Category Archives: Community Development

Jim Hitter in Sierra Leone

Name: Jim Hitter
Country of Service: Sierra Leone
Place of Service: Kambia
Dates in Service: 1982-1984
Keywords: Agriculture, Community Development, Education, Environment, Health, Youth

Accession Date: March 5, 2020
Access: No restrictions
Collection Size: 0.25 linear feet (located in small collections)

Document Types
• Photographs
• Diaries

Digital collection

Finding Aid

  1. “Kast of Kharacters: Kambia” Journal with entries from PCVs in Staging in Sierra Leone, 1980-1988 
  2. “Kambia Cast of Characters: Part II” 1986-1991 

“Project Peace Pipe”: In Practice

In theory, Project Peace Pipe intended to attract Native American applicants, diversify Peace Corps volunteers, and build the skills and confidence Indigenous trainees needed to serve two years in Colombia. However, in practice, twenty-nine volunteers arrived for training, five received placements, and only two completed full service. In the final project evaluation report, surveyors attributed the program’s failure to “racism…bungling…bureaucratic deafness [and] …sheer ignorance” of program administrators, leading training officials to wonder if Project Peace Pipe was doomed from the start.[1]

Recruitment

During the 1960s, Peace Corps recruitment featured advertisements stressing adventure, personal growth, and building international relationships—things that appealed to many Americans, but failed to consider other barriers to entry. As mentioned in “Project Peace Pipe”: Developing the Program, the project was one of the first attempts by the Peace Corps to specifically draw individuals from disenfranchised groups. Officials determined that a targeted enrollment campaign and adjusted application requirements would help these efforts.

Looking at retention rates from earlier groups, Peace Corps officials found that volunteers aged 20 or older were more likely to complete service than their younger counterparts. Therefore, recruiters for Project Peace Pipe focused on older volunteers—making the average age of trainees around 23 years old. They also voted to give personal interviews more weight than written references, as previous statistics reported that lower socio-economic class applicants had more difficulty obtaining written references.[2]

Application Requirements
Project Peace Pipe Peace Corps
At least 20 years old At least 18 years old
High school diploma; some college High school diploma; some college; bachelor’s degree
Personal interviews Written references

Recruiting efforts focused primarily on colleges with a high population of Native students, Bureau of Indian Affairs (BIA) schools, and areas with large American Indian populations. The BIA funded a grant for new brochures and hired BIA education officials to identify possible candidates. Yes, the federal agency that sponsored boarding schools for Indigenous children under the motto, “Kill the Indian…save the Man,” also supported efforts to train American Indian Peace Corps volunteers. [3]

Donald Broadwell recalls the recruitment process in a 1998 letter to Friends of Colombia President Robert Colombo:

I was atypical of the Project Peace Pipe volunteers, having had little real identification with Native American culture prior to my entry into the Project…Although I grew up in Mahnomen County, Minnesota, which is part of the White Earth Reservation, it is an “Open Reservation,” i.e., one which transferred the property to individual tribal members…The Project Peace Pipe recruiters took the attitude of “close enough!” and signed me up.

The other 29 applicants came from clusters of the West around South Dakota, New Mexico, Minnesota, and Arizona—with varying levels of involvement with their Indigenous culture. Despite the initial prerequisite to recruit volunteers over twenty, six were between eighteen and nineteen years old, although the rest ranged in age between twenty and twenty-nine.

Photo of biographical excerpt about Sammie Chischilly. It reads: "Sammie, 25, is a Navajo Indian from Pinon, Ariz. He graduated from Phoenix Indian High School, where he trained for building construction. After graduation, he went into the army and trained for "paratrooper", and went to Viet Nam for 13 months. During the 3 years of his military career, he travelled and visited Hawaii, Wake Island, the Philippines, Thailand, and Japan. His hobbies include oil painting, fixing and patching things and automobiles to electrical equipment. English is his second language; he has spoken Navajo all his life. Now he is learning Spanish. His favorite sports are rodeo, wrestling and football. Before joining the Peace Corps, he got married.

Sammie Chischilly served three years in the army as a paratrooper in Vietnam prior to joining the Peace Corps. He and his wife Cynthia left training while in California. Sammie Chischilly, Peace Corps Escondido, Summer 1968. Colombia Rural Community Development Group B, August 28-October 14, 1968.

