Tambor de Mina is an Afro-Brazilian religious tradition, practiced mainly in the Brazilian states of Maranhão, Piauí, Pará and the Amazon rainforest.

Colonial houses were built with slave labor with their unique design influenced by the harmony, beauty, and choreography of songs originating from ancient Africa.

Avievodum is the Supreme God, and Legba is not considered a messenger, being identified as an evil spirit by the Casa das Minas, although he plays an important role in other temples.

[3] Tambor de Mina is a mixture of Dahomey Religion, Fon (jeje), Yoruba (nagô), Fante-Ashanti, Ketu, Agrono or Cambinda (Angola-Congo), Indigenous American and European traditions (Roman Catholicism).

[4] It is said that the encantados are entities of people who did not die, but disappeared mysteriously, becoming invisible or turning into animals or plants, living in a magical kingdom called Encantaria.

The encantados are present in diverse Amazon beliefs (like the legend of Boto) and they are also organized in families in the Tambor de Mina: Lençol (that lives in the island of Lençóis, in Cururupu, in Maranhão, like the King Sebastian and Tóia Jarina); Codó (its leader is Légua-Boji); Turquia (like Cabocla Mariana, Herondina); Bandeira (its leader is João da Mata Rei da Bandeira); Gama; Bahia; Surrupira, and others.

[4] Terecô is the denomination of one of the Afro-Brazilian religions of the city of Codó (called capital of macumba or capital of magic, by the great number of terreiros, the temples of Afro-Brazilian religions) in Maranhão and Teresina in Piauí, derived from Tambor de Mina.

The most famous priestess (vondunsi) of the temple was Mother Andresa Maria, considered the last princess of Fon direct lineage that headed the Casa das Minas.

Various objects of the Afro-Maranhense culture, especially the Tambor de Mina, as accessories of clothing and support, used in the rituals of Casa das Minas, Casa de Nagô, and other terreiros of Maranhão can be found in Cafuá das Mercês (Black Museum), in Sao Luís.