Chatarjee whose imagined community?

He starts pointing to the fact that nationalism as a phenomenon is beyond research within "area studies". But this prevents to see the particularities of nationalism in the context of anticolonial movements in which nationalism was framed as a an emancipatory project. But with the normalization and discipline instituted by the state it is relegated to the past. The revolutionary aspects are categorized as ethnic politics of minoritarian groups while the state represent the interests of elites. If nationalism was considered one of Europe's significant gifts to the rest of the world [pero ojo que siempre se olvida el capitulo de anderson sobre los nacionalismos americanos y la pregunta de como es que se consolidan aun antes que en europa, otro contexto colonial y aca el nacionalismo aflora como vanguardia y no solo como imposicion]. Anderson's idea of nationalism as imaginated brings teh problem to a universal level. He argues that europe and america [but also LA] develop modular institutions that are then adopted by asian and african nations. The critique he poses is what is the room Anderson leaves for imagination in this "adpted"/ imposed nationalisms, as both colonizationa and anti colonial movements would be part of a european imagination. "Even our imaginations must remain forever colonized". He claims that the most powerful results of (anti)colonial nationalism emerge form difference with the modular european ones.
Nationalisms not only about institutions but the movements create their own domain of sovereignty even before the actual struggles. The do so by dividing the domain of the material from the one of spiritual. In post colonial nationalism the european superiority is recognized in the field of economic production, but the spiritual is considered to be an asian superiority and thus made as a essence of cultural identity. The implications of this are that these nationalism produced the spiritual as its domain of sovereignty, and thus by refusing colonial intervention over this domain, it generates its own reform towards modernity ("eastern" modern subjects are going to be materially emulating western achievements but spiritually superior, thus eastern modernity is shaped by eastern intellectuals as a better modernity, an emprovement to western one). If nation is about imagination this asian imagination generated is own field of overeignty even under colonial rule.
The spiritual reform is thus based on the construction of a national language, and through establishing a national literature, drama, art, education and family . This is a central domain to understand the "inner" difference of postcolonial nationalism. The "outer" recognizes no difference as it separates the private for the public domains and regards the private and thus as an individual choice. Of course the field of the spiritual is not only private and this generates a different nationals in which private public divisions are overflowed. The post colonial national project is thus a cultural normalization of class cast and religion, undertaken by a national elite initially subordinated to colonial power. The contradictions emerge by the difference between this particular nationalism and the imposed modular institutions, that do not allow the national imaginations to develop. The nationalism emerges as two different political domains: the hegemonic elites and the subaltern. The presence of populist comunitarian elements in the liberal constitutional order is a recognition in the elite domain of a an arena of subaltern politics over which it must dominate and yet which also has to be negotiated in its own terms for the purposes of producing consent." (soy una idiota no anote el n de pagina) "The task is to trace in their mutually coniditioned histories the specific forms that have appeared in teh domain defined by the hegemonic project of natinalist modernity, on the other in the numerous fragmented resistances to taht hegemonic project." (idem) The nationalistic project claims its difference but supresses elements of the subaltern.
In conclusion the "western universality" is as particular as the "oriental exeption" , which provoque the need of a "diverse universality" perspective.