Not every food stuff should be consumed, for example, food offered to Santa Muerte has the essence of Death in it.
also depending on the spirit you might say pour booze on the land if it’s to the earth spirits
Making the offering or sacrifice has already inundated your fate in the essence of the spirit, regardless of who or what it is. There is neither safety nor protection in offending a spirit by setting a table you're to good to eat at.
Many spirits have the essence of death. Adela has the essence of death. Togbɛ Mɔglɔ has the essence of death. Every ancestor we revere and the countless others whose languages have been lost to time are defined by their intimacy with death. The seeds of our own demise are sown at our conception. Dying is inevitable and it's conditions, while not immutable, are none the less preordained. Offending Death's agents then is hardly an advisable way to insure that our own deaths are good ones.
The act of pouring drinks for the spirits, be it on the earth, altar, water, or sprayed into the air or on a person, is called libation. In most cases it to is shared and I have addressed this in my post.
Now I will qualify my statements with this; I am duly initiated and trained in Mami Wata, Goro, Atigari, and Yeʋevodou. My authority ends there, however I have made it my life's work to study and gain some understanding of indigenous practices and spiritualities around the world. I have observed similar, if not the exact same practices, among traditionalists in South Korea, Iraq, Alaska, Northern Italy, and Germany and received reports of similar practices among Indian and Oceanic mystics and traditionalists as well. I am aware that Central and South America are not areas I have explored with any degree or reliable fidelity and I can easily imagine that quite a few practices exist in these places and I have no qualms acknowledging the limits of both my knowledge and understanding. Still, given the heavy influence of West African traditional systems in this part of the world I feel comfortable in making the assumption that all but the most unadulterated of traditional communal spiritual practices behave similarly.
Saying all of this, I am also reminded that this is an occult group and not necessarily inclined to draw certain distinctions that may be crucial within indigenous practices. Particularly I'm referring to the distinctions between a priest, a magician, and a maleficus. Magicians view spirits and the work in a more or less utilitarian light and treat sacrificial residue in the same way a scientist would byproducts of their technologies, dismissively unless they anticipate some usefulness from it. Conversely, malefici (I prefer this word to the usual translation of aze, which is "witch") truck with spirits that are completely inimical to human life and well being and must do so in secret. Offerings and sacrifices to these unwholesome entities must be disposed of rapidly and without alerting the community of their undertakings so they might dispose of them any number of ways that I shudder to imagine.
So my answer addresses practices that deal with spirits that support community and individual development along beneficent tracks. The amoral and caustic entities associated with magic and bad medicine are not necessarily included within it. Still, the same principles apply and I would be surprised to find that to some extent those same rules aren't observed.