Introduction
As of January 2023, the Center for Disease Control reported that the COVID-19 virus has been responsible for “460,000 deaths in the U.S during January – December 2021” (Ahmad et al., 2022) and many more long-term medical complications. In addition to the havoc wreaked on the physical and mental health of people around the globe, the COVID-19 virus also served as a magnifying glass, highlighting pre-existing issues in our society and reinvigorating conversations on racial, ethnic, gender, class, and religious disparities in the United States. While the country was quarantined in March 2020, the police murders of Black persons, including George Floyd and Breonna Taylor, as well as many others, forced Americans to leave the safety of their bubbles and take to the streets in protest. Despite outcries against centuries old discrimination and abuse, certain states – like Florida – remain committed to shutting down the conversations needed to enact systemic change. In the case of Florida, political leaders doubled down on efforts to eliminate or reduce the conversation related to historical social injustices experienced by Black and Brown citizens. In July 2022, the Florida legislature enacted the Parental Rights in Education and House Bill 7, better known as the “Don’t Say Gay Bill,” and “Stop W.O.K.E. Act,” respectively.
A key piece in the “Don’t Say Gay” bill was the addition of HB1069 (23R) that “broadens the state’s prohibition on teaching about sexual identity and gender orientation from kindergarten through third grade to pre-K through eighth grade” as discussed in the Florida House (2023). This legislation allows school districts to create policies that define sex with specific verbiage including references to chromosomes, hormones, and internal and external genitalia at birth. Additionally, this legislation complicates the way educators can teach because it restricts similar instruction taught in a manner which for students is not developmentally appropriate (Diaz, 2022). Florida’s Stop the Wrongs to Our Kids and Employees Act (Stop WOKE) rewrites a wide swath of the state’s educational curriculum, from kindergarten through higher education (Brown, 2022, p. 19). Proponents of this act, specifically in post-secondary education, are concerned with its unrealistic structures and vocabulary to discuss societal issues, under the guise of HB 7 “expectations it places on instructors who teach courses that address concepts, topics, and language” (Brown, 2022, p. 23). With the passing of these two bills, Florida muzzled conversations on Social Isms (racism, sexism, classism, heterosexism, and ethnocentrism) which has caused fear on the discussion of social isms. Without a clear understanding of Social Isms and their utility as a means of dominance, people could remain deeply rooted in their unconscious bias, further perpetuating systemic discrimination in the same vein as explicitly biased actions.
Social ISMS
Social Isms is a relatively new construct in social and behavioral science literature that connotes value based, culturally sanctioned, and institutionalized systems of oppression that create emotional and structural (economics, social, and political) impediments for diverse populations in the United States (Krieger, 2020). Social Isms are defined as norms of oppression that refer to systemic social, economic, political injustice, and psychological prejudice toward a group. It is the negative prejudgments that represent a longstanding reminder of uncomfortable truth to address past wrongs, and for others, like the state of Florida and facets of the federal government writ-large, an urgency to maintain control and power. The Oxford English Dictionary 2018 defines Isms as “a connected system of ideas, beliefs, and practices conceived by people with purpose in mind.” Social Isms are linked because “all involve a negative prejudgment whose purpose is to maintain control and power” (Blummenfeld & Raymond, 1988, p. 224). It is important to recognize what Social Isms are and how they impact society. As referenced earlier, these ideas, beliefs, and practices are norms of oppression that refer to systemic social, economic, and political injustice and psychological prejudice toward a group. These groups are commonly identified as racism, sexism, classism, heterosexism, and ethnocentrism and defined by the Oxford Languages dictionary as:
Racism - prejudice or discrimination experienced by an individual, group, community on the basis of their membership in a particular racial or ethnic group.
Sexism - prejudice or discrimination against women, on the basis of their sex. For example, women should not be in leadership positions.
Classism - prejudice or discrimination against or in favor of people belonging to a particular social class. For example, dislike of an individual or group because they are poor. For example, poor people are innately lazy.
Heterosexism - a system of attitudes, bias, and discrimination in favor of female-male sexuality and relationships. For example, real men should only marry biological females.
Ethnocentrism - the evaluation of other cultures according to preconceptions originating from the standards and customs of one’s own culture. For example, all people who live in the America should speak English.
