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Culinária / 16/11/2020

Orixas Cooking - Ritualistic foods

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Orixas Cooking - Ritualistic foods

Ritualistic food in Afro Brazilian religions, are the specific foods of each Orixá, whose preparation requires a real ritual.

These foods (dry food), when ready, are offered to the Orixás accompanied by prayers and songs.

They are called axé food, because it is believed that the Orixá accepted the offer and impregnated them with positive energy.

Iyabassê is the person responsible for carrying out this ritual. There are Orixás who do not accept food with palm oil, others do not accept honey, others do not accept salt, others do not accept shrimp, etc ...

Iyabassê needs to know exactly how to prepare each of these foods, so that they are accepted by the respective Orixás.




The hunt



To love her


Deburu or Doburu

And Bo


Erã peterê








It is one of the dishes of Bahian cuisine and like acarajé it is also part of the ritual food of candomblé.

The abará has the same mass as the acarajé: the only difference is that the abará is cooked, while the acarajé is fried.

The preparation of the dough is made with black-eyed beans, which must be broken in a mill into large pieces and soaked in water to loosen the skin. After removing all the peel, it is passed again in the mill, this time it should be a very thin dough. To this mass are added grated onion, a little salt, two tablespoons of palm oil.

When it is a ritual food, a little shrimp powder is added, and when it is part of Bahian cuisine, dry shrimps previously scalded to remove the salt are placed, which can be ground with the beans, in addition to some whole .

This dough should be wrapped in small pieces of banana leaf, similar to the process used to make acaçá, and must be steamed in a water bath. It is served on the leaf itself.


It is a common name for two types of votive ritual foods, inherent to the Orixás obá, Xangô and Yewá, when made green corn mass, or the votive carimã mass to the Orixá nanã. This ritual food is very much appreciated by the people of the saint and most of the Northeasterners and is popularly called green corn mush and carimã mush. Although the word abalá is described in the Aurélio dictionary as the same word as abará, nevertheless for the first time Raul Lody refers to this delicacy made with green maize dough.

The green corn is grated and the resulting mass is mixed with coconut milk with part of the bagasse, salt and sugar. This mass is placed in “straw” of the corn husk itself, tied at the ends. The pamonhas are subjected to cooking submerged in boiling water for a period of 15 minutes.

The previously peeled manioc is submerged for a period of four days to obtain a mass called carimã, mixed with coconut milk with part of the bagasse, salt and sugar. This mass is placed in aguedé straw” (banana tree), tied at the ends. The pamonhas are subjected to cooking submerged in boiling water for a period of 25 minutes.


It is a common name for two types of votive ritual foods, made corn flour, or peanuts, previously roasted, passed in the mill, mixed with manioc flour, salt and sugar, also called corn meal or peanut meal by the people. of saint. This ritual food is offered to several Orixás, mainly to Obaluaye, Oxumaré and Nanã .. The same mixture plus bee honey is very appreciated by Orixá Oxun.


It is a ritual food made of red corn roasted and ground in a mill and seasoned with palm oil and honey, it is offered mainly to Orixá Oxum.

The hunt

It is a ritual food candomblé and Bahia cuisine. Made with white or red corn, which is soaked in water overnight, and must then be passed in a mill to form the dough that will be cooked in a pan with water, without stopping stirring, until it reaches the point . This is guessed when the dough does not dissolve, if dripped into a glass of water. While still hot, small portions of the dough should be wrapped in a clean banana leaf, passed through the fire and cut into equal sized pieces, to make everything harmonious.

All the Orixás receive the acaçá as an offering.


Ritual food Orixá Iansã. In Africa, it is called àkàrà which means fireball, while je has the meaning of eating. In Brazil, the two words were combined into one, acara-je, that is, “eat fireball”.

The acarajé, the main attraction on the board, is a cookie characteristic of candomblé.

Its origin is explained by a myth about Xangô's relationship with his wives, Oxum and Iansã. The dumpling thus became an offering to these Orixás. Even when sold in a profane context, acarajé is still considered, by the Bahians, as sacred food. Therefore, your recipe, although not secret, cannot be modified and d it must be prepared only by the sons-de-santo.

This first acarajé is always offered to Exu due to its primacy in candomblé.

The acara Offered to the Orixá Iansã in front of his Igba Orixá is made in the size of a round dessert plate and decorated with nine or seven smoked shrimp, confirming its connection with the odu odi and ossá in the merindilogun game, surrounded by nine small ones acarás, symbolizing “mensan orum” nine Planets. (Orum-Aye, José Benistes).

