While citing numerous compelling examples from nationalist movements worldwide, his argument is highly conceptual. The evidence compiled and presented by Anderson spans the globe and two hundred years of revolution, state-building, and decolonization. Instead of characterizing nationalism as a social pathology or ideology, like fascism or liberalism, Anderson treated nationalism as a part of the human experience, like kinship or religion. Anderson investigated nationalism as a specific force in human society instead of addressing how well or how poorly the evidence of nationalistic identity fit into existing historical interpretations. The power of national identity, seen by Marxist historians like Tom Nairn as ‘Marxism’s great historical failure’ and Liberal historians such as Hugh Seton-Watson as an anomaly without scientific definition, was identified by Anderson as a significant “cultural artefact” worthy of study. Anderson argued for his thesis by explaining the historical reasons behind the development of nationalism, ways in which people’s understanding of nationalism changed over time, and reasons why nationalism inspired the sacrifice and dedication once reserved for religion.Īnderson addressed both Marxist and Liberal explanations for the origin and spread of nationalism. Anderson argued that nationalism was a cultural artefact spontaneously created through the convergence of discreet historical forces at the end of the eighteenth century, and transplanted across the world because people became able to imagine themselves part of a community defined by nationality. In Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson examined the rise of nationalism and ideas of “nation-ness” during the last two centuries. Imagined Communities by Benedict Anderson

Nation as imagined community