Capoeira: The History of an Afro-Brazilian Martial Art
Capoeira: The History of an Afro-Brazilian Martial Art
Capoeira: The History of an Afro-Brazilian Martial Art
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
Series editor’s foreword<br />
It was the ambition <strong>of</strong> the compilers <strong>of</strong> a recent general study <strong>of</strong> martial arts to record ch<strong>an</strong>ge over time. <strong>The</strong><br />
reason: ‘…some (martial arts) remained martial in nature; others metamorphosed into sport, perform<strong>an</strong>ce<br />
art, or discipline for self fulfilment.’ 1 ‘Thus it was import<strong>an</strong>t to present martial arts not as carvings in stone<br />
but as reflection but as reflections in mirrors.’ 2 A praiseworthy ambition. Assunção achieves it more<br />
impressively. <strong>The</strong> same compilers added that they covered Asi<strong>an</strong>s who adapted Western combative sports<br />
<strong>an</strong>d Westerners who turned simult<strong>an</strong>eously to Asi<strong>an</strong> martial disciplines: ‘<strong>The</strong>se descriptions coexist with<br />
armies using martial arts to teach self-actualization, movie stars advertised as the world’s deadliest fighting<br />
men, <strong>an</strong>d churches using martial arts to teach children not to fight. Such contradictions [emphasis added]<br />
are the nature <strong>of</strong> martial arts in the modern world.’ 3 Assunção h<strong>an</strong>dles such contradictions superbly.<br />
To paraphrase Assunção, <strong>Capoeira</strong>: <strong>The</strong> <strong>History</strong> <strong>of</strong> <strong>an</strong> <strong>Afro</strong>-Brazili<strong>an</strong> <strong>Martial</strong> <strong>Art</strong> deals with the<br />
evolution <strong>of</strong> a martial arts tradition that has never been solidly uniform but over time has been fractured as a<br />
consequence <strong>of</strong> the ch<strong>an</strong>ging <strong>an</strong>d competing agendas <strong>of</strong> adherents, advocates <strong>an</strong>d enthusiasts. 4 <strong>Capoeira</strong><br />
does not shy away from consequent awkward complexities; it confronts tired clichés; it h<strong>an</strong>dles<br />
contradictions with subtlety. Consequently, it is impressively authoritative. It bears the kitemark <strong>of</strong> quality.<br />
It is set to be the subject’s locus classicus.<br />
After consideration <strong>of</strong> the assumptions underpinning the history <strong>of</strong> the phenomenon, <strong>Capoeira</strong> follows a<br />
well-marked chronological route from the very earliest to the most recent moments <strong>of</strong> a now increasingly<br />
popular pastime: from its roots in Black Atl<strong>an</strong>tic <strong>an</strong>d <strong>Afro</strong>-Brazili<strong>an</strong> culture, through hybridity <strong>an</strong>d<br />
creolization, urb<strong>an</strong>ization <strong>an</strong>d controversial bifurcation in the 1930s, to its present blossoming as a<br />
fashionable form <strong>of</strong> physical exercise <strong>an</strong>d cultural expression. Today it is a global fad with its own jargon,<br />
f<strong>an</strong>zines <strong>an</strong>d websites. Googling for it (229,000 hits) reveals that it is catching up on Aikado (551,000 hits)<br />
<strong>an</strong>d Judo (899,00 hits) but still well behind Karate (1.5million hits). 5<br />
In its original form in Brazil, capoeira was a form <strong>of</strong> confrontation <strong>of</strong> the politically strong by the<br />
politically weak—a system <strong>of</strong> physical defence used by the weaponless slave in response to Brazili<strong>an</strong><br />
Machtpolitik. Assunção posits the view that the role <strong>of</strong> capoeira as a historical m<strong>an</strong>ifestation <strong>of</strong> resist<strong>an</strong>ce <strong>of</strong><br />
the powerless against the powerful as part <strong>of</strong> its attraction for modern youth. He may well have underestimated<br />
its appeal. John Buch<strong>an</strong> wrote famously <strong>of</strong> causes which ennoble <strong>an</strong>d those ennobled by them: ‘No<br />
great cause is ever lost or ever won. <strong>The</strong> battle must always be renewed <strong>an</strong>d the creed reinstated, <strong>an</strong>d the<br />
old formulas, once so potent a revelation, become only dim <strong>an</strong>tiquari<strong>an</strong> echoes. But some things are<br />
universal, catholic <strong>an</strong>d undying…<strong>of</strong> which such formulas are the broken gleams. <strong>The</strong>se do not age or pass<br />
out <strong>of</strong> fashion for they symbolise eternal things. <strong>The</strong>y are the guardi<strong>an</strong>s <strong>of</strong> the freedom <strong>of</strong> the hum<strong>an</strong> spirit,<br />
the pro<strong>of</strong> <strong>of</strong> what our mortal frailty c<strong>an</strong> achieve.’ 6