Training Programs

Project Peace Pipe applicants joined “Colombia- Rural Community Development- Group B,” (RCD-B) however, the Project Peace Pipe program was a sub-category within this larger Peace Corps group. These volunteers attended six extra weeks of training in Arecibo, Puerto Rico before joining volunteers from the general group. The pre-training operated under the assumption that “lack of confidence was a major barrier for Indians interested in Peace Corps Service,” and so the program was devoted more towards developing Native “self-awareness” and skills for service overseas.[4]

To do so, OIO (Oklahomans for Indian Opportunity) inverted the Peace Corps’ cross-cultural training model by designing a pre-training that sought to reverse “psychological effects of internal colonization, [and instead] emphasize the racialized and economic inequalities within the United States rather than impending culture shock abroad.”[5] Like the typical Peace Corps training, Peace Pipe trainees received intense Spanish language training; however, in place of Colombian history and practical skills training, they received “communication” and “attitudinal” training directly focused on changing the temperaments of Peace Pipe volunteers. One component consisted of a week “imaginal education” course and discussion groups three times a week for self-confidence counseling.[6]

Project Peace Pipe recruits speaking with Senator Fred Harris during training in Puerto Rico, 1967. Featured in Alyosha Goldstein, Poverty in Common: The Politics of Community Action during the American Century, Duke University Press, 2012. Courtesy of the National Archives, Washington, D.C. (490-G-63-82068-C2-19)

The Project Peace Pipe pre-training seemed to be a success, with close relationships formed between the trainees and staff, and most of the volunteers transitioning into the general Peace Corps training. However, Donald Broadwell describes the altered atmosphere following the arrival of other Peace Corps volunteers:

Most of the Project Peace Pipe volunteers were, like me, young and without college educations. Most of us had had some college experience, but most had not completed a degree. We were a group who were interested in an adventure, but most of us did not have the inner resources to be fully independent. We enjoyed our Pre-training experience in Puerto Rico, where we received intensive training in Spanish and a little bit of training in establishing cooperatives.

Many of us found the transition to the training program in California to be a difficult one to make, and many volunteers began opting out of the program. Other volunteers joining us for RCD-B were largely college educated and a few years older than the Project Peace Pipe volunteers. Many of us felt we couldn’t “measure up” to the other volunteers joining us, and began to feel overwhelmed with the prospect of being independent in a foreign country, whose language we spoke only haltingly.

The issue of retaining Peace Pipe trainees continued throughout training and service. An article by LaDonna Harris and Dr. Leon H. Ginsberg, social work professor at the University of Oklahoma, Norman, reported: “In addition to the pressure of selection for Peace Corps service…, the composition of the training group itself was perceived as potentially threatening for some American Indian trainees.”[7] Whereas the middle-class Ivy League and large state university volunteers experienced culture shock overseas, the psychologists within the RCD-B training reported adjustment issues with Native volunteers once merged with the predominantly white trainees.

The language used by Broadwell, Harris and Ginsberg attribute this issue to intimidation from the superior experiences of other volunteers; however, a survey of the group’s biographical pamphlet reveals something else. While the project evaluators described Peace Pipe volunteers as lacking confidence and skills in communication, the pamphlet reported that most had attended some higher education schooling, spoke two or more languages fluently, and already performed leadership roles within their local communities. Several had traveled around Mexico, Canada, and Puerto Rico, and one woman served as a Congressional intern on Capitol Hill.[8] While many may have felt that they didn’t “measure up” as Broadwell suggests, others felt suffocated by rigid expectations. One unidentified Peace Pipe trainee complained in an interview with the Washington Post, “Peace Pipe seems like an effort to make us nice little WASPS so that we can fit in…”[9] Ironically, the fears that Peace Corps officials had regarding the agency’s “lily-white” composition destroyed their intentions to appeal to minority group volunteers.

The Results

Project Peace Pipe ran for three years—just long enough to train and place 2 groups of volunteers—before termination. By 1970, only six trainees from Project Peace Pipe served full terms in Colombia. The Washington Post, who wrote about the results in November 1970, reported that undercurrents of racism marked the program and the instructors believed the program was doomed to fail:

The report charges the Indians were not trained for Colombia, were discriminated against on draft deferments, were lied to about assignments, and got such miserable medical care that many were ill for weeks…

…An outside consultant, according to the evaluation office, viewed the program with open disgust. Said the consultant, “Anyone who doubts there was racism can look at what Peace Corps did to help the two Indians who had draft problems. Nothing at all—while everyone was killing themselves for some of the white trainees.” [10]

Jack Anderson, “Peace Corps Indiana Project Fails,” Washington Post, 4 November 1970.

