Re-occupation is an interesting phenomenon for archaeologists, anthropologists, historians and readers of history. Cities and villages are established by locals, settlers or authority, but in some cases, the rebuilding of cities becomes necessary because of natural catastrophe, war or scarcity of basic natural resources. Each re-occupation of a city with new inhabitants is like a new layer added to it. Preserved specimens from a city signify the number of times a new city was developed on the older one with new inhabitants and a new style of construction.

The city of Sirkap was re-built around six times with the bottom-most layer dating back to the pre-Greek period. The existing architecture of the Lahore Fort mostly dates back to the times of the Mughal emperor Akbar, however, the whole scale of architecture that was once a part of the Lahore Fort could only be found out with the help of the latest archaeological findings. There are visible and invisible layers of each occupation or settlement. Visible layers are represented in the formation of walls and the specific architectural techniques adopted in each period; invisible layers are the many histories of settlers, language, art, living culture and other practices. All of this is not evident at the topmost layer.

In recent memory, the event of the partition of India, the largest exodus in history, resulted in major re-occupation as a result of the mass migration of Hindus and Sikhs. This migration had a far reaching effect on languages, culture, social fabric and overall heritage of the region. The heritage scattered across Pakistan in the form of Hindu and Sikh religious sites and havelis has a huge historical significance. Places of worship like the Buddhist Stupas, Jain temples, Hindu temples and Samadhis and Sikh gurdwaras can sustain religious tourism. Many rural areas of Pakistan are dotted with such places of worship. With some planning, these villages can be developed as heritage villages.

There are hundreds of villages across Pakistan with valuable heritage that offer a unique combination of history, landscape and rural serenity. Unfortunately, such places are the least developed in Pakistan as tourist sites. The recent heritage of pre-partition times offers some religious sites and architecture mostly developed during colonial rule. The answer usually given for why these sites are not developed for tourism revolves around logistics and communication infrastructure. That, unfortunately, is not the only problem. Since these places are away from big cities the deterioration of the sites has caused irreparable cultural loss to the region. These regions have also been traditionally neglected by the government departments working on tourism.

Places across Pakistan where villages could be developed for tourism purposes around heritage sites include Katas Raj in Chakwal, Pharwala in Islamabad, Nidowari in Balochistan, Rohtas in Jhelum, Bumbureet in Chitral, Eimanabad in Gujranwala, Rehman Dheri in Dera Ismail Khan and Shardah in Kashmir. With artefacts and local cultural products in abundance, museums could be developed here to promote local handicrafts. In this manner, more opportunities could also be created for organic food entrepreneurs, mainstreaming local artists and folklore. Many of UNESCO’s world heritage sites are in rural areas of Pakistan.

The conservation and preservation of heritage sites in Pakistan require adoption of international standards and approaches since a lack of expertise in the revival of old architecture can destroy heritage sites. Most Sikh heritage sites consist of a wide range of elements, conceptual details and religious identities introducing onion domes, frescoes of Hindu deities and Sikh gurus, with Mughal and Rajputana architecture influences. It is hard to copy the chattri, the poly-lobed arches and the military fortifications reflected in many Sikh era buildings.

In many buildings from this period Nanak Shahi bricks, lime mortar, lime-gypsum plaster, and lime concrete are the most common building materials. Sand stone is also used in many buildings in the northern Punjab. White marble is used on floors as cladding or decorative material. The Nanak Shahi brick was used for its intrinsic advantages. Those days, bricks were made at homes, not brick kilns. Bricks were more expensive than carved sandstone. These could be used to make mouldings, cornices and pilasters, as bricks are easier to mould into a variety of shapes. Structures were a combination of the two systems, first trabeated, or post-and-lintel, second arcuated, i.e. based on vaults and arches. The surfaces were treated with lime or gypsum plaster which was then moulded into cornices, pilasters, and other structural features as well as non-structural embellishments.

The preservation of national heritage – be it the development of a project, a building or a village – demands preserving the memory and maintaining identity. The local population, together with investors, can create new places to take care of the accommodation needs of tourists. Besides creating new jobs, this will help restore life in many of these deserted villages. The rehabilitation of this type of architecture with particular characteristics, framed in the landscapes around them, will be full of memories and experience. This type of heritage preservation in Pakistan has sufferd particular neglect after the Babri Masjid demolition in India.

