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Journal articles on the topic 'Benedict Anderson'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Ockey, James. "Benedict Anderson and Siam Studies." Journal of Southeast Asian Studies 46, no. 2 (May 5, 2015): 293–309. http://dx.doi.org/10.1017/s0022463415000090.

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In the wake of the bloody coup of 1 October 1965, three young Indonesia scholars, Ruth McVey, Fred Bunnell, and Ben Anderson, all working with George Kahin at Cornell University, set out to explain how things had gone so wrong. They began their analysis with a careful examination of the patterns of promotion and transfer in the Indonesian military, which seemed to indicate that tensions between Javanese and other officers played a major part in the coup. Keen to make this information available to other scholars, they quickly wrote up a draft version of their findings and tentative conclusions, and circulated it to a few friends and colleagues. This fateful decision, ironically, would reshape our understanding of Siam. Subsequently banned from entering Indonesia, McVey and Anderson would produce influential work on Siam, while mentoring younger scholars through thesis supervision and edited volumes. This collection, Exploration and irony in studies of Siam over forty years, is comprised of nine of Anderson's articles each outlined below, with an introduction by Tamara Loos, a successor of Anderson as director of Cornell's Southeast Asia Program. Loos' introduction places the articles in historical perspective, and in the context of Anderson's own personal history, including his networks of colleagues and students, and his other work. The essays provide an opportunity to reflect on Anderson's contribution to Siam Studies, as they illuminate the influence he had in opening up new directions for research, and new ways of conceptualising Thai politics.

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2

Lomnitz, Claudio. "Benedict Anderson (1936–2015)." Hispanic American Historical Review 96, no. 4 (October 19, 2016): 711–14. http://dx.doi.org/10.1215/00182168-3677651.

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3

Tadem, Eduardo Climaco. "Benedict Anderson, 1936–2015." Philippine Political Science Journal 37, no. 1 (January 2, 2016): 3–5. http://dx.doi.org/10.1080/01154451.2016.1146483.

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4

Goswami, Manu. "Benedict Anderson, Imagined Communities (1983)." Public Culture 32, no. 2 (May 1, 2020): 441–48. http://dx.doi.org/10.1215/08992363-8090180.

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Benedict Anderson’s Imagined Communities is the single most cited English-language text in the human sciences. The article reconsiders its original argument, its astonishing multidisciplinary impact, and its more recent trajectory.

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5

Mojares, Resil B. "Benedict Anderson: A Personal Tribute." Philippine Studies: Historical and Ethnographic Viewpoints 64, no. 1 (2016): 156–59. http://dx.doi.org/10.1353/phs.2016.0010.

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Heryanto, Ariel. "Benedict Anderson: A Great Inspiration." Philippine Studies: Historical and Ethnographic Viewpoints 64, no. 1 (2016): 159–66. http://dx.doi.org/10.1353/phs.2016.0012.

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7

Calhoun, Craig. "La importància de Comunitats imaginades, i de Benedict Anderson." Debats. Revista de Cultura, Poder i Societat 130, no. 1 (May 15, 2016): 11–17. http://dx.doi.org/10.28939/iam.debats.130-1.2.

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8

Dasgupta, Rohit K. "Remembering Benedict Anderson and his Influence on South Asian Studies." Theory, Culture & Society 33, no. 7-8 (September 22, 2016): 334–38. http://dx.doi.org/10.1177/0263276416662131.

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This article was written shortly after the death of Benedict Anderson. It contextualizes Anderson's contribution to studies of nationalism and the Global South, particularly Asia. It then revisits some of the key debates of Anderson’s scholarship and its particular significance and importance to the study of South Asia.

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9

Ban'kovskaya, Svetlana. "Benedict Anderson. National, All Too National..." Sotsiologicheskoe Obozrenie / Russian Sociological Review 15, no. 1 (2016): 171–77. http://dx.doi.org/10.17323/1728-192x-2016-1-171-177.