A Response of ISMS in the Social Work Profession and Pedagogy
The National Association of Social Workers (NASW) is the social work profession’s largest membership organization and maintains professional standards to advance social policies. In the 2007 publication of Institutional Racism & The Social Work Profession: A CALL TO ACTION, racism and other Isms (p.11) were referred to by the bias that they describe. De Silva (2007) states, “Others equate prejudice, discrimination, and bias based on age, gender, sexual orientation, or physical ability to the negative experiences due to race. Prejudice and discrimination based on these factors do in fact cause much strife in our society.” (p. 11) The NASW’s statement highlighting biases sparked conversations on diversity, thus creating a task force, Weaving the Fabrics of Diversity, to bring awareness to the profession’s lack of discussion on “isms” and to encourage initiatives to address issues on social policies in social work. To further bring awareness to social injustices in the social work profession, the NASW also reflected on its involvement in systemic oppression and discrimination (NASW, 2012). The organization released the following statement:
“The NASW acknowledges that our profession and this association have not always lived up to our mission of pursuing social justice for all. NASW apologizes for supporting policies and activities that have harmed people of color. The murder of George Floyd at the hands of police in the early months of the pandemic spurred our country and NASW to directly address the effects of racism in our social institutions and among social workers. While NASW continues to offer anti-racist training in communities, publicly denounces violence and advocates tirelessly for anti-racist policy changes, we must also acknowledge the role the social work profession has played in supporting discriminatory systems and programs for decades.”
The NASW has the opportunity to make their apology actionable by intentionally engaging the discussion of Social Isms, especially in its curriculum and training development of future social workers. The apology can be met with action, and advocates can change social work as a profession by focusing on alternative theories developed by people of color, queer individuals, etc. to learn ways to support people from diverse backgrounds.
The NASW offers a starting point for conversation on diversity, equity, and inclusion related to Social isms. However, more pedagogical changes are needed in educating social workers in accredited social work programs on the Baccalaureate of Social Work (BSW) and Graduate of Social Work (MSW) levels. One pedagogical approach would be to include curriculum and theories developed by people of color, women, queer scholars, and practitioners, social work students can learn how to effectively and ethically support and serve marginalized populations. The Council of Social Work Education (CSWE) is the organization responsible for determining and monitoring the accreditation standards for undergraduate (BSW) and graduate (MSW) social work educational programs in the United States (CSWE, 2015). The BSW and MSW curriculum with a focus on theories of human behavior is based on a Eurocentric paradigm that is culturally bounded. Paradigms that are historically and culturally bound that are taught by social work educators are theoretical frameworks that are based on a Western, white, male, empirical, quantitative approach to understanding and studying human behavior and the world (Schiver, 2015). This social work curriculum influences the nature and type of competences (knowledge skills and values) that social work students are required to demonstrate to become professional practitioners. All accredited social work programs are required to introduce students to course content material that prepare students to demonstrate mastery related to nine core competencies; (1) Demonstrate Ethical and Professional Behavior, (2) Advance Human Rights and Social, Racial, Economics and Environmental Justice, (3) Engage Anti-Racism, Diversity, Equity, and Inclusion (ADEI) in Practice, (4) Engage in Practice-Informed Research and Research-Informed Practice, (5) Engage in Policy Practice, (6) Engage with Individuals, Families, Groups, Organizations, and Communities, (7) Assess Individuals, Families, Groups, Organizations, and Communities, (8) Intervene with Individuals, Families, Groups, Organizations, and Communities, and (9) Evaluate Practice with Individuals, Families, Groups, Organizations, and Communities. Theoretically, the course content is designed to prepare social work students to work with diverse populations. The issue with core competencies is that they draw directly from traditional Eurocentric paradigms reflecting the economic, social, psychological experiences and worldview of middle-class whites in contemporary American society (Schiver, 2015). In 2015, the CSWE encouraged colleges and schools of social work to be more mindful of the limitations of the above paradigms and the need for the profession to train and educate students to become more culturally aware of Social Isms and their impact on individuals from marginalized populations.
CSWE has a task force developed for the express purpose to develop and implement an action plan to ensure that social work education has been immersed in anti-racism pedagogy. It is important for the organization tasked with accrediting social work education to ensure that the learning environment for baccalaureate and graduate programs in social work adopt and maintain anti-racist curriculum. To further expand this charge, two of the nine CSWE core competencies have been revised. Previously, competency 2 indicated that social workers will “engage diversity and difference in practice.” Competency 3 stated that social workers “advance human rights and social, economic, and environmental justice” (CSWE, 2015). These two competencies with their corresponding dimensions and behaviors have been updated to better align with educational and societal demands for more concrete evidence of anti-racist and inclusive language and practices in a diverse academia:
Competency 2: Advance Human Rights and Social, Racial, Economic, and Environmental Justice. Social workers:
(a) advocate for human rights at the individual, family, group, organizational, and community system levels; and
(b) engage in practices that advance human rights to promote social, racial, economic, and environmental justice.
