PLURALISM AND LIBERTY

During the 1920s, some Americans challenged the idea that southern and eastern Europeans were unfit to become citizens, or could only do so by abandoning their traditions in favor of Anglo-Saxon ways. Horace Kallen, himself of German-Jewish origin, in 1924 coined the phrase “cultural pluralism” to describe a society that gloried in ethnic diversity rather than attempting to suppress it. Toleration of difference was part of the “American Idea,” Kallen wrote. Anthopologists like Franz Boas, Alfred Kroeber, and Ruth Benedict insisted that no scientific basis existed for theories of racial superiority or for the notion that societies and races could be ranked on a fixed scale running from “primitive” to “civilized.”

These writings, however, had little immediate impact on public policy. In the 1920s, the most potent defense of a pluralist vision of American society came from the new immigrants themselves. Every major city still contained ethnic enclaves with their own civic institutions, theaters, churches, and foreign-language newspapers. Their sense of separate identity had been heightened by the emergence of independent nation-states in eastern Europe after the war. It would be wrong, to be sure, to view ethnic communities as united in opposition to Americanization. In a society increasingly knit together by mass culture and a consumer economy, few could escape the pull of assimilation. The department store, dance hall, and motion picture theater were as much agents of Americanization as the school and workplace. From the perspective of many immigrant women, moreover, assimilation often seemed not so much the loss of an inherited culture as a loosening of patriarchal bonds and an expansion of freedom. But most immigrants resented the coercive aspects of Americanization programs, so often based on the idea of the superiority of Protestant mainstream culture.

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