Xangô's sugar has an Oval shape imitating the turtle that is his favorite animal and surrounded by six or twelve small mites of the same shape, confirming its connection with the Obu and êjilaxeborá odu.

The following are normally fried and offered to the Orixás for which they are being made and their followers.



Ajebo or Ajébo

It is ritual food the Orixá Xangô Ayra

It is made with six or twelve okra cut in "splinter", beaten with three egg whites until it forms a mousse, drizzled with drops of honey and sweet oil. Placed in a trough lined with acaçá dough or manioc flour mush, decorated with twelve whole okra, twelve circulating coins, twelve white corn cakes and six Orobôs.

The same offering can be offered to other qualities of Xangô, however palm oil is added and the twelve white corn cakes are replaced by twelve acarajés.


It is votive ritual food the Orixá Xangô, Iansã, Obá and Ibêji

It is made with sliced ​​okra, grated onion, shrimp powder, salt, palm oil or sweet oil, it can be done in several ways. It is offered in a trough lined with acaçá dough. Also called by the people of santo in the jeje-nagô candomblés of caruru.

Axoxô or Oxoxô

This is how the ritual food of the Orixás Oxóssi and Ogum is known in candomblé and umbanda, which consists of cooked red corn. When offered to the Orixá ogum is sautéed with grated onion, smoked dried shrimp, salt and palm oil. When offered to Orixá Oxóssi boiled corn is mixed with molasses (Sugar cane honey), not to be confused with bee honey which is the great ewo of this Orixá, garnished with slices of shelled coconut.

Note. This same offering can be devoted to Olokun.


It is the ritual food of the Orixás Obaluaiyê and Omolu, it is popcorn corn popped in a pan, in some places with oil, in others with sand. In the latter case, it is necessary to sift the sand this popcorn when it is ready. At the end, the popcorn is placed in a bowl (clay bowl) and decorated with pieces of coconut.


A word the Yoruba, it consists of a religious and votive food for the funfun (white) Oxalá Orixás, within Afro-Brazilian religions. It is white corn cooked without seasoning and without salt.


Eboia or fava de iemanjá is a ritual food made with cooked fava stewed with onion, shrimp, palm oil or sweet oil.

The same offering can be prepared with white corn in the absence of the bean, however it receives the name of Dibô, having the same ritual value. It is a food offered specifically to the Orixá Iemanjá, and can be seen in the rituals of ori, bori and head-laying, in order to provide spiritual balance.

Erã Peterê, Eran Peterê

Simply peteran as it is commonly called by the people of santo is the name of the votive ritual food, pertinent to several rituals and Orixás of the Afro Brazilian culture.

Prepared with fresh meat preferably the sacrifice rituals, salt and quickly fried in palm oil, in case the Orixá is funfun, salt should be substituted by onion and palm oil by sweet oil and offered to the Orixá who is responsible for the obligation, independently of ixé.

The same ritual food stuffed with smoked shrimp, popularly called xinxin or meat stew is usually served to candomblé supporters at shed parties, being a votive food to the Orixá Akeran (oxossi) for being linked to eran (meat).


It is a ritual food. The dough is prepared in the same way as the acarajé dough, crushed shelled black beans, wrapped in banana leaves like acaça and steamed. The only difference is that in this food replace palm oil with dôce oil (olive oil) or lard Ori.


Mi-ami-ami is a common name for various types of votive ritual foods, made a mixture, which is based on manioc flour, “wood flour or war flour”. This sacred ritual food is also a ritual food and much appreciated by the majority of the people of the saint of the Nago-Vodum culture.

Types of Farofas

Farofa-de-dendê, yellow farofa, red farofa, olive farofa or bamboo farofa are names commonly called by the saint's people in their varied presentation depending on the ritual that is taking place. It is usually called manioc flour dendê the flour served to supporters and participants of candomblé, made with flour, palm oil, dried shrimp, onion and salt, always seen in the ritual of olubajé.

The other types are names for rituals pertinent to body cleaning, padê de exu, sasanha, afexu, axexê etc. Also offered for some orixas and prepared only with palm oil and salt.

White farofa, water farofa or egum farofa, are farofa prepared only with water and salt. Certain funfun orixas appreciate this delicacy and some prefer it without salt.

Farofa de mel or mi-ami-ami owin is a farofa prepared with flour and honey, widely used in the rituals of erê, ibeji, osain and oxun, commonly seen in the carurus of the twin saints and devotion to São Cosme and São Damião, Crispim and Crispiniano.