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10

Rafael, Vicente L. "Contingency and Comparison: Recalling Benedict Anderson." Philippine Studies: Historical and Ethnographic Viewpoints 64, no. 1 (2016): 135–44. http://dx.doi.org/10.1353/phs.2016.0004.

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11

Desai, Radhika. "Review Essay: The inadvertence of Benedict Anderson." Global Media and Communication 4, no. 2 (August 2008): 183–200. http://dx.doi.org/10.1177/1742766508091519.

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Herrig, Fábio Luiz de Arruda. "Resenha." Fronteiras 19, no. 33 (August 21, 2017): 192–93. http://dx.doi.org/10.30612/frh.v19i33.6771.

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13

Calhoun, Craig. "The Importance of Imagined Communities – and Benedict Anderson." Annual Review. Debats. Revista de Cultura, Poder i Societat 1 (December 15, 2016): 11–16. http://dx.doi.org/10.28939/iam.debats-en.2016-1.

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14

Padawangi, Rita. "Benedict Anderson: A Reflection by an Indonesian Urbanist." Theory, Culture & Society 33, no. 7-8 (October 17, 2016): 329–33. http://dx.doi.org/10.1177/0263276416667201.

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In this article, I reflect on Benedict Anderson’s work on Indonesian urbanism. There are at least three concepts from Anderson’s work, particularly Imagined Communities, which deserve further attention in Indonesia’s urban studies, namely: 1) political cultures; 2) territorial boundaries; and 3) the urban scale of imagined communities. Besides the conceptual dimensions, the perspectives of Anderson’s work that featured ethical stance and strong commitments are useful principles in studying urbanisms in Indonesia, particularly in dealing with pragmatism in urban development. The three conceptual dimensions, along with the critical stance toward political and economic elites, point towards paying increased attention to marginalized communities in conducting urban research.

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15

The Editors. "Benedict R. O’G. Anderson, 1936–2015: A Bibliography." Indonesia 102, no. 1 (2016): 141–58. http://dx.doi.org/10.1353/ind.2016.0026.

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16

Blitstein, Pablo A. "Benedict Anderson, Una vida más allá de las fronteras." Prismas - Revista de historia intelectual 25, no. 1 (October 29, 2021): 267–70. http://dx.doi.org/10.48160/18520499prismas25.1227.

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17

Aras ERGÜNEŞ, E. "Benedict Anderson ve Ernest Gellner Bağlamında Milliyetçilik Teorilerinin İncelenmesi." Felsefelogos 4, no. 59 (January 1, 2015): 120. http://dx.doi.org/10.17819/felsefelogos.14.

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18

Sklez, Varvara M. "“Imagined communities” by Benedict Anderson and theories of historical time." Sibirskie istoricheskie issledovaniya, no. 2 (June 1, 2020): 79–86. http://dx.doi.org/10.17223/2312461x/28/5.

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19

Roibin, Roibin. "MITOLOGI RELIGIUS DAN TOLERANSI ORANG JAWA: Telaah Pemikiran Benedict Anderson." El-HARAKAH (TERAKREDITASI) 10, no. 1 (January 8, 2018): 75. http://dx.doi.org/10.18860/el.v10i1.4600.

