Christ … against spiritual wickedness in high places.” Wellesley women were encouraged to live their lives “in humble imitation of Him who ‘came not to be ministered unto, but to minister’” (Matthew 20:28). Wellesley architecture reflected and reinforced Christian devotion, literally carving it in