The article also indicated that the failure resulted in the creation of the Peace Corps’ first Office of Minority Affairs, as part of the agency’s “New Directions” initiative. Peace Corps Director Joseph H. Blatchford appointed the former director in Tanzania and Black American, William Tutman, as the office’s new head.[11] Tutman resigned the following April, writing that “while dedicated to cross-cultural understanding abroad, [the Peace Corps] has failed to deal with the subcultural misunderstanding in its midst.”[12] An article in the New York Times reported that Tutman pointed to specific examples of discriminatory hiring practices and preference given to “white males.” The article also cited Blatchford’s statement regarding the resignation, asserting, “the record of the Peace Corps in minority affairs has been outstanding,” and promised to name a “prominent black American” to fill the post.

The Peace Corps’ reputation regarding racial and cultural sensitivity has improved since the ’70s. Today, volunteers from a variety of backgrounds share how their identities impact their service on the official Peace Corps blog. Here, you can read reflections by several Indigenous volunteers serving in the 2010s—Madiera Dennison, Anthony Trujillo, and Dennis Felipe Jr.

References:

Peace Corps Honors American Indian Volunteers, October 31, 2008.

Peace Corps Celebrates National Native American Heritage Month, November 5, 2009.

Peace Corps Escondido, Summer 1968. Colombia Rural Community Development Group B, August 28-October 14, 1968.

Sterling Fluharty, “Harris, LaDonna Vita Tabbytite,” The Encyclopedia of Oklahoma History and Culture, https://www.okhistory.org/publications/enc/entry.php?entry=HA035.

Fritz Fischer, Making Them Like Us: Peace Corps Volunteers in the 1960s (Washington, D.C.: Smithsonian Institution Press, 1998), 102 –3.

[1] Jack Anderson, “Peace Corps Indian Project Fails,” Washington Post, November 4, 1970, B19. ProQuest Historical Newspapers.

[2] Harris, Mrs. Fred R. and Leon H. Ginsberg, “Project Peace Pipe: Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 23.

[3] Charla Bear, “American Indian Boarding Schools Haunt Many,” NPR, May 12, 2008. npr.org/templates/story/story.php?storyId=16516865

[4] Harris, Mrs. Fred R. and Leon H. Ginsberg, “Project Peace Pipe: Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 23.

[5] Alyosha Goldstein, Poverty in Common: The Politics of Community Action during the American Century, Duke University Press, 2012, 104.

[6] Harris, Mrs. Fred R. and Leon H. Ginsberg, “Project Peace Pipe: Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 25.

[7] Harris, Mrs. Fred R. and Leon H. Ginsberg, “Project Peace Pipe: Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 23.

[8] Peace Corps Escondido, Summer 1968. Colombia Rural Community Development Group B, August 28-October 14, 1968.

[9] Jack Anderson, “Peace Corps Indian Project Fails,” Washington Post, November 4, 1970, B19. ProQuest Historical Newspapers.

[10] Jack Anderson, “Peace Corps Indian Project Fails,” Washington Post, November 4, 1970, B19. ProQuest Historical Newspapers.

[11] “Director Blatchford Names New Peace Corps Program For Minorities and Women,” The Harvard Crimson, November 7, 1970. https://www.thecrimson.com/article/1970/11/7/director-blatchford-names-new-peace-corps/

Joseph H. Blatchford, “The Peace Corps: Making it in the Seventies “Foreign Affairs, October 1, 1970. https://www.foreignaffairs.com/articles/1970-10-01/peace-corps-making-it-seventies

[12] “Peace Corps Aide Quits In Protest,” The New York Times, April 19, 1971. Page 41. https://www.nytimes.com/1971/04/19/archives/peage-corps-aide-quits-in-protest-minority-affairs-director-charges.html

“Project Peace Pipe”: Developing the Program

What makes a good Peace Corps volunteer? Is it experience and compassion, leadership or flexibility? Or, is it confidence? What does it mean to be a Peace Corps volunteer, and what do we expect to gain from volunteering abroad? These were the questions that Peace Corps officials mulled over as they prepared a special training program directed at young Native American volunteers.

Ladonna Harris is speaking to a group of people out of the frame, wearing a blazer and carrying a hat in her left hand. Her right hand is raised as she speaks.

LaDonna Harris in 1976. (2012.201.B0250.0666, photo by P. Southerland, Oklahoma Publishing Company Photography Collection, OHS).

Developing the Program

“Project Peace Pipe” was created in 1966, as a collaborative program between the Peace Corps and a Native-led organization called Oklahomans for Indian Opportunity (OIO). The project specifically recruited and trained Indigenous adults for service in the Peace Corps, following OIO’s mission to improve the lives of American Indians by offering programs for community development, work experience and placement, and youth activities.[1] Comanche political activist and OIO founder LaDonna Vita Tabbytite Harris hoped that Peace Corps service would help the volunteers develop “talents for organization and skill in mobilizing community action…applicable to the problems of Indian communities in all parts of the United States where skilled Indian leadership is needed, but often unavailable.”[2] Not only would these volunteers return with practical skills, OIO envisioned that American Indian RPCVs would have greater opportunity to work in federal agencies and provide healthy role models for other Indigenous youths.

