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about the revolts, only one was reported to the proper authorities. Sabina da Cruz, an ex-slave, had a fight with her husband, Vitório Sule the day before and went looking for him. She found him in a house with many of the other revolt organizers and after they told her tomorrow they would be masters of the land she reportedly said, “on the following day they’d be masters of the whiplash, but not of the land.”. After leaving this house, she went to her friend
Guilhermina, a freedwoman, who Sabina knew had access to whites. Guilhermina then proceeded to tell her white neighbor, André Pinto da Silveira. Several of Pinto de Silveira's friends were present, including Antônio de Souza Guimarães and Francisco Antônio Malheiros, who took it upon themselves to relay the information to the local authorities. All of these events occurred between the hours of 9:30 and 10:30 pm on Saturday January 24.
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stronghold the rebels did not try to assault. By now the rebels numbered several hundred, but they had not been able to achieve any of their goals. They now headed towards
Cabrioto, outside the city to rendezvous with slaves from plantations outside Salvador. In order to get to Cabrioto, however, they would have to pass the cavalry barracks. And when they met in Água de Meninos, the most decisive battle of the revolt took place. At about 3:00 am, the rebels reached Água de Meninos. The footsoldiers immediately retreated inside the confines of the barracks while the men on horseback stayed outside. The rebels, who now only numbered about 50–60, did not attempt to attack the barracks. Instead, they sought a way around it.
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began firing on them from across the square and they found themselves caught between lines of fire in front of the jail. Under heavy fire, the slaves withdrew from the prison and retreated to the Largo de Teatro. Reinforcements arrived on the slaves' side, and together they attacked a nearby post of soldiers in order to take their weapons. They marched toward the officer's barracks, and put up a good fight, however, the soldiers were able to pull the gate guarding the barracks shut. The slaves had failed.
284:. In Bahia this garment was worn in private so they would not attract attention from law officials. It was only during the rebellion in 1835 that they were worn in public for the first time and were referred to as "war garments" by police. A third symbol which was used by Malês to identify themselves prior to the uprising were white, metal, silver, or iron rings placed on their fingers. However, when the Malês were defeated, these rings were no longer effective because now everyone knew what they meant.
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Marinho de Sá. Domingos reported to the patrol that the only
Africans in his house were his tenants. However, sensing Domingos’ fear, the justices asked to see for themselves. They went down into his basement and found the ringleaders, discussing last minute details. The Africans were able to turn the officers out into the streets and then started the revolt.
410:(Haiti) and rise up and revolt, the authorities quickly sentenced four of the rebels to death, sixteen to prison, eight to forced labour, and forty-five to flogging. Two hundred of the remainder of the surviving leaders of the revolt were then deported by municipal authorities back to Africa; they employed the slaver
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appeared in the press. While slavery existed for more than fifty years following the Malê revolt, the slave trade was abolished in 1851. Slaves continued to pour into Brazil immediately following the rebellion, which caused fear and unrest among the people of Brazil. They feared that bringing in more
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While the revolt was scheduled to take place on Sunday, January 25, due to various incidents, it was forced to start before the planned time. On
Saturday January 24, slaves began to hear rumors of an upcoming rebellion. While there are multiple accounts of freed slaves telling their previous masters
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In Bahia, the Malês had to innovate some aspects of Islam because they feared persecution by officials, but tried to maintain its basic characteristics. For example, the Malês gathered frequently to eat suppers together to represent their effort to commit themselves to the aspect of Islam to only eat
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However, they were met with fire from the barracks, followed by a cavalry charge, which proved too powerful for the slaves to overcome. After the rebels were completely devastated, more slaves arrived. After assessing the situation, the slaves decided that their only hope would be to attack and take
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The rebels decided to first attack the jail, attempting to free a Muslim leader, Pacífico
Licutan. However, the prison guards proved too much for the rebels, who perhaps were looking to supplement their weak supply of arms with the jailers'. Unfortunately for the rebels, the reinforced palace guard
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also provided a place for the practice of Islam, as well as slaves own quarters (in their master's house) or “private mosques” which were rooms the Malês rented out (the majority of which were in downtown
Salvador). At these places Malês met to pray, memorize verses from the Qur'an, and learn how to
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very carefully. National and local laws were passed to further control enslaved people in Brazil; these included the death penalty without possibility of recourse for the murder of a plantation owner, overseer, or family members of a plantation owner. In subsequent years intensive efforts were made
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and prayers that were folded and placed in a leather pouch that was sewn shut. They were made and sold by álufas or preachers. These amulets, however, did not signify a strong commitment to Islam because they were associated with traditional, indigenous
African religions. Another symbol of Islam in
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In the
African Islamic culture of Brazil, there were several external symbols that became associated with the Malês. One symbol came about through the adoption of amulets. In Bahia amulets were common because they were thought to have protective powers and were worn by both Muslims and non-Muslims.
