Matters of authenticity are very often related to aesthetic values, socio-centrism, and market reserve. The concept is usually applied attempting to validate or to quantify one’s perspective or practice over somebody else’s. It is also frequently based upon myths of purism; an ironic approach for an interdisciplinary and intercutural practice like Capoeira.
In this second post I will share the discussion I had with Mestres Luiz Eduardo and Paulo. This conversation, probably compromised my research fieldwork at that event. Which leads my thoughts to issues of diversity tolerance, intercultural learning, cultural and geographical authenticity, and sustainable cooperation within the Capoeira community.
I believe we will not be able to claim the art’s effectiveness as a social inclusive and educative tool unless we all overtly discuss these matters. Are our schools and Mestres really approaching these issues overtly and for everyone’s sake? What is really underpinning most group’s and style’s discourses? Having these questions in mind, can we, in fact, claim that Capoeira promotes social inclusion?
Note: All names used in this article are pseudonymous. My intention in sharing my experience is to illustrate the difficulties in establishing inter-style and inter-group cooperation only.
Fundamentalism and Capoeira
Part Two: The (lack of ?) Authenticity Issue.
Soon after my arrival, Luiz Eduardo approached me for a conversation about a workshop I was organising in the following week with Mestre Ernesto, an overseas guest. Basically, he said that I couldn’t advertise a Capoeira Angola workshop with Mestre Ernesto, because his tittle of Mestre was not acknowledged within the Capoeira Angola community; hence not legitimated. Ernesto’s tittle was awarded by a Mestre from another Capoeira lineage.
So, Luiz Eduardo told me I could not promote a Capoeira Angola activity with Ernesto using his tittle. That I should either promote ‘Capoeira workshop with Mestre Ernesto’, or ‘Capoeira Angola workshop with Ernesto’. I politely said that I wouldn’t change my promotional material, and that even though I respected their opinion, I regarded Ernesto as a Mestre and was happy to hire him to teach Angola classes in my school.
I instantly realised that I’ll would have a tough game ahead, and that my choice had compromised my fieldwork.
Matters of authenticity are very often related to aesthetic values, socio-centrism, and market reserve. The concept is usually applied attempting to validate or to quantify one’s perspective or practice over somebody else’s. It is also frequently based upon myths of purism; an ironic approach for an interdisciplinary and intercutural practice like Capoeira.
In that case, despite their honest attempt to preserve Capoeira Angola, I could not let it go the thought that these other factors were playing an important role as well.
As every art form is, undeniably, authentic for those expressing their values, perspectives and lives through it, such discussion sounded senseless to me. It would be more useful to discuss how to uphold principles of otherness within the practice, an inherent concept to the formation of Capoeira by its primal multi-ethnic groups. Also a more adequate approach to bring comprehension and cooperation to our community.
Luiz Eduardo asked me how I would feel like if a less experienced capoeira, recently arrived to ‘my area’, was hired to hold workshops in first place, given that I am a more experienced teacher already working in the area.
His comparison was not at all precise. Mestre Ernesto is a competent Mestre, with over 15 years of experience in his country. The last 10 years were exclusively dedicated to Capoeira Angola, and in order to research and foment the practice of Capoeira Angola, Ernesto has been promoting one of the most significant event in the Pacific area every year. Note that in the last few years Luiz Eduardo has been frequently invited as well.
Yet, in order to understand matters of cultural and geographical authenticity, and sustainable partnerships within the community, it is useful to question why Ernesto has never been invited to work in Luiz Eduardo’s centre.
Whether or not Ernesto is fit to teach an Angola class, is a question that although some in the Capoeira Angola community can feel righteous to judge, it will not interfere in the good quality of his classes, and commitment to Capoeira.
Whether or not this unbalanced relations between Mestres from different styles and groups should be mutual, is a question for the entire Capoeira community to answer. Although, I never believed that non-mutual partnerships could last long.
Matters of authenticity, despite usually depicting aesthetic values from ethnocentric groups, are usually deeply tangled to market reserve practices, as I mentioned before, but still, I was astonished. I had never been personally involved in a conflict like this as a teacher; a tough game.
Such matters are also affecting the relationships of the Brazilian counterparts from both styles as well. Most Angola Mestres do not work with Mestres from other styles; sometimes not even from another Angola lineage. And the same can be said about most Regional Mestres as well.