Photograph of Donald I. Broadwell with biographical data, reading "Donald, 19, born in Park Rapids, Minnesota, is from Fosston, Minnesota. He studied at Bemidji State Collece, Bemidji, Minnesota, majoring in English and French. He has extensive experience in library materials circulation. He has experience in grounds maintenance and with pre-sensitized photographic plate processing. He also has general farm background. He attended Peace Corps pre-training program in Peurto Rico. Don has held various leadership positions in 4-H and other school and college organizations. He has done volunteer teaching in remedial reading. Hobbies include skiing, swimming, hiking and other individual sports."

Donald Broadwell, Peace Corps Escondido, Summer 1968. Colombia Rural Community Development Group B, August 28-October 14, 1968.

Donald Broadwell, a PCV recruited through this program, also believed that the project operated under the assumption that Native Americans would have a greater ability to understand with the life experiences and bond with rural Colombians, many of whom were subsistence farmers with strong Mayan backgrounds.

As for the Peace Corps, the project was one of the first attempts to attract volunteers with working-class and marginalized backgrounds. Although the Peace Corps sought to emphasize “self-reliance, racial equality, the right to self-determination, and social justice,” the organization struggled to attract volunteers of color.[3] An article in the Journal of Black Studies reported that in the 1960s, most Black youths considered the Peace Corps to be “an agency for White, middle-class Americans.” While service was possible to many white, middle-class individuals fresh out of college, many people of color and working-class graduates took jobs to support their families or sought to improve their own communities. [4]

Peace Corps officials used the interest in Project Peace Pipe to counter this WASP (White Anglo-Saxon Protestant) image and attempted to create more accessible avenues for “socio-economically deprived minority group youngsters.”[5] While there are no available records that mention the origin of the project’s name, the use of the term “peace pipe” traces back to the arrival of European colonists, who applied the term to Indigenous ceremonial pipes.[6] It is likely that the name “Project Peace Pipe” may have just been the result of the Peace Corps’ desire for “peace” imagery, and the irony was not lost on volunteers.

In an article in the August 1968 issue of the Peace Corps Colombia monthly newsletter, Porvenir, one editor commented:

“Regardless of the appropriateness of this name, it is curious that a program, intended to integrate, labels the group in question with a title that differentiates them. Names serve to categorize and tell things apart; why make a distinction when the intent is to show the similarity of different Americans when working toward a common end? Even if the title “Operation Peace Pipe” proved useful in training and recruiting, that should be the extent of its function.”

The unique title was not the only difference that set the group apart from the other volunteers. The OIO and Peace Corps officials designed the program around the idea that Native youths, “because of their lack of self-confidence, felt they had little to contribute to persons overseas.” Working under this assumption, the program designed targeted recruitment processes and a five week pre-training to build confidence and develop communication skills.

Peace Corps-Indigenous Relationships and Red Power

Project Peace Pipe was not the first interaction Native communities had with the Peace Corps. In fact, impoverished conditions on reservations were so similar to underdeveloped areas in Latin America, Africa, and Asia that the Peace Corps used them for preliminary community development training. In at least one instance, in 1962 volunteers stationed at the University of Arizona prepared for service at Gila River Reservations in Arizona. The Peace Corps Volunteer reported other development programs at the Navajo Reservation in New Mexico. [7]

Black and white photo of three men dig in dirt with shovels. Another group of men stand along a wooden fence in the background.

Peace Corps Volunteers during training at the Gila River Reservation in Arizona. 1962. University Archives Photographs, Arizona State University Library.

The Project also coincided with the rise of the Red Power movement. Across the country, Native Americans mobilized to protest and rewrite the history of American Indigenous peoples, address high levels of poverty, and bring legal suits against states stealing Indian land and violating federal treaties.[8] During the 1960s, communities formed organizations like the National Indian Youth Council (NYIC) and the American Indian Movement (AIM), leading groups to Washington, D.C. to occupy the offices of the Bureau of Indian Affairs, called the “Trail of Broken Treaties.”

In fact, three volunteers recruited through Project Peace Pipe were Sioux members from the Pine Ridge Indian Reservation in South Dakota, where the town of Wounded Knee is located. Growing up in Pine Ridge, these volunteers were likely influenced by the violent confrontations between white supremacists and their community, and the increased political militancy of the organized Red Power movement. If the volunteers returned after their service in 1970, they could have been involved with the AIM occupation of Wounded Knee in 1973; however, no available records mention this. To learn more about the history of Wounded Knee, visit Democracy Now and the History Channel.