Competency 3: Engage Anti-Racism, Diversity, Equity, and Inclusion (ADEI) in Practice.
Social workers:
(a) demonstrate anti-racist and anti-oppressive social work practice at the individual, family, group, organizational, community, research, and policy levels;
and
(b) demonstrate cultural humility by applying critical reflection, self-awareness, and self-regulation to manage the influence of bias, power, privilege, and values in working with clients and constituencies, acknowledging them as experts of their own lived experiences.
This paper discusses Social Isms and their impact on social work education, the response by the National Association of Social Workers, and the call to advance social justice issues for social workers as change agents in professional settings. The authors posit that there is a need to incorporate alternative theories in schools of social work to understand human behavior of marginalized populations to fully appreciate the confluence and impact of Social Isms on the professional and personal identity development of students in social work.
Purpose of the Study
Historically Black Colleges and Universities (HBCUs) have a long-standing track record of “offering educational opportunities to underrepresented post-secondary populations while preparing them for civic engagement” (Patterson et al., 2013). It is important that HBCUs continue to educate students about the impact of social issues on historically marginalized and underserved populations in contemporary society. These institutions developed an environment of diversity to age cohorts, educational levels, socioeconomic class, race, and ethnicity (Bowles et al., 2016). To achieve such a lofty goal of cultivating future social workers as leaders in social movements and as advocates and social change agents, students must learn about social issues and how these issues impact persons-in-environments. A review of the curriculum used in BSW and MSW programs indicate most of the course content taught to social work students related to developmental theories drawn upon traditional (dominant) paradigms (Freud, 1900): Erikson, 1950; Kohlber et al., 1983; Piaget, 1954 to describe human behavior. At present, there is a paucity of social and behavioral literature in social work curriculum that focuses attention to alternative (possible) paradigms (Cass, 1979; Cross, 1979; Diangelo, 2018; Gilligan, 1982; Helm, 1990) that examine the experiences of populations of color, women, LGBTQ, and other cultural/ethnic groups. The infusion of social justice issues into social work curriculum requires the promotion of certain research topics, theoretical frameworks, or research methodologies resulting in a needed paradigm shift. Capra (1982) applied systems theory to examine the history of science and argued the need for changes in paradigms used by scholars in the physical and social sciences. He asserts that existing and contemporary paradigms are now inadequate to guide and understand human behavior and policy.
The purpose of the exploratory study was to examine the influence of alternative (possible) paradigms to increase students’ awareness and understanding of “Social Isms”, and their impact on their professional identity and motivation to participate in activities related to social justice. This exploratory study assesses the influence of incorporating alternative (possible) paradigms in a graduate social work course designed to explore issues related to understanding dynamic systems of institutionalized oppression and privilege, the impact on their various social identities (physical, psychological, and sociopolitical), and motivation to become involved as change agents to promote social justice. Specifically, the Social Isms discussed in the courses focused on the impact of racism, sexism, and heterosexism on the experiences and quality of life of students.
Theoretical Framework
Paradigms
According to Lincoln & Guba (1985) a paradigm “is a worldview, a general perspective, a way of breaking down the complexity of the real world” (Kuhn, 1970, p. 203). According to Oxford Languages a paradigm is a standard, perspective, or set of ideas. A paradigm is a way of looking at something. More specifically, Kuhn (1970) in his book entitled, The Structure of Scientific Revolutions, defines a paradigm as “the entire constellation of beliefs, values, techniques and so on shared by the members of a given community” (p. 175). For social workers, the notion of paradigm is important, because if one can be conscious of the elements that result in different world views, this awareness can provide us with tools to use to think about and to understand ourselves, others, and the environment we all inhabit. According to Schiver (2015), theories of personality development can be described as paradigms that represent “traditional” (e.g., Freud, Piaget, Kohlberg, Maslow, Erikson, and Levison) and “alternative” (e.g., Fanon, Cross, Helms, Gilligan, Cass, and Oliver) approaches to understanding human behavior and the social environment.