To see the way Luiz Eduardo questioned the authenticity of Ernesto’s tittle in regards to Capoeira Angola, and how righteous he felt in interfering in my school’s activities based on his judgement, indicated to me how some people in Capoeira can acted with absolute conviction of their truth; but unfortunately disregarding other people’s convictions and potential exchanges.
Again, my experience left me with a few questions, that might come to other practitioners’ interest as well:
- Why inter-styles invitations are not mutual?
- Would you attend a ‘non-legitimate’ Angola Mestre’s classes?
- Would you hire him/her for a workshop?
As for our group, I can assure you, that we had a great time learning, training and playing with him. As we also learnt a lot from his experience in his talk.
great article!
I have nothing to add to this.
It sadens me though… I think that all this is what makes me turn my back to capoeira…
Difficult times…
Don’t do that ,Espada !
This diatribe is first of human nature , before being a capoeira’s one…
African tribes fought against each other far, far back in times before the arabs and the portugueses arrival to rape them.
It is normal : it sounds a bit funny too, to a profan one listening to our actual modern problems as capoeiras. But it is necessary to understand that , as humans, we tend to defend what we achieved, whatever , it depends from who he the achivier.
As C.M. Eurico thinks we have to try to balance the situation and to let Capoeira to develop as a new source of freedom for everibody, to let everybody free to express him/her self ,respecful to its caracteristics, as brazilian culture.
Axe’
Vovo’
1st of all human nature is a product of environment. people raised in poverty and in a environment where they have to cheat, steal or be selfish to get what you need to sruvive will take this attitude to the rest of the world…
people raied in abundance not have these “natures”.
but this is something for an other discussion :)
ok i could never turn my back to capoeira. today i spent the 1st 2 hours at my job singing 2 ladahinhas to get the flow right (and because i was bored) and i made som extra sentences for a song i was working on… :D
capoeira is in my body… even if i quit i will ginga to the bus station :D
the trouble is that it makes me turn my back to my group, to its leaders, to there rules… and there is not a lot of friendly capoeira around where i’m from :)
For me there is a question of ownership, but also semantics.
Let us assume that Luiz Eduardo has ownership or similar rights over capoeira angola as an official representative of that intellectual property. A similar example might be if I were to represent myself as a microsoft certified trainer (something I could probably do, but am definitely not) as opposed to an experienced IT consultant speaking about microsoft. In the first case, an official microsoft representative might well get upset at my using their brand to sell my services, but in the second case, while I am speaking about their product, I am not speaking as a microsoft representative. So there is a subtle difference (in english) between “a master of capoeira teaching a capoeira angola workshop” and “a master of capoeira angola teaching a capoeira workshop”.
However, in this case there is a grey area in the middle. As described, it would appear that Luiz Edwardo’s objection was in the implication that “Capoera Mestre teaching a Capoeira Angola workshop” is equivalent to “Mestre of Capoeira Angola teaching a workshop”. If the implication can be shown (and still assuming Luiz Edwardo’s rights as a representative of Capoeira Angola), then this a valid concern, much the same as the Microsoft representative described above. However, I believe in this case the question as to whether Luiz Edwardo had a valid concern or not is incidental; we have to assume that at least he believes his concerns where valid.
But to have a valid concern and to act on it is a different thing. What was the objective of the conversation? It seems to me either there was a genuine belief that you would change the publication, hence publicly denouncing Ernesto as Mestre, or that this was an excuse to make working with you difficult. Unfortunately we will probably never know…
That said, your school is your school and who you invite is for you to decide. The title is Ernesto’s and if Luiz Edwardo had real concern, it is my belief he should have raised these with Enersto, not yourself.
As for who you would or would not hire, it is my firm belief that to hire anyone based on title or lineage is to do yourself and your students a disservice. For me more important is how you think the teacher will benefit your students, as well as situational factors such as availability (not such big problem in Brasil but for those of us in remote corners of the world) and building relationships, both as individuals and as groups.
I’m much more concerned with what my students are being taught than who it comes from.
@Espada
How does this make you turn your back on capoeira?
A Mestre (of capoeira) once told me (more or less) that for Capoeira to be a true reflection of life and therefore a useful training for life, we must encounter students and mestre of Capoeira with different ideals and philosophy, some that we will vehemently disagree with. It is in our interactions with these people that we find our most valuable lessons.
