Category Archives: Ghana

Religion in the Peace Corps

One central aspect of service in the Peace Corps is religion. Whether or not Volunteers are religious, they frequently serve in communities that are religious or include beliefs that Volunteers are unfamiliar with. The Peace Corps Community Archive features Volunteers’ experiences encountering new religious traditions, relying on their own faith, interrogating it in light of their service, or all three. This collection of Volunteers’ stories show that Volunteers often experience new or different understandings of religion during their tours.

A Volunteer’s new experiences with religion often starts quickly. In 1970, Edward “Ted” Ferriter, who served in southern India, lived with a Hindu host family while training. Every morning, his host’s wife started her morning with prayers at the family’s altar. [1] When Jessica Vapnek reached the village of Kirumba in Zaire (now the Democratic Republic of the Congo) in 1985, she had to announce her religion. Kirumba primarily had Catholic and Protestant missionaries and infrastructure. Villagers expected her to be one or the other, but Vapnek was Jewish. A previous Volunteer recommended that she say that she was Catholic, as the Protestants did not consume alcohol. Vapnek decided to say that she was Jewish. [2] While she was still accepted, so few people had heard of Judaism that they mostly assumed she was, in her words, “kind of Catholic, but not.” [3]

Other Volunteers have memorable experiences with religion by participating in holidays or seeing holy sites. In northern India, Susan Fortner served in the city of Prayagraj (also known as Allahabad), from 1962-1963. Throughout her service and travels, she interacted with Hindus, Muslims, Jains, Zoroastrians, Christians, and Jews. Fortner was also able to visit religious sites across the country. These included a mosque in Kashmir which held some of Muhammad’s hair, as well as the Kali Temple and a Jain temple in in Kolkata (formerly Calcutta). Additionally, she was able to visit Mother Teresa’s Home for the Dying, though she did not meet its titular founder. [4]

Joanne Trabert, who served in the Guatemalan village of Granados from 1996-1998, experienced several religious ceremonies and holidays. One notable holiday she experienced was Christmas in 1996. In the weeks before Christmas, she and local friends, who were Catholic, decorated their houses together. On the evening of December 24, Trabert went to a Catholic service, ate tamales, and enjoyed fireworks and parties into the wee hours. The next morning, she exchanged gifts with close friends in Granados. That evening, Trabert, two other Volunteers, and some visiting relatives cooked a traditional American Christmas dinner and celebrated with local friends. [5]

Photo of Joanne Trabert receiving a vase from friends in Granados on Christmas Eve, 1996. Unknown, 1996, in photo album, American University Archives, Washington, D.C.

Some religious Peace Corps Volunteers find meaningful ways to practice their beliefs. Marion Oakleaf was a member of the Religious Society of Friends (also known as Quakers). Her Peace Corps service in South Korea from 1966-1967 was simply one part of a life filled with volunteer work and service-oriented jobs. [6] As previously mentioned, Jessica Vapnek was a Jewish Volunteer serving in an area with few to no other Jewish people. During her training, she was able to celebrate Shabbat with other Jewish Volunteer trainees, as well as when she was traveling. [7] After her service, she traveled around Zaire and spoke of her amazement of visiting a synagogue and meeting with a rabbi; the two even had mutual friends. [8]

Other Volunteers consider their beliefs in different ways as a result of their service. This was particularly the case for two sets of Volunteers who fell in love and married early in their service. In early 1964, Bill VanderWerf and Barbara Jones met at training in Oregon to serve in Iran. [9] They married in Iran that September. [10] When they decided to marry, they wrote their parents, but they also had to tell them about new religious transitions. VanderWerf had switched from Catholicism to Protestantism long before his service and simply had not told his parents. However, Jones decided to leave her childhood denomination, Christian Science, during training in Portland, though she still considered herself a Protestant. Jones now considered Christian Science to be too rigid and insular for the more diverse world that she was encountering. [11]

Arnold Zeitlin and Marian Frank met in California during training for Ghana in the summer of 1961; they married that December. Zeitlin was Jewish, while Frank grew up a Presbyterian but had since become more generally spiritual. When they became engaged, they wrote letters to their own parents and to their fiancée’s parents to introduce themselves and ask for blessings. One of their largest concerns was how their families would react to an interreligious marriage.  In her letters, Frank emphasized the similarity of their beliefs and values. [12] Zeitlin wrote his parents a similar note, emphasizing that he was still very much Jewish, but that “I believe deeply that we will be stronger because of our diversity.” [13] Through the Peace Corps, these two couples not only fell in love but thought about their religious beliefs in new and different ways.

Arnold and Marian Zeitlin (bottom left) after their marriage, sitting with the Ghanian teachers they worked alongside. Unknown, 1962-1963, in scrapbook, undated, American University Archives, Washington, D.C.

Peace Corps Volunteers encounter or reconsider many ideas during their service, and religion is no exception. Whether visiting a holy site, finding ways to practice their faith overseas, or in day-to-day interactions, Volunteers often have new experiences or understandings of religion during their service.

