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
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108 THE CAPOEIRA SCENE IN BAHIA<br />
earth. Not to sully the other’s clothes was therefore conceivable because players would hardly touch each<br />
other. Yet not every player would necessarily wear such elaborate dress during a festive roda on a square.<br />
As in Rio de J<strong>an</strong>eiro the ‘pr<strong>of</strong>essional’ Bahi<strong>an</strong> practitioner also developed <strong>an</strong> idiosyncratic way <strong>of</strong><br />
dressing, which reflects to what extent he represented a social type <strong>an</strong>d a whole subculture. Mestre<br />
Pastinha, among others, described him:<br />
In my time, when I was capoeirista…<strong>The</strong>re were capoeirista who walked around twisted, but twisted<br />
in a way that nature did not make him. Because he got a scarf, he would wear a big scarf, trousers<br />
with a big hem, with 30cm <strong>of</strong> hem. <strong>The</strong>re were some made <strong>of</strong> chagrin leather…<strong>The</strong> hat thrown to one<br />
side…And there he walked, completely twisted, on the left side or on the right side…[…] And he<br />
walked in the middle <strong>of</strong> the street with that sway (gingado)! <strong>The</strong> capoeirista had all this at the time. 50<br />
Other sources mention the frequent use <strong>of</strong> golden earrings <strong>an</strong>d pointed boots. <strong>Capoeira</strong>s also liked to<br />
carry sticks. Vi<strong>an</strong>a explains that the Sunday tie was replaced by a red scarf with a showy pattern during<br />
weekdays. 51<br />
<strong>The</strong> game consisted in avoiding the other player’s attack through <strong>an</strong> acrobatic escape movement such as<br />
the ‘negation’ (negativa) <strong>an</strong>d riposting with a counterattack. <strong>The</strong> game became therefore a sort <strong>of</strong> dialogue,<br />
where each movement replied to the previous one. Players could show <strong>of</strong>f through particularly acrobatic<br />
movements, but also through malice (malícia). Malice or deception—also a key concept in modern capoeira<br />
—me<strong>an</strong>t to lull the other player into a false sense <strong>of</strong> security, only to surprise him with a move he was not<br />
expecting. However, respect for the other player usually me<strong>an</strong>t not to carry out the attack, but only to show<br />
him what one could have done. This was enough to score points in front <strong>of</strong> <strong>an</strong> initiated public. A carefully<br />
executed rasteira or a s<strong>of</strong>t head-butt that threw the other <strong>of</strong>f bal<strong>an</strong>ce was equally acceptable, although it<br />
raised the stake <strong>of</strong> the game. Full contact was therefore unusual <strong>an</strong>d almost proscribed <strong>an</strong>d, when it<br />
happened—due to inattention or provocation—could lead to retaliation <strong>an</strong>d outbreak <strong>of</strong> violence. 52<br />
<strong>The</strong> employment <strong>of</strong> malícia me<strong>an</strong>t that the game did not just represent <strong>an</strong> athletic competition, were the<br />
youngest could show <strong>of</strong>f. Experience was paramount for a skilful game, <strong>an</strong>d for that reason older mestres<br />
were able to keep in control even when playing with younger capoeiras. Carlos Ott was surprised by the<br />
m<strong>an</strong>y 40 year olds in the rodas he attended, <strong>an</strong>d Jorge Amado admired Samuel ‘Beloved <strong>of</strong> God’ for still<br />
catching out much younger players when he was already in his sixties. 53<br />
<strong>The</strong> capoeira orchestra (bateria) played a r<strong>an</strong>ge <strong>of</strong> rhythms (toques) during a roda. Each toque consists <strong>of</strong><br />
a basic rhythmic-melodic pattern <strong>an</strong>d its variations. One berimbau (usually the one with the deepest sound,<br />
called gunga <strong>an</strong>d sometimes berra-boi) took the lead, <strong>an</strong>d the others instruments followed, countermarking<br />
or varying the basic pattern. <strong>The</strong> most common toques were: São Bento Gr<strong>an</strong>de, São Bento Pequeno,<br />
Angola, S<strong>an</strong>ta Maria, Angolinha, Jogo de Dentro, Cavalaria. 54 Again, no strict consistency existed regarding<br />
both the names <strong>an</strong>d the rhythmic pattern <strong>of</strong> each toque. Some mestres gave different names to the same<br />
rhythmic pattern, or executed different rhythms to the same toque. Often a toque particular to only one<br />
mestre consisted <strong>of</strong> a slight variation <strong>of</strong> a basic rhythm. Each mestre played his own r<strong>an</strong>ge <strong>of</strong> toques,<br />
consisting <strong>of</strong> a combination <strong>of</strong> the well known ones, performed by almost everybody, <strong>an</strong>d others, sometimes<br />
his own or his mestre’s creation, that expressed his particular style or personality. 55<br />
Most testimonies agree that games in this period could be tough, but usually did not cross the borderline<br />
into real fights. <strong>Capoeira</strong> players called each other ‘comrades’ (camará), not opponents or fighters. Old<br />
mestres also insist that players were well aware <strong>of</strong> the different types <strong>of</strong> games, which varied according to<br />
the toque played by the orchestra. Common characterizations differentiated between ‘high’ <strong>an</strong>d ‘low’;<br />
‘inside’ <strong>an</strong>d ‘outside’; fast <strong>an</strong>d slow, <strong>an</strong>d acrobatic, playful or aggressive games. <strong>The</strong> particular toques <strong>an</strong>d