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An Analytical Study of Architecture and Planning of old area of

Rawalpindi.

(A case study of Bhabra bazar and surrounding areas)

Name: Adeel Shahzad

Registration No: 2013-M.Arch-03

Full Time/Part Time: Full Time

Date of Registration: January, 28th 2014

Supervisor: Dr. Shama Anbrine

Department of Architecture
University of Engineering and Technology, Lahore.
CONTENTS

CHAPTER 2: LITERATURE REVIEW ................................................................................... 3

2.1. BACKGROUND OF THE CITY ............................................................................... 3

2.2. ARCHITECTURAL HERITAGE OF RAWALPINDI .................................................. 4

2.2.1. Kalyan Das Temple.......................................................................................... 6

2.2.2. Krishna Mandir................................................................................................. 6

2.2.3. Baba Dyal Singh Gurdwara.............................................................................. 7

2.2.4. Shruti Devi Gurdwara....................................................................................... 7

2.2.5. Sujan Singh Haveli .......................................................................................... 8

2.2.6. Jamia Masjid Rawalpindi ................................................................................. 9

2.3. DISTINCTIVE FEATURES OF RAWALPINDIS ARCHITECTURE .......................... 9

2.4. USE OF TECHNOLOGY TO DEVELOP RAWALPINDI’S ARCHITECTURE ........ 11

REFERENCES ................................................................................................................... 14

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CHAPTER 2: LITERATURE REVIEW

2.1. BACKGROUND OF THE CITY

Rawalpindi has a rich historical and cultural background. The city consists of a large
number of historical sites and monuments which have been constructed by
civilizations from the past. A large proportion of these historical monuments are
remnants of the Hindu and Sikh communities which used to live in the city prior to
the Indo-Pak partition of 1947. Apart from its own historical significance and heritage,
the city is located between two historically significant areas, which were occupied by
the Sawan and Gandhara civilizations. According to the renowned Pakistani
archaeologist and scholar Dr. Ahmed Hassan Dani, these civilizations lived a long
time ago; the civilizations near River Soan, for example are dated back to the stone
age (Awan, 1993).

The city itself has a very rich historical background. Some buildings and areas, like
Rawat, bank of the River Soan and Morgah provide evidences and relics which can
be traced back to the Paleolithic period. Apart from that, there are several other
historical sites in Rawalpindi, including Bachan Nawaz Haveli, Sujhan Singh Haveli,
Pardit Singh Haveli, Kakoo Shah Tower and numerous others. In addition to that,
there many other Havelis in the cantonment area of the city which are known for
housing the Fatima Jinnah University for women (Farooqi and Arif, 2015).

The city under consideration has a had a very long history, and during all this time, it
has never been formally planned or designed. The residents of Rawalpindi have
great regard for traditional living styles and resist changes to the city’s layout. As a
result, the city has expanded and developed in a haphazard and random way over
the several centuries of its existence. In addition to that, age old traditions and
beliefs have survived through a lot of time due to strong moral cohesion, as well as
stringent social beliefs of people who have inhabited the city over the ages. In
addition to that, it also enables the city and its residents to continue living normally,
regardless of the existence of issues in the form of rapid population growth, lacking
infrastructure and facilities and certain social differences. Furthermore, the heritage
which survives within the residents of Rawalpindi is plays an equally important role in
making the city historically and culturally significant (Pakistan Today, 2012).

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Rawalpindi has a distinct old city area, which can be described as a set of markets
(bazaars) and neighbourhoods (mohollahs). Residents of this area stick to a
traditional and staunch urban way of living, which plays an important role in defining
the characteristics of the old city area. This way of life has its roots in the lifestyles of
the numerous civilizations which have inhabited the area in the past. In addition to
that, it provides evidence to the existence and amalgamation of various cultural and
religious values in the area, including those belonging to Hindus, Muslims,
Christians, Sikhs and Jains. In a similar context, the old city area contains various
old structures and buildings which were constructed by people belonging to all of the
aforementioned religious and cultural groups. As a result, the city has a great
diversity of cultures, lifestyles and architectures (Rabbani, 2012; UNESCO, 2016).

The old city area in Rawalpindi presents an interesting variety of architectural styles
in the form of both commercial and residential buildings, as well as historical
structures. These buildings and heritage sites are mostly from the eighteenth to
twentieth centuries. Apart from the basic architecture, the buildings possess
interesting and immersive decorations and designs too. These decorative patterns
make each building easily distinguishable from the other, and create opportunities for
interested people to study the merging of Western and native styles in to unified
designs (Kalhoro, 2010).