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<p class="Bodytext20">The national revolution has brought effects on many aspects including the changing process of Javanese syncritism and relativism into the tolerance of Javanese. Anderson argues that Javanese relativism should not be understood as the tolerance toward public differences by ignoring races, colors, and beliefs. In fact, Javanese relativism does not bring any effect on other ethical groups in Indonesia. Therefore, the idea of openness and tolerance which has been admired from Javanese value is just like chauvinism cultural terminology. Javanese cultural behavior still becomes a mystery as its practice of tolerance measured by the wish and propinquity to its culture. The term of tolerance which becomes a pride and an ideology for Javanese people, in fact, shows the opposite situation as the practices of religiousness are still measured by social hierarchy. This character is inseparable from what is called a rigid religious mythology. It, then, offers much particular morale structure with diverse forms.</p><p class="Bodytext20"> </p><p class="Bodytext20">Revolusi nasional telah membawa dampak pada banyak aspek termasuk perubahan proses sinkritisme dan relativisme Jawa menjadi toleransi orang Jawa. Anderson berpendapat bahwa relativisme Jawa tidak boleh dipahami sebagai toleransi terhadap perbedaan publik dengan mengabaikan ras, warna, dan kepercayaan. Kenyataannya, relativisme Jawa tidak membawa dampak pada kelompok etis lain di Indonesia. Oleh karena itu, gagasan keterbukaan dan toleransi yang dikagumi dari nilai Jawa sama seperti istilah budaya chauvinisme. Perilaku budaya Jawa masih menjadi misteri karena praktik toleransinya diukur dengan harapan dan propimquity terhadap budayanya. Istilah toleransi yang menjadi sebuah kebanggaan dan ideologi bagi orang Jawa, pada kenyataannya, menunjukkan situasi yang berlawanan karena praktik religiusitas masih diukur dengan hierarki sosial. Karakter ini tak terpisahkan dari apa yang disebut mitologi religius yang kaku. Kemudian, ia menawarkan banyak struktur moral tertentu dengan beragam bentuk.</p>

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20

Aguilar, Filomeno V. "Symposium: In Appreciation of Benedict R. O’G. Anderson 1936-2015." Philippine Studies: Historical and Ethnographic Viewpoints 64, no. 1 (2016): 127–28. http://dx.doi.org/10.1353/phs.2016.0013.

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21

Soetjipto, Ani Widyani, and Muhammad Iqbal Yunazwardi. "Papuan Nationalism Within The Framework of Indonesian Nationalism." Jurnal Global & Strategis 15, no. 1 (March 29, 2021): 25. http://dx.doi.org/10.20473/jgs.15.1.2021.25-50.

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Kekerasan, diskriminasi, dan rasisme masih menjadi isu besar yang dihadapi masyarakat Papua sejak Indonesia merdeka dan bergabungnya Papua ke dalam wilayah Indonesia. Analisis fenomena ini dapat ditarik ke berbagai macam aspek. Salah satu aspek penting yang menentukan eksistensi sebuah negara adalah aspek nasionalisme. Dalam kerangka negara kesatuan Republik Indonesia, tidak dapat dipungkiri bahwa eksistensi nasionalisme Papua tetap hadir dan hidup, sekalipun nasionalisme Indonesia tetap menjadi bagian penting dalam menjaga pilar berbangsa dan bernegara Indonesia. Tulisan ini berusaha mendiskusikan kembali bagaimana posisi nasionalisme Indonesia terhadap masyarakat Papua dan sebaliknya. Pertanyaan yang ingin dijawab dalam penelitian ini adalah, apakah identitas bangsa Papua merupakan bagian dari identitas kebangsaan Indonesia? atau kepapuaan justru bagian yang terpisah dari nasionalisme Indonesia? Dengan menggunakan pisau analisis nasionalisme dari Indonesianis Benedict Anderson, artikel ini membahas bagaimana diskursus nasionalisme yang berkembang mampu menjawab tantangan nasionalisme ganda yang terjadi di Indonesia dalam isu Papua. Upaya ini juga akan mempertegas pertanyaan penting dalam penelitian ini, yaitu bagaimanakah membangun ide Papua dalam kerangka nasionalisme Indonesia.Kata-kata kunci: Nasionalisme Indonesia, Nasionalisme Papua, Benedict Anderson, Nasionalisme, identitasViolence, discrimination and racism have remained to be major issues faced by Papuans ever since the independence of Indonesia and the inclusion of Papua in Indonesia’s territory until today. This phenomenon can be seen through various aspects. One of those is the determinant aspect of a country’s existence: nationalism. Within the framework of the unitary state of the Republic of Indonesia, the existence of Papuan nationalism is undeniably still present and alive, even though Indonesian nationalism is the central one in maintaining the pillars of the Indonesian nation and state. This article discusses how Indonesian nationalism positions Papuan people, and vice versa. Furthermore, this article questions whether the Papuan identity is a part of Indonesia’s. The discussion of this article focuses on the developing nationalism discourse, in the hope to overcome the ‘double-nationalism’ in Indonesia when it comes to Papua’s issue, by using Benedict Anderson’s concept of nationalism. Finally, this article addresses a crucial question, which is how to develop the Papuan idea within the framework of Indonesian nationalism.Keywords: Indonesian Nationalism, Papuan Nationalism, Benedict Anderson, Nationalism, identity

