…”In such sets of arguments… there is a failure to recognize that differences between people based on their religions, cultural practices, languages, national identities, and so on, are not pre-existing, natural social formations…. [Such] identities are neither accidental nor inevitable. Rather, whether it is nations or languages, blood, soil, or races, communities based on each and every one of these markers of difference has been sociall imagined.” (emphasis in original) (Nandita Sharma (2006), “Home Economics: Nationalism and the Making of ‘Migrant Workers’ in Canada”, p. 158)
“… it is especially important to note that the contemporary identities of oppressd and exploited groupings of people are as socially and historically consituted as are thouse of the groups that oppress and exploit them” (source: ibid).
… Community is never a fixed social unit but a continual negotiation of what [James Donald] calls ‘being in common’…[In this view], commonality is not based on ideas of origin, however. Likewise, it is not dependent on the organization of discrete groups of members and non-members. Instead, community is built through experiences of trying to negotiate alterity with our ‘Noisy Neighbours’ (Donald, 1999, In Sharma, p. 159) .