 

 

 

 

 

[1] Edward Ferriter, “My Peace Corps Story, India 1970-1972.” American University Archives, Washington, D.C.

[2] Jessica Vapnek to friends and family, August 16, 1985. American University Archives, Washington, D.C. Vapnek’s collection also includes a letter of advice from previous Volunteers in Kirumba, which is the subject of a different blog post [https://blogs.library.american.edu/pcca/to-the-new-volunteer-helpful-letters-in-a-new-place/]

[3] Jessica Vapnek to friends and family, October 7, 1985. American University Archives, Washington, D.C.

[4] Susan Fortner, “India: A Memoir,” 3, American University Archives, Washington, D.C.

[5] Joanne Trabert to friends, January 9, 1997. American University Archives, Washington, D.C.

[6] Marian Oakleaf obituary, April 3, 2016. American University Archives, Washington, D.C.

[7] Jessica Vapnek to friends and family, August 25, 1985; Jessica Vapnek to friends and family, February 16, 1986. American University Archives, Washington, D.C.

[8] Jessica Vapnek to friends and family, August 9, 1987. American University Archives, Washington, D.C.

[9] Barbara VanderWerf, “Four Seasons: A Khareji in Iran in the 1960s,” (unpublished manuscript, 2021), 7-13.

[10] VanderWerf, “Four Seasons,” 101-102.

[11] VanderWerf, “Four Seasons,” 101-102.

[12] Marian Frank to her parents, October 30, 1961; Marian Frank to Morris and Bess Zeitlin, October 31, 1961. American University Archives, Washington, D.C.

[13] Arnold Zeitlin to Morris and Bess Zeitlin, October 30, 1961. American University Archives, Washington, D.C.

Returned Peace Corps Volunteers and the Third Goal

The Peace Corps has always operated with a three-point goal in mind: serve host countries, introduce host countries to Americans, and to help Americans better understand non-Americans. [1] Peace Corps Volunteers do not stop fulfilling this third goal when they finish their service. One of the ways that Returned Peace Corps Volunteers (RPCVs) have accomplished this goal is by establishing organizations that work to help their country of service.

The American University Archives features materials from these organizations, whether donated by a Volunteer or the organization itself. Returned Peace Corps Volunteers often founded these associations in the final decades of the twentieth century. Many have the title “Friends of [Country of Service].” These groups provide a way for members who served together or in the same country to keep in touch. However, they also have a central focus on providing resources to and keeping American attention on their country of service. As such, they continue to fulfill the third goal of the Peace Corps.

This flyer shows how the Friends of Costa Rica Organization clearly thought of themselves as fulfilling the Peace Corps’ third goal and wanted other RPCVs to do the same. Friends of Costa Rica, “Third Goal Forum!” 1996, American University Archives, Washington, D.C.

The Peace Corps Community Archive has materials from organizations for RPCVS from five countries: Colombia, Nigeria, Ghana, Kenya, and the Dominican Republic. A former fellow has written an amazing post about materials from the Friends of Nigeria, but the other four groups’ collections are also fascinating. Of especial note is the Friends of Colombia, which has been donating material since before the Peace Corps Community Archive began. The archive now has several decades of the organization’s materials, as well as the collections of dozens of Colombia RPCVs. These boxes are filled with stories, such as the organization’s founding, Colombian RPCV reunions, and donations and events that the group facilitated to help Colombians. However, Friends of Colombia has also worked to make a wider circle of Americans become more familiar with Colombians, such as through their participation in President Clinton’s 1992 inaugural parade. [2]

The founders of the Friends of Colombia in the living room where they started the organization. Photo undated, circa 2000. American University, Washington D.C.

While the archives does not have as much material from the Friends of the Dominican Republic, Ghana, or Kenya, these collections are still incredibly interesting. The Friends of Ghana organization has donated materials including meeting notes, newsletters, and the donation information. Members of the Friends of the Dominican Republic donated materials from their time assisting the organization (a list of members and related blog posts can be found here). Robert Scully donated materials from the Friends of Kenya. These groups also helped to facilitate connections between RCPVs, the country in which they served, and other Americans. For example, Robert Scully’s collection features Friends of Kenya materials from the 1990s and early 2000s, when he served on the organization’s board. During his tenure, the group donated to causes such as fighting polio in Kenya. Similar to Friends of Colombia, the group also interacted with Kenyans at the highest levels of government. This included the Kenyan ambassador to the United States, as seen below.

This is Robert Scully’s invitation to the thirty-third anniversary celebration of Kenya’s independence, courtesy of the Kenyan ambassador to the United States. American University Archives, Washington, D.C.

All of these organizations have also continued to carry out the Peace Corps’ third goal. The Peace Corps Community Archive has information on dozens of charitable projects that these five organizations alone have assisted. As shown above, these groups frequently have a great deal of influence due to their ties to the Peace Corps and former country of service. Meetings with ambassadors or other high-ranking officials from their countries of service, such as Scully’s, are not uncommon. Such work has made it more likely that other Americans will learn about their countries of service. These groups have all helped Americans, whether or not they are RPCVs, better understand non-Americans, therefore fulfilling a key Peace Corps purpose.

