In earlier years, cremating the dead was not possible. The dead had to be buried as per local custom. Some Sikhs, in deference to family expectations, had elaborate family burial tombs. Some immigrants called for their relatives in due course when they were in a position to sponsor. Some even sent their children to visit, and in one case, to study for a short period. But vast distance and expense deterred many others. Almost all expressed a wish to visit Punjab. The Punjabi language has almost died out with second and third generations as they need to know English and proficiency in the local language.

Recent migration, though not very common, helps keep interest and contacts with back home alive. The illegal migrants, having landed amidst them, are helped to some extent but these migrants have their own agenda, at times causing embarrassment to the locals. Events of the 1980s certainly had an emotional impact on immigrants, but because of small numbers, they had no involvement or support for Punjabis in India. Migration to Bolivia in the 1980s was, however, substantially triggered by the events in Punjab at that time.

Many second and third generation migrants are availing opportunities that come their way to migrate to North America as a first priority and the UK/Australasia as a second option. They maintain contacts with friends and relatives in these countries. Due to the influence of mothers, who in many cases are locals, the children tend to visit the church and follow Christianity. But with the setting up of Gurdwaras, the younger generation is developing some emotional ties for Sikhism. Some of the mothers, though married to non-Singhs, have kept the Singh surname for their children. For the younger generation, it is the western dress which is the norm, but on Gurdwara days, the dress worn tends to be Punjabi. Children's names can be both Western and Punjabi.

The linkage with India, Punjab, and the Sikhs is, naturally, better where the parents have taken the children to India for varying periods of time. At least the second generation then has some exposure to things Indian. The nostalgia for the homeland continues, as is natural, but better living conditions and financial prosperity is an important compensating factor. It is not easy to return to Punjab, especially if you have to accept a lack of success. The individual and sometimes family 'izzat' is at stake. Migration of relatives, village mates, and other friends or known persons was encouraged and facilitated to the maximum extent feasible.

It is a sight to see signboards on a supermarket of "Dasmeshpita Norte Supermercados" or "Despensa Singh" or "Amacen Singh Khalsa" or "Sher E Punjab Farm". In the countries visited, most of the Sikhs do not wear turbans. However, the most impressive sight was that of Yogi Bhajan's followers with full Sikh identity symbols. They are the local converts to Sikhism. These Sikhs generally have the surname 'Khalsa' and keep the five K's. The 3HO (Holy, Healthy, Happy Organization) members are a study in themselves. Their devotion to Sikhism against heavy personal challenges needs admiration.