Olá Pessoal!
@ Espada and Vovô
I’m jotting down some ideas for a post on the ‘politics of Capoeira’, but beforehand, my argument is that there is no neutral practice in Capoeira. So, if we don’t engage the outcome will be always a practice ruled by power and money-driven ‘mestres’. Everytime someone nice leaves the practice we go down the path of alienation. Capoeira, amongst other things, is about resistance. Fight back Espada!
@ Leite
I don’t understand much of software, but isn’t Capoeira Angola more like the outcome of an open source philosophy? As far as I know it was made by contributions of several people from many cultures, however, without belonging to no one. I believe ownership and authenticity are walking together in this case, as we have some people trying to rule what is authentic so that they can be always the authentic rulers.
Axé!
And thanks for your very interesting contributions!
okay
even though I have been reading this post with great interest , there is only one statement I would like to make a concrete reaction to , for now .
leite said that for capoeira to be a true reflection … we must encounter different ideals an philosophy .
Now even though there is hardly anything I could have against this statement , because of its obvious truth , still I would like to add that some of the moral views shown in capoeira , associated with capoeira or uttered by capoeiristas have an effect on how you see this person and how you see the art in general .Negative sides of capoeira make you doubt yourself as a capoeirista , especially if you have trouble finding your own philosophy and morality in capoeira. That would mean that what I see as moral blackness or a very dark shade of grey , I would like to avoid seeing , rather than confronting it too blatently . As a great mestre once said to me : ‘esquiva’ !
There are negative and positive effects everywhere , and running away from all problems brings no mental richess , but fighting every figth you can makes you very very tired . In capoeira , as in life , I try to pick my fights , and fighting dogmatic people is usually not my pick of choice .
axe ( the life force , not the tool … I cant find that e with an accent on my keyboard ….. )
compasso
Oi Compasso,
Thanks for your contribution! I’m agree with you and Leite. Capoeira works as a metaphor for life because it really encompasses all kinds of people and forces in it; and this is also the reason why it is such a powerful instrument equiping us for life. But what do you think it’ll happen with our practice if everyone decides to do not fight these dogmatic people within the art?
Axé!
Eurico
The way that I see it is relatively simple:
I play Capoeira and provide instruction for an outstanding group of people to the very best of my abilities. We spend as much time outside of practice as possible and many of them have become my friends and family, and the most important people in my life I have met through Capoeira.
I am part of a much larger group and I consider my teachers extraordinary individuals with equally extraordinary experiences. I respect their feelings and philosophy and I consider myself their child in Capoeira even though I am 30 years of age. It has been a humbling experience and I have still much to learn. I don’t think my age or experience entitles me to decide if an individual is fit to teach or be called a teacher, but I can decide who I can support based on my one-on-one knowledge of this person as well as my teacher’s advice.
Just as there are rules in life, there are also rules in Capoeira, and in Capoeira groups. I follow my teacher’s words as I would follow the advice of an elder in my community. In this modern world and time this way of doing things is lost. I know in my heart that my teacher wants me to learn as much as possible and be happier, and his advice will serve me for life. Nobody is perfect, and sometimes we hurt those who we love. This is part of the balance of life.
One day perhaps I will have the maturity and experience to lead and give advice and examine how this upbringing has affected my life and that of those around me, and be able to give wise advice for those whom I love, but until then I am going to listen to my teachers, play, fight, fly and breathe this wonderful gift I have the chance to enjoy.
Mosca,
What you describe here seems like an ideal situation and environment. Conditions in which only a minority of practitioners are experiencing Capoeira. However, what I’m describing and discussing are, in my opinion, the difficulties most people faces within the practice. Lack of inter-group and inter-style cooperation; dogmatist rules; and ulterior motives underpinning ‘traditions’.
As for your comment, I’m with you. Only listening to the elders, reflecting on their advices and the present demands, and humbly engaging with our practice we’ll be able to serve as sources for others in the future. I’m also happy to know about your privileged situation in Capoeira.
Axé!
