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The wixarika people have always been in close contact with their closer and further surroundings, especially initiated through the interlocking practices of commerce, work-migration and pilgrimage. We argue at the base of given researches and some own empirical examples that the persistence of wixarika culture and community should be explained through the identification face to face with the other and the creative integration of the foreign. Focusing migrant-pilgrims we observe practices of how the own and theforeign is merged in >>life-worlds<<. Instead of >>othering<< the migrants and questioning the authenticity of their ethnic identities and cultural practices we acclaim their crucial rolefor the enormous cultural continuity.