Apart from the variety of buildings and their decorative patterns, Rawalpindi boasts a
series of spires and domes, which appear every now and then in the city’s sky.
These are prominent features of temples and mosques which are present in modest
number within the city. Apart from adding to the cultural and architectural diversity of
the city, these minarets and domes acts as landmarks and markers to help people in
finding their way around the cluster of streets in the old city area. The residential
area is connected with the marketplace via a series of slender and meandering
streets which also represent the resilient and traditional lifestyle of people residing in
the region (UNESCO, 2016).

2.2. ARCHITECTURAL HERITAGE OF RAWALPINDI

As mentioned earlier, Rawalpindi possesses a strong, as well as rich cultural


background. However, inhabitants of the city are not quite well informed regarding

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the heritage or history of Rawalpindi. Upon the partition of the Indian subcontinent in
1947, Rawalpindi became a part of Pakistan and its Hindu and Sikh residents had to
leave the city in order to migrate to India. As a result, they left behind their homes
and places of worship. At the same time, millions of Muslims migrated from India to
Pakistan. Those who decided to dwell in Rawalpindi needed a place to live and
these vacant buildings provided suitable refuge for them. As a result, even around 70
years after the partition, people reside in such buildings containing remnants and
markings of their older inhabitants in the form of carvings and paintings. However,
these old buildings are in an extremely delicate condition at present and require
attention and renovation to remain intact (Rabbani, 2012).

The repair and maintenance of old structures and dwellings is considered as an


effort and resource exhaustive ventures by the authorities and citizens of Rawalpindi.
To the local public and responsible authorities, demolishing and constructing new
buildings is a cheaper and more effective option than taking care of old buildings. A
very small number of Sikhs and Hindus still dwell in the city under consideration, but
they reside in the old core of the city. These residents do not complain about the
deteriorating state of their ancestral buildings and worship sites and do not appeal
for their repair because of the poor treatment and oppression incidents surrounding
minorities in Pakistan at present. Resultantly, these sites do not have very high
chances of being preserved (Khan, 2013).

As compared to outskirts of the city, small, jam-packed houses are the feature of the
inner city. These houses are narrowly built and after entering the houses, an
individual is able to witness the beautiful sky above the head. There are houses of
different shapes and sizes in the inner city with large houses covering much larger
space. Often the interior of large houses is designed in a traditional manner and
artistic work is found on the interiors. The carvings on houses and temples portray
the beautiful architectural sculpture of the city in the early years. Gurdwaras and
mandirs located on the beautiful streets of Rawalpindi are ruined due to the
negligence of respective authorities; however, their beauty still exhibits the rich
heritage of the city (Farooqi and Arif, 2015).

After visiting the Zari market, one of the famous trading places in the Rawalpindi city,
it was found that Lakshami Narain Mandir located in the Purana Qila is deemed to be

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150 years old. When attacks were launched on Babri Masjid in 1992, efforts were
made to demolish the temple in retaliation, however, there was intervention by the
administration and fortunately, the temple is preserved till date. To preserve the
remaining temples, authorities shifted some temples while many were turned into
different places. For instance, temples in Kashmiri Bazaar and Gunjmandi lost their
original identity and a gurdwara in Kiran Bazaar is now a famous eating and trading
spot (Kalhoro, 2010).

Moreover, this research also includes information regarding Bhabhra Bazaar, where
Sehgal Mandir is situated. According to the locals, this is the biggest and oldest
temple which also provides a living place to individuals. Apart from the
aforementioned temples, others are lost in dense fog and their remains are yet to be
discovered (Farooqi and Arif, 2015).

Rawalpindi is the home for famous cultural sites and some of them are as follows:

2.2.1. KALYAN DAS TEMPLE

Kohaati Bazaar is one of the liveliest places in Rawalpindi. Located in the center of
the city, Kohaati Bazaar witnesses trading activities till late night and small, multi-
story, and ordinary houses are built around the place. Kohaati Bazaar is famous for
hosting large gatherings of Shia Muslims. On the 9th and 10th of Muharram, the first
month of Islamic year, Shia Muslims gather in huge number and engage in religious
activities which also include the traditional juloos of 9th and 10th Muharram. As each
year passes by, more and more Shia Muslims take part in organizing the Muharram
majlis. However, no attention is given to the Kalyan Das Temple which is located just
around the corner where Muharram majlis is taking place. Kalyan Das Temple was
once an important site for Hindus. It was built in the mid 19th century and presently, it
is located on the broad streets of Kohaati Bazaar. Next to the temple, is the Qandeel
High school for children who are visually impaired (Farooqi and Arif, 2015).