 

 

 

 

[1]”2020 Fact Sheet,” Peace Corps, December 2019, https://files.peacecorps.gov/multimedia/pdf/about/pc_facts.pdf.

[2] “Friends of Colombia (FOC) Activities,” c. 1996. American University Archives, Washington, D.C.

The Case of the Peace Corps Fellow and the Mysterious Napkin

Hi! My name is Emily Messner, and I have spent the past school year as the Peace Corps Community Archive Fellow, cataloging new collections and writing blog posts. As the year ends, I want to share the most unexpectedly remarkable story I encountered in my work. Therefore, this post is a little different because it involves an archival collection and my work to solve a very unique mystery. In the process, I’d also like to give you all a little “peek behind the curtain” to see what it’s like to be a student-archivist. Enjoy!

Chapter 1: Arnold Zeitlin

Of course, this story starts long before me. It begins with a donor-Arnold Zeitlin. In 1961, Arnold Zeitlin was a journalist living in Pittsburgh. He was paying attention to the newly-elected President Kennedy’s policies, especially his implementation of the Peace Corps. Zeitlin then followed in the footsteps of his hero, famed journalist Edward R. Murrow, to work for the government. Additionally, the idea of trading television reviews for service appealed to him. [1] The Peace Corps accepted Zeitlin, and in the summer of 1961, he was on his way to California to take part in a training and selection process.

After a false start, Ghana accepted Arnold Zeitlin as part of the very first Peace Corps group to start their service-Ghana I. He served as an English teacher in Ghana’s capital city, Accra. During his time as a Volunteer, Zeitlin continued writing newspaper articles about his experiences, primarily for Pittsburgh newspapers. Zeitlin’s Peace Corps experience also featured love: he met his wife, got married, and ultimately divorced some years later. After completing his service, Zeitlin resumed his career in journalism, although he also continued to write and think about the Peace Corps. This included one of the first memoirs about Peace Corps Service, To The Peace Corps With Love, which he published in 1965. Recently, Zeitlin donated a great deal of his Peace Corps materials to the Peace Corps Community Archive at American University.

Arnold Zeitlin in Accra with his students, c. 1961-1963. American University Archives, Washington, D.C.

Chapter 2: An Archival Puzzle

In November 2022, I had three months under my belt at my fellowship, and I was ready to start processing another collection. I grabbed the box with Arnold Zeitlin’s donations and opened it up to see a great deal of fascinating material. The donation included everything from newspapers, to photos, to correspondence, and much more. I prefer to start working on new collections by processing any correspondence. Letters written before or during a Volunteer’s service usually give me valuable information about the Volunteer and their experiences. This context makes it easier to understand the significance of the rest of their donation. Archivists do their best to preserve the original organization of donations. Sometimes, such as in the case of Zeitlin’s correspondence, the donor only organizes some of their letters. I therefore put the rest of his letters into chronological order.

As I was doing this, I found an object that was not a letter at all: this napkin, which had no clear connection to any of the letters I sorted. It had a very strange collection of phrases on it in Zeitlin’s handwriting, such as, “I do not like to see women smoke,” “I wish I could be as happy as others seem to be,” and “I am more sensitive than most.” [2]

What was the story behind this napkin? A full transcript of the letter’s phrases is at the end of the post. Arnold Zeitlin, napkin with list of phrases, 1961, American University Archives, Washington, D.C.

Finds such as this napkin are fairly unusual. In my three years of experience, I have never seen anything quite like this. More delicate paper products such as napkins, especially a completely unfolded one, are not the easiest to write on. Nor are they easy to preserve for several decades. And then there were all the odd phrases, which made no sense and slightly concerned me. As I continued processing the collection, I became more and more confused: What was this object, and what did it mean? Since my position is only a few hours a week, it took me quite a while to process Zeitlin’s collection, and the mystery grew deeper and deeper in my mind.

Chapter 3: Mystery Solved!

The very last set of items that I had to process in Arnold Zeitlin’s collection were a few dozen newspaper articles about Ghana I’s service. Zeitlin wrote about half of them. I began the delicate process of sorting and scanning them- newspaper ages poorly and easily tears. As I started to scan the newspaper articles that Zeitlin wrote during Ghana I’s California training, a few bolded words suddenly leapt out at me. These were the phrases from the napkin!

Mystery solved! Arnold Zeitlin’s newspaper article that included information from the napkin. Arnold Zeitlin, “Peace Corps Quiz Probes Aspirant,” Pittsburgh Post-Gazette, date unknown. American University Archives, Washington, D.C.

