create a sense of national identity, creating those symbols, rituals and myths, the beliefs that people would share.  Beginning of the 1980s, there's this - what has got to be one of the two or three academic best sellers of all time, Benedict Anderson publishes his book called Imagined Communities, and he basically says, look what really binds us together as peoples is that we never see each other face to face but we imagine that we're part of a community.  Part of that imagining is sharing a certain set of symbols, rituals, beliefs.  The ultimate test is, am I willing to put down my life for those other people who I've never met?So the focus in studies of nationalism tend to become, in the 198s, more on community, on identity, as opposed to these kinds of notions of mobilising people through organisations, the state and state direction.  And so, in this sort of sense, you really are only truly a nation when a substantial number of people within your boundaries in fact actually are aware of each other, share these same set of rituals, myths and beliefs.  This is why, if you look at a place like Brazil in the nineteenth century, we say at the end of the nineteenth century 15 million people, many of those people are not even aware that there's a president.  They don't know what the Brazilian flag looks like, they don't know the national anthem.  So in this sort of sense, many of