2.2.2. KRISHNA MANDIR


Krishna Mandir is found in the Kabari bazaar of Rawalpindi, a very old trading place.
In Rawalpindi city, there are only three mandirs where Hindu’s worship and Krishna
Mandir is included in the list of three mandirs. Krishna Mandir was constructed by

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Ujagar Mal Ram Richpal in the year 1897, and today, it is extremely difficult to locate
the mandir due to heavy trading activity taking place in Kabari bazaar. However,
worshippers are extremely glad to have the mandir in their locality because they are
living amidst clouds of anxiety and fear. Krishna Mandir is not spread over a vast
scale, it includes a huge ground floor and a small compartment is reserved for
keeping the sculptures of Hindu gods and goddesses. As Krishna Mandir is a two-
story mandir, on the second floor there is a balcony from which the worshippers can
oversee the whole area. The dome of mandir is located on the terrace outside;
however, it is difficult to see the dome due to the presence of city high buildings. In
addition, the mandir is visited by small Hindu families who belong to the twin cities of
Islamabad and Rawalpindi. Hindus who travel from various cities usually reside in
the mandir for food and shelter (Rabbani, 2012).

2.2.3. BABA DYAL SINGH GURDWARA


Baba Dyal Singh Gurdwara, located in Raja Bazaar is famous for hosting reputable
events which date back in the late 19th century. This gurdwara is known for hosting
the first Sikh wedding in 1885 and the movement of Dyal Singh’s Nirankari
Movement was also initiated from Baba Dyal Singh Gurdwara. This movement was
launched against idol worship. Maharaja Ranjit Singh built this gurdwara in 1830’s,
this period resembles the dominant reign of the maharaja. In 1947, during the
partition of India and Pakistan, Baba Dyal Singh Gurdwara was not operational.
Moreover, the gurdwara was unattended by Sikhs even after ten years of partition
and in 1957, a school was constructed on gurdwara’s land by Shimla Islamia
Anjuman, a private organization. When Zulfikar Ali Bhutto came to power in 1970’s,
he brought the school under government control. Unfortunately, the remains of the
gurdwara are now encompassed by spice and fresh produce market (Farooqi and
Arif, 2015).

2.2.4. SHRUTI DEVI GURDWARA


Shruti Devi Gurdwara is located at a small distance from Baba Dyal Singh Gurdwara.
In comparison with Baa Dyal Singh Gurdwara, Shruti Devi Gurdwara has no
differences. It is situated in a famous market of Rawalpindi and the condition is
worse. Surprisingly, there is no entrance door for the gurdwara and worshippers

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have to climb the roof of the shop to step inside the gurdwara. Gurdwara’s lower
level is non-operational as shop owners have occupied it as a place to store their
grains. The remains of Shruti Devi Gurdwara are inclusive of an enlarged dome, and
the carvings found on the dome which includes the paintings of important Sikh
figures Guru Nanak and Ganesh (Farooqi and Arif, 2015).

2.2.5. SUJAN SINGH HAVELI


Sujan Singh and his family belonged to Rawalpindi and were living in Rawalpindi
since the 18th century. By occupation, Sujan Singh was a businessman and loved
humanity. Sujan Singh Haveli was established in 1890 and is located in the Bhabra
Bazaar. Sujan Singh passed away in 1901 but his family resided in Rawalpindi city
till 1947, and during partition, they became residents of India. After Sujan Singh’s
family left the Haveli, it was not occupied by any other individual and was not used
for any purpose. During 1947-1980, 15 Kashmiri refugee families lived in the haveli
and during this period, the beautifully decorated interiors of the haveli were ruined.
The government of Pakistan ordered the Kashmiri refugees to abandon the haveli in
1980. After leaving the haveli, these families never returned and bought small
houses in the area of Bhabra Bazaar. A grand and beautiful entrance hall was once
the important feature of Sujan Singh’s haveli, and haveli’s residential quarters are
visited through the entrance hall. A small reception area, located in the inner part of
the haveli links with other compartments of the haveli. This haveli is the symbol of
unique architecture and design as no similarities are found in the eastern and
western halls of the haveli. Furthermore, beautifully decorated rooms and an
embellished ceremonial hall further beautify the haveli. By looking at the interior of
the haveli, individuals can witness the witness the destruction which took place
during the partition. Sujan Singh’s Haveli is now worse-off. The overall structure of
the haveli including the doors, ceilings, and interior are cracked and disintegrated.
This research also includes a myth about this haveli that an underground tunnel is
the secret passage to Bagh Sardaran (Farooqi and Arif, 2015).

