Protestant missionaries in Latin America. Colonial "civilizers" in the Pacific. Peace Corps Volunteers in Africa. Since the 1890s, thousands of American teachers--mostly young, white, middle-class, and inexperienced--have fanned out across the globe. Innocents Abroad tells the story of what they intended to teach and what lessons they learned.

Drawing on extensive archives of the teachers' letters and diaries, as well as more recent accounts, Jonathan Zimmerman argues that until the early twentieth century, the teachers assumed their own superiority; they sought to bring civilization, Protestantism, and soap to their host countries. But by the mid-twentieth century, as teachers borrowed the concept of "culture" from influential anthropologists, they became far more self-questioning about their ethical and social assumptions, their educational theories, and the complexity of their role in a foreign society.

Filled with anecdotes and dilemmas--often funny, always vivid--Zimmerman's narrative explores the teachers' shifting attitudes about their country and themselves, in a world that was more unexpected and unsettling than they could have imagined.

What do America’s children learn about American history, American values, and human decency? Who decides? In this absorbing book, Jonathan Zimmerman tells the dramatic story of conflict, compromise, and more conflict over the teaching of history and morality in twentieth-century America.

In history, whose stories are told, and how? As Zimmerman reveals, multiculturalism began long ago. Starting in the 1920s, various immigrant groups—the Irish, the Germans, the Italians, even the newly arrived Eastern European Jews—urged school systems and textbook publishers to include their stories in the teaching of American history. The civil rights movement of the 1960s and ’70s brought similar criticism of the white version of American history, and in the end, textbooks and curricula have offered a more inclusive account of American progress in freedom and justice.

But moral and religious education, Zimmerman argues, will remain on much thornier ground. In battles over school prayer or sex education, each side argues from such deeply held beliefs that they rarely understand one another’s reasoning, let alone find a middle ground for compromise. Here there have been no resolutions to calm the teaching of history. All the same, Zimmerman argues, the strong American tradition of pluralism has softened the edges of the most rigorous moral and religious absolutism.