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Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London; New York: Verso, 1991), 12. , 13. , 13,36. 5 Their societies are organised around monarchs. Religious and dynastic communities, Anderson argues, were interwoven in many premodem examples throughout history. 6 Viewed from Anderson's perspective, the Ottoman Empire can be seen to have developed its cultural system by drawing on the inner dynamics of its religious and dynastic communities. This is what makes it at once different and remote from us with reference to its historical context.

Such an approach to the history of architecture has difficulty engaging contextual details; for example, it engages in limited use of archival material merely as evidence bound to the criteria of rationality and objectivity, and downplays architectural meaning. Eventually, many cases exhibited in some historical texts can be undermined or not dealt with sufficiently due to their irrelevance to the main concerns of the history of architecture. , 202-206. Ibid,, XXV. 18 A Study of Ottoman Narratives on Architecture hermeneutical paradigm, I introduce the three Ottoman narratives as three distinct ways of elaborating the historical experience of architecture.

However, his insights into architecture reflecting human experience also hold for texts. 44 Brian Stock argues similarly that texts and architecture have commonality in expressing cultural values and therefore in embodying meaning. 45 Therefore, in Jones' terms, ritualarchitectural events around Ottoman buildings of the past can be re-read through the texts of the past. Not chronicles or official recordings, but texts that have a narrative quality and perhaps a more inconspicuous and ambivalent objective or ideology provide invaluable sources reflecting the ambiguous nature of experience.