Landscape color photo of the Pine Ridge road sign, covered in bullet holes.

Pine Ridge Sign, October 17, 2016. posted to Flickr Creative Commons by Orientalizing.

So why did a Native-led organization like Oklahomans for Indian Opportunity join forces with a federal agency at the height of the Red Power movement? The answer lies with activist LaDonna Vita Tabbytite Harris. Harris founded OIO after Oklahomans elected her husband Fred Harris to the Senate. After her family relocated to Washington, D.C., Harris loudly advocated for Native rights and legislation, including championing the Indian Self-Determination and Education Assistance Act. Her determination and husband’s political networks put her in a place to help Indigenous communities gain federal recognition and push for change. Seeing an opportunity for youth engagement, Harris instigated a partnership with Peace Corps and established authority over the program design from the onset. 

Moving Forward

Only 5 years prior, President Kennedy announced to the nation, “ask not what your country can do for you, ask what you can do for your country,” before establishing the Peace Corps.  Project Peace Pipe also considered what Peace Corps could do for Indigenous youths. But how did the actual volunteers compare with the judgments made by OIO and the Peace Corps?

Project Peace Pipe Part 2 will explore the practical aspects of specialized training, the experiences of volunteers, and the outcome of the program following the merge into the rest of Peace Corps Colombia- Rural Community Development-B.

References:

Amin, Julius A. “The Peace Corps and the Struggle for African American Equality.” Journal of Black Studies, Vol. 29, No.6, July 1999, 817. (Accessed January 22, 2019) https://www.jstor.org/stable/pdf/2645886.pdf

Chavez, Aliyah, “LaDonna Harris ‘stumbled’ into a legacy of impact,” Indian Country Today. August 18, 2019.

Harris, Mrs. Fred R. and Leon H. Ginsberg, “Project Peace Pipe:Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968

Moore, Powell A. (1959). The Calumet Region: Indiana’s Last Frontier. Indiana Historical Bureau. Retrieved 20 August 2015.

Old Elk, Hunter “127th Remembrance of the Wounded Knee Massacre,” Buffalo Bill Center of the West, Decmber 29, 2016. (Accessed January 27, 2020) https://centerofthewest.org/tag/wounded-knee/

Peace Corps Division of Volunteer Support, The Peace Corps Volunteer, a Quarterly Statistical Summary, (Columbia University: The Division, 1962), 13. https://books.google.com/books?id=mIOKCxx-scUC&pg=RA16-PA13&lpg=RA16-PA13&dq=peace+corps+training+on+indian+reservations&source=bl&ots=grUjRQ3-TY&sig=ACfU3U1fOyhvcjnt_zwg5KA-EumuUzxTaA&hl=en&sa=X&ved=2ahUKEwie_rKY7YXnAhWQq1kKHRbRBUMQ6AEwEnoECAkQAQ#v=onepage&q=%20indian%20reservations&f=false

Peltier, Leonard “Wounded Knee II, 30 Years Later,” Democracy Now, May 9, 2003. (Accessed January 27, 2020) https://www.democracynow.org/2003/5/9/wounded_knee_ii_30_years_later

“The Native American Power Movement,” Digital History, 2019. (Accessed January 27, 2020) http://www.digitalhistory.uh.edu/disp_textbook.cfm?smtID=2&psid=3348

“Wounded Knee,” History, November 6, 2009. (Accessed January 27, 2020) https://www.history.com/topics/native-american-history/wounded-knee

[1] Mrs. Fred R. Harris and Leon H. Ginsberg, “Project Peace Pipe:Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 22.

[2] She left OIO in 1968 after President Lyndon B. Johnson appointed her to the National Council on Indian Opportunity (NCIO), but the organization’s inaction led her to resign and continue grassroots activism.  Mrs. Fred R. Harris and Leon H. Ginsberg, “Project Peace Pipe:Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 21.

[3] Julius A. Amin, “The Peace Corps and the Struggle for African American Equality.” Journal of Black Studies, Vol. 29, No.6, July 1999, 811. (Accessed January 22, 2019) https://www.jstor.org/stable/pdf/2645886.pdf

[4] Julius A. Amin, “The Peace Corps and the Struggle for African American Equality.” Journal of Black Studies, Vol. 29, No.6, July 1999, 817. (Accessed January 22, 2019) https://www.jstor.org/stable/pdf/2645886.pdf Marshall, M. (1984, October). The Peace Corps: Alive and well, and looking for Blacks. Ebony Magazine, pp. 48-54.

