Long-form writing

By Badiu Heritage Project · September 2026

The Rabelados are often described as a backward sect that hid from progress. They were a community that refused to have its faith rewritten by outsiders, paid for that refusal with exile and prison, and kept its own way of life by choice.

By Badiu Heritage Project · September 2026

The Badiu were called lazy and unruly by the people who profited from their labour. The record shows something else: two centuries of organised refusal, from the Engenhos revolt of 1822 to the women of Ribeirão Manuel in 1910.

By Badiu Heritage Project · September 2026

Most Kriolu words come from Portuguese. Its grammar does not. Tense, negation and plurals work on rules of their own, shared with the West African languages its first speakers brought to Santiago.

By Badiu Heritage Project · September 2026

Batuku was dismissed for generations as noise, disorder, something to be stopped. It is one of the most organised forms of knowledge Santiago has: a circle with its own roles, its own rules and its own record of what the community lived through.

By Badiu Nation Research Project · June 2026

Y-chromosome lineage frequencies in 1,257 participants, grouped by their paternal grandfather's island of birth, reveal variation between paternal-island groups and the effect of weighting.

By Badiu Heritage Project · December 2024

What the paternal and maternal lineages of Santiago show, what they cannot show, and how genetic results sit beside the history the interior already carried in family memory, language, and culture.

By Badiu Heritage Project · June 2024

The community understands Badiu as kin. This essay explores its connection to the Mandinka baadiŋo, kin or relatives, built from baa, mother, and diŋ, child, and notes the other explanations that have been proposed.