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22

Hubble, Nick. "Imagined and imaginary whales: George Orwell, benedict Anderson and Salman Rushdie." World Literature Written in English 40, no. 1 (January 2002): 29–41. http://dx.doi.org/10.1080/17449850208589373.

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23

Baud, Michiel. "Beyond Benedict Anderson: Nation-Building and Popular Democracy in Latin America." International Review of Social History 50, no. 3 (November 18, 2005): 485–98. http://dx.doi.org/10.1017/s0020859005002191.

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Beyond Imagined Communities. Reading and Writing the Nation in Nineteenth-Century Latin America. Ed. by Sara Castro-Klarén and John Charles Chasteen. Woodrow Wilson Center Press, Washington DC; Johns Hopkins University Press, Baltimore [etc.] 2003. 280 pp. $45.00. (Paper: $22.95.)Boyer, Christopher Robert. Becoming Campesinos. Politics, Identity, and Agrarian Struggle in Postrevolutionary Michoacán, 1920–1935. Stanford University Press, Stanford (Cal.) 2003. xii, 320 pp. Ill. £45.95.Forment, Carlos A. Democracy in Latin America, 1760–1900. Volume I, Civic Selfhood and Public Life in Mexico and Peru. [Morality and Society Series.] University of Chicago Press, Chicago [etc.] 2003. xxix, 454 pp. Maps. $35.00; £24.50.Larson, Brooke. Trials of Nation Making. Liberalism, Race, and Ethnicity in the Andes, 1810–1910. Cambridge University Press, Cambridge [etc.] 2004. xiii, 299 pp. Ill. Maps. $70.00; £45.00. (Paper: $24.99; £17.99.)Studies in the Formation of the National State in Latin America. Ed. by James Dunkerley. Institute of Latin American Studies, University of London, London, 2002. 298 pp. £14.95; € 20.00; $19.95.

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24

Bayona, Jorge. "Una vida más allá de las fronteras: Benedict Anderson (1936-2015)." Revista del Instituto Riva-Agüero 2, no. 2 (2017): 269–92. http://dx.doi.org/10.18800/revistaira.201702.007.

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25

Proschan, Frank. "Peoples of the Gourd: Imagined Ethnicities in Highland Southeast Asia." Journal of Asian Studies 60, no. 4 (November 2001): 999–1032. http://dx.doi.org/10.2307/2700018.

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Since its appearance in 1983, Benedict Anderson's Imagined Communities: Reflections on the Origin and Spread of Nationalism has taken on almost talismanic status, ritually invoked for its quasi-magical efficacy in thousands of scholarly discussions of nationalism and ethnicity. Anderson's book has given focus to a line of argument in which not only nationalism but also ethnicity are seen as reflexes of the Euroamerican colonial enterprise. Anderson proposes what we might call an “appendency theory” of ethnicity, holding that ethnicity is a phenomenon that is secondary to, contingent upon, and necessarily later than the modern nation, and that therefore it could not possibly have existed prior to the colonial conquest and the creation of nation-states. In this view, ethnicity itself is a recent product of modern history—of the colonial or postcolonial era, the age of the modern nation state and the capitalist world system.

