Benedict Anderson's concept of nations as "imagined communities" has been a significant contribution to our understanding of nationalism. This essay explores Anderson's argument and the conditions that led to the rise of nationalism, while also considering the implications of these "imagined communities" in the modern era.

Anderson opens his book “Imagined Communities” with an observation – nation, nationality, and nationalism are difficult to define and analyze. He quotes the author Hugh Seton-Watson as saying, “thus I am driven to the conclusion that no ‘scientific definition’ of the nation can be devised; yet the phenomenon has existed and exists.” This, of course, was reflective of the discourse at the time of the book’s writing in the early ‘80s. The concepts of nation and nationalism have crystallized since then as more examples of each have occurred and contributed to solidifying their definitions.

Despite that, Anderson introduces an interesting argument; he argues that nations are “imagined communities.” He writes “I propose the following definition of the nation: it is an imagined political community – and imagines as both inherently limited and sovereign.” (Anderson, 6) At first glance, one might posit that Anderson, here, means that nations are literally constructed out of thin air, that they are not real and merely constructs created because of the human species evolving to have an advanced neocortex capable of such imagination.

However, that’s not what he means when he says, “imagined communities.” In imagined, Anderson illustrates that the individual will never know most of the members of the community they choose to identify with. They will never meet every single person. Will never listen to all their voices or understand all their fears, hopes, or dreams. The individual will never share a meal or come to know everyone else on a personal level. Yet, despite this, there is a felt connection. There is reverence for one another, for one’s nation, in some cases, not just reverence, but unconditional love. This shared commonality may originate because of geography, proximity, shared burden, or even language or belief.

Consider, for example, the community within the University of Washington. The student body and faculty operate in relative anonymity with one other. Yet, there is a sense of pride and reverence for one another because of the shared community of being a Husky. With a student body of over 50,000 it’s impossible for everyone to know everyone or even interact with one another, but together they are one. Completely imagined, yes, but also real with very material consequences of being a member of this community – improved job prospects, networking, the formation of other communities, and many more.

Anderson argues that there were several conditions that ultimately led to the rise of nationalism. The three most important conditions were technology, Capitalism, and time. The advancement of technology in the late 20th and most of the 21st century was an important catalyst to the development of nationalist thinking and imaginings. If imagined community is formed because of the awareness of shared connections, technology was the medium in which individuals would encounter those connections.

Printing by itself would not have evolved into the advancement of digital technology let alone result in enough print to disseminate enough information to form imagined communities like entire nations. The rise of capitalism exposed printing is being a profitable endeavor. And once printed materials like pamphlets and books proved to be marketable, there was now incentive to identify topics or genres that would attract buyers the most.

The final condition was the sense of time that the nation exists in. On one hand, the nation existed in secular time – this is the literal scientific measurement of temporal existence. On the other hand, and more importantly, the nation exists in religious time, specific moments granted meaning whether it be about rituals of commemoration, remembering the dead, or any other more subjective understanding of a particular moment.

These conditions interact with one another, and the reaction is nationalistic imagining. This of course, evolves from simply feeling connected to one another, but as referenced earlier, to reverence and in some cases love. Love of the nation or the community is realized because of the forging of a community with mutual values, ideals, dreams, and hopes.

Nationalism, however, has not always had positive outcomes. A consequence of creating an imagined community around collective struggles or belief is that often, when put in practice, tensions begin to surface around the very things these new and novel ideas sought to overcome. National culture is integral to the formation of nation. It’s at once a key ingredient and by-product of the imagined community. With it comes promise of new thinking, new government, equity, new opportunities. Members of the community rally around their shared struggle and identity. However, history has shown that oppressive practices are repeated. The new culture, the new nationalism, is not open to other schools of thought or alternative views on important subjects like equality or commerce. Previous social hierarchies are maintained. The ideals of that nation are often at odds with the reality.

The modern era perhaps can change this pattern. The imagined communities of today are great and vast. The internet and social media allow instant galvanization and shines light on more and more inequity than ever before. The reach is farther and with an informed people, the collective power is too great to ignore. Perhaps, we can sound the alarm earlier when we are falling into the same traps that previous generations fell into.

In conclusion, while the concept of "imagined communities" provides a valuable framework for understanding nationalism, it also highlights the complexities and potential pitfalls of this phenomenon. As we continue to navigate the modern era, it is crucial to keep these considerations in mind and strive for a more inclusive and equitable understanding of community.

Essay on Nationalism & “Imagined Communities”