Pluralism vs. particularism
Pluralism and particularism are concepts that explore the relationship between diverse groups and society at large, particularly concerning ethnicity, religion, and culture. Pluralism encompasses a range of perspectives, generally emphasizing the coexistence and mutual respect of different cultural, religious, and ideological groups within a society. This idea, notably advanced by educator Horace Kallen, advocates for a harmonious society where various ethnicities maintain their unique identities while sharing loyalty to a collective nation. Pluralism can manifest in several forms, such as cultural pluralism, which supports the preservation of distinct cultural traditions, and structural pluralism, which recognizes the existence of segregated communities.
In contrast, particularism focuses on loyalty to a single group or ideology, often dismissing broader societal values or norms. It tends to encourage strong identification with one’s own ethnoracial identity, sometimes fostering attitudes of cultural superiority and separation from other groups. While pluralism advocates for diversity and inclusion within a common framework, extreme particularism can undermine the possibility of a shared culture. The emergence of new multicultural models in the 1990s has further complicated this discourse, as they seek to address inequalities while promoting cultural equality and empowerment. This ongoing debate raises important questions about how societies can honor diversity while cultivating a sense of common identity.
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Pluralism vs. particularism
The terms pluralism and particularism describe the ways that groups and individuals of differing ethnic, religious, cultural, racial, national, or other characteristics relate to one another and to society at large. Pluralism does not have a single meaning. Generally, it refers to the fact that modern society, at least in the West, is characterized by a diversity of fundamental philosophical, religious, and sociopolitical ideas or beliefs.
The early twentieth century educator and philosopher Horace Kallen originated the concept of cultural pluralism to represent an ideal society where ethnic groups would live in cooperation, harmony, and mutual respect, a democracy of nationalities free to cultivate difference while sharing loyalty to the nation. Kallen’s view contrasted with assimilationist positions of his day, which sought to homogenize immigrant groups into a new American nationality.
Pluralism signifies conditions that encourage group diversity and the maintenance of group boundaries. Sociologist Milton Gordon theorized that various groups, each with a psychological sense of its own historical peoplehood, maintain some structural separation from each other in intimate primary group relationships and in certain aspects of institutional life. This separation creates the possibility of maintaining cultural patterns that are different from those of other groups and from the larger society.
In his textbook Race and Ethnic Relations: American and Global Perspectives (1985), Martin N. Marger identified several dimensions of pluralism. Cultural pluralism denotes the existence of distinct but coexisting groups within a common economic and political system, each preserving its own tradition and culture but loyal to the national unity. Structural pluralism entails the existence in some degree of segregated ethnic communities within which much of social life occurs for group members. Equalitarian pluralism occurs when groups maintain cultural and structural integrity and autonomy and remain relatively equal in power, participating freely and equally within common political and economic institutions. Inequalitarian pluralism results where groups maintain structural segregation and cultural distinctiveness but are unequal in political and economic power. Finally, in some nations, corporate pluralism arises where structural and cultural differences are protected by the state, and provisions are made to create an ethnically proportionate distribution of political and economic power.
Particularism implies the undivided adherence or devotion to one particular party, system, or interest. Sociologist Talcott Parsons paired particularism with universalism and termed them a pattern variable, a basic pattern of decision making and action for individuals and groups. Particularism, in contradistinction to universalism, depicts an orientation in which the values and criteria used to organize action and to make choices are internal to the person or group, without any reference to values or criteria beyond themselves.
A stance of particularism encourages people to identify only with their own ethnoracial category. Taking pluralism to the extreme, particularistic arguments deny that any common culture is possible or desirable. Extreme forms of particularism result in attitudes of ethnocentrism, cultural superiority, and separatism.
New multicultural models of pluralism emerged in the 1990s, seeking to redress the racial and economic inequalities of American society. Multiculturalists insisted on promoting cultural equality rather than mere mutual respect and tied equality to empowerment and the equalization of power relations. This development sparked intense controversy among scholars and extended the ongoing debate on how a nation embraces human diversity and simultaneously promotes a commitment to a common culture.
Bibliography
Marger, Martin N. Race and Ethnic Relations: American and Global Perspectives. Belmont: Thomson, 2006.
Murphy, Michael. Multiculturalism : A Critical Introduction. Milton Park: Routledge, 2012.
Olteanu, Alin. Cultural Pluralism and Communication. Oxford University Press, 2021.
Qirko, Hector N. “Current Trends in Cultural Particularism: The Problem Does Seem to Lie with Anthropology.” Topics in Cognitive Science 6.1 (2014): 155–6, doi.org/10.1111/tops.12054. Accessed 11 Dec. 2024.
Rodríguez-García, Dan. “Beyond Assimilation and Multiculturalism: A Critical Review of the Debate on Managing Diversity.” Journal of International Migration & Integration 11.3 (2010): 251–71, link.springer.com/article/10.1007/s12134-010-0140-x. Accessed 11 Dec. 2024.
Toffolo, Cris E. Emancipating Cultural Pluralism. Albany: State U of New York P, 2003.