Farofa de cachaça or mi-ami-ami otin is a farofa prepared with flour and cachaça, widely used in the rituals of exu, padê and body cleansing.

The people of the saint also call farofa de cachaça any farofa made with spirits, wines or any alcoholic beverage.


Furá, dumplings, or balls of: rice, yams, manioc flour, corn flour… etc. it is the name of the votive ritual food, pertinent to several rituals and orixes of the Afro-Brazilian culture called candomblé.

This ritual food is very common in the rituals of cleansing the body, bori, head-laying, axexê, pegan, making of saint, sasanha etc.


It is one of the dishes of Bahian cuisine and like acarajé it is also part of the ritual food of candomblé, offered especially to the orixa Oxun.

Yam, palm oil, grated onions, dry and smoked shrimp, grated ginger, fresh whole and cooked prawns for garnish and salt.

Also offered to Orixá Oxaguian, replacing palm oil with sweet oil at the Pilão festival.


Remove the yam peel and cut into small pieces, cook to the point of kneading with a fork, add the spices and a little salt and beat with a wooden spoon until it becomes the point of a puree.

Place in a bowl and garnish with the whole shrimp.


Mugunzá, or mucunzá as it is called by the people of the saint, is the name of the votive ritual food, pertinent to the orixás oxalá, oxaguian, oxalufan and ikise lembarenganga, both in candomblé and umbanda. ( mucunzá, quimb. Mu’kunza, ‘cooked corn ')“ Aurélio Dictionary ”.

Ritual food made corn kernels (usually white), cooked in unsalted water and sugar, sometimes with coconut and cattle milk, with a small amount of “orange blossom water”, served to supporters with plenty of broth and to Orixás well compacted in the shape of ebô.


Ritual food Orixá Oxum, it is made with baked black-eyed beans, sautéed with grated onion, shrimp powder, salt, palm oil or sweet oil.

Garnished with whole prawns and whole boiled eggs without shell, normally 5 eggs or 8 eggs are placed, but this amount can change according to the obligation of candomblé.


Vatapá is nothing more than an ANGU (The name angu comes the word águn of the African language Fon of West Africa, the word referred to a pope without seasoning or not.), Also called OCA or OKÁ by the people of the saint of nation Angola.



Indigenous cuisine

The indigenous diet was based on cassava, in the form of

flour and beijus, but also fruit, fish, game, corn,

potatoes and pirões and, with the arrival of the Portuguese, the yam brought the


All indigenous peoples knew about fire and used it so much for the

heating and performing rituals while preparing food. The main ways of preparing the meat were to roast it in a clay pot on three stones (trivet), in an underground oven (biaribi), stick it in pointed sticks and place it to roast over the fire - it would have come the barbecue of Rio Grande do Sul - place it on a wooden frame until it is dry so that it can be preserved (moquém) or sometimes cook it. In the biaribiri they placed a layer of large leaves in a hole and on them the meat to be roasted and on that meat, a layer of leaves and another of earth, lighting above all a fire which the way of preparing the barreado of Paraná. Sometimes the cooked meat was used to prepare pirões, a mixture of manioc flour, water and meat broth. There were two ways to prepare it, cooked or blanched. In the first, the broth is mixed with the flour gradually and stirred until it gains adequate consistency, in the second, the two simply mix, resulting in a softer mush.

Fishing for fish, molluscs and crustaceans was carried out with a bow over short distances, with no species more appreciated than others.

The largest were roasted or ground and the smallest were cooked, the broth being used to make mush. Sometimes they dried the fish and pounded them into a flour that could be transported for

travel and hunting. The paçoca was produced in the same way, mixing the meat with the cassava flour, a food later adapted with cashew nuts, peanuts and sugar instead of the meat and transformed into a sweet.

Among the indigenous liquid foods is the origin of tacacá, tucupi, canjica and pamonha. The first comes the juice of cooked cassava, called manipueira, mixed with fish stock

or meat, garlic, pepper and salt and the second the longest boiling of the same juice. Canjica was a paste of pure corn until it received milk, sugar and cinnamon the Portuguese, gaining adaptations according to the preparation, such as mungunzá, the African name for corn cooked with milk, and curacao, made with thicker corn. .

Pamonha was a thicker cake of corn or rice wrapped in banana leaves. They also made hallucinogenic drinks for social or religious gatherings such as jurema in the Northeast. With its ingredients and techniques, indigenous cuisine would form the basis of Brazilian cuisine and give it its authenticity, with cassava being the national ingredient, as it is included in most dishes.

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