After a little more reading, I realized that Zeitlin was writing a humorous, slightly frustrated article about the battery of psychological tests he and fellow hopeful Volunteers had to take. Words on the napkin were quotes from what he considered the most ridiculous true/false psychological questions on a test. [3] In To the Peace Corps With Love, which I would read later, Zeitlin discussed enduring the wide range of psychological tests and interviews, alongside his equally humored and incredulous peers. His conclusion was that the Peace Corps was bending over backwards to make sure that this first group of Volunteers would carry out their work as smoothly as possible. [4] He also noted that one of the psychologists, Brewster Smith, had not taken kindly to his critical article on the matter. Even as he hurried to join the rest of Ghana I after their arrival, his send-off included a good-natured, exasperated warning to write no further articles about psychiatrists. [5]

To confirm my findings, I contacted Arnold Zeitlin himself, who graciously answered my list of questions about a small occurrence that had happened more than sixty years before. To supplement the memoir, Zeitlin noted that he thought that the Peace Corps’ reliance on all of the odd tests to predict Volunteers’ performance was “absurd.” [6] He found the situation so ridiculous that he had to write an article. Zeitlin enjoyed the opportunity to share his experiences-whether fascinating or ridiculous- with his readers back in Pittsburgh. [7] Finally, Zeitlin wrote that he had been able to become friends with Brewster Smith years later over a lunch in Hong Kong, where Zeitlin was living at the time. [8] With all of this information, the ends of my napkin mystery tied themselves in a surprisingly neat bow. You can see the results in the finding aid for Zeitlin’s collection, which includes an entry just for the napkin. Zeitlin recently passed away, after a long, rich life. I am very grateful for the time he took to tell me about his experiences.

Arnold Zeitlin with his wife, celebrating his ninetieth birthday. Photo from Arnold Zeitlin.

Epilogue: The Mysteries Continue

This is not the only mystery that I have focused on this year. For example, one of my first blog posts was on a mystery novel inspired by the author’s lived experiences in the Peace Corps. And while this “case” was a more involved puzzle than most of my work entails, mini-mysteries are not uncommon while working in archives. If part of a donation comes without enough context through the materials surrounding it, it becomes a little mystery of its own. That is fine by me! Figuring out more information about these items is one of my favorite parts of this wonderful job. On that note, I am very excited to say that I will be back again as the fellow for the 2023-2024 school year. So be on the lookout for more Peace Corps mysteries and intrigues that I uncover in my work, starting in August!

Transcription of the napkin’s phrases:

  • I like to flirt 
  • I believe my sins are unpardonable 
  • I like to talk about sex 
  • I am more sensitive than most 
  • Often I cross the street in order not to meet someone I know 
  • Some people are so bossy that I feel like doing the opposite of what they request, even though I know they are right 
  • I certainly feel useless at times 
  • I have diarrhea once a month or more 
  • When I am with people, I am bothered by hearing very queer things 
  • Everything is turning out just like the prophets of the Bible said it would 
  • I wish I could be as happy as others seem to be  
  • I do not like to see women smoke  
  • I would certainly enjoy besting a [crude?] at his own game 
  • At times I think I am no good at all 
  • I am attracted by members of the opp[osite] sex 
  • Christ performed miracles such as changing water into wine 
  • WX or Lincoln 

[1] Arnold Zeitlin, email message to author, February 7, 2023; Arnold Zeitlin, To the Peace Corps With Love (Garden City: Doubleday & Company, 1965), 19.  

[2] Arnold Zeitlin, napkin with list of phrases, 1961, American University Archives, Washington, D.C. 

[3] Arnold Zeitlin, “Peace Corps Quiz Probes Aspirant,” Pittsburgh Post-Gazette, date unknown. American University Archives, Washington, D.C. 

[4] Arnold Zeitlin, email message to author, February 7, 2023; Arnold Zeitlin, email message to author, February 7, 2023. 

[5] Zeitlin, To the Peace Corps With Love, 48. 

[6] Arnold Zeitlin, email message to author, February 7, 2023. 

[7] Arnold Zeitlin, email message to author, February 7, 2023; Arnold Zeitlin, email message to author, February 7, 2023. 

[8] Arnold Zeitlin, email message to author, February 10, 2023. 

Arnold and Marian Zeitlin in Ghana

Country of Service: Ghana

Place of Service: Accra

Service Type: Education

Dates in Service: September 1961-July 1963

Keywords:  Education, Youth

Accession Date: April 15, 2022

Access: No restrictions

Collection Size: 1 linear foot

See Also: American University Library has copies of Zeitlin’s book, To the Peace Corps With Love. Zeitlin’s donation also features in the blog post “The Case of the Peace Corps Fellow and the Mysterious Napkin.”

Document Types

  • Correspondence
  • Photographs
  • Scrapbooks
  • Reports
  • Publications
  • Film/Video

Finding Aid:

