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In rural communities across Pakistan an increased proclivity can be observed towards Sufi shrines visitation and ritual performance. People normally pay visits and give donations at shrines in a bid to accommodate their spiritual needs. The migrants (transnational devotees) having strong connections to the home communities were inclined towards the Sufi shrines in the same way as their relatives back homes. They regularly give donations and pay visits to the shrines during their visits back home. In most of the cases in the upper Punjab (majorly in the Potohar region) it is very common that international migrants and their left behind families allocate a part of remittance to Sufi shrines for the management, construction or expansion, langar­­-free food, and for petty expenses. In some cases, the custodian (gaddinishin) of Sufi shrines also pay visits to various countries where their devotees (muridain, singular murid) live for spiritual guidance and to collect donations for the Sufi shrines. The current research aimed at exploring the underlying mechanisms behind such spiritual links between the custodians of the shrines and their transnational devotees. The current research was conducted in district Gujrat which is famous for both the international migration and veneration of Sufi shrines. For this research, ethnographic fieldwork was conducted by using a) in-depth interviews, b) case studies, and c) focus group discussions from the community members having knowledge about migration and shrines. The selection of the respondents was made through the use of purposive sampling with a specific criterion as only international migrants, their left behind families’ de facto heads and the custodians of the Sufi shrines were taken as respondents.

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Sarfraz Khan (Pakistan) 8439
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