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26

Vernik, Esteban, and Jorgelina Loza. "Ideas sobre la nación entre trabajadores del petróleo." Tensões Mundiais 14, no. 26 (January 7, 2019): 209–34. http://dx.doi.org/10.33956/tensoesmundiais.v14i26.889.

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Aunque los estudios sobre la nación de finales del siglo XX se concentraron en afirmar su artificialidad, autores como Benedict Anderson mostraron que la nación era una construcción histórica, internamente heterogénea, que generaba profundos apegos en los sujetos. Partimos de ese enfoque para explorar ideas sobre la nación en un conjunto de trabajadores de la Patagonia argentina. Presentaremos nuestro marco teórico, luego la estrategia metodológica implementada y, finalmente, resultados preliminares.

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27

Maxwell, Alexander. "Primordialism for Scholars Who Ought to Know Better: Anthony D. Smith’s Critique of Modernization Theory." Nationalities Papers 48, no. 5 (March 25, 2020): 826–42. http://dx.doi.org/10.1017/nps.2019.93.

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AbstractA theory of nationalism should explain the evidence provided by the historical record, but also provide unexpected insight. The modernist theory of nationalism, espoused among others by Benedict Anderson and Eric Hobsbawm, provides a surprising chronology of nationalism’s modernity. The modernization theory of nationalism has attracted extensive criticism from Anthony Smith, who proposed instead a theory he called “ethnosymbolism.” This article considers Smith’s critique of Anderson and then his critique of Hobsbawm, finding that Smith’s objections to modernist theorists rest on mischaracterizations, fallacies, and contradictions. Smith’s approach caters to the primordialism rampant in public opinion, providing scholarly respectability to popular misconceptions. Scholars of nationalism should look instead to Rogers Brubaker for guidance.

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28

Faverón Patriau, Gustavo. "Comunidades inimaginables: Benedict Anderson, Mario Vargas llosa, la novela y América Latina." Lexis 26, no. 2 (March 12, 2002): 441–67. http://dx.doi.org/10.18800/lexis.200202.006.

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Faverón Patriau, Gustavo. "Comunidades inimaginables: Benedict Anderson, Mario Vargas llosa, la novela y América Latina." Lexis 26, no. 2 (March 12, 2002): 441–67. http://dx.doi.org/10.18800/lexis.200202.006.

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30

Jaffrelot, Christophe. "Anderson (Benedict). The Spectre of Comparisons. Nationalism, Southeast Asia and the World." Critique internationale 3, no. 2 (July 1, 1999): 75. http://dx.doi.org/10.3917/crii.p1999.3n1.0075.

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31

Hamilton, Mark. "New Imaginings: The Legacy of Benedict Anderson and Alternative Engagements of Nationalism." Studies in Ethnicity and Nationalism 6, no. 3 (March 18, 2008): 73–89. http://dx.doi.org/10.1111/j.1754-9469.2006.tb00099.x.

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32

Kammen, Douglas. "World Turned Upside Down: Benedict Anderson, Ruth Mcvey, and the "Cornell Paper"." Indonesia 104, no. 1 (2017): 1–26. http://dx.doi.org/10.1353/ind.2017.0008.

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33

Shipper, Apichai W. "Politics Through the Lens of Language, Literature, Films, andWayang: Remembering Benedict Anderson." Critical Asian Studies 48, no. 2 (April 2, 2016): 302–4. http://dx.doi.org/10.1080/14672715.2016.1168594.

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34

Hefner, Robert W. ": Language and Power: Exploring Political Cultures in Indonesia . Benedict R. O'G. Anderson." American Anthropologist 94, no. 1 (March 1992): 211–12. http://dx.doi.org/10.1525/aa.1992.94.1.02a00520.

