My backyard is a terreiro Where the sabiá bird sings My backyard is Brazilian Ask permission to come in
In the decades that followed the end of the Atlantic slave trade and the end of African slavery, in the homes of Black families — often headed by women — nighttime drumming accompanied religious celebrations in which gods of African origin took on new forms in the Rio de Janeiro diaspora. Held in secret and harshly repressed, they retained a strong connection to Africa and the Atlantic that the Cais do Valongo, then hidden beneath the Cais da Imperatriz, still represented.
Embarcações vindas da Bahia e outras províncias chegavam ao porto do Rio com africanos e seus descendentes. Armazéns da Alfândega – ao fundo, o morro do Castelo. Rodrigues & C°. Editores e Proprietários/ Instituto Moreira Salles
Furthermore, candomblé houses became places of welcome for Africans and Afro-descendants arriving from other parts of the country, especially from Bahia, starting in the second half of the 19th century and the beginning of the 20th century. Records tell that at Pedra do Sal, a house dedicated to Oxalá, upon learning that a vessel coming from the province of Bahia was about to dock, would hang its white cloth on the balcony to let the newcomers know that they could be welcomed and cared for there by their brothers and sisters in faith, until they could get back on their feet.
Os ritos e celebração de matriz africana, assim como as redes de sociabilidade que os acompanham, atravessaram os tempos. Celebração a Iemanjá em Ipanema – jan. 1973. Arquivo Nacional / Fundo Correio da Manhã