Traditional (dominant) paradigms represent a conceptual framework that is composed of dimensions that reflect the world view and experiences of the most influential, powerful, and privileged group in the United States. There are five dimensions of the traditional (dominant) paradigms incorporated in social work curriculum. These five dimensions are (1) ways of knowledge creation based on the scientific method, (2) attributes that are associated with maleness, and masculinity, (3) content controlled by white persons of European descent, (4) places primacy in relations and relationships on separation impersonality, and (5) on viewing the world in oppositional or competitive ways (Schriver, 2015). In contrast, alternative (possible) paradigms represent a conceptual framework that is composed of dimensions that reflect the worldview and experiences of populations of color and disenfranchised groups. The five dimensions of the alternative (possible) paradigms: reflect ways of knowing that are subjective and interpretative, emphasize attributes of Black and Brown people, highlight women and the feminist perspective, recognition of interrelatedness and interconnectedness of all humans, and appreciating the value of diversity (Schriver, 2015).
Cross Nigrescence “Black” Racial Identity Development Model
William E. Cross Jr., is a social and personality psychologist and scholar in the field of racial/ethnic identity development specifically Black identity Development. He called his theory Nigrescence, which translates as: “the process of becoming Black.” Cross (1970) theory consists of five stages. His work debunked the misconception that Black people are a monolith and highlighted the importance that race matters and is a significant factor that impacts the identity development of formerly colonized Black people in the United States (Fanon, 1983; West, 1993).
Helms White Racial Identity Development Model
Janet Helms, a counseling psychologist, expanded Cross’ racial identity theory to examine the social and psychological development of the racial identity of whites. Helms (1990) model consisted of six stages. She asserted that it is important to understand the racial identity of whites to inform how we talk about race, how Black and whites relate to one another, and to unpack the mechanism of inequality in America.
Gilligan Theory of Women Moral Development Model
Carol Gilligan, a feminist developmental psychologist, proposed that women come to prioritize an “ethics of care” as their sense of morality evolves along with their sense of self while men prioritize “ethics of justice.” Gilligan’s (1982) stages of the Ethic of Care model consists of three stages, Gilligan’s critique of Lawarence Kohlberg’s theory of moral development. Her work on moral development focuses on how women’s morality is influenced by social interactions and relationships. She argues that the difference between men and women is the product of social influences and gender conditioning. Gilligan’s (1982) theory asserts that men prioritize ethics of justice where orality is centered on abstract principles and rules that can be applied equally to everyone. On the other hand, women prioritize an “ethics of care,” where morally is centered on interpersonal relationships and moral judgment is based on the context of an issue.
Cass Homosexual and Lesbian Identity Development Model
Vivienne Cass, a scholar involved in queer studies developed a homosexual and lesbian identity development model. Cass’ (1979) model is one of the fundamental theories of LGBT identity development. Her model was one of the first to treat LGBT people as normal in a heterosexist society and in a climate of homophobia and biphobia instead of treating homosexuality and bisexuality themselves as a problem. Cass described a process of seven stages of LGBT identity development. While these stages are sequential, some people might revisit stages at different points in their lives.
Students were introduced to the previously mentioned theoretical framework in graduate courses at a historically Black College and University (HBCU) in the southern U.S. to increase their awareness, understanding and knowledge of systems of oppression and privilege, and to understand the influence of social and environmental factors that may have influenced their professional identity development and their future practice as social workers in contemporary American society.
Setting and Content
The study was developed out of the instructor’s interest in examining whether the content of a three-credit graduate course title, “Dynamics of Oppression,” impacted the professional identity development and practice of social work students. The course was part of the generalist foundation offered to students in the school’s macro concentration at a Historically Black College and University in the deep south. The goal of this course was to introduce students to alternative theories of human behavior with a focus on describing systems of privilege and oppression and their influence on the social and psychological experiences of people of color, women, working poor, and members of the LGBTQ+ population in contemporary American society. The courses consisted of twenty-nine students from diverse racial and ethnic backgrounds who were enrolled in the course from Spring 2019 - Fall 2021. Twenty-six (26) students were Black/African American and three (3) who identified themselves as Other. With respect to gender, five (5) were males, twenty-two (22) females, and two (2) preferred not to answer. With regards to their sexual orientation, five (5) identified themselves as males, twenty-two (22) females, and two (2) preferred not to answer. The instructor was an African-American heterosexual male. The course examined five (5) Social Ism’s (racism, sexism, classism, heterosexism, and ethnocentrism). The courses used various publicly accessible teaching aides which included articles, poetry, films, books, TedTalks, and YouTube videos.