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Elesbão do Corma – Elesbão do Corma was a Hausa freedman who was known in the
African community as Dandará. He owned a tobacco shop which was also used as a meeting place for Malês. He also traveled through the Recôncavo for his business, and brought the Muslim faith to slaves on the plantations
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Out on the streets, the fighting saw its first real bloodshed; several people were injured and two
Africans were killed, including Vitório Sule, Sabina da Cruz's husband. After securing the area, the rebels split up to go in different directions throughout the city. Most of the groups did very
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President Francisco de Souza Martins informed the Chief of Police of the situation, reinforced the palace guard, alerted the barracks, doubled the night patrol, and ordered boats to watch the bay, all by 11:00 pm. At around 1:00 am on Sunday, justices of the peace searched the home of Domingos
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Luís Sanim – Sanim was a Nupe slave who also worked as a tobacco roller. He ran a fund where each member contributed a day's wages for slave labor, presumably monthly, and this money was divided into three parts: one part for cloth to make Muslim garments; a part to masters' portions of slave
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community there. They regrouped at Mercês Convent where the sacristan, a Nagô slave named Agostinho, was a member of the conspiracy. The convent was a pre-determined spot for regrouping. A police patrol came across the rebels here, but retreated from their counter-attack to Fort São Pedro—a
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slaves made up a majority of Muslims in Bahia due to the rise of Islam in Yoruba kingdoms. In fact, by 1835 most of the Malês were Nagôs. Furthermore, many of the key figures important in planning the uprising were Nagôs including: Ahuna, Pacífico, and Manoel Calafate.
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to force conversions to Catholicism and erase the popular memory and affection towards Islam. However, the African Muslim community was not erased overnight, and as late as 1910 it is estimated there were still some 100,000 African Muslims living in Brazil.
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The urban environment of Salvador facilitated the spread of Islam due to the greater mobility of slaves, the large number of freemen, and the networks between these two groups. All Malês, slave or free, that knew how to read and write
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for the weekend to pray or celebrate. Authorities were in Bonfim in order to keep the celebrations in line. Consequently, there would be fewer people and authorities in Salvador, making it easier for the rebels to occupy the city.
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Within the Muslim community the Malês had power and prestige, especially the Muslims that had long standing. These members tried to attract new Malês. They did not do so passively, but through proselytizing and conversion.
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Manoel Calafate – Calafate travelled to Santo Amaro to mobilize rebels on the eve of the uprising. He took an active part in the fighting and appears to have been killed in Palace Square.
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slaves would just fuel another rebel army. Although it took a little over fifteen years to happen, the slave trade was abolished in Brazil, due in part to the 1835 rebellion.
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the barracks. However, this desperate attempt proved futile, and the rebels quickly decided to flee. The cavalry mounted one last charge that finished them off.
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little fighting because they were recruiters, calling slaves to war. However, the largest group traveled up the hill toward Palace Square (modern-day
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386:– Licutan was a Nagô slave who worked as a tobacco roller. He was in prison at the time of the rebellion, and one of the main goals was to free him.
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An Act "Even of Public Security": Slave Resistance, Social Tensions, and the End of the International Slave Trade to Brazil, 1835–1856
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442:). The term "Aguda" on the other hand refers to the mainstream, predominantly Christian Brazilian returnees to Lagos who brought
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food prepared by Muslim hands. They ate mutton often, which signifies ritual sacrifices. During Ramadan their diet consisted of
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where his owner had a sugar plantation. It has been suggested that his presence was a key factor in the timing of the rebellion.
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read and write (on wooden writing slates) Arabic. The Malês also wrote matters of their faith on paper, despite its high cost.
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659:"Devassa do levante de escravos occorido em Salvador em 1835," Anais do Arquivo do Estado da Bahia 38,(1968) pp. 61–63
330:, which was a sign of success in Bahia because Malês had become a well-defined segment of the Bahian black community.
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in their wake; which is why that denomination is often referenced in Yoruba as "Ijo Aguda" (the Portuguese Church).
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starting in 1835, specifically to the existing Lusophone colony in Dahomey. It is believed that some members of the
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Many consider this rebellion to be the turning point of slavery in Brazil. Widespread discussion of the end of the
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for the Atlantic journey. The deportees, who consisted of freed and enslaved Africans, were sent in stages to the
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The rebels worked their way towards the Vitória neighborhood, where a number of Muslim slaves lived in the
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Muslims and freedmen, inspired by Muslim teachers, rose up against the government. Muslims were called
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R. K. Kent, African Revolt in Bahia: 24–25 January 1835, Journal of Social History, 1970. pp. 334–356.
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wages—since Malê slaves did not work on Fridays; and one part to help buy letters of manumission.
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Relatório do chefe de polícia Francisco Gonçalves Martins, in Etienne Ignace Brazil, "Os Malês,
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Relatório do chefe de polícia Francisco Gonçalves Martins, in Etienne Ignace Brazil, "Os Malês,
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Relatório do chefe de polícia Francisco Gonçalves Martins, in Etienne Ignace Brazil, "Os Malês,
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News of the revolt reverberated throughout Brazil and news of it appeared in press of the
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533:[The legacy of black Muslims who rebelled in Bahia before the end of slavery].