[5] Mrs. Fred R. Harris and Leon H. Ginsberg, “Project Peace Pipe:Indian Youth Pre-Trained for Peace Corps Duty”, Journal of American Indian Education, Vol. 7 No. 2, January 1968, 22.

[6] Moore, Powell A. (1959). The Calumet Region: Indiana’s Last Frontier. Indiana Historical Bureau. Retrieved 20 August 2015.

[7] Peace Corps Division of Volunteer Support, The Peace Corps Volunteer, a Quarterly Statistical Summary, (Columbia University: The Division, 1962), 13. https://books.google.com/books?id=mIOKCxx-scUC&pg=RA16-PA13&lpg=RA16-PA13&dq=peace+corps+training+on+indian+reservations&source=bl&ots=grUjRQ3-TY&sig=ACfU3U1fOyhvcjnt_zwg5KA-EumuUzxTaA&hl=en&sa=X&ved=2ahUKEwie_rKY7YXnAhWQq1kKHRbRBUMQ6AEwEnoECAkQAQ#v=onepage&q=%20indian%20reservations&f=false

[8] “The Native American Power Movement,” Digital History, 2019. (Accessed January 27, 2020) http://www.digitalhistory.uh.edu/disp_textbook.cfm?smtID=2&psid=3348

Eric C. Brookens in Panama

Name: Eric C. Brookens
Country of Service: Panama
Place of Service: Cerro Punta, Chiriqui Province
Service Type: Department of Agriculture, Division of Cooperatives
Dates in Service: 1964-1966
Keywords: Agriculture, Community Development, Health

Accession Date: February 4-6, 2020
Access: No restrictions
Collection Size: 0.75 linear feet

Document Types
• Reports
• Training Materials
• Journals
• Photographs

Finding Aid

Box 1 

  1. Diary, Puerto Rico Training, September – December 1964 
  2. Diary, Panama, January 1- March 31, 1965 
  3. Diary, Panama, April 1- June 30, 1965 
  4. Diary, Panama, October 1 – December 31, 1965 
  5. Diary, Panama, January 1- June 30, 1966 
  6. News clippings, 1965 
  7. Training Manual and Syllabus, 1964 
  8. Training Notes, University of Arizona, July to September 1964 
  9. Reports and Completion of Service Certificate, 1966 
  10. “El Canal de Panama: 50th Anniversaries, 1914-1964”  

Box 2 

  1. Diary, Panama, July 1-Sept 30, 1965 [Diary was burnt in transit between Panama and the United States] 

Peter Crall in Libya

Name: Peter Crall
Country of Service: Libya & Thailand
Place of Service: Cyrenaica
Dates in Service: 1968-1969, 1969-1973
Keywords: Community Development, Education

Accession Date: January 30, 2020
Access: No restrictions
Collection Size: 1 linear inch (located in small collections)

Document Types/Finding Aid

  • Memoir  Edited by Catherine Dellapenta and Rosalind Pearson, “East of the Marble Arch,” c. 1968-1969 

Martin Hupka in Colombia

Name: Martin A. Hupka
Country of Service: Colombia
Dates in Service: 1963-1965
Keywords: Community Development

Accession Date: January 29, 2020
Access: No restrictions
Collection Size: 0.25 linear feet (located in small collections)

Document Types

  • Correspondence
  • Photographs
  • Publications
  • Training Materials

Finding Aid

  1. Application and Certificates 
  2. Biographical Sketches, 1963-1964 
  3. Journal entries, n.d.  
  4. Miscellaneous town pennants and invitations 
  5. Training Materials 

Anne Williams in India

Name: Anne Williams
Country of Service: India
Place of Service: Bombay and Calcutta
Dates in Service: 1965-1967
Keywords: Community Development, Health

Accession Date: January 24, 2020
Access: No restrictions
Collection Size: 1.5 linear feet

Document Types
• Correspondence
• Photographs
• Scrapbooks
• Reports
• Publications
• Sound
• Biographical sketches

Additions to Collection:
Accession Date: September 7, 2021
Access: No restrictions
Collection Size: 0.01 linear feet

