The descendants of the Brazilians who established themselves in the area to run the slave trade, in addition to the descendants of enslaved people who returned to their homeland, are known to this day as 'Brazilians', in inverted commas, or indeed Agudás, as they are called in Yoruba, Fon and Mina, the relatives 'of Uidá', in other words Beninese people from families with surnames of Portuguese origin. However, it should be noted that in nineteenth-century Nigeria, all Catholics were called Agudás (Da Cunha, 1985a, p. 189) and the name is also used in Togo, to this day, to refer to members of the Lebanese, Syrian and Indian colonies. The word Agudá probably derives from a transformation of the word ajuda, which was well known in the region because of the Portuguese fort in Ouidah, called Forte São João Baptista de Ajuda. Hazoumé presented the word agouda as a transformation of the word agouram, from Fon and Huéda, the original language of the city of Ouidah, explaining that this was used to refer to the 'vain and indolent' Europeans. This version, however, does not appear to me to be compatible with the other historical data available and is not discussed by any other author. I therefore prefer the other explanation, which is still used today (Braga, 1968).  
Being an Agudá in Benin today means possessing a particular social identity among the various others present in the country. The Africans who returned to Africa after being enslaved in Brazil were not the same individuals on their return as they had been when they left, as natives of a certain village and subjects of a certain king. Indeed, all of their social and family ties had been cut by slavery. Moreover, they often returned to the port from which they had been shipped to Brazil and ended up settling there, since their village or social context of origin had entirely changed, or had disappeared altogether.