Eurico
hahaha!
i love the “you need shoes in my roda” drawing :)
Axe pra todo mundo nessa roda virtual! I’m enjoying these discussions, and if I am permitted, may I buy the game?…
I always thought of the practice of local teachers visiting new instructors and ‘testing them out’ in the roda and in conversation as a form of ‘quality control’. To use Leite Derramado’s metaphor, for these teachers, the importance is not whether you have Microsoft certification, but instead whether you are able to use and teach about that software effectively. In that way they test out the new teacher’s skills and also personality. What CM Eurico is telling here, however, sounds more like ‘absolute control’, that is, Luiz Eduardo is effectively saying: “I am THE master of Capoeira Angola here, so all matters pertaining to Capoeira Angola must me run by ME”. To continue the metaphor, its like saying “if its not Microsoft Certified THERE’S NO WAY it can be good.”
This can be taken as simply politics or trying to control market share etc, but I think that while this may be true to a degree, I think it touches on much deeper issues. Alot of the more radical Angoleiros, for example, are staunch members of the Black Movement in Brazil and elsewhere, and perhaps feel that their culture has been ‘appropriated’ long enough. Because of this, they wish to take that control back and ‘de-colonize’ Capoeira. So it seems to me, that to disagree with them will often be taken as a personal attack on their cultural identity, rather than just an attack on their views.
I agree with Eurico that those who disagree with dogmatic people should not feel that can not fight against the closed stances such people may take. The difficulty is often that it is such a personal matter for many people, that when you try to fight their dogma, you end up fighting the person themselves. I think in such cases its a matter of standing your ground and agreeing to disagree. Rather than trying to dismantle the weapons of the other person, its better to live conforming to your own principles and preferring to discuss the point with those who may have a similar standpoint to the dogmatic person, but are more open to debate. If you can come to see eye-to-eye with this kind of person, you make more progress. A radical Angoleiro, for example, may interpret criticism by someone outside their tradition as just another instance of ignorant cultural imperialism, but would be more open to an ‘insider’ who states those very same views. In that way, finding solutions with open ‘insiders’ can be more productive than talking to the person who is shouting with their hands over their ears.
@ Eurico
You asked ‘ What if everyone decides not to fight these dogmatic ppl ?’
Even though that is a very logical question to pose to my statement , it is kind of making it a runaway train argument , in my perception . What I mean by that is that it is taking the opinion to its extreme because the question can be seen as ‘ what if *everyone* decides *never* to fight back ? ‘ Never fighting back makes you stand in a very very small corner at best :-)
I only meant that we should choose who to confront in this struggle . Some people are not willing to argue and in that case you might as well talk to a wall . An opinioned , biased wall . :-)
This is not making a case for not defending your point . Just for choosing your opponent . There are many normal people who are not informed yet , or not made sensitive to these changes yet , who would be a much better target for attention , I believe .
Basically engaging the tyran’s support group would be more efficient than standing around his house shouting at him personally . :-)
Of course you are way ahead of me , I think you are doing a great job engaging so many people (including me ) with rich thougths right now .
axe !
@ Futa
Nice to see you here Irmão! Muito obrigado!
In fact, much of what today is regarded as ‘ancient traditions’ in Capoeira Angola was re-designed back in the 80s and 90s when some Mestres from Brazil got in contact with the US Black Movement. Unfortunately much of the US approach was absorbed and forced into a social reality that is completely different. Yet, having an ‘absolute conviction’ of their approach to Capoeira some of these Mestres can take pretty much everything as a personal attack, as you said. But this is not exclusive to Capoeira Angola though.
As for the strategies we might adopt in order to combat fundamentalist approaches, I believe the more we discuss, the more we bring awareness to how such behaviours are based upon false premises, or twisted ones, the more these fundamentalist teachers (from whatever style) will be challenged by sharp minded students, and the less their approach will be limiting one’s view of the diverse cultural dimensions of the art.
Yet, sometimes a one-o-one confrontation with these extremist Mestres will be necessary, and is important to know that, as far as there is mutual respect, every one can have their say in Capoeira regardless of ethnic background, graduation, skin color, gender. If one is practising the art, such person is as responsible as everyone else for its future. Every role is important (students, instructors, Mestres) as they’re complementary and without one of them the other wouldn’t exist.
Capoeira is made by everyone’s participations and contributions, but it doesn’t belong to no one!
@ Compasso
I’m not ahead Buddy, we’re all walking together when our thoughts and actions are for the sake of the practice! ;)
I believe I’ve answered/commented much of your arguments discussing ‘strategies’ @ Futa.
Axé para todos vocês! E muito obrigado pelas contribuições!
Eurico