Document Types
• Correspondence
• Documents

Finding Aid

** in front of an item shows it was created by Anne D. Williams 

  1. account books 
    1. ** ADW personal 
    2. ** food & household, ADW and Betsy Franzen 
  2. Peace Corps Application Materials/Documents including 
    1. ADW Peace Corps Application 
    2. Letters of acceptance to join training  
    3. Physical fitness assessment 
  3. India 39 book of trainee photos, bios 
  4. India 23 training materials/documents including 
    1. Documents pertaining to training dates, preparation, and expectations (18 items) 
    2.  book of trainee photos, bios and sketches  
    3. training info, 11 pages 
    4. Columbia U campus map 
    5. immunization worksheet for ADW 
    6. W.H.O. vaccination card for ADW 
    7.  daily schedule for trainees supervised by Marvin Sicherman 
    8. ADW report on training placement 
    9. skit by volunteers 
    10. ADW certificate of training at Columbia U. 
    11. Peace Corps Handbook 
  5. ADW weekly letters to family 
    1. ** Jan 1966-Oct 1967 from India 
    2. ** Oct 1967-Nov 1967 from stops on my travel home 
  6. ADW work in Bombay: 
    1. Police Maternity Hospital & Welfare Center,  3 reports 
    2.  ADW planned daily schedule at Police Welfare Center 
    3.  PC memo to Police Welfare Center with PCV info, re requested furnishings for PCV housing 
    4.  Feb 1966 press clipping re ADW PC service 
    5. ** May 1966, ADW report to Peace Corps 
    6. ** July 1967 ADW proposal for record keeping 
    7. ** Sep 1967 ADW survey report to Police Welfare Center 
  7. 1-year seminar materials (Goa, Jan 1967) 
    1. announcements of seminar (2) 
    2.  India 23 PCV’s description of placements 
    3. 10 articles prepared by India 23 PCVs: Harriet Bissell, Don Cline, Doris Cort, Georgia Drakes,
    4. Dick Falstein, Barry & Gretchen Johnson, John Maddaus, Eric Souers, various others 
    5. Final Seminar Report, including transcripts of most discussions
  8. Items from PC India offices, USIS 
    1.  PC India Mar 1967 Handbook Supplement 
    2. PC India Apr 1967 Medical Handbook  
    3. Apr 1967 report on India Volunteer forum & evaluation 
    4.  17 personal communications 1966-67 
    5.   American-Hindi cookbook 
  9. Other reports on India 23 activities 
    1. Ghatkoper community development project, by Bob Ungerleider 
    2.  Potters Colony project, by Frank Matricardi 
  10. June 1967 trip to Nepal 
    1. ** ADW essay 
    2. US embassy’s map of Calcutta to Nepal route 
  11. Termination of Service Documents 
    1. 16 items pertaining to completion of service and return to the U.S. 
  12. Indian press clippings on India 23 basketball team 
  13. miscellaneous 
    1. ADW passport used 1966-1967 
    2.   ADW ID card, Youth Hostels Assn. of India  
    3.  ADW permit to consum liquor in Ootacamund  
    4. 5 receipts or stationery from places ADW visited 
    5. 9 banknotes from countries ADW visited 1967 
    6. unused ballot from Bombay election in 1966-67 
    7.  ADW income tax exemption certificate, 1967 
    8. health exam report for cook, Mary Rodrigues 
    9. ** ADW recommendation letter for cook, Mary Rodrigues 
    10. Gateway, Aug 1967 issue (India PCV magazine) 
  14. directories 
    1.  1981 RPCVs in Maine 
    2. 1988 Friends of India (Returned PCVs) 
    3.    1989 Friends of India (Returned PCVs) 
  15. Reunions, and information on other India 23 volunteers 
    1.  reunion notes: 1980, 1987, 1993, 1999, 2003,  
    2.    1993 Note and drawing by Marby Connet Selwitz 
    3.  2007 DVD compiled by Dick and Willo Falstein of India 23 service and reunions 
    4.  obituaries 
  16. India 17-18-19 photos 
  17. ADW essays 
    1. ** 2020 overview of PC experience 
    2. ** 1966 draft article for ADW high school newspaper (SSSAS in Alexandria, VA) 
  18. **Slide Index 
  19. audio recording **audio tape of sounds from India that I sent home in 1967 
  20. photos most taken by ADW 
    1. ** photo album 
    2. ** slides (about 1,300) taken in India and Nepal Jan 1966-Oct 1967 
    3. ** slides (about 400) from 1967 trip home (Pakistan, Afghanistan, Iran, Israel, Greece, Rumania, USSR, Japan) 
    4.  slides (about 200) taken by other India 23 PCVs 

Volunteers to America: a Case of National Service

B. Paxton is an anthropology graduate student in Dr. Adrienne Pine’s Craft of Anthropology I course (ANTH-601). This blog post was written in fulfillment of a course assignment.

