The Resounding Heritage of the Tabom Community
As he stands before the port where his ancestors once disembarked, Roland Boye reflects on the roots of his lineage. He belongs to the sixth generation of the Tabom, descendants of formerly enslaved Africans who found freedom in Brazil but later returned to Ghana. This migration was particularly intensified after the Malê Revolt in Bahia in 1835, a significant uprising against the oppressive slave regime.
“We are proud of our history. It is indeed heartbreaking that our great-great-grandparents were ensnared in the horrors of slavery, but ultimately, they triumphed, bringing valuable skills and knowledge back home to Ghana,” says Boye, encapsulating the duality of grief and pride that characterizes the Tabom story.
The Return from Brazil
Similar to other Afro-Brazilian communities such as the Agudás in Benin and Togo and the Amarôs in Nigeria, the Tabom are part of a larger narrative encompassing around 3,000 to 8,000 Afro-Brazilians who returned to Africa from the late 18th century onwards. This migration, whether voluntary or forced, fostered communities that have managed to preserve rich traditions from their life in Brazil. This article is the inaugural report in a special series by Radio BdF, diving into the legacy of this cultural exchange.
The initial groups of returnees were at times sent by the Brazilian Empire into the hands of aggressive slave traders. Among these figures was Francisco Félix de Souza, a Luso-Brazilian trafficker who facilitated the arrival of the Chachás in Ouidah, Benin, between 1788 and 1792. However, from the mid-1830s on, the return flow intensified, closely tied to uprisings like the Malê Revolt.
The Malê Revolt and Its Aftermath
Many of the early Tabom were members of the Hausa Muslim ethnic group and, according to historical documents, were forcibly returned because of their involvement in the Malê Revolt. This uprising on January 24, 1835, brought together around 600 enslaved and freed Black individuals in Salvador, rallying to dismantle the slave regime that confined them.
In the wake of this revolt, the trend of returning to Africa—whether by coercion as deported insurrectionists or seeking escape from systemic racism—grew. Between 1835 and 1837, research by Mônica Lima e Souza indicates that nearly 993 people were repatriated in what was the most prolific period for such returns. For those remaining in Bahia, the authorities viewed Brazil-born freed Blacks as potential catalysts for further rebellions, prompting regulations that allowed for their deportation.
Life in Accra
The first Afro-Brazilian settlers arrived in Ghana in 1836 and were met with open arms by the Ga people. Local dialects and customs, however, posed a challenge. Legend has it that the returnees often responded “tá bom” (meaning “okay”) to greetings, leading the Ga to dub them the Tabom people. Their plethora of skills caught the attention of local leaders, particularly Mantse Nii Kwaku Ankrah, who provided them land to cultivate.
In Jamestown, one of Accra’s oldest neighborhoods, the Tabom constructed stone houses, with the historic Casa Brasil—erected in 1837—standing as a testament to their resourcefulness. Boye recounts, “According to stories passed down, the Tabom were aware of their Ghanaian roots; they understood that while they were free, their forebears had suffered. When they arrived, they were embraced by the people of Accra.”
Cultural Blending and Transformation
The arrival of the Tabom community transformed Ghana’s capital. Their engineering, agricultural, and especially tailoring skills ushered in new methods of construction and irrigation. The connection between the Tabom and the local government, particularly with Ghana’s first president, Kwame Nkrumah, showcases how they actively participated in the narrative of a nation emerging from colonial rule.
The Tabom community expanded in the 19th century as more Afro-Brazilians arrived, many seeking the life denied to them in Brazil. Surnames like Ribeiro, Lima, and Moura peppered the landscape of the community. Traditional dishes such as feijoada and acalalá found their way into local cuisine, merging culinary heritages from both Brazil and Ghana.
Although the Portuguese language largely dissipated, the community retained cultural vestiges through cuisine, worship, and music. A fascinating example is the Agbê rhythm, which remains a cornerstone of the Afro-Brazilian identity that crossed the Atlantic.
The Agbê Rhythm
The vibrant Agbê rhythm is steeped in Yoruba heritage and serves as a vital connection between the Tabom and Brazilian traditions. Eric Morton, a master percussionist, elaborates on the journey of this rhythm, explaining that before their return, the Tabom spent approximately 40 years in Lagos. It was there that they adopted Agbê into their cultural repertoire.
“Agbê unites the Tabom and Brazilian people. We share in the celebrations, only the lyrics are sung in Yoruba,” Morton shares, highlighting an enduring connection sculpted across time and distance. In 2016, he traveled back to Bahia to re-engage with their ancestral roots, reimmersing in the rich tapestry of Brazilian traditions.
Notable Visits and Legacy
Significant diplomatic exchanges have also taken place between Brazil and the Tabom community. In 1961, diplomat Raymundo de Souza Dantas, representing Brazil, was warmly welcomed at the Tabom courtyard, marking the first contact between Brazil and its descendants in Africa. The spirit of reconnection continued in 2005 when then-President Luiz Inácio Lula da Silva visited the Tabom community.
Morton vividly recalls, “We sang together, and he expressed that he was amazed to see an African perform a Brazilian song.” Following this visit, the historical Brazil House, originally built by the first Tabom settlers, was restored and transformed into a museum, signifying a cherished link. Although currently closed for renovations, the legacy of the Tabom persists.
Ceremonial Practices & Music
The essence of the Tabom community’s culture reverberates through their musical traditions and ceremonial practices. Agbê accompanies various life events—from births to washings and weddings. Particularly noteworthy is the worship of Xangô, the orixá symbolizing thunder and justice, which has become integral to community identity.
The celebration of life and death intertwines beautifully in their rituals. Morton explains that during funerals, they hold midnight ceremonies featuring Agbê. One particularly profound song, Viva Iáiá, Viva Iáiá, remains a staple, echoing through generations as a farewell tribute.
Young individuals like Mahama Nelson are ensuring that this legacy thrives. As he embodies the spirit of the drums, he acknowledges, “We must nurture this tradition, supporting it for future generations.” The Agbê rhythm, rich with cultural significance, ensures a vibrant connection to both Ghanaian and Brazilian identities.
