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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28 COMPETING MASTER NARRATIVES<br />
already adopting a Bahi<strong>an</strong> perspective, acknowledging Bahi<strong>an</strong> hegemony over actual capoeira forms, whilst<br />
adepts from the Southeast <strong>of</strong>ten prefer to label their style as ‘contemporary capoeira’. 96<br />
Different class <strong>an</strong>d pr<strong>of</strong>essional backgrounds further complicate the way the history <strong>of</strong> capoeira is told.<br />
<strong>The</strong> modernization <strong>of</strong> capoeira has resulted in a multiplication <strong>of</strong> specialist discourses. Doctors,<br />
psychologists, social scientists, administrators <strong>an</strong>d sports teachers all comment on its practice, <strong>an</strong>d try to<br />
intervene through a variety <strong>of</strong> me<strong>an</strong>s. If the labour market for capoeira teachers has exp<strong>an</strong>ded enormously in<br />
the last two decades, so has the competition between teachers. M<strong>an</strong>y teachers who learned in the traditional<br />
way from <strong>an</strong> old mestre, but who might not have achieved a formal education, feel threatened by instructors<br />
who take degrees in physical education at Brazili<strong>an</strong> universities (whose curricula now include capoeira). In<br />
this sense, myths like the burning <strong>of</strong> all archives reinforces the legitimacy <strong>of</strong> oral tradition, tr<strong>an</strong>smitted<br />
through the traditional relationship between mestre <strong>an</strong>d disciple. It precludes the falsification <strong>of</strong> the mestre’s<br />
teachings through the use <strong>of</strong> other sources <strong>an</strong>d reinforces the initiatory aspect <strong>of</strong> capoeira apprenticeship.<br />
This ‘corporate’ discourse occasionally assumes <strong>an</strong> <strong>an</strong>ti-academic posture, because <strong>of</strong> the contradictions<br />
between the ‘foundations’ <strong>of</strong> capoeira <strong>an</strong>d new ‘scientific’ evidence from sports sciences. A ‘traditional<br />
capoeira class does not necessarily conform to the latest teachings <strong>of</strong> physical education. Mestres who w<strong>an</strong>t<br />
to preserve their teaching method are thus cornered into a defensive position, because they are only too well<br />
aware that these new contributions c<strong>an</strong> constitute a potential challenge for them, devaluating their symbolic<br />
capital.<br />
If old mestres share therefore common interests as the guardi<strong>an</strong>s <strong>of</strong> tradition against outsiders, they do<br />
not necessarily coincide in their views about the history <strong>of</strong> capoeira. Vehement disagreements result less<br />
from different interpretations over the dist<strong>an</strong>t past, th<strong>an</strong> from about their own role in recent history. M<strong>an</strong>y<br />
claim primacy in some achievement regarding the diffusion <strong>of</strong> capoeira, <strong>an</strong>d inevitably their assertions clash<br />
with claims from other mestres. Conflicts also arise over a common <strong>an</strong>d long dead mestre, when competing<br />
disciples claim to be the authentic defenders <strong>of</strong> his heritage. Often they challenge to what extent other, rival<br />
students ‘really’ learned from him. In that respect all interviews with old mestres, albeit <strong>an</strong> crucial element<br />
for the reconstruction <strong>of</strong> capoeira’s more recent past, are nevertheless as biased as <strong>an</strong>y written, ‘outsider’<br />
source, if only for different reasons. Furthermore, m<strong>an</strong>y students <strong>of</strong> capoeira history seem to ignore the<br />
problem <strong>of</strong> ‘feedback’ in the mestres’ narratives. As with everybody else, their discourse ch<strong>an</strong>ges over time,<br />
according to shifts in their world views <strong>an</strong>d to the new developments <strong>of</strong> the art. Any new information is<br />
processed <strong>an</strong>d integrated into their current interpretation. It is thus methodologically unsound to expect them<br />
to separate neatly the knowledge they received through oral tradition from the information gathered through<br />
other me<strong>an</strong>s. For inst<strong>an</strong>ce, no mestre ever mentioned n’golo prior to Neves e Souza’s visit to Brazil <strong>an</strong>d<br />
Câmara Cascudo’s publications, <strong>an</strong>d it is therefore fallacious to use later interviews, where mestres reflect<br />
over that import<strong>an</strong>t new element, as ‘evidence’ <strong>of</strong> a genuine oral tradition remembering the dist<strong>an</strong>t capoeira<br />
origins.<br />
As we are going to see in more detail, the relationship between class <strong>an</strong>d capoeira practice has become<br />
increasingly intricate, as styles spread from their original constituencies to much larger audiences. Despite<br />
this complex picture, <strong>an</strong>other master narrative tends to read capoeira history as essentially overlapping with<br />
class struggle. Analogous to ethnic or <strong>Afro</strong>centric discourses, capoeira is constructed by the class discourse<br />
as a synonym <strong>of</strong> resist<strong>an</strong>ce, but the ‘Afric<strong>an</strong>’ or ‘black’ is substituted by the ‘people’. Its rational basis lies<br />
in the fact that capoeira indeed constituted a counter-hegemonic practice in a variety <strong>of</strong> historical contexts.<br />
<strong>The</strong> class discourse emphasizes these struggles <strong>an</strong>d suggests that capoeira practice ‘is’, intrinsically,<br />
‘resist<strong>an</strong>ce’, or ‘gymnastics <strong>of</strong> resist<strong>an</strong>ce’. 97 Although the re-appropriation <strong>of</strong> capoeira from the 1930s<br />
onwards is usually recognized, there is a trend to minimize the involvement <strong>of</strong> upper-class males <strong>an</strong>d the<br />
links forged between capoeira g<strong>an</strong>gs <strong>an</strong>d politici<strong>an</strong>s during the ‘golden age’ <strong>of</strong> the art. <strong>The</strong> exploitation