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This event is one of the few Muslim related topics with even moderate engagement in the historical community, and as a result proper comparison to particularly other Muslim revolts but even other religious groups is limited compared to other regions. Historiographically the jury is not out on exactly
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he was held and the Muslim community plotted the eventual revolt, but had accidentally leaked the plan. Leading up to the night of Layla al-Quadr, or the night of Power and destiny, the government prepared for the revolt. Before the night of 25 January 1835, troops moved on the soon to be rebels and
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to the Yoruba, in his community. Attempts to buy
Litucan and free him by his Islamic fellows and followers were ineffective, as they were refused twice. When his owner died he was seized and imprisoned in November 1834, to be sold away in order to service debts of his deceased master.
115:) from the Bight of Benin despite its low share to the total slave imports. 61% of tried slaves after the revolt were NagĂ´, and NagĂ´ leaders show up most in period documentation of the revolt and the individuals held responsible for the disruption and loss of life.
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attacked at breakfast, and the Bahian Slave revolt began. The slaves were, with relative ease, crushed, attacking the prison and barracks but breaking before sustained fire and cavalry charges.
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people were influential in the Afro-Brazilian community in general and in Bahia particularly, and were also often Muslim, contributing to the closely knit community in
Salvador.
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Chitwood, Ken (2017-06-01). "The Study of Islam and Muslim
Communities in Latin America, the Caribbean, and the Americas: the State of the Field".
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After the revolt ended, the
Brazilian authorities failed, despite torturing him, to acquire names of other Muslims or students of the old
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what role Islam did play in the inciting of the large revolt, and what conclusions to draw from data regarding previous smaller revolts.
65:, Brazil. He was owned by a doctor, Antonio Pinto de mesquite Varalle. Litucan was active in the Islamic community and was considered a
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and a regional word for prayer caller, following and in his trial related to the 1835 MalĂŞ revolt. His birth-date is unknown.
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in a leadership capacity. He was not killed in the revolt but did die shortly afterwards, after 11 February 1835.
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As a NagĂ´, he came from an area now known as
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Black crescent : the experience and legacy of
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The Bight of Benin, home region to ethnic Yoruba slaves, such as
Pacifico Licutan.
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ethnicity—, the largest group of
Muslims in Salvador or Bahia at the time.
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was a Muslim slave and
Islamic community and religious leader in colonial
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Latin
American religions : histories and documents in context
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The majority of the group were male African Slaves, and many were
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He was also known as "Bilal", a connection to the Islamic figure
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424:"Revoltas de Escravos Na Bahia Em Inicio Do Seculo XIX"
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The call of Bilal : Islam in the African diaspora
466:. Boston: Johns Hopkins U. Press. pp. 121–41.
381:International Journal of Latin American Religions
61:Litucan was a tobacco roller living in Salvador,
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165:. There might be a discussion about this on
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509:19th-century Brazilian people
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437:(1): 65–86. Archived from
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393:10.1007/s41603-017-0008-3
462:Reis, Joao Jose (1993).
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