Religion was a language and inspiration not only for Muslim rebels. In an 1826 uprising also in Bahia, the rebel quilombo was discovered to have an Orisha house probably dedicated to Shango, the Yoruba god of thunder. And despite a lack of documentary evidence, many Yoruba people involved in uprisings in the period probably relied on assistance from Ogun, their god of war, who had become extremely popular in the conflicts on Yoruba territory in the same era. Elements of African religiosity were also present in other revolts. In a slave conspiracy that occurred in Campinas, São Paulo, in 1832, protective roots prepared by Congolese slaves were used, according to a report, 'to tame the whites in order that the latter's arms wouldn't harm the blacks [...] killing [the whites] and freeing the blacks' (Queiroz, 1977, pp. 216, 219; Pirola, 2011). One of the leaders of this conspiracy was a slave of the Rebolo nation, known as 'Father Diogo', 'father' being the term used to refer to priests of African religions. The leader of a revolt that occurred in 1838 in the coffee-growing region of Vassouras, in the province of Rio de Janeiro, was also known as 'Father Manoel', a revolt involving both African and crioulo slaves (Gomes, 2006).  
Despite the fact that Afro-Catholicism was a religion primarily used for cultural negotiation, it was also present in slave revolts. Cosme Bento das Chagas, a freed black man who led a slave uprising during the rebellion of the Balaiada