Research Questions
The research questions in this study were as follows:
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Did students demonstrate knowledge of "Social Isms" as a conceptual framework and their impact on their professional identity?
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Did students report an increase in their engagement in activities to combat “Social Isms” (racism, sexism, classism, heterosexism, and ethnocentrism)?
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Did students report that this course helped to prepare them to become culturally competent and effective social work practitioners?
Methods
Study of Population and Sampling
A nonprobability sampling procedure was used to obtain students responses to questions on a survey. The above-mentioned sampling procedure was used because of the study’s reliance on available subjects enrolled in a generalist level graduate social work course (SOW 5629 Dynamics of Oppression) during the Fall 2018 – Spring 2021 semesters. Additionally, the instructor believed that given the sensitivity of the content of the courses that it would be inappropriate to conduct interviews. Lastly, the political climate in higher education was undergoing significant changes regarding the discussion of “taboo” subjects with regards to issues related to diversity, equity, and inclusion. It is worth noting that this study was completed before Gov. Ron DeSantis signed the “Stop WOKE Act” into law in April 2022.
Data Collection
A web-based survey instrument, Cultural Competence in the ISM Era Survey, was administered in Qualtrics to students formerly enrolled in a generalist level graduate social work course (SOW 5629: Dynamics of Oppression) during Fall 2018 – Spring 2021 semesters. The Cultural Competence in ISM Era Survey is a 25-question survey, using a 6-Likert scale (1-Disagree Strongly, 2-Disagree Somewhat, 3-Disagree Slightly, 4-Agree Slightly, 5-Agree Somewhat, and 6-Agree Strongly). The survey assessed students’ knowledge of five Social Isms categories (racism, sexism, classism, heterosexism, and ethnocentrism), its influence on their professional identity, and motivation to participate in activities related to social injustice.
Limitations
The sample consisted of 30 students enrolled in graduate social work courses at a Historically Black College and University (HBCU) in the southern U.S. A convenience/purposive sampling was used to examine students’ attitudes who were enrolled in a social work master’s program. Additionally, these students completed a graduate seminar for one semester during the years of Fall 2018 to Spring 2021, respectively. Therefore, results of the study cannot be generalized to individuals in the general student population. The researchers utilized Qualtrics to collect survey data and prepare descriptive reports of findings. Response rate was 97% of 100%.
Protection of Human Subjects
The survey involved human subjects, and as required by Federal Regulations 45 CFR 46, “Code for the Protection of Human Subjects in Research,” and other applicable ethical standards as published by professional groups and societies were approved by the university’s Institutional Review Board. The Department of Health & Human Services (HHS) and Office for Human Research Protections (OHRP) oversees the operation of the IRB, and the Food and Drug Administration (FDA) enforces regulations for the use of experimental drugs and devices.
Results
Demographic Backgrounds
Twenty-nine (29) students responded to questions related to their perceived racial/ethnic identity, gender, and sexual orientation. 89.75% were Black/African American, and 10.3% indicated others. 66.7% identified as female and 33.3% preferred not to answer this question. 3.4% of students identified that they were gay, 10.3% bisexual, 3.4% asexual, 58.6% other, 20.7% preferred not to answer the question, and 3.4% reported that they did not know.
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93.1% of students strongly agreed that the course helped them become more aware of social justice issues and their impact on professional identity development.
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93.1% of students strongly agreed the course helped them increase their understanding and knowledge of the developmental stages discussed by the alternative (possible) paradigms related to the various Social Isms.
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93.1% of students strongly agreed the course helped them identify a specific developmental stage discussed by scholars using the alternative (possible) paradigms related to the various Social Isms.
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86.2% of students strongly agreed that they believed that a system of privilege and oppression exists in the United States.
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89.7% of students strongly agreed that they believed unconscious bias exists related to Social Isms.
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55.1% of students strongly agreed that they think that whites are impacted by Social Isms.
Alternative Paradigms: Lessons Learned
Students reported that the various alternative (possible) paradigms discussed in the course increased their understanding and knowledge of the impact and intersectionality of “Social Isms” on the quality of their life. Cross’ Nigrescence Black Racial Identity (70.8%), Helm’s White Identity Development (12.5%), Cass’ Homosexuality Identity formation (8.3%), and Oliver & Shapiro’s Black Wealth/ White Economic Development (8.3%). However, it is instructive that the lion’s share of students indicated that Cross’ (1970) model helped them to not only identify their stage of racial identity development, but also their characteristic response to racism in contemporary American society.
