What modern day historians know of the Dahomean kingdom is, in large part, derived from what has been passed down in the oral tradition.
In 1727, King Agaja waged a military campaign to conquer these neighbouring states and so began the Dahomean dynasty's rapid growth.
The history of slave procurement by former Dahomeans
is thereby 'expurgated' .
Among the descendants of slaves there are not only descendants of former slaves sent to the Americas (especially Brazil) who returned to Dahomey but also descendants of slaves who remained on Dahomean
Time frames and cultural frames collapse as a Dahomean
priestess is conflated with an Afra-American poet who speaks dialogically with forked tongue the multiple languages necessary to address the shifting contexts of race and gender, among other axes of subjectivity.
In vodou, to put it briefly, once they reach American soil, the old African gods translate into Haitian lwa (a Dahomean
word meaning "spirit," "god," or "image), just as the Catholic saints, once they appear on temple walls or chromolithographs, are Haitianized, merging in worship with the lwa.
In voodoo practices in Haiti, following its origins back to the Dahomean
religion of vodou in West Africa, for example, the loas (deities, or orixas in Brazilian candomble) possess humans, who are imagined to be horses and speak through them (see Mulira; Pinn; Bourguignon).
dead arawaks drowned sailors drowned steersmen my brothers fishermen drowned Dahomean
slaves w/no glint or dream in their fishnets that cd not stop the time (170-71)
Pollard notes that Marshall's emphasis on Lebert's physical appearance "makes him the Dahomean
god who puts man/woman in touch with the other gods, [and who] opens an entire pantheon" (290).
dead arawaks drowned sailors drowned steersmen my brothers drowned fishermen drowned Dahomean
slaves w/ no glint or dream in their fishnets that cd not stop the time (171)
Rhodes: I did a lot of work reading about the Dahomean
western religions and the Dahomean
faith of voudon, a lot of materials on the diaspora in trying to understand how various religions were shaped when slaves touched down in Cuba, Brazil, and Louisiana.
She can revise a Pascal aphorism, cite a Dahomean
applique proverb, apply a Creole adage, or poke sly fun at American advertising.
In 1931 Melville and Frances Herskovits recorded a Dahomean
myth which explains Legba's pre-eminent position among the vodun (gods or spirits).
Like the city of Glexwe itself, better known as Ouidah, the children of this society are baptized with Christian names and infused with vodou beliefs, accepting the two together as naturally as the melange of Dutch wax prints and Dahomean