The notion of "foreigner" is common to all African populations. It is usually opposed to the notion of "man", that is, of "citizen", "patrician", a person provided with all social prerogatives in the environment in question. [...] The foreigner must ally himself with a protector, his guarantor and his "witness" in the society he is penetrating, a prerequisite that will allow all the other bonds to be forged.  
In the situation in question, it is precisely this 'Brazilian' identity that acts as a guarantor for these enslaved Africans on their return to the homeland, making their social reintegration strategy effective.  
They did indeed become Agudás, but not exactly like the others, since they had also brought to Africa a certain culture of their own, developed among the working classes of Brazil. Thus, aside from the architecture and representation of the self, the most visible indicators of 'Brazilian' identity could be traced back to practices of the enslaved people themselves than of their masters in Brazil. This was true of feijoada, ${ }^{3}$ the festival of Our Lord of Bonfim ${ }^{4}$ and the burrinha festivities. ${ }^{5}$ Agudá culture, primarily a European-style one, was thus being enriched by aspects of Brazilian mestizo culture, as it was being built in Brazil itself.  
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[^0]:    3 Feijoada was originally a dish from the slave quarters before it became the Brazilian national dish.
4 The festival of Our Lord of Bonfim was primarily an African and Creole celebration in Bahia before it became a source of devotion for an entire people.
5 Burrinha is a popular folkloric festival that was never really practised by the Brazilian elites.