  1. Papers
    1. Correspondence
      1. Correspondence, July-September 1961
      2. Correspondence, October-December 1961
      3. Correspondence, 1961 undated
      4. Correspondence, January-May 1962
      5. Correspondence, June-September 1962
      6. Correspondence, October-December 1962, 1962 undated
      7. Correspondence, January-March 1963
      8. Correspondence, April-June 1963
      9. Correspondence, July 1963-December 1965, 1963 undated
      10. Correspondence-Politics, Grouped together, undated
      11. Correspondence on Peace Corps Writings, 1964-1981
      12. Peace Corps Papers
        1. Ghana Training Materials, c. 196
    2. Peace Corps Papers (Start of Box 2)
      1. Other Peace Corps Papers, c. 1961-1963
    3. Reunions
      1. Ghana I, Reunions and Contacts, 1970-2011 (includes 1 DVD)
  2. Publications
    1. Newspaper and Magazine Articles
      1. Ghana Article Drafts, c. 1961-1963
      2. Newspaper Articles by Arnold and Marian Zeitlin, 1961-1986
      3. Newspaper Articles by other Authors, 1961-1991
    2. Peace Corps Studies and Pamphlets, 1963-1984
      1. Peace Corps Studies and Pamphlets (1 of 2)
      2. Peace Corps Studies and Pamphlets (2 of 2)
    3. Other Publications
      1. The O’Reilly Journal, Vol. 1 No. 3, 1964
  3. Other Materials
    1. Fabric
      1. Cloth Ghana I anniversary materials, 1986-2011
    2. Photos and Miscellaneous
      1. Photos, c. 1961-1996, undated
    3. Larger materials (Start of Box 3)
      1. Napkin with psychological test phrases, c. July 1961
      2. Saturday Evening Post issue, January 1, 1966 (The Zeitlins wrote an article in this issue)
      3. Letters From the Peace Corps, ed. Iris Lee (features some of the Zeitlins’ letters)
      4. Photo Album, c. 1961-1963

Tom Livingstone in Ghana

Country of Service: Ghana
Place of Service: Dodowa, Ghana
Service Type: Education-Secondary English Teacher
Dates in Service: 1961-1963
Keywords: Community Development, Education

Accession Date: April 22, 2021
Access: No gift agreement
Collection Size: 0.01 linear feet

Document Types

  • Publications

John McGinn in Ghana

Country of Service: Ghana
Dates in Service: 1961-1963
Keywords: Community Development, Education, Literacy

Accession Date: August 9, 2021
Access: No deed of gift as donation through third party
Collection Size: 0.01 linear feet (located in small collections)

Document Types

  • Correspondence
  • Newspapers
  • Photographs

Finding Aid

  1. Correspondence to Jerry Wright (11 letters, 1961-1965) 
  2. 2 photographs of John McGinn 
  3. Newspaper clippings (3) 

Carolyn Kline Kroll in Ghana

Country of Service: Ghana
Dates in Service: 1967-1969
Keywords: Peace Corps Training

Accession Date: August 9, 2021
Access: No deed of gift
Collection Size: 0.25 linear feet

Document Types and Finding Aid

  • Publications: “Culture Matters: The Peace Corps Cross-Cultural Workbook,” undated

Reconnecting with Heritage: The Peace Corps and Cultural Identities

When President Kennedy signed the Executive Order to establish the Peace Corps in 1961, he sought to “encourage mutual understanding between Americans and people of other nations and cultures.” Kennedy’s words echoed in the ears of those who lived during a decade of social tension and Cold War anxieties. Since the 1960s, the Peace Corps has trained and placed more than 235,000 volunteers, all joining for their own personal reasons: for peace, to improve the lives of others, and to learn new cultures. Several volunteers: Carolyn Gullat, Clinton Etheridge, Yancy Garrido, Shawnette Brandt, and Amina Johari, shared their desire to benefit the countries of their ancestors and reconnect with their heritage.

Carolyn Gullat is a Black Peace Corps Volunteer from Washington, D.C. She served as a teacher in South India from 1966-1968. Gullatt describes her choice to join the Peace Corps in an interview from Jonathon Zimmerman’s “Beyond Double Consciousness: Black Peace Corps Volunteers in Africa, 1961-1971,” featured in the December 1995 issue of the Journal of American History:

“For most of her own college career, Gullatt recalled, she had dismissed the Peace Corps as ‘for whites only.’ Then she met a Black recruiter, who ‘didn’t run down the usual jive propaganda about how nice it is to help people.’ Instead, ‘he talked about how I, as a Black person, could get ‘home’ and join with the Brothers and Sisters’ abroad, where ‘people have grown into Black pride naturally, where Black power is the status quo, and Black action is a working reality.’

“’Each year the Peace Corps sends hundreds of white ‘do-gooders’ to ‘help’ Black and Brown people throughout the world,’ Gullatt complained. ‘Black Americans owe it to themselves and to the Brothers and Sisters in developing countries to get up and get involved.’ – Page 1000, interview with Carolyn Gullatt by Donald M. Feeney, c.1971.

Clinton Etheridge joined the Peace Corps in 1970 and became the first African-American PCV to serve in Gambia, West Africa. Read more about Etheridge’s experience in an interview with Peace Corps Worldwide.

“I was a secondary school math teacher in Peace Corps Gambia from 1970-1972. I grew up in Harlem, came of age during the Civil Rights Movement, and was a black student leader at Swarthmore College in the late 1960s. Like many young blacks of that generation, I wore an afro and dashiki and was ‘black and proud’ and fascinated with Africa. I joined Peace Corps Gambia seeking my own answer to the question ‘What is Africa to me?’ posed by Harlem Renaissance poet Countee Cullen in his 1925 Heritage.

