In no other place, however, is the symbolism of African nations used more widely than in Bahian Candomblé, particularly in the terreiros of the capital, Salvador, and its surrounding area of the Recôncavo. Not surprisingly, since the 1930s Bahia has been projected as the main national repository of African cultural heritage. When in 1937 Carneiro organized the União das Seitas AfroBrasileiras da Bahia (Union of Afro-Brazilian Sects of Bahia) he ensured that there was a relative equilibrium between the houses that attracted West African nations (ten Keto, eight Jeje, four Ijexá) and those that appealed to West Central African nations (fifteen Angola, three Congo). He also registered fifteen 'Cabolco' houses, suggesting that ceremonies of Candomblé de Caboclo, typically (but not exclusively) involving the worship of Brazilian Indian spirits, had become a new 'Amerindian nation' (Carneiro, op. cit., pp. 44-45; Santos, 1995). On the other hand, it is worth noting that the Keto nation, an explicit allusion to the Ketu Yoruba kingdom, had become the main local variant of the Nagô liturgy in Salvador. Interestingly, the Keto nation is virtually non-existent in the Bahian slave trade records. However, the latest census of Salvador's terreiros shows that houses self-identified as Keto have experienced a significant growth, jumping from a discreet 15 per cent in 1937 to a majority of 58 per cent in 2007. At the  
same time the proportion of Angola houses remained more or less the same, while the Jeje decreased. Within a universe of 1,164 congregations, the census registered a total of 48 names of 'nations' or self-identifications: Keto ( 58 per cent), Angola ( 24 per cent), Keto-Angola ( 3.3 per cent), Jeje ( 2.1 per cent), Umbanda ( 1.7 per cent), Ijexá ( 1.3 per cent), Keto-Jeje ( 1 per cent). The remaining 41 names ( 8 per cent) were, for the most part, permutations of the main ones (Santos, 2008, p.22).