The return of freed Africans such as Iyá Nassô and Shetelu to coastal areas of the Bight of Benin transformed the character of the diaspora connecting Africa, Brazil and, ultimately, other parts of the globe. Henceforth, Africa ceased being simply a place of traumatic origin associated with enslavement and trade; it became also a site of memory, cultural and political identity and retrospective longing. The creation of communities of kin, co-religionists, trade partners, and intellectual interlocutors in towns along the littoral of the Bight of Benin and in the interior turned these places into sites of ongoing travel, exchange, engagement and dialogue (see, for example, Matory, 1999). Moreover, the relationship was reciprocal. Just as Africa's children had once been sent to Brazil as slaves, so Afro-Brazil was now sending hers back to Africa, and the circulation continued over decades via the back-and-forth movement of people, commodities, ideas, knowledge and information. A living, Afrocentric, transatlantic community developed. As its members dispersed across generations via their own further migrations, carrying their forebears' history and practices with them, the diaspora itself widened and transformed, and it has now become global. With individual members and affiliated temples scattered across Brazil and also - via migration from Bahia to Ouidah and, in a later generation, to Lagos - along the Bight of Benin, and then with secondary migrations from these places extending the process to England and Australia, the temple founded by Iyá Nassô provides an excellent example of this phenomenon.