“I started out asking the question, ‘What is Africa to me?’…Then I asked the question, ‘What am I to Africa?’ when that Latrikunda schoolboy told me he didn’t have the math book to do the homework with because his father was ‘a poor Gambian farmer.’ Then, as a Stanford SEED business coach, I came to the conclusion that, moving forward; an important question will be ‘What is Africa to the world?’”  “What is Africa to Me?” National Peace Corps Association, June 4, 2018.

Yancy Garrido was born to Cuban parents who immigrated to the United States during the Cuban Revolution. Between January 1987 and August 1990, Garrido served as a Peace Corps Volunteer in Honduras within a community mental health program. In his interview with the Oral History Project at the John F. Kennedy Presidential Library, Garrido explains his personal desire to serve in Latin America.

“I’m the son of Cuban refugees. My parents left Cuba because of the Cuban Revolution. Actually, would probably have never met if it had not been for the United States because my mother was the daughter of Batista’s diplomatic photographer—no one of high importance in the government, but still in the government—and my father cut sugar cane on a farm…But they met in New Jersey. And so, always in my mind was just being thankful for living in the United States. For having opportunities that I never would have had. So it was always in my mind, “How could I give back?”—not necessarily Peace Corps at the time, but to Latin America and represent my country…

“When the Peace Corps Volunteer came, the way they spoke about the experience was exactly what I wanted…The way it was pitched, I never thought Peace Corps was going to appeal to me…Once I spoke with the volunteer—they went “No, no, no—don’t get stuck with the messaging. You’re really going and working another country and you are trying to see if you can add value. And, if all goes well when you leave you’ll have helped establish something and people will continue that project without you.” The idea was to help get things started, not to actually take the place of someone. Because the last thing I wanted to do is take someone’s job.”

“So I applied, and of course my professors did not want me to go. They were grooming me to go get my doctorate and go be a professor of Spanish literature. My parents did not want me to go because they said “We left Latin America for you. Why are you going back?” But I went, and it’s the best decision I ever made in my life.”

Shawnette Brandt served in St. Lucia, Eastern Caribbean from 2013-2015. She speaks about her experience in the Peace Corps Stories blog on February 9, 2015:

“I was born in the United States and I am Guyanese. Although I had never been to Guyana, which was quite embarrassing to say especially around fellow Guyanese, I have always had a strong desire to visit the land of my parents… Even though I was cognizant of my dual American and West Indian heritage and the impact it could have on my work, I didn’t immediately understand the dichotomy of my culture was an asset and, in some cases, became quite a challenge.

“For the first time in my life, I lived in a country where the vast majority of the people looked like me, shared similar foods, music and a West Indian identity. It never occurred to me that I would face xenophobia. I tried to use this as an opportunity to gently challenge their prejudices either by comments and or deeds. I may not have changed minds but perhaps planted seeds for their further growth…Hearing the voices, the English Creole widely spoken all around me, felt more like coming home. And in a sense it was. I now have two countries that are my home.”

Amina Johari’s mother met her father while serving as a Peace Corps Volunteer in Kenya during the 1990s. Johari is currently teaching secondary school in Tanzania. In her 2019 article on the Peace Corps’ Stories blog, she reflects on her desire to understand more of her father’s culture:

“Serving as a Peace Corps Volunteer in East Africa was an opportunity to spend an extended period of time and have a positive impact in a part of the world I consider to be my second home. While I was born in Kenya and spent the first few years of my life there, a part of me always felt that in order to really understand my father’s roots and where I come from, I had to spend more time there than the short trips to Kenya my father took my sister and I on every other year…

While I do think about mom a lot, I think the person I feel like I am really getting closer to is my father. Growing up I sometimes felt confused by my father’s habits, prioritization, and world view. But all that seems to be changing. Every hour I spend working with the kids in the classroom, every tea break I spend in the staff room with my fellow teachers, and every conversation I have with my neighbors in my father’s native tongue, I can feel myself getting a better sense of the boy he was, the man he became, and the person he wanted to be.  – Amina Johari, “Why the Peace Corps? Reconnecting with my East African Heritage,” PeaceCorps.gov Stories, July 17, 2019.

Sometimes serving in the Peace Corps offers you the opportunity to follow the legacy of your parents, expand your understanding of ancestral culture, or give back to the country you’ve heard about so many times. No matter the reason, every Peace Corps Volunteer brings countless identities with them during their service. So, how does your identity impact your decision to go abroad and your relationships with those you meet along the way?

Find out more by visiting the National Peace Corps Association website, John F. Kennedy Presidential Library’s RCPV Oral History Project, and us—the Peace Corps Community Archive.

Developing Volunteers Exhibit

As promised in the last story post, here is the newly-digitized exhibit which had been featured in at the AU Archives between October 2018 – February 2019.  The Developing Volunteers exhibit shares themes, examples, and ideas with another blog post, The Making of Global Citizens, but explores the artifacts in a different way.

Please enjoy this exhibit and I hope you will tell us if you’ve ever felt the same.  Have you ever lived abroad or experienced tremendous change which left you with a different perspective?  Tell us about it in the comments below!