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35

BOWEN, JOHN R. "Language and Power: Exploring Political Cultures in Indonesia . BENEDICT R. O'G. ANDERSON." American Ethnologist 21, no. 4 (November 1994): 1001–2. http://dx.doi.org/10.1525/ae.1994.21.4.02a01150.

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36

Borchgrevink, Axel. "Ideas of Power in the Philippines: Amulets and Sacrifice." Cultural Dynamics 15, no. 1 (March 1, 2003): 41–69. http://dx.doi.org/10.1177/a033108.

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This article examines beliefs about men of supernatural power on the Philippine island of Bohol. As has been pointed out, these beliefs are quite parallel to what Benedict Anderson has described for Java, especially with regard to the requirements of ascetic practices for accumulating and retaining the supernatural powers. Particular for the Philippine case, however, is the way that this asceticism is understood through a notion of 'sacrifice', explicitly linked to Christian imagery and with strong moral overtones. This moral emphasis may be linked to another dimension where the Philippine material diverges from what Anderson describes, namely the question of legitimacy. In the Philippines, issues of legitimacy are more complex, and this means that political and supernatural forms of power while related must not be conflated.

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37

Kadritzke, Niels. "Die überraschende Wiederkehr des Nationalismus in die Geschichte." PROKLA. Zeitschrift für kritische Sozialwissenschaft 22, no. 87 (June 1, 1992): 166–88. http://dx.doi.org/10.32387/prokla.v22i87.1071.

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Das Ende des alten Ost-West-Konflikts und die in der Folge eskalierenden Nationalismen geben allen Anlaß, nach Erklärungen zu suchen. Die Unterschätzung des Nationalismus als politische Triebkraft reicht weit zurück, ein Versäumnis, das nicht zuletzt die »Klassiker« des Marxismus betrifft. Vor dem Hintergrund der kritischen Situation in Süd-Ost-Europa fragt der Autor, inwieweit die jüngeren Nationalismusforschungen von Ernesl Gellner, Benedict Anderson, Eric Hobsbawm und Tom Nairn zur Erklärung der neu aufgebrochenen Konflikte beitragen können.

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38

Ferreira, João Vitor Pinto, and Carlos Eduardo Marquioni. "RAP e Comunicação: comunidades imaginadas globais materializadas em práticas e processos comunicacionais locais." Cambiassu: Estudos em Comunicação 16, no. 27 (June 25, 2021): 104. http://dx.doi.org/10.18764/2176-5111v16n27.2021.5.

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O RAP é uma base do movimento Hip-Hop; no artigo, o gênero musical é analisado culturalmente (Raymond Williams) considerando o compartilhamento de significados observado entre os indivíduos que estabelecem uma espécie de “comunidade imaginada” (Benedict Anderson) de abrangência global a partir da música, que conta com adaptações a contextos locais. A partir de contextualização histórica, são apresentados casos de ocorrência do RAP no Brasil que evidenciam – complementarmente às (ou para além das) críticas sociais do gênero (eventualmente confundidas pelo senso comum como apologia ao crime) – casos de manifestações de afeto que permitem estabelecer relações com as origens do gênero musical. RAP and Communication: global imagined communities materialized in local communicational practices and processesAbstractRAP music is one basis of Hip-Hop movement; in this paper, the musical genre is analyzed culturally (Raymond Williams), from the sharing of meanings observed between the individuals that pertain to a kind of global “imagined community” (Benedict Anderson) established from the musical genre that has adaptations to local contexts. Starting from a historical contextualization of RAP music, the paper presents cases of its occurrence in Brazil that materialize affect manifestations, enabling to relate contemporary occurrences of RAP with the origins of the musical genre – complementarily to (or even beyond) the usual RAP’s social critics (typically mistaken for apology for crime in commonsense). Keywords: RAP; hip-hop; culture; imagined communities; communication.

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39

Assayag, Jackie. "Action Rituelle ou Réaction Politique ? L'invention des processions du nationalisme hindou dans les années 1980 en Inde." Annales. Histoire, Sciences Sociales 52, no. 4 (August 1997): 853–79. http://dx.doi.org/10.3406/ahess.1997.279605.

