Abstract
Off in the distance he could hear his children calling him the way they always had. The şire1 had been played, the doors opened by his faithful messenger, and the rhythm begun to call him closer. It was much further away than usual but distance could not prevent him from hearing it still. Breaking through the mist, he descended into one of his favorite cavalhos,2 an old woman long dedicated to his service and as he took control of his ride and looked up for the first time, Oxala had woken up in Bahia.
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Notes
See Stuart Schwartz, Sugar Plantations in the Formation of Brazilian Society (Cambridge University Press, Cambridge, 1985), Ch. 1. See also
E. Bradford Burns, A History of Brazil (Columbia University Press, New York, 1980), p. 30.
Burns, pp. 28–70. See also John Hemmings, Red Gold: The Conquest of the Brazilian Indians, 1500–1760 (Cambridge University Press, Cambridge, 1977).
Schwartz, Sugar Plantations, pp. 36–43 For more on the development of contact and commerce between Africans and Europeans as well as the decision to use African slave labor in the New World, see John Thornton, Africa and Africans in the Making of the Atlantic World 1400–1680 (Cambridge University Press, Cambridge, 1992) and
John Vogt, Portuguese Rule on the Gold Coast, 1469–1682 (Athens, Georgia, 1979).
Thornton, Africa and Africans, p. 118. For estimates on the numbers of Africans imported into Brazil, see Philip D. Curtin, The Atlantic Slave Trade: A Census (University of Wisconsin Press, Madison, 1969) and
David Eltis and David Richardson, “West Africa and the Transatlantic Slave Trade: New Evidence of Long-Run Trends,” Slavery and Abolition 18.1 (1997): 16–35 For more on ethnic clustering among enslaved African populations in the New World, see
Gwendolyn Hall, Africans in Colonial Louisiana (Louisiana University Press, Baton Rouge, 1992).
See Pierre Verger, O Fumo Da Bahia e o Trafico dos Escravos Do Golfo de Benin. Publicações do Centro de Estudos Afro-Orientais, No. 6, Salvador, 1966.
See Robin Law, “The Evolution of the Brazilian Community in Ouidah,” in Kristin Mann and Edna Bay, Rethinking the African Diaspora: The Making of a Black Atlantic World in the Bight of Benin and Brazil (Frank Cass, London, 2001), p. 22.
Edison Carneiro, Ladinos e Crioulos (Editora Civilização Brasileira, Rio de Janeiro, 1964).
For a good representation of life on a rural plantation, see Schwartz, Slaves, Peasants and Rebels (University of Illinois Press, Chicago, 1992) and
Stanley Stein, Vassouras: A Brazilian Coffee Country 1850–1900 (Princeton University Press, Princeton, NJ, 1985).
See Katia Mattoso, Bahia: A Cidade de Salvador e Seu Mercado no Seculo 19 (HUCITEC, São Paulo, 1978).
Mattoso, To Be a Slave in Brazil 1550–1888 (Rutgers University Press, New Brunswick, 1999), p. 145.
Kim D. Butler, Freedoms Given, Freedoms Won: Afro-Brazilians in Post-Abolition São Paulo and Salvador (Rutgers University Press, New Brunswick, 1998), p. 189.
Nina Rodrigues, Os Africanos no Brasil (Editora Universidade de Brasilia. Brasilia, 1988).
D. Sebastião Monteiro da Vide in Robert Conrad, Children of God’s Fire: A Documentary History of Black Slavery in Brazil (Princeton University Press, Princeton, 1983), p. 155.
Luis Nicolau Pares, The Formation of Candomble: Vodun History and Ritual in Brazil (University of North Carolina Press, Chapel Hill, 2013).
Roger Bastide, The African Religions of Brazil (John Hopkins University Press, Baltimore, MD, 1978), p. 162.
Melville Herskovits, Dahomey (New York, 1938); and The Myth of the Negro Past (Beacon Press, Boston, MA, 1990).
A. J. R. Russell-Wood, “Black and Mulatto Brotherhoods in Colonial Brazil: A Study in Collective Behavior,” Hispanic American Historical Review 54.4 (1974): 567–602.
Interestingly Elizabeth Kiddy in her study on brotherhoods in Minas Gerais noted that there they tended not to be organized along ethnic lines. See Elizabeth Kiddy, Blacks of the Rosary: Memory and History in Minas Gerais, Brazil (Pennsylvania State University Press, University Park, 2005). Even in Salvador, some scholars such as Luis Nicolau Pares claimed that due to interethnic marriages among Africans and other social factors, the brotherhoods were not as ethnically restrictive as once thought. See
Luis Nicolau Pares, The Formation of Candomble: Vodun History and Ritual in Brazil (University of North Carolina Press, Chapel Hill, 2013).
Mattoso, To Be a Slave in Brazil, pp. 129–130. See also João Jose Reis, Death is a Festival: Funeral Rites and Rebellion in Nineteenth Century Brazil (University of North Carolina Press, Chapel Hill, 2003).
João Jose Reis, Slave Rebellion in Brazil (Johns Hopkins University Press, Baltimore, MD, 1993), p. 6.
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© 2014 Miguel C. Alonso
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Alonso, M.C. (2014). The African Nations of Salvador. In: The Development of Yoruba Candomble Communities in Salvador, Bahia, 1835–1986. Afro-Latin@ Diasporas. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137486431_2
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