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457:. Fearing the example might be followed, the Brazilian authorities began to watch the
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531:"O legado de negros muçulmanos que se rebelaram na Bahia antes do fim da escravidão"
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Ahuna – Ahuna was a Nagô slave who lived in Salvador. He traveled frequently to
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because they adopted Islam before coming over to Brazil. Over time however, the
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896:, by Abu Alfa MUHAMMAD SHAREEF bin Farid, Institute of Islamic-African Studies
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759:, Johns Hopkins University Press, London 1993. pp. 77–88 (battle narrative)
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Revista do Instituto Histórico e Geográfico Brasileiro 72 (1909) pp. 117–118
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Revista do Instituto Histórico e Geográfico Brasileiro 72 (1909) pp. 117–118
707:, Johns Hopkins University Press, London 1993. pp. 77–88 (battle narrative)
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Revista do Instituto Histórico e Geográfico Brasileiro 72 (1909) pp. 117–118
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733:, Johns Hopkins University Press, London 1993. pp. 77–88 (battle narrative)
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repatriates are reputed to be widespread throughout West Africa (such as
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Afro-Brazilian Architecture In Southwest Colonial Nigeria (1890s–1940s)
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668:“Peças processuais do levante dos males,” ibid. 40 (1971) pp. 42–43
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are descended from this deportation, although descendants of these
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575:[Find out what the Malês Revolt was and how it happened].
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Fearful that the whole state of Bahia would follow the example of
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These amulets consisted of pieces of paper with passages from the
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia
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would spread this knowledge on street corners. The houses of
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860:(1st ed.). Baltimore: Johns Hopkins University Press.
794:, Johns Hopkins University Press, London 1993. pp. 129–134
637:, Johns Hopkins University Press, London 1993. pp. 104–111
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624:, Johns Hopkins University Press, London 1993. pp. 96–104
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772:, Johns Hopkins University Press, London 1993. pp. 73–92
581:(in Brazilian Portuguese). Supervised by Larissa Lopes.
611:, Johns Hopkins University Press, London 1993. pp. 118
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Revoltas de escravos na Bahia "Slave revolts in Bahia"
573:"Saiba o que foi e como aconteceu a Revolta dos Malês"
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Bahia was the wearing of a long white frock called an
681:, Johns Hopkins University Press, London 1993. p. 74
650:, Johns Hopkins University Press, London 1993. p. 74
242:(1791−1804) and wore necklaces bearing the image of
495:. São Paulo, SP: Editora Contexto. pp. 37–40.
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910:A revolta dos Malês 1835 "The Malê revolt 1835"
905:About African Muslims enslaved in the Americas
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222:The uprising took place on the feast day of
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894:The Islamic Slave Revolts of Bahia, Brazil
811:(Thesis). Princeton University. p. 2.
258:were primarily identified with practicing
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842:, Vol. 76, No. 2., May 1996. pp. 249–251.
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493:Dicionário de datas da história do Brasil
246:, who had declared Haitian independence.
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115:Unknown, at least 3 battalions of guards
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16:1835 slave rebellion in Imperial Brazil
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491:Bittencourt, Circe, ed. (2007).
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170:Great Revolt
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71:Belligerents
34:January 1835
1200:Quilombolas
1009:Malê revolt
444:Catholicism
378:Santo Amaro
143:Malê revolt
131:80+ killed
22:Malê revolt
1307:Categories
1237:Barbadians
867:0801844622
849:References
371:Leadership
334:The revolt
155:pronounced
147:Portuguese
135:5 executed
1225:Nigerians
1122:Quimbanda
1117:Candomblé
999:Quilombos
593:27 August
551:27 August
402:Aftermath
128:~7 killed
1253:Diaspora
1242:Haitians
1220:Angolans
1205:Kalungas
1177:Feminism
1142:Politics
1109:Religion
1084:Maracatu
1074:Capoeira
995:Mocambos
923:Archived
587:Archived
545:Archived
536:BBC News
299:freedmen
219:Muslim.
172:and the
110:Strength
44:Salvador
39:Location
1278:Related
1212:Cafuzos
1127:Umbanda
1064:Cafundó
1052:Culture
1037:Favelas
972:History
825:, 1993.
578:Galileu
455:England
360:English
312:bugloss
190:Ramadan
184:in the
1195:Pardos
1167:Racism
965:topics
864:
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397:there.
322:, and
295:Arabic
232:Bonfim
217:Yoruba
210:Yoruba
83:
59:Result
1265:Tabom
1089:Samba
1069:Afoxé
1056:music
898:- in
474:Notes
459:malês
428:Ghana
324:honey
282:abadá
277:Quran
260:Islam
256:Hausa
213:imale
206:Bahia
103:Nagôs
48:Bahia
1260:Saro
1054:and
862:ISBN
595:2024
553:2024
497:ISBN
453:and
440:Togo
320:milk
316:rice
308:yams
264:Nagô
202:malê
141:The
99:Malê
31:Date
900:PDF
426:of
204:in
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