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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CONCLUSION 209<br />
<strong>The</strong> impressive proliferation <strong>of</strong> the practice around the world obviously raises the question to what extent<br />
capoeira c<strong>an</strong> still express <strong>Afro</strong>-Brazili<strong>an</strong> values. No doubt that capoeira’s globalization <strong>an</strong>d tr<strong>an</strong>sformation<br />
into a capitalist commodity contribute to a dilution <strong>of</strong> its ‘original’ me<strong>an</strong>ings <strong>an</strong>d undermines its<br />
‘authenticity’. On the other h<strong>an</strong>d, people around the world playing <strong>Afro</strong>-Brazili<strong>an</strong> instruments, singing<br />
Portuguese songs composed by slaves <strong>an</strong>d their descend<strong>an</strong>ts <strong>an</strong>d moving according to Afric<strong>an</strong>-derived<br />
aesthetics remains a major achievement in a world dominated by Hollywood, Nike, Sony, Coca-Cola <strong>an</strong>d<br />
Micros<strong>of</strong>t. Brazili<strong>an</strong> capoeira instructors teaching gringos the ginga are thus the effective ambassadors <strong>of</strong><br />
Afric<strong>an</strong>-derived, Bahi<strong>an</strong> <strong>an</strong>d Brazili<strong>an</strong> culture. This remains true even if capoeira is also perm<strong>an</strong>ently coopted<br />
<strong>an</strong>d hijacked by corporations such as Nokia or the BBC. That is not a new development. Furthermore,<br />
the use <strong>of</strong> capoeira to advertise other products also helps the art to gain more recognition <strong>an</strong>d to increase its<br />
symbolic capital.<br />
Throughout this book I have <strong>of</strong>ten questioned the idea that capoeira has always <strong>an</strong>d only been a tool<br />
against ‘the’ oppressor, <strong>an</strong>d attempted to show that the insertion <strong>of</strong> the art in each specific historical context<br />
was more complex th<strong>an</strong> the simple dichotomy accommodation versus resist<strong>an</strong>ce c<strong>an</strong> account for. <strong>The</strong><br />
apology <strong>of</strong> vagr<strong>an</strong>cy constitutes a negation <strong>of</strong> domin<strong>an</strong>t values, but still remains within parameters <strong>of</strong><br />
domin<strong>an</strong>t discourse. <strong>The</strong> mal<strong>an</strong>dro is not a revolutionary. Elite politici<strong>an</strong>s or corporations use capoeira to<br />
win elections or sell products. Thus the art is const<strong>an</strong>tly hijacked by different social actors to serve purposes<br />
alien to its ‘original’ me<strong>an</strong>ings. Does that indicate capoeira is co-opted <strong>an</strong>d mainstreamed once <strong>an</strong>d for all?<br />
All practitioners still repeat the ‘m<strong>an</strong>tra’ <strong>of</strong> capoeira as cultural resist<strong>an</strong>ce—interestingly enough<br />
regardless <strong>of</strong> their individual style. Even though the institutionalization <strong>an</strong>d commodification <strong>of</strong> the practice<br />
allows deconstructing this affirmation in m<strong>an</strong>y inst<strong>an</strong>ces, the very insistence on resist<strong>an</strong>ce by adepts<br />
remains me<strong>an</strong>ingful. Resist<strong>an</strong>ce is as much a question <strong>of</strong> intention as <strong>of</strong> objective criteria, <strong>an</strong>d as such needs<br />
to be taken seriously. Perhaps one should not interpret resist<strong>an</strong>ce in the sense <strong>of</strong> a total refusal, as a rejection<br />
<strong>of</strong> acculturation or <strong>of</strong> <strong>an</strong>y outside influence. <strong>Capoeira</strong> has always adapted to ch<strong>an</strong>ging contexts by reappropriating<br />
external elements, from both subaltern <strong>an</strong>d hegemonic cultures. Yet the acculturation urb<strong>an</strong><br />
capoeira went through was not a one-sided process <strong>of</strong> accommodation to domin<strong>an</strong>t structures in contrast to,<br />
for inst<strong>an</strong>ce, the heroic resist<strong>an</strong>ce <strong>of</strong> maroons in the backl<strong>an</strong>ds. As I have tried to show, creolization <strong>an</strong>d<br />
acculturation entailed a number <strong>of</strong> different processes, which do not fit easily into a rigid opposition<br />
between resist<strong>an</strong>ce <strong>an</strong>d accommodation. Acculturation is not necessarily a totalizing process leading to<br />
accommodation, but ‘has rather to be understood as the use <strong>of</strong> a resource, <strong>of</strong>ten only partially utilized’. 6<br />
<strong>The</strong> strict dichotomy between resist<strong>an</strong>ce <strong>an</strong>d accommodation does not allow <strong>an</strong> underst<strong>an</strong>ding <strong>of</strong> the<br />
more subtle mech<strong>an</strong>isms through which individual adepts <strong>an</strong>d capoeira groups interact with domin<strong>an</strong>t,<br />
hegemonic structures. <strong>The</strong> dialectics <strong>of</strong> structure <strong>an</strong>d agency are perhaps better grasped through alternative<br />
concepts such as re-appropriation <strong>an</strong>d self-affirmation. Re-appropriation does not necessarily include<br />
identification with the adopted elements <strong>an</strong>d their inherent value system. As a matter <strong>of</strong> fact, successful selfaffirmation<br />
<strong>of</strong>ten incorporates alien elements <strong>an</strong>d values. 7<br />
Throughout history, capoeira has, by me<strong>an</strong>s <strong>of</strong> re-appropriation <strong>an</strong>d self-affirmation, brought people<br />
together <strong>an</strong>d conquered social space. Here lies one <strong>of</strong> its most import<strong>an</strong>t, even though not <strong>of</strong>ten recognized<br />
me<strong>an</strong>ings. <strong>Capoeira</strong> might not be directly signific<strong>an</strong>t for party politics, but it is so for the politics <strong>of</strong> gender<br />
<strong>an</strong>d race. <strong>Capoeira</strong> <strong>of</strong>ten constituted <strong>an</strong> alternative ‘black space’, where domin<strong>an</strong>t values <strong>of</strong> white<br />
superiority did—as a general rule—not prevail. <strong>The</strong> institutionalization <strong>of</strong> the art has undermined that<br />
aspect, but in some respects it always was <strong>an</strong>d still is <strong>an</strong> adv<strong>an</strong>tage to be black in rodas past <strong>an</strong>d present.<br />
This me<strong>an</strong>s both black <strong>an</strong>d white adepts learn to behave according to alternative models <strong>of</strong> inter-ethnic<br />
relations. <strong>Capoeira</strong> thus provides a space for the apprenticeship <strong>of</strong> equality <strong>an</strong>d racial democracy. <strong>The</strong>refore<br />
it contributes to develop citizenship <strong>an</strong>d to make racial democracy less <strong>of</strong> a myth <strong>an</strong>d more <strong>of</strong> <strong>an</strong> every day