The Muslims' resistance to religious and cultural eradication manifested itself in the manner in which some continued to adhere to the Islamic dress code. In the Sea Islands of Georgia, Muslim women wore veils. White turbans, fezes and skullcaps were worn by men in Cuba, Trinidad, the United States of America and Brazil, as were long, flowing tunics and wide trousers. The imam John Mohamed Bath, chief of the Free Mandingo of Trinidad, 'always appeared in public in the dress of a Moslem priest' and the Senegalese emir Samba Makumba wore 'a flowing white tunic' (Diouf, 2013, pp. 101-111). The Muslim insurgents in Bahia in 1835 wore white tunics and skullcaps, indicating the holiness and sacredness of their mission. To the African Muslims, the overt  
symbols of their faith and, for some, of their former status, were quite significant. Their dress meant resistance to not only Christianity, but also to acculturation.  
Muslims used other forms of resistance, including freeing their coreligionists. In Trinidad, they formed an association whose objective was 'to maintain their religious profession'. They raised funds and purchased the Muslims who were still enslaved or had just arrived. In Brazil, Muslims pooled their resources to buy the freedom of 'any one of their number who was the most respected'. In addition, as Gobineau remarked, 'Every year, they buy [...] a certain number of their compatriots. Often they send them back to Africa' (Raeders, 1934, p. 75).