Acarajé is a central element of Afro-Brazilian culture

More than just fast street food, acarajé is inseparable from the culture of candomblé and the history of Africans in Brazil.

Mais do que uma comida rápida de rua, o acarajé é indissociável da cultura do candomblé e da história dos africanos no Brasil

This article has been translated from Portuguese. Click here to read the original version on Portal Brasil

The acarajé craft of the Bahianas [Brazilians from Bahia] was declared a cultural heritage of Brazil in 2012, recognizing a historically female-dominated profession present in the country: the Bahiana acarajé street vendors. In the streets of Salvador (BA), in other cities in the state of Bahia and, more recently, in other regions of Brazil, traditional Bahianas can be found accompanied by their stands, which contain not only acarajé and its possible supplements, like vatapá [a Brazilian dish made bread, shrimp, coconut milk, peanuts, and palm oil] and/or dried shrimp, but also other "saintly foods": abará [a Brazilian paste comprised of mashed black-eyed peas], lelê [a sweet dish], cheesecake, fried pork, "student's cake," and black and white coconut candies. The stands of many Salvadoran-born Bahianas are sophisticated: covered with glass panels, many times they have expensive aluminum cans and wooden spoons.

Acarajé, the main attraction of the stand, is a scone characteristic of candomblé. Acarajé is a word made up from the Yoruba language: "acará" (ball of fire) and "jé" (eat), in other words, "to eat a ball of fire." Its origin is explained by a myth about the relationship of Xango with his wives, Oshun and Iansa. Therefore, the scone became an offering to these deities.

The action of producing and selling acarajé is predominantly female-run, principally by Bahianas in squares, streets, city festivals and on the coastline, as well as in street festivals and other celebrations that mark the city's culture. The dress of the Bahianas, characteristic of the rituals of candomblé, also constitutes a strong element of identification to this craft, consisting of cloth turbans and beaded necklaces, signifying the religious intent of the Bahianas. Although it is sold in a secular context, acarajé is still considered, by the Bahianas, to be a sacred food. Because of this, its recipe, although not secret, cannot be changed and should still be prepared through those who practice religion.

The Bahiana street vendors of yesterday and today

The commercialization of acarajé has its beginnings even in the period of slavery with the so-called "slaves of profit" that worked in the streets for their masters (generally small impoverished landowners), performing diverse activities, among them, selling delicacies in their stands. Even on the west coast of Africa, women were already selling edible products on the streets, which gave them autonomy in relation to men and many times the role of provider in their families.

Street businesses in Brazilian cities allowed women slaves to go beyond providing services to their masters: they guaranteed, many times, the livelihoods of their own families, which was important for the formation of community ties among urban slaves and also for the creation of religious brotherhoods and candomblé: many religious members began selling acarajé to be able to fulfill their religious obligations that needed to be renewed periodically.

Owing to this freedom of movement is the fact that these slaves of the acarajé stands were seen as dangerous elements, becoming, because of this, targets of repressive stances and laws.

The selling of acarajé remained an economic activity relevant to many women despite the end of slavery. Today, behind the Bahianas exist entire families dependent on their commercial stands: 70% of women belonging to the Association of Acarajé and Mingau (corn meal) Bahianas from the State of Bahia are heads of the family. The routine of these women is characterized by the purchase of necessary ingredients for the preparation of acarajé, an arduous daily job: they need to wake up early, go to the market, and search for quality products at accessible prices. The prices of shrimp and palm oil are those that vary the most. Many still confront problems in acquiring new stands or keep the same ones, often times leaving them alone on the beach.

"Sometimes we feel orphaned because we work alone with our stand, from sun up to sun down, exposed to the cold, the heat, and also to violence. But we are black, perseverant women: if we don't sell today, we will sell tomorrow. We are a symbol of resistance since slavery," notes Maria Léda Marques, president of the Association that, together with the candomblé organization Ilê Axé Opô Afonjá and the Center for West African Studies of the Federal University of Bahia, made the request to register with the IPHAN (National Institute of Cultural and Artistic Heritage).

Article Translated by Erica Kliment, Staff Intern with the Brazil Institute at the Wilson Center

Photo Credit: Benjamin Thompson via Flickr