Between Foreign Aid and Self Determination

As the age of imperialism ended, new governments formed throughout the post-colonial world.  These newly autonomous nations developed in the shadow of the Cold War, which set the tone for their foreign policy. Communist and capitalist powers alike sent aid to develop and influence these nations.  All nations that sent aid held agendas; they desired the political advantage that came with influence in the developing world.  However, these newly formed nations held agendas of their own, such as an automatous, effective government and the ability to determine their own culture.  Native citizenry worked towards these goals while as they accepted foreign aid.  Collections from four volunteers who experienced the extreme example of this self- determination, revolution, informs this essay and clarify the relationship between self-determined culture and foreign aid.

The Peace Corps was contemporary with other development volunteering impulses.  Peace Corps Volunteers (PCVs) met volunteers from post-imperial, capitalist, and communist countries, which each had an interest in relations with the developing world.  Sometimes, relations between volunteers were professional.  On 16 August 1971, Gail Wadsworth (Uganda, 1971-73) wrote about her British colleague,
She’s quite nice but very anxious to return to England.  After one semester of teaching I’ll be second in experience in the English Department.  The turnover of teachers throughout the country is fantastic.  British contract usually come out for 2 years.[1]
Other times, the relationships were friendlier.  Wadsworth wrote on 15 December 1971, “There is a Danish volunteer here now, Ellen Knudson, 28 yrs.  She wants me to go on a trip with her and I’ve just about decided to go.”[2]  Ann Hofer Holmquist (Nigeria, 1966-68), too, mentions befriending and traveling with British volunteers to Niger.[3]  Such friendly relations typically developed between PCVs and other Western-bloc volunteers.

The Western-bloc were not, however, the only nations that took part in projects to develop gain political favor with the post-colonial world.  Projects led by communist nations were present in Uganda during Wadsworth’s stay.  On 16 September 1917, she wrote, “Just outside of Tororo the Russians are building a farm school which is supposed to be staffed by Russian teachers.  That could be really interesting if I could get to meet them.”[4]  This school appeared in another letter the next month, “The President is in Tororo again today.  There is a tractor mechanic school about 18 miles out, built & staffed by the Russians.  He came to open that.”[5]  This was not the only communist-led project in which the president was interested.  On 2 October 1971, Wadsworth wrote, “Well, the President or someone decided that the lawn of Tororo Girls School was the best place for the helicopter to land if the President were coming to Tororo.  He was coming to Tororo to dedicate a rice paddy (or something) that the Chinese had ‘built’ near here.”[6]  This communist presence shows that the development impulse was not an exclusively Western one, and extended across all nations trying to build alliances.

Yet, the host counties had their own agendas for developing both infrastructure and culture.  For example, throughout Wadsworth’s service, the Ugandan government grew increasingly nationalist and deported several groups of expatriates. [7] [8] In one letter, she wrote her parents, “The Tororo butcher was Somalian & his 2 brothers were killed 2 months ago in the trouble in Moroto.  He just gave up on this place & went to Somalia.  Now there is no meat in town.”[9] In addition to purifying the Ugandan race, the government also implemented policies to purify Ugandan culture.  In June 1972, Wadsworth wrote,
Well, the most talked-about news here these days is that hot pants, mini skirts, & v-split maxis have been banned.  The announcement was made last Saturday and 10 days were given, so it officially goes into effect next Monday.  The police will enforce it then but ‘people’ are doing so now.[10]
Such measures show that the citizenry of host nations determined their own cultural development.

Nationalist sentiments and a citizenry’s desire to develop their nation could also lead to revolution.  Though this discontentment focused on the government and not at foreign aid, circumstances sometimes progressed to the point where evacuation was necessary.  Wadsworth was evacuated from Uganda, as was Geer Wilcox (Dominican Republic, 1963-65) when the Dominican Civil War grew too dangerous.[11] Holmquist was present for the Nigerian Civil War, but because the fighting stayed distant she stayed in Nigeria.  In her tapes, she spoke against the need to fight, comparing internal skirmishes to those of the European Medieval Era that only weakened the nation.[12]  Finally, Debby Prigal (Ghana, 1981-83) experienced difficult conditions both before and after the coup.  Ghana had had unpredictably stocked shops,[13] the world’s most over-valued currency,[14] and an incredibly unreliable postal system.  After the coup took place, Prigal wrote home,
I am perfectly fine; there has been a coup.  There is no reason to worry.  Things are perfectly normal.  Tell everyone I’m fine.
I will write but I’m not sure how the mail will be.  At this point the borders are closed but when they open up I’ll try to get a letter through.
I had a nice vacation and school is supposed to start next Monday.  Things are quiet here; there is a curfew but that is about all.
All’s well.[15]
Things returned to normal quickly and Prigal returned to work.  On 26 July 1982, she wrote home, “Sister Mary told me that 9 out of 12 of my students passed their ‘A’ level math.  The national average is 30%.  Last year 7 out of 9 failed, so she is happy.”[16]  Together, these experiences show that in these instances governments were changed due to native address of deep-rooted systemic flaws.  Whether the Peace Corps perpetuated the problem, as was the case in Uganda, or was merely a symptom of much larger problems, such restructuring shows that host nations continued to develop themselves, even as foreign aid was accepted.

