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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CONTEMPORARY CAPOEIRA 181<br />
<strong>Capoeira</strong> Angola Foundation, have events specially dedicated to women in capoeira <strong>an</strong>d actively promote<br />
gender equality, whilst in other, more mainstream groups, the wom<strong>an</strong>’s role is still seen as subordinate.<br />
Some male capoeiristas still persist in considering that women are essentially there to relax the male<br />
warrior. In other words, although capoeira practice c<strong>an</strong> contribute to a greater awareness <strong>of</strong> gender issues, it<br />
c<strong>an</strong>not ch<strong>an</strong>ge overnight patriarchal attitudes that have prevailed for centuries.<br />
A further context in which the practice <strong>of</strong> capoeira has exp<strong>an</strong>ded enormously over the last years is in<br />
education. In fact capoeira has always been <strong>an</strong> educational tool, but it was restricted to a specific social <strong>an</strong>d<br />
ethnic group <strong>an</strong>d frowned upon by public opinion. Although writers, sportsmen <strong>an</strong>d politici<strong>an</strong>s underlined<br />
the potential <strong>of</strong> <strong>an</strong> ‘improved’ capoeira for educational use since the beginning <strong>of</strong> the twentieth century, it was<br />
only from the 1980s onwards that capoeira has been taught on a wide scale in schools as part <strong>of</strong> physical<br />
education or as <strong>an</strong> extra-curricular activity. Two pioneers in that respect were the Centres for Sports<br />
Initiation (CIDs) in Brasília <strong>an</strong>d the Integrated Centres for Public Education (CIEPs) in Rio de J<strong>an</strong>eiro. 75<br />
Today capoeira is taught in m<strong>an</strong>y in primary <strong>an</strong>d secondary schools <strong>an</strong>d institutions <strong>of</strong> further education. 76<br />
<strong>The</strong> extraordinary potential <strong>of</strong> capoeira to develop psychomotor skills has furthermore contributed to its<br />
use in the education <strong>of</strong> people with different kinds <strong>of</strong> learning disabilities. <strong>The</strong>rapists from Flori<strong>an</strong>ópolis to<br />
Nova Friburgo employ it to deal with visual deficiency, 77 while a whole br<strong>an</strong>ch <strong>of</strong> <strong>an</strong>archist psychotherapy<br />
has integrated it into its holistic approach <strong>of</strong> healing. Patients following the soma-therapy are required to<br />
practise capoeira, considered ‘bodily knowledge that is indispensable in the struggle against socially<br />
repressive mech<strong>an</strong>isms’. Its founder, Dr Roberto Freire, learned with M.Almir from the Captains <strong>of</strong> the<br />
S<strong>an</strong>d <strong>an</strong>d beg<strong>an</strong> to encourage his patients to practise capoeira during the 1970s. Freire conducted a seminal<br />
interview with Pastinha before the old mestre passed away, <strong>an</strong>d subsequently switched his soma-therapy<br />
towards the Angola style. 78 <strong>The</strong>se examples illustrate to what extent capoeira has become a widely used<br />
tool in different methods <strong>an</strong>d levels <strong>of</strong> education <strong>an</strong>d therapy.<br />
<strong>The</strong> incredible growth capoeira experienced in terms <strong>of</strong> ‘race’, class, gender, <strong>an</strong>d geography has multiple,<br />
<strong>an</strong>d sometimes contradictory implications. <strong>The</strong> widening <strong>of</strong> the social backgrounds <strong>of</strong> practitioners c<strong>an</strong><br />
me<strong>an</strong> that dist<strong>an</strong>ces between the practice <strong>of</strong> each segment <strong>of</strong> the capoeira universe are increasing. Sonia<br />
Travassos for inst<strong>an</strong>ce noted that among middle-class practitioners in Rio de J<strong>an</strong>eiro, capoeira appears as <strong>an</strong><br />
isolated cultural good, whereas among lower-class students the art still is accomp<strong>an</strong>ied by other <strong>Afro</strong>-<br />
Brazili<strong>an</strong> m<strong>an</strong>ifestations such as maculelê or samba de roda. She also points out that in some middle-class<br />
contexts capoeira became part <strong>of</strong> a certain ‘alternative’ culture, which is reflected in the use <strong>of</strong> rather casual<br />
dress to train, whereas lower-class groups or those led by black teachers usually insist on the necessity <strong>of</strong><br />
neat uniforms. 79 On the other side, through the exp<strong>an</strong>sion <strong>of</strong> capoeira at least some elements <strong>of</strong> <strong>Afro</strong>-Bahi<strong>an</strong><br />
culture are being given more public space <strong>an</strong>d made known to larger audiences, <strong>an</strong> aspect <strong>of</strong>ten emphasized<br />
by Bimba’s students Angelo Dec<strong>an</strong>io <strong>an</strong>d M.Itapo<strong>an</strong>.<br />
<strong>The</strong> exp<strong>an</strong>sion <strong>of</strong> capoeira practice into such diverse contexts, <strong>an</strong>d the development <strong>of</strong> different<br />
modalities to cater for widening objectives—from fighting efficiency in the ring to rehabilitation purposes<br />
in the therapy room—are not without <strong>an</strong> effect on the overall unity <strong>of</strong> the art. In other words, the very<br />
me<strong>an</strong>ing <strong>of</strong> the practice c<strong>an</strong> ch<strong>an</strong>ge according to the audience <strong>an</strong>d the context. When mestres <strong>an</strong>d teachers<br />
reflect upon the effects <strong>of</strong> the impressive growth <strong>of</strong> the art over the last three decades, they <strong>of</strong>ten comment<br />
that capoeira only ‘swelled up’ (‘inchou’) rather th<strong>an</strong> exp<strong>an</strong>ding in quality. Uncontrolled growth is<br />
perceived to threaten the unity <strong>of</strong> the art. Yet the more mestres launch appeals to ‘unite capoeira’, the less this<br />
seems possible at present. In that context capoeira Angola, once again, seems to provide a model <strong>of</strong> how to<br />
grow while remaining true to tradition.