Roma and Sinti popilations arrived in Europe from India between the 11th and 14th centuries, following wars and persecution (Hancook 2002). Therefore, the ancestors of the Roma were presumably Hindus, but during their journey through Persia and Eastern Europe, they absorbed dualistic beliefs from Zoroastrianism and Judaism, such as the cosmogonic myth of good versus evil (Del/Beng) and the division of society into pure and impure categories. Today, the Roma are Orthodox, Muslim, Catholic, and Evangelical. Still, they maintain some ethical principles and tribal systems attributable to Hinduism, such as the use of the term Devel (from the Sanskrit Deva, god) and the name of the moral law of these populations, the Romani Kris. Furthermore, within Catholicism, elements symbolically transferred from Hindu beliefs have survived, such as the word triśūl, used to indicate Shiva's trident and used by the Roma to refer to the cross, or the devotion to black virgins, such as Saint Sarah la Kālī (the Black One), venerated in Saintes Maries de La Mer. In fact, the rituals adopted during the annual pilgrimage are very similar to Durgā Pūjā: the adornment of the statue with the clothes of the sick and the laying of flowers at the feet of the mūrti, the presentation of requests for healing, and immersion in the sea. This contribution aims to explore the ways in which the Roma have recoded Hindu archetypes and preserved the practice of Shaktism, the Hindu cult of female deities linked to healing and fertility (Lee 2001), in a symbolic continuity of the feminine savior. These are typically popular practices that involve the centrality of the body, the votive dimension, a direct relationship with the sacred image, and strong community participation, but which also bear witness to the long duration of embodied, transformative memories (Bourdieu 1972, Connerton 1989, Assman 2011), transcultural (Erll, 2011), and 'glocal' (Robertson 2025).