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The precise meaning of pluralism, like Many other theoretical concepts, has proved rather elusive because the term embraces multiple variants. However, there is a compelling degree of consensus that at the core of theorizing regarding pluralism is an attempt to explain, understand, or address how intergroup relations work. Pluralism is a model whereby power is centered in a range of places. Under pluralism, power is diffused in such a way that no one group or section of society can have the ability to exercise its power so as to consistently influence policy or decision making. This cultural pluralism manifests itself by way of attention to intergroup relations by developing a common core set of values to underpin the approach. Further, it is important to note, though, that the meaning of pluralism is not exclusively associated with immigrants-host community relations.

In an attempt to appreciate pluralism, it is important to discuss briefly the concept of assimilation, which was Historically a forerunner to much of the pluralism discourse and led to the emergence of subsequent concepts and practice around modes of intergroup relations. Assimilation theory is grounded in the academic work of an American sociologist, Robert Park, in the 1920s. Robert Park stated that ethnic minority groups underwent phases of changing relationships with the host (dominant) communities from the point of first contact to the point whereby they were fully integrated. These phases were referred to by Park as the race relations cycle. According to Park, when groups first come into contact with each other, a kind of competition develops between them. Park further stated that migrants inevitably and gradually surrendered their home cultural traditions and embraced the values and culture of the host nation—America, in this case.

A Precursor to Pluralism

Against a tide of significant migration into America, by and large, America has Historically approached cultural and ethnic difference from an assimilationist perspective. The expectation was that migrants would over time encounter a melting pot—that is, they would blend into existing American cultural, social, and political values. These expectations can, for example, be strikingly captured through speeches made by American presidents and leading politicians, particularly in the 18th, 19th, and early parts of the 20th centuries. Speeches made by President Theodore Roosevelt of the United States after leaving office with reference to the time-significant migration between 1904 and 1908 underline this point.

Although assimilation has largely been associated with the United States, such an approach to migration is often compared to the French government's assimilationist policy. Some studies focusing on identity and ethnocultural differences suggest that comparisons between what may be called assimilationist approaches in America, Canada, and France can be too simplistic in that the modes of assimilation have emerged from somewhat dissimilar contexts.

As can be observed from the preceding discussion, underlying the assimilationist practice was an aspiration by the host society to foster a state that was truly American. Thus, the American state was conceptualized in terms of immigrants learning and embracing American language, education, and political and cultural values. It is important to note though that, at times, migrants themselves deemed it beneficial to learn the host nation's language and embrace American values, religion, and education with the aim and expectation of improving their chances for employment and acceptance within social circles. However, from as early as 1915, critics of assimilationist policies such as Horace Kallen argued that Anglo-conformist policies that demanded migrants abandon their culture, religion, and language were incompatible with American democratic ideals. During the 18th, 19th, and 20th centuries and indeed the first part of the 21st century, the concept of assimilation and its dominant ideologies were seldom challenged, explored, or discussed in depth. Against this background, hardly any other options were considered for dealing with cultural difference or identity.

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