Imagined Communities: Reflections on the Origin and Spread of Nationalism
In the classic book “Imagine Communities" the author, Anderson is keen at seeking the political, technological as well as cultural conditions that facilitated nationalism in Europe in the 18th century. Unlike Marxism idea on nationalism, Anderson observes the concept seems to be inclusive of religious and cultural aspects (p. 4). It can be concluded that Anderson's life affects his writing style in many ways. He has a command for different languages since he was an explorer. Therefore, he asserts that the origin of nationalism can be based upon the applicability of national consciousness, linguistic diversities, print and intersection of capitalism by invoking the concept of "Imagined Communities."
Anderson is involved in addressing questions on certain aspects of nationalism (Anderson, 2006, p. 47). He is trying to trace the genesis, development, and adaptation of the national-state way down to the western region. An in-depth analysis of his insights depicts some of the sensitive issues Anderson was trying to address. First, he doubts how separate nationalism in Europe originated from the Spanish-American Monarchies (p. 48). There are no convincing reasons for the growth of separate states out of the Spanish territories in Latin America.
Also, the author claims that language was not a barrier at all to American nationalism, but to some extent the states sizes, distance, and age. Different colonies spoke different languages that created the differences but had a common economic factor. In Europe, the quest for independence motivated the establishment of national movements by the republics (p. 48). With time the monarchies had to exercise their power over polyglot kingdoms. Anderson further points out that the European nationalism, which proceeded from 1820-1920, had deep roots in the linguistic uniqueness.
Furthermore, the language diversities challenged the primacy of the ancient regimes while supporting republicanism in all the nations apart from Brazil. Anderson seems to accredit the states journeys of accomplishments often acknowledged by the dynasties in Spanish-America (Anderson, 2006). However, Brazil is regarded as an exemption since people born and bred in colonies that anticipated the highest accomplishments in upward mobility, thus, acted as an administrative support home upon which an individual belonged.
It is worth noting that the states ignored their differences and formed coalitions since some nations were aware of the economic benefits and had to overlook the past. Additionally, while merging with initial iterations of enlightenment regarding print capitalism, access through magazines and newspapers; the supporters of distinct nationalism theories feared to put forth their arguments (p. 60).
Another aspect of the community that the author imagined is the language changes during that period. In that era, the national-print languages movements and the sense of nationalism were growing. Anderson argues that the United States of America alongside other nations such as France intimated that the struggle over the ownership of the vernacular print as well as the privacy of the concept of nationalism facilitated decisive roles in the unrestrained movements (p. 70). France seemed to have fully participated in the position while deceiving the supportive states.
Besides, Tongue-in-check model seemed necessary at this particular period. It, therefore, demanded that converging states had to learn vernacular languages for their survival in the coalition (p. 69). The literary designers of vernacular languages were forced to construct uniform communication languages with the same grammar and literature. The main aim was to ensure that the literate individuals could be able to understand foreign languages and comply with the doctrines enforced by the ruling monarchies (p. 70). Subsequently, the mushrooming bourgeoisies anticipating the public objection then became the enforcers of state movements. They seem to have borrowed the Anderson piracy. Fortunately, the young and intellectual Ireland movements at that time significantly in the 1840s had the necessary skills and knowledge. Therefore, they were bragging to the ordinary people (p.72).
The state movements which were frequently led by the cultural nationalists acquired significant interests in both Gaelic and folklore later (p. 80). As a result, they had a say on the men and women of the letters. Moreover, as Anderson mentions in the text, there were only two mentioned Irelands in that chapter five that puzzled regarding the interests of the Gaelic and folklore (Anderson, 2006, p. 81). The author claims that the practice and spread of the English language forced the Gaelic out of Ireland. The outcome was mainly as part of the process that worked to separate people and create colonies which without prior plans in the first place.
In a nutshell, the concept of “Imagined Communities”, seeks to explore the political, technological as well as cultural conditions that facilitated nationalism in Europe back in the 18th century (p. 47). Unlike Marxism concerning nationalism, Anderson is of the view that the concept seems to be inclusive of religious and cultural aspects (Anderson, 2006, p. 100). Concerning Anderson's argument, the origin of nationalism can be based upon the applicability of national consciousness, the fatality of linguistic diversities, print and intersection of capitalism.
Anderson's book is an essential scholarly book for every student who is interested in history. However, I enjoyed the text while reading. As an international student, I was fascinated by the way the language of the book was straightforward compared with the period that the author wrote the work. Moreover, when I read any scholarly work, I start by considering the people who refer to and use it in the Arabic setting. Anderson's theory was in some Arabic article in partly engaging the notion of nationalism he tailored to the Arab spring era. In my perspective, this gives the reference value when the people who are non-native English speakers translate the ideas to mean that the writer of that work had expressed their feelings.
Anderson, B. (1983). Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: UK, Verso