Local farmers have left their cows so they can graze in the garden. It is indicated by
the research that the garden once included a beautiful fountain near the pool. Under
present circumstances, the haveli is now considered as a structure of raw bricks.
From the top of the haveli, it is possible to view the whole city. To secure the remains

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of the haveli, the government deployed the security guards of the Fatimah Jinnah
Women University who proclaimed that the university has promised to establish a
grand library for the students who visit the haveli (Rabbani, 2012; Rogers, 2016).

2.2.6. JAMIA MASJID RAWALPINDI


Another historical site found in Rawalpindi city is the beautifully constructed Jamia
Masjid. Largely due to the efforts of government of Pakistan, Jamia Masjid stands tall
till date. This is because high-quality raw materials were used in constructing the
interior and exteriors of the Masjid. One of the minarets of Jamia Masjid was
redesigned by the architectures because it was damaged due to heavy rainfall and
lightning in the year 1940 (Hassan, 2015).

2.3. DISTINCTIVE FEATURES OF RAWALPINDIS


ARCHITECTURE

It has been stated by the research that Rawalpindi is famous for historical sites
which are religious and non-secular in nature. Included in the historical sites of
Rawalpindi are mandirs, churches, gurdwaras, markets, schools, rest houses for
guests, and buildings which are crafted in a beautiful manner and the interior and
exterior designs of the aforementioned sites display the craftsmanship of the skillful
designers of 1850’s (Rabbani, 2012).

According to the research, the carvings of figures on the historic sites further
increase the beauty of the religious site. For instance, the exterior walls of the
buildings are carved with figures which display the Hindu beliefs of their gods, the
adventures and journey of Hanuman the Monkey King, and incarnations of Vishnu
(Rabbani, 2012).

In addition to it, the research also put light on the sculptured of Hindu god and
goddesses, and pictures of Hindu deities which are found in mythology. Every part of
the building, including the niches, friezes, and panels are covered with the images of
Hindu deities in different postures and these sculptures are carved of nagas as well.
Nagas were mythical cobras with multiple heads who were deployed to guard sacred
places of Hindus. Moreover, Hindu gods have some special characteristics which
make them familiar to their worshippers for instance; Shiva carried a three-pronged

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spear known as trident while Vishnu occupied a conch. Along with this, certain Hindu
gods are known by their mounts, for example, Ganesh has a mouse while Durga
mounts on the back of the lion (Rabbani, 2012).

During the period 1850-1920, Cantonment area of Rawalpindi witnessed the


construction of various buildings. Almost every building which was constructed had
strong, huge pillars on both the sides and the entrance was usually a curved
structure. This is because people who came from different places visited these
places and brought goods as well. Hence, a vast entrance ensured that people could
keep their goods without finding a space constraint. This feature shows that buildings
were linked to culture (Rabbani, 2012).

In addition, the entrances had recessions on different sides so candles could be kept
for visitors who visit at night. In addition, research also states that the design of roofs
and windows was done in a unique manner to prevent the rainwater from
accumulating there (Rabbani, 2012).

By further examining the subject, the research adds that construction of buildings
was done by using timber, coloured glass, and slender bricks which displays the
cultural style of that era. One of the characteristics of public architecture also
includes that the construction is beneficial for the humanity. For this purpose, these
buildings had decks on the rooftop which were used by security guards as their post
in times of emergency or security threat. Moreover, on the roofs, food and bowls, full
of water are kept for birds to feed on (Rabbani, 2012).

The research also signifies the importance of peace, harmony, and simplicity in the
Hindu religion which can be analyzed by looking at the carvings of Hindu deities on
the exterior of Sahni and Sohan building, Mangat Ram Agarwal building, and
Sanatan Dharam School building. How symmetrical and organized these buildings
are and their perfect design is one of the reasons why people are attracted towards
it. The sculptures of Hindu deities and designs depict harmony and also have a
positive impact on the environment (Khan, 2013).