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Les nations-États sont des « communautés politiques imaginaires », répète-t-on à l'envi depuis la publication de l'ouvrage de Benedict Anderson (1991). La production des significations culturelles et des pratiques sociales alimente, au moins depuis le 18e siècle, la construction historique des identités nationales à l'intérieur de frontières géographiques recevant une définition politique en termes de souveraineté. Et la religion, pour autant qu'on la considère comme une action rituelle générant des représentations, fut et reste l'un des principaux vecteurs de symboles pour cette construction.

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40

Alves, Cristiane Da Silva. "IDENTIDADE, GAUCHISMO E OS AVESSOS DA HISTÓRIA EM CONTOS GAUCHESCOS, DE SIMÕES LOPES NETO." Cadernos do IL 1, no. 54 (October 23, 2017): 234. http://dx.doi.org/10.22456/2236-6385.67256.

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Partindo dos estudos de Benedict Anderson e de Stuart Hall, entre outros, este artigo busca analisar alguns aspectos da construção identitária do gaúcho, conforme foi consolidada ao longo do tempo pelo imaginário e pela literatura. Para tanto, relembra-se alguns momentos e obras em que o homem dos pampas ganha destaque para, em seguida, examinar os Contos Gauchescos, de João Simões Lopes Neto, verificando especialmente o modo como o autor constrói ficcionalmente o gaúcho, filiando-se à tradição regionalista e, ao mesmo tempo, rompendo com esta.

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41

Rozenberg, Guillaume. "The Fate of Rural Hell. Asceticism and Desire in Buddhist Thailand, Benedict Anderson." Moussons, no. 23 (September 22, 2014): 165–66. http://dx.doi.org/10.4000/moussons.2943.

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42

Reid, Anthony. "Southeast Asia over Three Generations: Essays Presented to Benedict R. O´ G Anderson." Contemporary Southeast Asia 26, no. 3 (December 2004): 554–56. http://dx.doi.org/10.1355/cs26-3h.

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43

Leigh, Jeffrey T. "Print Capitalism or Patronage, Propaganda, and Policing: The Emergence of Printing and the Periodical Press in Bohemia." Nationalities Papers 30, no. 3 (September 2002): 351–81. http://dx.doi.org/10.1080/0090599022000011679.

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Over the last twenty years, the theoretical perspectives of Benedict Anderson and Ernest Gellner have played a large role in discussions of the origins and development of nationalism. In each of their conceptions is not only the now famous and widely agreed upon notion that “nationalism engenders nations,” and that nations “imagine” themselves into existence, but also that such development is inherently connected with underlying economic developments associated with the rise of capitalism and industrialization. For each of these theorists, communication plays a central role, a defining function, in the rise of nationalism.

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44

Scalbert-Yücel, Clémence. "Languages, politics and field theory — the question of the autonomy of small literatures." Nationalities Papers 40, no. 3 (May 2012): 315–20. http://dx.doi.org/10.1080/00905992.2012.675150.

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In Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson stressed the role that literature, and particularly the development of the novel, actually played in building a nation as an “imagined community.” Others have emphasized how building a national literature has often gone hand in hand with the creation of a national identity (e.g. Thiesse; Jusdanis). All have underlined the strong relationship between nationalism and literature: literature is a concrete tool that builds the nation as a community; literature also serves to build and spread a national identity.

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Espada Lima, Henrique. "O global e seus paradoxos: a construção imaginada de um campo historiográfico." Esboços: histórias em contextos globais 26, no. 43 (October 11, 2019): 486–500. http://dx.doi.org/10.5007/2175-7976.2019.e66255.

