But to return to Brazil, while all religious congregations share basic features comprising divination, healing, sacrifice, initiation, spirit possession and public drumming-dancing festivities, the boundaries between 'religious nations' are defined by differences in pantheons, language, song repertoires, dance steps, drum rhythms and many other ritual protocols. Houses of the Nagô nation and its inner variants (Keto, Ijexá, Oyó) worship the orixá gods and use Yoruba terminology as a distinctive characteristic. The Jeje worship the vodum and use Gbe terminology, while the Congo-Angolas worship the inquice ( $n k i s i)$ and use Bantu-derived language. This compartmentalization, however, should not obliterate the fact that any congregation can combine elements from any nation. Owing to the continuous interaction between different houses and the possibility of a priest being successively initiated in terreiros of different nations, ritual practices move easily across nation boundaries. Hence, it would be inaccurate to conceive of the liturgy ascribed to any nation as fixed, stable, or homogenous.