In close proximity to Ahata Shamsabad, the remains of Hindu deity Kali Baari are
found. Previously, there used to be a huge structure of kali baari which included
several rooms and corridors, but with the passage of time, it was left to rust. On the

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holy occasion of Vijayadashami/ Dasara and Diwali, Kali Baari was brought outside
by the Hindus and a black goat was sacrificed in front of the statue before
celebrating the occasion.

A table was kept near the statue where the remaining Prasad (offerings) was kept
and several tanks of water and a sacred pool was also found near the statue. To
make mandir (temple) a more attractive place for Hindu gods and goddesses, water
is extremely crucial. Thapar Asharam situated in the ancient Babu Bazaar was built
over 9 decades ago. Thapar Asharam displays the popular, attractive, and unique
architectural design of that era and balconies of Thapar Asharam were constructed
with wood. As of now, the building is in a poor state and the paintings of deities on
the exterior walls are partially invisible. A local trader has purchased this building and
is using it as a storage place (Farooqi and Arif, 2015).

All the Hindu temples are designed in a beautiful manner. An individual enters the
grand gate of the Hindu temple which leads to a small dark passage which is known
as the garbhagriha, where the sculpture of the most important deity is kept. Hindu
worship is not congregational in nature which means that individual worship is the
significant feature of Hindu worship. Apart from this, the important feature of the
temple is inclusive of the unique symbols of the shrine and a fascinating entrance
which is mostly directed towards east (Rabbani, 2012).

A wide array of fascinating memories is displayed by the various streets of


Rawalpindi. In the present world, all the places in Rawalpindi which sprang in the
late twentieth century are facing several problems which include rapid
commercialization, negligence of authorities, and population boost (Farooqi and Arif,
2015).

2.4. USE OF TECHNOLOGY TO DEVELOP


RAWALPINDI’S ARCHITECTURE

Laser scanning is a newly introduced technology in Pakistan but in rest of the world;
this technology has been used as a surveying tool since 1998. It is becoming
essential for industries to ensure that precise measurements are made in important
areas (Mir, Abbasi and Murtaza, 2016).

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According to the research, laser technology has been used by private authorities to
survey the ancient buildings and historical sites which are located in the city. Sujhan
Singh Haveli was also surveyed under this project and recently, Chaburji in Lahore
was surveyed by using laser technology. This project was initiated by the
government of Punjab and the government has planned to survey 9 more sites in the
future. Moreover, the private authorities have given the 2D and 3D architectural
designs of Chaburji to the Punjab government and the same thing will be done for
Sujhan Singh Haveli (Mir, Abbasi and Murtaza, 2016).

Rawalpindi’s history is flooded with rich cultural background and the city is the home
of multiple historic sites but unfortunately, these sites are completely destroyed due
to negligence of the respective authorities (Rabbani, 2012). In addition, it is the
responsibility of the government, federal and provincial government to preserve the
historical sites and along with the government, civil society needs to take steps as
well. For instance, the government can incorporate laser technology which is being
all over the world to obtain the 3D designs of Rawalpindi’s architecture. Moreover,
university students and civil society can initiate awareness campaigns on the internet
and across the city regarding the use of laser technology and the benefits which can
be derived by using it. By spreading positive information regarding historical cultural
places of Rawalpindi, tourists across the globe will visit the city to admire its beauty
(Mir, Abbasi and Murtaza, 2016).

It is important to establish a strong, positive, and healthy relationship between the


public and private institutions to ensure that historical buildings in Rawalpindi are
brought back in their original form. In addition, various government department and
respective authorities should work together under the leadership of Commissioner
Rawalpindi to rehabilitate the lost heritage and safeguard the remaining cultural
sites. By making a combined effort, the work would be done in an organized manner
and less time would be needed. Historic buildings which are owned by the state must
take extreme steps to ensure that development and maintenance of these buildings
is carried out. Moreover, it is the responsibility of government to provide interest-free
loans to the homeowners who have constructed their property on the barren land of
these buildings. These loans must not include stringent conditions and the
homeowners should be given ample amount of time to repay the loans in instalments
(Mir, Abbasi and Murtaza, 2016).
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According to the research, it has been identified that by rebuilding the historical
buildings and redesigning the sculptures which were made on these buildings,
Pakistan will be able to enhance its declining image. It will also allow the country to
improve its socio-economic stability as tourists will be interested to visit the country
for sightseeing these historical sites (Mir, Abbasi and Murtaza, 2016).

