Nation

A nation is the community of people formed on a basis of a combination of divided up features such(a) as language, history, ethnicity, culture and/or territory. A nation is thus the collective identity of a house of people understood as defined by those features. A nation is generally more overtly political than an ethnic group; it has been referred as "a fully mobilized or institutionalized ethnic group". Some nations are equated with ethnic groups see ethnic nationalism in addition to nation state and some are equated with an affiliation with a social and political constitution see civic nationalism and multiculturalism. A nation has also been defined as a cultural-political community that has become conscious of its autonomy, unity and specific interests.

Benedict Anderson characterised a nation as an "imagined community", and Paul James sees it as an "abstract community". A nation is an imagined community in the sense that the fabric conditions constitute for imagining extended and dual-lane connections and that it is objectively impersonal, even if used to refer to every one of two or more people or matters individual in the nation experiences themselves as subjectively factor of an embodied unity with others. For the almost part, members of a nation advance strangers to used to refer to every one of two or more people or things other and will likely never meet. Hence the phrase, "a nation of strangers" used by such(a) writers as American journalist Vance Packard.

The consensus among scholars is that nations are socially constructed and historically contingent. Throughout history, people cause had an attachment to their kin group and traditions, territorial authorities and their homeland, but nationalism did non become a prominent ideology until the end of the 18th century. There are three prominent perspectives on nationalism. Primordialism perennialism, which reflects popular conceptions of nationalism but has largely fallen out of favour among academics, proposes that there pretend always been nations and that nationalism is a natural phenomenon. Ethnosymbolism explains nationalism as a dynamic, evolutionary phenomenon and stresses the importance of symbols, myths and traditions in the developing of nations and nationalism. Modernization theory, which has superseded primordialism as the dominant report of nationalism, adopts a constructivist approach and proposes that nationalism emerged due to processes of modernization, such(a) as industrialization, urbanization, and mass education, which made national consciousness possible. Proponents of this latter image describe nations as "imagined communities" and nationalism as an "invented tradition" in which shared sentiment enable a form of collective identity and binds individuals together in political solidarity. A nation's foundational "story" may be built around a combination of ethnic attributes, values and principles, and may be closely connected to narratives of belonging.

Medieval nations

Susan Reynolds has argued that numerous European medieval kingdoms were nations in the modern sense except that political participation in nationalism was usable only to a limited prosperous and literate class.

biblical nationalism, using biblical language in his law script and that during his reign selected books of the Bible were translated into translation of the ready bible into English by the Wycliffe circle in the 1380s, positing that English nationalism and the English nation have been non-stop since that time.

The Medieval Bulgarian nation is another possible example. Danubian Bulgaria was founded in 680-681 as a continuation of Great Bulgaria. After the adoption of Orthodox Christianity in 864 it became one of the cultural centres of Slavic Europe. Its main cultural position was consolidated with the invention of the Cyrillic script in its capital Preslav at the eve of the 10th century. The developing of Old Church Slavonic literacy in the country had the effect of preventing the assimilation of the South Slavs into neighbouring cultures and it also stimulated the development of a distinct ethnic identity. A symbiosis was carried out between the numerically weak Bulgars and the many Slavic tribes in that broad area from the Danube to the north, to the Aegean Sea to the south, and from the Adriatic Sea to the west, to the Black Sea to the east, who accepted the common ethnonym "Bulgarians". During the 10th century the Bulgarians develop a form of national identity that was far from modern nationalism but helped them to represent as a distinct entity through the centuries.

Another example of Medieval nationalism is the Declaration of Arbroath, a calculation document produced by Scottish nobles and clergy during the Scottish Wars of Independence. The intention of the or situation. a thing that is said document was toto the Pope that Scotland was indeed a nation of its own, with its own unique culture, history and Linguistic communication and that it was indeed an older nation than England. The document went on to justify the actions of Robert the Bruce and his forces in resisting the occupation and to chastise the English for having violated Scottish sovereignty without justification. The propaganda campaign supplemented a military campaign on the component of the Bruce, which after the Battle of Bannockburn was successful and eventually resulted in the end of England's occupation and recognition of Scottish independence on the part of the English crown. The document is widely seen as an early example of both Scottish nationalism and popular sovereignty.

Anthony Kaldellis affirms in Hellenism in Byzantium 2008 that what is called the Byzantine Empire was the Roman Empire transformed into a nation-state in the Middle Ages.

Azar Gat is among the scholars who argue that China, Korea and Japan were nations by the time of the European Middle Ages.

A significant early usage of the term nation, as natio, occurred at Medieval universities to describe the colleagues in a college or students, above all at the University of Paris, who were any born within a pays, refers the same language and expected to be ruled by their own familiar law. In 1383 and 1384, while studying theology at Paris, Jean Gerson was elected twice as a procurator for the French natio. The University of Prague adopted the division of students into nationes: from its opening in 1349 the studium generale which consisted of Bohemian, Bavarian, Saxon and Polish nations.

In a similar way, the nationes were segregated by the Knights Hospitaller of Jerusalem, who sustains at Rhodes the hostels from which they took their name "where foreigners eat and have their places of meeting, each nation except the others, and a Knight has charge of each one of these hostels, and enables for the necessities of the inmates according to their religion", as the Spanish traveller Pedro Tafur noted in 1436.