In this book, the prominent theorist Partha Chatterjee looks at the creative and powerful results of the nationalist imagination in Asia and Africa that are posited not on identity but on difference with the nationalism propagated by the West. Arguing that scholars have been mistaken in equating political nationalism with nationalism as such, he shows how anticolonialist nationalists produced their own domain of sovereignty within colonial society well before beginning their political battle with the imperial power. These nationalists divided their culture into material and spiritual domains, and staked an early claim to the spiritual sphere, represented by religion, caste, women and the family, and peasants. Chatterjee shows how middle-class elites first imagined the nation into being in this spiritual dimension and then readied it for political contest, all the while "normalizing" the aspirations of the various marginal groups that typify the spiritual sphere. While Chatterjee's specific examples are drawn from Indian sources, with a copious use of Bengali language materials, the book is a contribution to the general theoretical discussion on nationalism and the modern state. Examining the paradoxes involved with creating first a uniquely non-Western nation in the spiritual sphere and then a universalist nation-state in the material sphere, the author finds that the search for a postcolonial modernity is necessarily linked with past struggles against modernity.

When the statue of Saddam Hussein was pulled down in Baghdad's Firdous square, Iraq was entering a new phase of uncertainty. This is a country whose history has been shaped by foreign occupations, authoritarianism, wars and violence. Its identity was always a matter of controversy. The incompatibility between Iraq as a territorial entity and the various cultural identities of its population made it more difficult for Iraqis to imagine their 'Nation'. This Identity Problem has been made worse by a political power which has always based itself on the hegemony politics of exclusion. Through a long journey in the historical processes and socio-political conflicts, the author tells the story of a country devastated by its legacy, seeking to reconcile with itself and re-imagine its nationhood.

What do people think when they imagine themselves as part of a nation? Nation and Commemoration answers this question in an exploration of the creation and recreation of national identities through commemorative activities. Extending recent work in cultural sociology and history, Lyn Spillman compares centennial and bicentennial celebrations in the United States and Australia to show how national identities can emerge from processes of 'cultural production'. She systematically analyses the symbols and meanings of national identity in these two 'new nations', identifying changes and continuities, similarities and differences in how visions of history, place in the world, politics, land, and diversity have been used to express nationhood. The result is a deeper understanding, not only of American and Australian national identities, but also of the global process of nation-formation.

What are the imagined communities that compel men to kill or to die for an idea of a nation? This notion of nationhood had its origins in the founding of the Americas, but was then adopted and transformed by populist movements in nineteenth-century Europe. It became the rallying cry for anti-Imperialism as well as the abiding explanation for colonialism. In this scintillating, groundbreaking work of intellectual history Anderson explores how ideas are formed and reformulated at every level, from high politics to popular culture, and the way that they can make people do extraordinary things. In the twenty-first century, these debates on the nature of the nation state are even more urgent. As new nations rise, vying for influence, and old empires decline, we must understand who we are as a community in the face of history, and change.

A reflective examination of everyday life in Lebanon in times of precarity and political torpor.