The Atlantic history is the tradition's most consequential modern fact. Yoruba-speaking people were taken in large numbers in the late eighteenth and nineteenth centuries, particularly during the collapse of the Oyo empire, and arrived in Cuba, Brazil and Trinidad late enough that the religion travelled relatively intact in living memory rather than in fragments. In Cuba it became Lucumí or Santería, in Brazil Candomblé, in Trinidad Orisha or Shango, and in each case the orisha were paired with Catholic saints — Shango with Santa Barbara, Osun with Our Lady of Charity, Obatala with Our Lady of Mercy — a correspondence variously understood as concealment, as genuine syncretism, or as a strategic double register, and argued about by practitioners and scholars alike. The direction of transmission has since reversed: Cuban and Brazilian priests initiate in Nigeria, Nigerian practitioners travel to Havana and Salvador to recover ritual detail that survived better in exile, and Oyotunji Village in South Carolina, founded in 1970, represents an African American reclamation that has itself sent people to Nigeria for training.