The conservation and preservation of heritage sites in Pakistan require adoption of international standards and approaches since a lack of expertise in the revival of old architecture can destroy the heritage sites.

Sustainable rural ecotourism and agri-tourism can help farmers sell their products and grow their businesses. Heritage villages that have been developed in Pakistan recently are mostly near major cities where road access is easy. This makes them vulnerable. The villages with natural and cultural heritage like Shah Allah Ditta in Islamabad provide dine-in, rock climbing, camping, bouldering, zip line, archery, tracking, jungle paint-ball and music. The caves once home to sadhus (monks) now are today an attraction for tourists and adventurers. These villages have old trees, natural scenery, old houses and havelis and religious places of earlier settlers.

In recent times, Saidpur has been developed as a model village to attract tourists to Islamabad. Saidpur was once a flourishing town. Located in the foot of Margalla hills, it was settled by a son of Gakhar Sultan Sarang Khan. The rest of his brothers had settled on the other side of Margalla, the area that is now part of the Khanpur lake. The renovated village looks like a western European village, showing that the concept of preservation is misunderstood in Pakistan. While the village was being revived, the scenery and the basic idea of a Potohari village were completely overlooked.

More recent heritage sites can be preserved with less funds than needed for a Mughal or Gandhara period heritage preservation. One reason is the availability of skilled artisans. Gujar Khan is the heart of Potohar. With around 600 villages and dozens of historical towns, the area has rich fertile land and is home to old Potohari traditions. It was home to many temples and gurudawars. Today not a single gurudawara or temple is intact. Only a few Sikh havelis have survived.

In the Potohar area, many villages were re-occupied by Sikhs agrarian clans in the post 1765 period after the fall of Gakhar dynasty who were Durrani allies. After the fall of the Sikh empire, East India Company was the single powerful entity.

During the colonial rule some villages grew into business centres so that the society moved from agriculture to trade. Roads and railways linked these to major cities and brought the laymen opportunities for education and jobs. The pre-partition heritage has huge tourist potential. There is a need to develop local pre-partition heritage museums. Aanchal Malhotra, author of Remnants of Separation, has in recent times brought the concept of the heritage of the belongings of partition survivors in mainstream and has also launched her online virtual museum of material heritage. This has resulted into a campaign to collect relics that can be preserved in museums. The historiography of alternative voices around partition has become more visible in the last 20 years. The documentation of history builds narratives for connections and tourism. Dr Pippa Virdee has in recent years brought new approaches to documenting migration, memories and legacies that offer a look into the lives of partition migrants.

In Pakistan, Amardeep Singh has brought Sikh heritage to limelight but not demarcated the rural-urban divide. Based in Singapore, raised in Gorakhpur, with roots in Muzaffarabad, Amardeep Singh has extensively traveled across Pakistan.

Many gurudwaras in East Punjab are embellished with heavy marble and gold in such a manner that the real architecture has been buried behind the thick walls of reverence. Many Sikh and Hindu religious sites after partition were re-occupied for public service either in the form of educational centres or health centres. That way Sikh religious sites became social welfare centres. Many gurudwaras turned into markets and shops. As these sites were located in commercial hubs it was easy to convert thee into markets.

The decision as to which heritage sites are deemed worthy of protection and preservation is made mostly by the Archeology Department. In many cases, heritage conservationists and departments working on heritage preservation seem divorced from the social realities and history of the area. The fact is readily visible in the approaches to heritage preservation in Pakistan. The conservationists’ major concern appears to be that nobody should visit the heritage sites. This has contributed to further deterioration of heritage sites. The neglect has resulted in illegal construction and occupation of these sites. More should be done to integrate these places in protected sites so that laws governing archaeological site are applicable and those destroying heritage sites can be brought to book.

Old trees and water ponds should be declared as heritage assets. Eco-protection concepts should also be taken into consideration.

Many heritage villages are located at the outskirts of the cities. These are under constant threat of demolition due to relentless urban expansion as urban real estate business is more lucrative than tourism in the area. Heritage destruction is a huge cultural loss. Heritage villages establish links with history and a pluralist past apart from their obvious significance as tourist sites. Heritage sites in Pakistan are often at risk from social, political, legal, and economic forces that alter long-term stability and protection of cultural heritage. Heritage loss like razing or dismantling Hindus temples and gurudawars will result in a more intolerant society and greater cultural and religious uniformity in the society.

The writer tweets at @Ammad_Alee