Catimbó/Jurema Sagrada flourished in the backlands of Northeastern Brazil with distinctive Indigenous origins, as in the ubiquity of elements such as the black jurema wine, smoke from pipes, and maracá rattles. However, it also underwent waves of syncretism with African practices, beginning with the miscegenation of Indigenous and Black enslaved fugitives in the Caatinga semi-arid biome where the Mimosa tenuiflora tree thrives. Then in the twentieth-Century Catimbó received the influence of Umbanda, an amalgam of Afro-Brazilian and Kardecist doctrines originated in Rio de Janeiro that spread throughout Brazil, including the Northeast. This led scholars Mário de Andrade, Luís da Câmara Cascudo, and Roger Bastide in the first half of last century to diminish Jurema as a form of degraded Umbanda, a notion disputed by present practitioners that claim the originality of the bricolage religion still alive in terreiros and Indigenous villages, such as in the Pankararé Amaro Festival witnessed by the author.