In the early 1960s, Peace Corps staff turned to American colleges and universities to prepare young Americans for volunteer service abroad. In doing so, the agency applied the university's modernist conceptions of citizenship education to volunteer training. The training staff and volunteers quickly discovered, however, that prevailing methods of education in the university were ineffective for community-development work abroad. As a result, the agency evolved its own pedagogical practices and helped shape early ideas of service learning in American higher education. The Peace Corps staff and supporters nonetheless maintained the assumptions of development and modernist citizenship, setting limits on the broader visions of education emerging out of international volunteerism in the 1960s. The history of the Peace Corps training in the 1960s and the agency's efforts to rethink training approaches offer a window onto the underlying tensions of citizenship education in the modern university.

Historical analyses of 1960s university campus activism have focused on activities related to the civil rights movement, Free Speech Movement, and opposition to the Vietnam War. This study supplements the historiography of civil disobedience and political activity on college campuses during that tumultuous era with an account of the initiation of the disability rights movement with the Rolling Quads, a group of disabled student activists at the University of California, Berkeley. This small group, with little political experience and limited connections to campus and community activists, organized to combat the paternalistic managerial practices of the university and the California Department of Rehabilitation. Drawing from the philosophy and strategies of the seething political culture of 1969 Berkeley, the Rolling Quads formed an activist cell that expanded within less than a decade into the most influential disability rights organization in the country.

British Columbia (BC) charted its own course in 1949 when it passed legislation permitting Indigenous children to be schooled in provincial public schools. That is, BC's law predated federal legislation allowing integrated schooling by two years. This paper examines how and why BC followed its own policy path with respect to the schooling of Indian children in the years immediately following World War II. It illustrates three key forces propelling BC's integration agenda: policy actors, ideas, and institutional structures. Indigenous and non-Indigenous policy actors were shaped by the discourse of ethical liberalism, an ideology that dominated BC's educational landscape during the first half of the twentieth century. Key policy actors succeeded in implementing integrated schooling in advance of federal legislation due, in part, to Canada's political institutions, which have facilitated regional autonomy in matters such as education. This study highlights the importance of telling regional histories in addition to those of the nation-state.

This article examines representations of imperialism, anti-colonial nationalism, and decolonization in US textbooks for American and World History courses between 1930 and 1965. Broadly speaking, 1930s and early 1940s texts lauded imperialism and associated European colonialism with American imperialist activities. Authors extolled the benefits for colonial peoples, including literacy, good government, and peace, and anti-colonial nationalists were caricatured as irrational and ungrateful. US global engagement during and after World War II gradually changed the narrative, particularly following Philippine independence in 1946, as texts subsequently portrayed the US as an enlightened decolonizer. Postwar textbooks tended to argue that nationalism was a product of Western ideas and that anti-colonial nationalism was a triumph for Western civilization. While constructing this narrative of the spread of Western values, textbook authors largely marginalized colonial actors, promoted unflattering and stereotyped views of Africans and Asians, and de-emphasized the extreme violence inherent in the decolonization process.