There are various ways through which the government can increase the possibility of
tourists visiting Pakistan. The newly-built metro can be used to promote tourism in
the country as metro station can be used for travelling purposes by the tourists. In
addition to it, the government can start the construction of tourist information centre
near the station which will include information about all the important historical and
cultural places where tourists are interested to go. For instance, metro station near
Liaquat Bagh can include the information regarding famous tourists’ destinations
near the station which include Islamia School, which was visited twice by Quaid-e-
Azam, the founder of Pakistan. In addition, information can be given to tourists
regarding Company Bagh which is now known as Liaquat Bagh (Mir, Abbasi and
Murtaza, 2016).

Furthermore, school and college students must also be given awareness regarding
the culture of Rawalpindi. For this purpose, the syllabus taught in educational
institutions must include chapters on Rawalpindi’s heritage. This will arouse feelings
of love and harmony among students for the declining culture of their city. As
remains of Sikh and Hindu buildings are present in Rawalpindi, these can be
converted into attractive places by maintaining them in a proper state. This will allow
Pakistan to enhance economic stability (Mir, Abbasi and Murtaza, 2016).

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REFERENCES

Awan, M. (1993). A STUDY OF SIGNIFICANT HISTORIC BUILDINGS IN LAHORE


LEADING TOWARDS THE FORMULATION OF A NATIONAL CONSERVATION
POLICY FOR PAKISTAN. Bachelors. University of Shefield.
Farooqi, M. and Arif, R. (2015). The Lost Art of Rawalpindi. THAAP Journal, pp.31-
44.
Hassan, S. (2015). Jamia Masjid - an expression of devotion in architecture. [online]
DAWN.COM. Available at: https://www.dawn.com/news/1155038 [Accessed 17
Dec. 2017].
Kalhoro, Z.A. (2010). Hindu and Sikh Architecture in Islamabad and
Rawalpindi. Journal of Asian Civilizations, 33(1), p.88-1115.

Khan, R. (2013). "My Old but Ever New Pindi" (Part 1) | Native Pakistan. [online]
Native Pakistan. Available at: http://nativepakistan.com/my-old-but-ever-new-
pindi-part-1-nostalgic-article-about-rawalpindi/ [Accessed 17 Dec. 2017].
Mir, A., Abbasi, F. and Murtaza, U. (2016). Outpost - Connecting the disconnected.
[online] Outpost.pk. Available at: http://outpost.pk/opinions/970-beautification-of-
rawalpindi-city-through-heritage-development.html [Accessed 17 Dec. 2017].
Pakistan Today (2012). Rawalpindi: The old city of crumbling temples. [online]
Pakistantoday.com.pk. Available at:
https://www.pakistantoday.com.pk/2012/09/14/rawalpindi-the-old-city-of-
crumbling-temples/ [Accessed 17 Dec. 2017].
Rabbani, Z. (2012). Architectural heritage: In Pindi’s serpentine streets, remnants of
a decaying legacy - The Express Tribune. [online] The Express Tribune.
Available at: https://tribune.com.pk/story/471808/architectural-heritage-in-pindis-
serpentine-streets-remnants-of-a-decaying-legacy/ [Accessed 17 Dec. 2017].
Rabbani, Z. (2012). Pindi’s architectural heritage - II: The sacred banyan tree and
the neglected Hindu temples - The Express Tribune. [online] The Express
Tribune. Available at: https://tribune.com.pk/story/413967/pindis-architectural-
heritage-ii-the-sacred-banyan-tree-and-the-neglected-hindu-temples/ [Accessed
17 Dec. 2017].
Rabbani, Z. (2012). Pindi’s architectural heritage - part 1: History in a shambles -
The Express Tribune. [online] The Express Tribune. Available at:
https://tribune.com.pk/story/404793/pindis-architectural-heritage-part-1-history-in-
a-shambles/ [Accessed 17 Dec. 2017].
Rogers, P. (2016). The Rawalpindi Historic Urban Landscape Project. Paris:
UNESCO, pp.1-16.
UNESCO (2016). The HUL Guidebook. Paris: UNESCO, pp.38-41.

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