What is Acaraje?
It’s a small Brazilian fritter made from black-eyed peas. The dish uses onions and ground dried shrimp to give it an extra punch in flavor. They’re shaped into balls and deep-fried in boiling azeite dende also known as Brazilian palm oil. The balls are then split in half and filled vatapa, a creamy paste made from finely ground peanuts, shrimp and coconut milk.
To elaborate, you need to soak the peas overnight and strip their skins. This will include the black “eyes”, making it tedious but often optional. But if you opt to do this, you’re rewarded with a creamier texture for the final dish.
History of Acaraje
Acaraje originated from Western Africa, that’s why you can also find it on Nigeria and Ghana. But after getting to the Americas, it became more popular in Salvador, Brazil as street food. Women in Bahia made and sold the dish as well.
It is popular with the Yoruba people of south-western Nigeria and Sierra Leoneans. In Ghana, it is a popular breakfast dish, eaten with millet or corn pudding while in Nigeria it is eaten with bread, ogi or eko, a type of cornmeal made with fine corn flour.
In the Yoruba culture, akara plays a significant role when a person assumes the age of 70 or dies. It is fried in large quantity and distributed across every household close to the deceased. Back in the day, the cake was also prepared in large numbers as a sign of victory when warriors returned victorious from war. Wives of the warriors fried it and distribute to fellow villagers as gratitude for the safe return of their husbands.
In Sierra Leone, akara aside being a street snack, is usually prepared upon the birth of a child, a wedding, funeral or party.
The dish, made from peeled beans formed into a ball and then deep-fried in palm oil or vegetable oil, is found in West African and Brazilian cuisines. It was sent to the Americas, especially Brazil’s northeastern state of Bahia by the West Africa enslaved from Nigeria, Ghana, Togo, Benin, Mali, Gambia and Sierra Leone.
With that, the dish became part of the “heritage culture” of Bahia. Its ceremony of certification happened at the headquarters of the National Institute of Artistic and Historic Heritage in Salvador. The ceremony featured a lot of proud women, serving lots of trays to everyone.
The dish’s name is a funny mistake since its real name is “acara”. But women from the Yoruba ethnical group selling these shout “acara -je”, meaning, “I have acara”.
Acarajé is sold on Brazil’s streets but here it is variously made with fried beef, mutton, dried shrimp, pigweed, fufu osun sauce and coconut. Distinct sellers wear all-white cotton dresses and headscarves and caps. The bean cake is reported to have made its way to Bahia in the 19th century.
Earnings from its sale was used to sometimes buy the freedom of enslaved family members until the abolition of slavery in Brazil in 1888 while serving as a source of family income. It also has a notable presence in Sergipe and the markets of Rio de Janeiro.
Acarajé serves as both a religious offering to the gods in the Candomblé religion and as street food.
As an essential ritual food used in Afro-Brazilian religious traditions such as Candomblé, it is offered to the orixá Exu. They vary in size based on their offering to a specific deity: large, round acarajé are offered to Xangô; smaller ones in form are offered to Iansã. Small, fritter-size acarajé are offered to Erês, or child spirits. Acarajé is used in Candomblé rituals in the states of Bahia, Rio de Janeiro, Pernambuco, Alagoas, Sergipe and Maranhão.
Acarajé was listed as a federal immaterial asset (patrimônio nacional imaterial), by the National Institute of Historic and Artistic Heritage in 2004; the role of baianas in the preparation and sale of acarajé was recognized in the same act.
Today, acarajé represents a good example of how African influences have been shaping Brazil’s cultural heritage and its culinary identity.
Davido, a Nigerian singer, songwriter, and record producer dropped his vibrant new music video for his track #1Milli. He is giving us major Yoruba and Afro-Caribbean moreover Brazilian vibes. Also, with the show off of Afro-descendant Religion, which was taken to the New World by Yoruba slaves from Africa.
One year after the release of “Assurance” visuals, where Davido proudly showed us his girlfriend and current fiancée in a music video that had 53 million views, he returns with “1 milli” visual, the second track of his album A Good Time. This one also features his soon-to-be bride Chioma Rowland. This is a song where he expresses his love for her and talks about the bride price he is willing to pay for his beloved.
This clip is a vibrant tribute to the Afro-Caribbean community descending from Africa. Most of all, in this carnival period, the release of this clip is not insignificant. The traditional getup, the landscapes, the atmosphere delivers homage to the Afro-Brazilian community which is instantly recognizable. Indeed, this community is renowned for having the second-largest black community where African influences are still very present through. For example, the candomblé religion which is one of the Afro-Brazilian religions practiced in Brazil, but also in neighboring countries such as Uruguay, Cuba, Paraguay, Argentina, and Venezuela.
A mixture of catholicism, indigenous rites, and African beliefs, this religion consists of a cult of orixás (pronounced “oricha”), the candomblé gods of totemic and family origin, each associated with a natural element (water, forest, fire, lightning, etc.)
In Brazil, especially in Salvador de Bahia, Osun is an orisha goddess who is truly praised. She is a goddess found in Yoruba mythology.
Davido who is of Yoruba heritage, commemorate the end of Black History Month by promoting black unity but also by celebrating the Afro-Caribbean culture, knowing that the carnival culture was initiated by Afro-descendants.
As with all great migrations, the Africans that arrived in the carribean not only brought over their strength and beauty but also their music and cultural traditions.