The Concept of Imagined Communities
The concept of imagined communities is founded on the understanding that even people in the smallest of nation-states on the map of the world neither know members of the society nor associate with them directly, but they have a strong sense of communal interconnections even in the absence of hearing about them. Consequently, it becomes clear that the occurrence of a nation is first programmed as a virtual entity which later becomes a reality regarding geographical boundaries, according to the author of the book “Imagined Communities” one Benedict Andersons (Anderson 44). Indeed, the evidence-based arguments presented by Anderson in his work lay bare the fact that most countries have been formed in a similar process, whereby a virtual state is conceived ion the mind, and then the concrete realization results in the nationalism. Anderson offers a detailed framework of the formation of multiple nation-states in continental Europe and beyond, in the eighteenth century, based on the cultural, technological, and political settings that gave primary platforms for the nationalism process (B. R. O. Anderson 12). The lack of critical definition of nationalism, nationality, and nation thereof in the text compels the author not to directly link patriotism to cultural artifacts per se but instead defines the terms by religious and kinship artifacts. To better demystify the concept of imagined communities, it is not only essential to highlight the traits of imagined communities but also critical to discuss how national identity is solidified as well as fundamental conceptions.
Traits of Imagined Communities
One of the traits of the imagined communities that Anderson highlights is the fact that nations are outcomes of modernity, whose fundamental reason for existence is to satisfy the political, military, and economic needs (B. R. O. Anderson 89). Therefore, nationalism, as is presented under the hypotheses of community formation and politics of identity, is essentially derived from Anderson's understanding of the disciplines of both political science and international relations. In fact, why nations have retained their status as such across decades is the core explanation that Anderson offers in his theory, by considering the history regarding social and economic events, as well as the present in terms of technology and economic changes (Anderson 51). The other trait of imagined communities that Anderson brings on board is culture and ideological differences that have characterized the present time since the eighteenth century. The differences across political schemes and the geographical borders is a critical explanation of the culture of a people, their beliefs, traditions, and manner of social relations, hence the eventual inclination toward particular nationhood and citizenships (B. R. O. Anderson 63). Furthermore, imagined communities have a common trait founded on three essential features; national identity, national autonomy, and the two for nationalists. Nation states cannot survive without a balanced description of the three concepts hitherto. As such, Anderson certifies that the formation of imagined communities follows a path of global imitation, such that there are common patterns which are embraced by all nationalists (B. R. O. Anderson 19). Therefore, the pacesetter based on Anderson`s ideology is America, because the narrative of nationhood is at best fictional and only contends with a specific pattern of nation-building.
Identity in Imagined Communities
The other trait of imagined communities Anderson presents is the element of identity. By people in a given geographical location realizing the difference between “us” and “them”, it means a sense of belonging has been escalated, and most probably affixations and membership would be the platform of social, political, and cultural behavior. As such, political inclinations and social identities begin to form once the formation and preservation of such umbrellas as the nationalist thoughts are embraced in nation-states (Anderson 76). Anderson gives the feeling of “imagined communities” by citing Britain for instance, whose citizenry would never; meet, converse, know, see, or socialize with the members of their community, yet the sense of belonging gives each such an intricate indemnity with Britain and its people. As such, the aspect of nations and nationalism is purely imagined, whereby people identify with a sense of belonging they cannot perceive in reality, but are limited through boundaries based on the political aspects in progress and limited sovereignty, as well as the subjective social norms, termed trues (Anderson 88). As such, a nation becomes an imagined finite community with real boundaries, beyond which other nations begin in geographical formations. The nation, therefore, acts as a blinding phenomenon, in that even when social injustices like exploitation and inequality persist, a people would easily overcome such feeling for the sake of the national aspect.
Shared Interests in Imagined Communities
Indeed, the other fundamental trait of imagined communities explained by the author is the element of shared interests, whereby people with conventional ideas and expectations in life choose to come together, and under specific economic, political, cultural, and social principles agree to enjoy the interests (B. R. O. Anderson 67). As such, individual persons are the cornerstone of nation-states. In fact, everyone at a personal level is continuously reminded to abide by the typical cultural norms, to be part of the broader community perceived as actively existent. Depending on the nation and its perception of the communities therein, people are naturally compelled to reciprocate with what is regarded as morally upright in the mainstream society (Anderson 121). Eventually, identity becomes a reality in a society where all people have a horizontal relationship to everyone else perceived to be a member of that nation. The motivations and interests that emanate from a given country would then provide a sense of belonging, naturally, create a platform for defence and security for individuals and offer the feeling of identity. Nevertheless, Anderson notes that the characteristic features of ancient dynasties and religious inclinations are not distinctive of the contemporary nation-states in the sense of imagined communities.
The Influence of Cultural Conceptions on Nationalism
Cultural phenomena such as the ‘tomb of the unknown soldier, the rise of print media such as novels and newspapers, and others give rise to and solidify ideas of national identity in many ways. In the case of the ‘tomb of the unknown soldier’ for instance, the community enjoys the commemoration of an individual or persons who died because of the interests of the whole community. In fact, members of the nation gain a sense of identity and remorse, because of a loved one who died in the line of duty. The sense of belonging and a feeling of defence would naturally be aroused because of ‘tomb of the unknown soldier’. On the other hand, the political, social, cultural, and economic cord that so binds people together intensifies the sense of imagined communities when one dies for the sake of the country. Print media is typically identified by national issues, links to the whole population, and is geographically limited to a given nation-state. As such, people typically have a sense of belonging because of the scenes across passages that are unique to the nation-states. The above factors thus give momentum in solidifying the feeling of nationhood and do establish a platform after that identity, and belonging is expressly achieved.
The Role of Cultural Conceptions in Imagining the Nation
Anderson argues “The very possibility of imagining the nation only arose historically when…fundamental cultural conceptions, of great antiquity, lost their axiomatic grip on men’s minds” (Anderson 36). Some of the cultural conceptions include society, time, environment, and individual persons. The aspect of time, for instance, has a great bearing on the statement of Anderson hitherto. Time determines the era in which a people live, what they do, perceive, and embrace in economic, cultural, political, social, and cultural realms (Anderson 38). Once time is changing, especially across decades and even millennia. Human behavior, culture, and interactions as well change. Moreover, the style of livelihoods and the way people perceive the world around them changes. As such, Anderson is right to mention the fact that fundamental cultural conceptions play a critical role in the framework of nationalism in the modern world contrary to what used to transpire in times antiquity. Indeed, nation-states are therefore patterns that are directly influenced by times, surroundings, and a people. On the contrary, the mainstream society is the beholder of culture and traditions, and therefore individual persons would normally act in a manner expressly acceptable by the rest of the members of the community. As Such, the statement by Anderson that “the very possibility of imagining the nation only arose historically when…fundamental cultural conceptions, of great antiquity, lost their axiomatic grip on men’s minds” is justifiable.
Works Cited
Anderson, Benedict. “Imagined Communities: Reflections on the Origin and Spread of Nationalism - Benedict Anderson - Google Books.” Verso 2006: 1–240. Web.
Anderson, Benedict Richard O’Gorman. Imagined Communities Reflections on the Origin and Spread of Nationalism - Benedict Richard O’Gorman Anderson - Google Books. Verso, 1983 ISBN 0860910598, 9780860910596, 1993. Web.