Students (86.2%) indicated that they believed whites have created institutional policies and discriminatory practices to maintain power and their perceived racial superiority. Florida House Bill 999 provides an example of recent race based public policies enacted by elected officials at the state and local levels related to discriminatory practices. Such codified discriminatory legislations have significant implications for populations of color in the United States. Additionally, 85% of students stated that this course helped them identify and understand how institutionalized racism effected their life (work, school, and relationships) and life opportunities.
Issues related to gender identity and sexual orientation increasingly have become the topic of discussion in the social and behavioral science literature (psychology and queer studies) and various social media (Instagram, twitter, Facebook) platforms. Additionally, 65.5% stated that this course helped them to understand and become more culturally aware and sensitive to the difference between gender identity and sexual orientation and their relations to social justice issues experienced by members of the LGBTQ+ population and practice (72.4%) implications for work with marginalized populations.
Commitment (an attitude) and action (behavior) are two different things. Students (72.4%) responded positively to the question whether this course helped them identify not only their commitment to addressing social justice issues, but also their willingness (action) to confront Social Isms and function as allies on behalf of marginalized and disenfranchised communities.
Students (53.4%) acknowledged that the profession of social work could do a better job of addressing social justice issues related to understanding the impact and intersectionality of various Social Isms (racism, sexism, classism, heterosexism, ethnocentrism) on students’ professional identity development. Their responses represent students’ readiness to learn new conceptual frameworks that would contribute to social work as a meaningful profession and more relevant to their future practice as social workers addressing the needs of an increasingly diverse population in need of human services.
Conclusion
This paper discussed the results of a quantitative exploratory study using a purposive sample to examine the influence of incorporating alternative theories in a macro focused administrative social work program in the southern U.S. This exploratory study also explored the implications of alternative paradigms of human development and behavior to focus on five Social Isms: racism, sexism, heterosexism, classism, and ethnocentrism for teaching, learning, and practice.
Results from the study indicate that students are 1) interested in learning about alternative theories of human behavior to increase their awareness, understanding, and knowledge of the challenges and strategies used by populations of color and other marginalized groups to negotiate systems of oppression; 2) in need of educators for the social work profession to demonstrate commitment to diversity, equity, and inclusion with regards to content material in the curriculum; and 3) willing to become advocates and allies on behalf of historically underserved, disadvantaged, and marginalized populations. This should not be contingent upon who is in office at any given time. These individuals, families, groups, organizations, and communities that social workers engage with and intervene on and behalf of will still need unfiltered, life-sustaining resources and services presented with unconditional positive regard despite the political climate. Today’s students will be tomorrow’s service providers, administrators, and policy influencers.
Social work requires practitioners to be socially aware to “work on the community environments, social structures, social policies, and the political systems” (Kam, 2014). In today’s world, silence may mean acceptance of the status quo. This can no longer work in social work academia. Social work educators and policymakers must insist upon teaching students to push forward and advocate in exceptional ways on behalf of those who continue to linger on the fringes of society. CSWE and NASW are making strides to amend centuries of disenfranchisement. The 2022 EPAS anti-racism and social justice updates are encouraging moves in the right direction. This must not only equate to statements of policy changes, but these entities that govern and oversee social work curriculum and professionalism must be at the forefront of making diversity, equity, and inclusion standard operating procedures.
HBCUs campuses continue to offer educational spaces for students to be introduced to social issues, but more importantly become involved in civic engagement. Most common on HBCU campuses are student organizations that are extensions of national organizations or grassroot organizations that serve to impact the local community and address issues of public concern such as: discrimination, fair elections on college campuses, LGBTQ+ rights, etc. Maintaining the goals of social development and civic engagement may require a change in pedagogy. Given the political dynamics and recent laws passed, civic engagement on social issues exposes students to the process of change through policy analysis, building a coalition, and developing campaigns on social issues. Research conducted by Scales and Roehlkepartain (2005) suggest that students engaged in service learning projects have “stronger political engagement, social activism, and respect for people different from themselves” (Patterson et al., 2013). Merging academic major programs and requiring students to participate in student centered civic engagement activities offers students the opportunity to practice classroom knowledge with real world experiences.