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Capoeira: The History of an Afro-Brazilian Martial Art

Capoeira: The History of an Afro-Brazilian Martial Art

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CAPOEIRAGEM IN RIO DE JANEIRO 91<br />

games <strong>an</strong>d real fights—was almost completely severed. Bodyguards <strong>an</strong>d other people only interested in<br />

fighting techniques used its attacks as weapon but no longer showed <strong>an</strong>y interest in the game. Street rodas<br />

apparently disappeared, although they may have survived in some sh<strong>an</strong>tytowns, such as the hills <strong>of</strong> São<br />

Carlos or Salgueiro or some working-class suburbs. 109 When rival carnival associations started a fight,<br />

capoeiro techniques could suddenly re-emerge. 110 <strong>The</strong> skill that consisted in administering unbal<strong>an</strong>cing<br />

kicks to the rhythm <strong>of</strong> drums also survived in <strong>an</strong>other game, the batuque. <strong>The</strong> Carioc<strong>an</strong> batuque remained<br />

visible, especially during carnival. <strong>The</strong> poetess Cecília Meireles observed it during the 1930s:<br />

[…] During carnival, in the stronghold <strong>of</strong> Praça Onze [central square in Rio], they d<strong>an</strong>ce it endlessly,<br />

<strong>an</strong>d since the nature <strong>of</strong> the black in Brazil is good <strong>an</strong>d conciliatory [sic], the kick which they use are<br />

only sketched, <strong>an</strong>d it even happens that one d<strong>an</strong>cer keeps the other’s bal<strong>an</strong>ce holding him in his arms<br />

while, at the same time, he throws him <strong>of</strong>f bal<strong>an</strong>ce with his foot. <strong>The</strong> fall is thus frustrated, <strong>an</strong>d the<br />

game continues. That is why, in their l<strong>an</strong>guage, they call it ‘the game’. 111<br />

<strong>The</strong> subterr<strong>an</strong>e<strong>an</strong> survival <strong>of</strong> capoeira in some sh<strong>an</strong>tytowns <strong>an</strong>d suburbs, as well as the interest <strong>of</strong> some<br />

martial artists (such as Sinhozinho) for its fighting techniques right into the middle <strong>of</strong> the twentieth century,<br />

will be crucial to underst<strong>an</strong>ding why Rio de J<strong>an</strong>eiro could play such <strong>an</strong> import<strong>an</strong>t role in the revival <strong>of</strong><br />

capoeira as <strong>an</strong> art <strong>an</strong>d a sport from the 1950s onwards (Chapter 7). <strong>The</strong> subst<strong>an</strong>tial ch<strong>an</strong>ges capoeira, its<br />

social context <strong>an</strong>d its cultural me<strong>an</strong>ing underwent throughout the nineteenth century in Rio de J<strong>an</strong>eiro<br />

should also warn us against simplistic assumptions about combat games representing <strong>an</strong>cestral practices<br />

remaining unch<strong>an</strong>ged over centuries. <strong>The</strong> comparison <strong>an</strong>d contrast with capoeira in Bahia, examined in the<br />

next chapter, will confirm how import<strong>an</strong>t the local context was for the evolution <strong>of</strong> the art.

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