In 1966 President Lyndon B. Johnson, addressed Congress and called for the establishment of a “reverse peace corps”, in which volunteers would come from other countries to teach and assist in development projects in the United States as part of the War on Poverty. Congress agreed to fund a pilot program from the Peace Corps budget, with additional costs covered by organizations and school boards in areas where volunteers were placed. In the summer of 1967 the first group of volunteers arrived. The program was named Volunteers to America (VTA), and Neil Boyer was designated program director. Despite the program’s low operating cost and the fact that a majority of sites at which volunteers were placed wished continue the program, Congress not only declined to fund it, but also passed a ban on similar programs being funded out of the Peace Corps budget. The program closed in 1970. The rise and fall of the VTA program provides an interesting case study in the framing of national service in the United States.

The Neil Boyer collection in American University’s Archive documents the short but rich history of the program. Boyer donated the collection to the university in 2018. It contains official documents, memos, records from State Department and Congressional Hearings; training and promotional materials; two theses; and letters between Neil Boyer and program volunteers.

Various letters, postcards, and airmail scattered on a table.

A few of the letters between Neil Boyer and VTA Volunteers.

In my two years as an Americorps member, I never heard about the VTA. Perhaps, given its short run and abrupt cancellation this is not surprising. However, as I looked through the collection, I was struck by how similar many of the program’s issues and participants’ experiences—60 years later—were to my own. The daily log (a record of day-to-day overall program activity) records volunteers with unrealistic expectations and concerns about site or project supervisors. Letters between Boyer and volunteers reflect the reality of national service, with passionate people who want to effect change trying to manage big workloads with little pay, while also struggling to reconcile the idealistic stories they had heard about America with the poverty and discrimination they found.

In the collection, there are inspiring stories of success, such as a volunteer placed in New York City working to develop and expand block organizations and help communities to communicate their needs to the city. However, there is also frustration and sacrifice. An Israeli volunteer expressed in a report the growth and insights that she gained from her position, but also her intense loneliness and concerns about the longevity of the programs she had started, because of community divisions. One volunteer joked in a letter about going to bed filled with excitement of over new ideas for teaching, but then the joy of going back to asleep the next morning since it was a snow day and she was exhausted. Several volunteers in teaching positions expressed how they been able to connect with students and teach them about their culture, but also concerns that the schools or districts they were placed with did not see them as fully qualified despite certification and previous experience in their home countries.

Cartoon of a crying hippy, reads "V.T.A. Hippie Philosophy: I love schools, it's schools systems that I can't stand."

A drawing by a volunteer about perceptions of the program and frustrations with education.

Finances were another matter of frequent concern. A volunteer’s living stipend was $200 to $300 per month paid by their placement organization or school district, which was challenge for many volunteers. One volunteer had to ask for donations when she moved into better living situation, because she could not purchase basic household items like pots and pans. They also experienced discrimination and inequality directed both toward the communities and students they worked with and towards themselves. An Argentinian volunteer was accused of being a “card-carrying communist” by a volunteer from another program and African volunteer was racially profiled by police.

These dualities of passion/pressure and ideals/reality are at the heart of national service. Peace Corps and later Americorps were founded on ideals of people helping people at a community and individual level. The words of David Busch, whose correspondence with Boyer and graduate thesis are included in the collection, describe those contradictions:

The VTA was the most daring effort to fully realize the Peace Corps’ cosmopolitan
alternative to standard development policy…[It] imagined the “community” in
community development not as a set boundary of local particularities, but as a
nexus of relations that transcended national borders. The goal of the VTA was to forge a transnational dialogue across local politics and traditions, combat notions of superiority
embedded in American post-war development thinking, and encourage cross-cultural
exchange in American communities. (Busch, 2018 pg. 671)

Though the VTA was a short-lived program, the VTA collection encapsulates the experiences, ideals, and reality of national service in the United Sates.

Continue reading →

Ronald Rude in Nepal

Name: Ronald Rude
Country of Service: Nepal
Place of Service: Jaleshwar, Gorahana Panchayat (District)
Service Project Title: Junior Technological Assistants
Dates in Service: 1968-1971
Keywords: Agriculture, Community Development

Accession Date: December 5, 2019
Access: No restrictions
Collection Size: 94 digital files

Document Types

  • Correspondence
  • Photographs
  • Memoir

Digital Surrogates

Finding Aid

  1. Ron Rude, “Diary of a Peace Corps Volunteer.” https://dra.american.edu/islandora/object/peacecorps%3A2595 
  2. Photo collection of People 
  3. Photo collection of Hindu ceremonies 
  4. Photo collection of agriculture 

Sara Miller in Panama

Name: Sara Miller
Country of Service: Panama
Place of Service: Los Santos
Service Project Title: Community Environmental Conservation
Dates in Service: 2016-2019
Keywords: Agriculture, Community Development, Environment

Accession Date: October 6, 2019
Access: No restrictions
Collection Size: 1 digital file

Document Types/Finding Aid