At once, nations self-identified as ‘developed’ offered aid to the developing world and the developing world also took great pains to develop itself.  While these goals are fundamentally aligned, there are nuances in their implementation which caused tensions between the foreign aid and the desire for development by the governed.  One tension resulted from an integral conservatism in foreign aid.  Foreign aid is given by a government to a government.  The prerequisite understanding of the aiding government is that the aided government will remain consistent and that aid will be given within such parameters.  However, there were times when development aid was not enough for the native citizenry; to function as a collective, their government itself had to change to reflect the needs of the people.  A second friction can be seen in the cultural development.  While a PCV can work on projects determined through partnership of the two governments, they cannot develop the local culture, such as arts, fashion, and crafts.  This development had to be done by the native people, seen here most prominently in the Ugandan desire to be rid of all expatriates.  Such tensions are a part of any foreign aid endeavor and can to a greater or lesser extent determine the usefulness and impact of foreign aid to a partner nation.  The examples here show that such aid is often coveted and necessary, yet only within the prerequisites of an independently functioning government and a vibrant local culture.

[1] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 16 August 1970, Peace Corps Community Archives: Gail Wadsworth, Box 1, Folder 4: Correspondence 1969-71 (1/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[2] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 15 December 1971, Peace Corps Community Archives: Gail Wadsworth, Box 1, Folder 5: Correspondence 1971-72 (2/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[3] Audio recording, Hofer Holmquist, Peace Corps Community Archives: Hofer Holmquist, Box 1, Reel 9727, Side 2, American University Archives and Special Collections, American University Library.

[4] Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 16 August 1970.

[5] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 26 September 1971, Peace Corps Community Archives: Gail Wadsworth, Box 2, Folder 5: Correspondence 1971-72 (2/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[6] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 2 October 1971, Peace Corps Community Archives: Gail Wadsworth, Box 1, Folder 5: Correspondence 1971-72 (2/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[7] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 16 August 1970, Peace Corps Community Archives: Gail Wadsworth, Box 1, Folder 4: Correspondence 1969-71 (1/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[8] Uganda being a developing country there is a definite need to create a “national” character.  This is particularly difficult here with the number of tribes in this country.  Ceclaring English as the national language was one attempt at this, but there is also a lot of pressure to change it to Kiswahili.  Neither English nor Kiswahili is native to Uganda, but Luganda is too closely connected with the Baganda people.  There is also being initiated a National Service which would require all educated personas to donate 2 years to the service of the country.

Also the Indians run most of the shops.  Many of the Indians were born here.  Some have British, or Indian, or Ugandan citizenship, but some have no citizenship.  Well, beginning this month the government has been moving in, taking over the shops & turning them over to Ugandans, and deporting the Asians.  My Asian students told me that they all had to be out of the country by next March.  The Kenyans are being returned to Kenya between September & December.  Peace Corps may be next on the list.  AID is pulling out by December 1971, after which Tororo Girls School will have no more American contract teachers.

[9] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 3 September 1971, Peace Corps Community Archives: Gail Wadsworth, Box 1, Folder 5: Correspondence 1971-72 (2/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[10] Letter, Gail Wadsworth to Mr. & Mrs. C. M. Wadsworth, 1 June 1972, Peace Corps Community Archives: Gail Wadsworth, Box 1, Folder 5: Correspondence 1971-72 (2/2) Uganda 1970-72, American University Archives and Special Collections, American University Library.

[11] Audio recording, Geer Wilcox, Peace Corps Community Archives: Geer Wilcox, Box 1, 38a, American University Archives and Special Collections, American University Library.

[12] Ann Hofer Holmquist, Reel 9727, Side 2.

[13] Letter, Debby Prigal to the Van de Nove’s & the Prigals, 25 July 1981, Peace Corps Community Archives: Debbie Prigal, Box 1, Folder 7: Ghana 1981-1983 Letters to Debby’s Parents 9/17/81-5/15/83, American University Archives and Special Collections, American University Library.

[14] Letter, Debby Prigal to the Prigal Family, 17 September 1981, Peace Corps Community Archives: Debby Prigal, Box 1, Folder 7: Ghana 1981-1983 Letters to Debby’s Parents 9/17/81-5/15/83, American University Archives and Special Collections, American University Library.

[15] Letter, Debby Prigal to Everyone, 4 January 1982, Peace Corps Community Archives: Debby Prigal, Box 1, Folder 7: Ghana 1981-1983 Letters to Debby’s Parents 9/17/81-5/15/83, American University Archives and Special Collections, American University Library.

[16] Letter, Debby Prigal to Mom & Dad, 26 July 1982, Peace Corps Community Archives: Debby Prigal, Box 1, Folder 7: Ghana 1981-1983 Letters to Debby’s Parents 9/17/81-5/15/83, American University Archives and Special Collections, American University Library.