Pakistan Heritage

Analysis of Early Harappan, Ravi Phase pottery from Harappa is presented in order to highlight diagnosticfeatures of the pottery ware, the manufacturing techniques and the surface decorations. Dating from >3700-2800 BCE, the Ravi Phase ceramics represent the earliest hand formed pottery found in the Punjab and setthe foundation for later pottery traditions during the Kot Diji Phase (2800-2600 BCE) and the later HarappaPhase (2600-1900 BCE). Study samples were selected from stratified occupation levels excavated by theHarappa Archaeological Research Project in 1996 and subsequent seasons. A special focus will be onspecific painted designs that were first used during Ravi Phase and then continued in the Kot Dijian andHarappan Phases. Preliminary pigment and slip analysis was carried out using a digital microscope(DinoliteTM). The digital microscope was also used to document the ware and inclusions in the clays used fordifferent types of pottery vessels. The complexity of the Ravi Phase pottery demonstrates that earliest pottersat Harappa were well versed in forming and decorating ceramics using a variety of colors and colorcombinations.

Physical beauty, adornment, and costumes when observed diligently enhances feminine charm, which fascinates the opposite sex. The history of clothing and adornment is as old as mankind. Its prime purpose is to cover the modesty and safeguard the body from harsh climatic and environmental hazards. The earliest materials used for this purpose were plants’ leaves, grasses, hides and parchment which were wrapped either in plain or plaited form around the body. We have found its evidence from archaeological sites, man-occupied caves and shelters, rock carvings, and plastic art retrieved from ancient cultural remains, as well as ancient literature. Since the 8th millennium BC onwards, cotton has been grown and spun into threads. The growing demand of cotton fabric developed, and weaving was taken up as a profession that led in due course of time to cottage industry (Mehrgarh site in Pakistan). Textile was utilized for drapery or unstitched dresses, while sewn clothes were designed in conformity with the given hot, temperate, or cold regions. With the passage of time society grew into diverse classes due to division of labour and, as such, different social strata designed and tailored clothes as insignia of their job and status; for example, robe for rulers, officials, religious leaders, ascetics, workers, security and military personnels, dancers, players, etc. Some figures clad in diaphanous fabric or close-fitting dresses boldly reveal the anatomy of the wearer approximating nudity. We have also briefly stated here few ornaments symbolizing charm and authority wearer..

The petroglyphs site in the Shani Khel area of Mohmand district was recently discovered. Mohmand, formerly a tribal agency of Pakistan, posed challenges for archaeological investigations due to its insurgent circumstances. As a result, limited research has been conducted in the area. The petroglyphs found at this site offer valuable insights into the ancient human activities and artistic expressions of the region..

The region of Kaachi-Mianwali, located in the Cis-Indus Zone of the Greater Indus Valley, holds great significance for understanding the cultural development of the Indus Civilization during the third millennium BC. However, despite its importance, archaeological inquiries in this area have been lacking. One site that has been largely unattended is Musa Khel. In May-2017, the Taxila Institute of Asian Civilizations TIAC) conducted a preliminary survey at the site and documented the presence of a versatile material culture. This is significant as it sheds light on the cultural developments of the Indus Civilization during the third millennium BC. Specifically, this article proposes the presence of a well-established Stone Tool Tradition at Musa Khel and its cultural relation to other adjacent sites. The Stone Tool Tradition is an important aspect of the material culture of the Indus Civilization, and its presence at Musa Khel suggests that the site was an important center of production for stone tools. Furthermore, the cultural relation of Musa Khel with other adjacent sites can provide insights into the social and economic interactions between different communities during the third millennium BC.

District Chakwal, located in Pakistan, is recognized for its distinctive geography, diverse climatic conditions, and rich historical and archaeological significance. The region is home to several notable archaeological sites, with the ancient Hindu temples being among the most prominent. Unfortunately, many of these temples have fallen into disrepair and need proper conservation and preservation. This research focuses on the monuments in the Dalwal village within the Tehsil Choa Saidan Shah area of District Chakwal. These monuments include a Main Temple, a Samadhi, and a Baithak, showcasing fascinating architectural and ornamental details. This study aims to document these monuments and evaluate their potential as religious heritage tourist sites. A descriptive, qualitative, and analytical approach has been employed to achieve this goal. Through a thorough analysis of the architectural features and historical context of the monuments in question, this research sheds light on their cultural and religious significance and potential as tourist destinations. Through documenting these monuments and advocating for their conservation and preservation, this research aims to ensure that these important cultural treasures are safeguarded for future generations. .

Wooden Balconies are a distinguishing characteristic of the medieval Indian Subcontinent’s architecture. The analysis of the characteristics of built heritage is a way of exploring and understanding the ancient tradition and civilization. A projected platform from the upper floors of a building supported by console brackets or columns used in Indian medieval architecture is termed as a balcony. The protruding structure protruding from the face of wall of the upper floor building mostly overlooks a path, marketplace, or some other open area. The goal of this research is to identify the roots of the traditional wooden balconies used in the Indian Subcontinent. The accessible literature and data resources have been thoroughly investigated and researched to make conjectures in order to do so. This research investigates about different wooden balconies present in the area of Anarkali, Lahore which reveals that, with regional architectural character, the concept of a projecting structure identical to balconies appear to have been present in many different regions. In order to explore the origin and shape of the balconies, foreign and local considerations have been analyzed. The balconies of the 3rd century BC in the Mauriyan Empire appear to homogenize with the openings of Islamic architecture and gradually evolved in the style of Balcony into a local window style. Style and characteristics of balconies differ based on the local material and methodologies accessible. This window form was embraced by a numerous periods and regions corresponding to the periods own preferences and aesthetic needs.

The Maryam Zamani or Begum Shahi Masjid lies to the east of the Masti gate of Lahore fort. This gate way is believed got its name after this Mosque but with the course of time the original name that is Masjidi gate was corrupted now it is called Masti gate. This Mosque was built by Maryam Zamani, Jahangir’s mother, it is known after her the Begum Shahi Mosque embellished with exquisite fresco paintings, and it is a unique Mosque not only among Mughal buildings at Lahore but also in India. Further, being this brick structure is known because of two important elements namely Fresco paintings and the double-domes with which the pray chamber is crowned. As one of the earlier Mughal monument in India, its painting model reflects the feminine character of the Mosque. It also represents the transitional phase between Lodhi and Mughal architecture. (Khan 1991:64).

The study examines the evolutions and transitions in the Peshawar cantonment, spanning from the colonial to the post-colonial epoch. The focus is engaged towards the architectural facets of the bungalow, the primary residential unit within the cantonment, with a specific emphasis on the modifications introduced by Sikh occupants. In contrast to the conventional courtyard dwelling, the Avtar Singh bungalow, by virtue of its design, would not have seamlessly accommodated the requisites of the extended Indian family structure. Nevertheless, various elements intrinsic to the bungalow have been assimilated into the architectural landscape of both private and public housing. The persistent presence of colonial imagery in the post- colonial era indicates the internalization of colonial values among planners and residents associated with the Peshawar cantonment.