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Este texto é um comentário sobre o artigo de Jurandir Malerba que se publica no mesmo número de Esboços: histórias em contextos globais, em que o autor discute os paradoxos da proposição de uma história global da historiografia. Tomando como ponto de partida o conceito formulado por Benedict Anderson, de “comunidade imaginada", este artigo reflete sobre as possibilidades e os limites de imaginar a história global e a experiência coletiva da comunidade de historiadores que começa a pensar a si mesma com base nessa categoria. Dialogando com Malerba, Anderson, Jeremy Adelman, Eric Auerbach, Partha Chaterjee e outros, o ponto de chegada do texto pergunta quem está autorizado a “imaginar” a história global e, desse modo, a controlar sua narrativa. A conclusão é que a resposta a essa pergunta é inseparável da matriz de desigualdades e assimetrias que se reproduz no momento atual de produção de um mundo globalizado.

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Chagas, Eduardo Lopez. "Os “brasis” de luiz ruffato, em eles eram muitos cavalos: crítica ao discurso de nação à luz de homi bhabha." Revista Investigações 32, no. 1 (September 30, 2019): 282. http://dx.doi.org/10.51359/2175-294x.2019.240784.

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Este artigo busca analisar a obra literária Eles eram muitos cavalos, de Luiz Ruffato e o diálogo dela com a crítica de Homi Bhabha ao discurso de nação. Considerando, tal qual Benedict Anderson, a nação como comunidade imaginada, o estudo parte do papel desempenhado pela literatura brasileira na consolidação de um discurso nacional, a partir da sua primeira geração romântica. Nesse sentido, a obra de Ruffato é compreendida como uma antítese ao defendido pelo romantismo, tendo na heterogeneidade uma de suas principais características, no que estabelece profunda relação com ideia de discurso de nação defendida por Homi Bhabha.

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Solorio Talavera, Nelson, and Jesús Adolfo Trujillo Holguín. "Orígenes de la educación indígena en las misiones coloniales de Chihuahua." Anuario Mexicano de Historia de la Educación 2, no. 1 (November 30, 2020): 105–17. http://dx.doi.org/10.29351/amhe.v2i1.311.

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Este trabajo es una reflexión sobre el proceso colonial que derivó en el surgimiento de lo que llamamos “educación indígena”. Para ello nos concentraremos en el territorio que comprende el actual estado de Chihuahua, en un lapso que abarca desde el siglo XVI, revisaremos literatura sobre la época colonial y la conquista de la Nueva Vizcaya. Abordaremos este proceso desde una perspectiva multidisciplinar valiéndonos del lenguaje de la antropología cognitiva y evolucionista, así como las aportaciones del materialismo histórico de Benedict Anderson y Yuval Harari. Nuestro objetivo es ilustrar la relación entre el proyecto evangelizador colonial y la educación indígena.

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Musikawong, Sudarat. "On Thai Transnational Subjectivity." MANUSYA 12, no. 4 (2009): 86–102. http://dx.doi.org/10.1163/26659077-01204007.

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This paper examines the formation of transnational subjectivity through Thai political engagements in the United States (US). Thai people in the US participate in Thai homeland politics, while negotiating for a Thai immigrant identity in the US. Thai diasporas exist through political and social experiences, in which Thai communities and persons engage in homeland politics. Political acts and protests by Thais in the United States are not new, but emerged in the aftermath of the Cold War. This paper asks how political exiles, popular protests, film festivals, and satellite television challenge what Benedict Anderson has termed “long-distance” nationalism and Arjun Appadurai’s mediascapes.

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Herzfeld, Michael. "The fate of rural hell: Asceticism and desire in Buddhist Thailand, by Benedict Anderson." Anthropological Forum 24, no. 3 (July 5, 2013): 311–13. http://dx.doi.org/10.1080/00664677.2013.805474.

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Jory, Patrick. "Exploration and Irony in Studies of Siam over Forty Years, written by Benedict Anderson." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 172, no. 1 (January 1, 2016): 118–19. http://dx.doi.org/10.1163/22134379-17201006.

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