If you saw someone being attacked—a man being mugged on the street, a woman being raped in an alley—would you do something? Would you intervene, call for help, phone the police…or avert your gaze, speed up your footsteps, and pretend it never happened?
I want to focus on one particular aspect of the incident I wrote about on Sunday, when a woman was sexually assaulted on-stage by a comedian (“comedian”) as part of his “act”. I’m not talking about the comedian himself, certainly not the woman (unless you’re the victim-blaming type), and not even the culture that allowed it to happen—but the audience. The audience who sat there and watched it happen—and let it happen. As written in The Guardian:
How on earth can these people solemnly preach to us all about the terrible trauma his poor victim must have felt when they all sat in the audience and watched without lifting a finger, then went home and sat in front of their laptops sanctimoniously tapping away at a self-righteous denouncement of his actions which they had just sat and allowed to happen?
You know what the saddest part is? I can understand it.
The bystander effect is one of the most well-known psychological studies in examining how our social consciences work, and what it says is:
When there is an attack or crime being committed, the more bystanders there are, the less likely it is that any of them will actually help.
In other words, if you see a man or woman being attacked in an empty street, and no one else is around, you are much, much more likely to help them or call the police; and you will almost certainly not help them or do anything if they were being attacked in broad daylight, on the busiest street in your city, during rush hour. Unless, of course, you’re genuinely good and brave and valiant like that—which, let’s be honest, many of us aren’t. (Although, if someone would like to do a study on the effects of exposure to capoeira music on a given group of bystanders while witnessing an attack, I’m open to suggestions!)
The following is literally the textbook case of the bystander effect—it’s what started the whole study of this phenomenon in the first place (emphasis mine):
Forty years ago, Kitty Genovese was attacked and murdered outside her New York City apartment building. Thirty-eight people heard her calls for help as they watched from behind their apartment windows. The attack lasted more than half an hour. After it was over, someone called the police, who arrived within two minutes.
Pretty astounding, don’t you think? And I’ve touched on the bystander effect personally here, describing how on my way home one night I wasn’t sure whether I was witnessing a woman being attacked or not, and didn’t know how to react. That led to a discussion in which a very important question was raised:
How do we overcome the bystander effect?
After all, nobody wants to be the insecure, self-justifying, crowd-mentality loser who let a woman get knifed or a man suffer hate crime in front of their very eyes, right?
Although I am the last person who has any concrete solutions to this problem, I firmly believe that the more you know about something, the more you’ll be capable of fighting against it when you need to. So first, I’ll list some things that I’ve picked up along the way. If you witness an attack:
Use your cellphone (or any phone). It’s relatively risk-free, you can do it at a distance from the attack, and you can probably remain anonymous if you’re that concerned about it. The important thing is: just pick up and dial! 9-1-1 [or whatever the emergency number is in your region]. It’s not hard; or it is hard, but not so hard that you can’t force yourself to do it in order to save somebody’s life.
Follow your gut instinct. If you think something’s not right, it probably isn’t. If your stomache, chest, throat, and blood pulse are telling you something’s not right, then it almost definitely isn’t.
Suppress your “What if I’m wrong/What if I embarrass myself?” inside voice. After all, what’s worse: the effects of a little embarassment on you, or the effects of a sexual and/or violent attack on the victim?
Empathize. Studies show that a bystander is more likely to intervene if they see themselves as being a part of the same social group as the victim, or if they have a connection with them in some way. That is, white bystanders are more likely to help if the victim is white, women are more likely to help (than not help) if the victim is a woman, and so on.
The interesting thing is that apparently, this perception can be expanded to include larger and larger groups. So if you see someone being attacked or assaulted, maybe instead of seeing them as a stranger who doesn’t look, think, or live like you, make yourself realize that it’s another student being assaulted there, or another <insert job title>, or another <insert nationality>, or another brother/sister/father/mother, or, in fact, another human being…just like you.
Get training. As capoeiristas, we arguably have a slight advantage over the average non-martial artist when it comes to attacks and self-defense. However, this doesn’t matter if you believe you can’t use capoeira in “real-life” situations. Why? One major reason that bystanders don’t intervene in emergency situations is, quite simply, they don’t know how.
They know they should do something, but have no idea what course of action to take, and are scared they’ll do something wrong, or make things worse. So, if you are serious about wanting to be able to prevent sexual assault when you see it, research ways to identify and stop such situations, so that you’ll be prepared and have confidence in what you’re doing when the necessary time comes.
Know your help will help, no matter what. Having suggested “get training” above, just a reminder that training is not AT ALL necessary in preventing sexual assault or any attack. You don’t need special training in order to shout outloud, yell for help, or call the police. In a study, assault perpetrators said they were able to succeed with their crimes because they knew people would let them. They counted on the bystander effect! Prove them wrong.
Learn how it works. Finally, what I said earlier: the more you know about something, the more capable you will be of fighting it. If you can tell yourself in a situation that your discomfort in helping is due purely to this phenomenon that is distorting your judgement, then you are more likely to overcome it and take action. In that vein, I’m linking to several articles below that are definitely worth a read to find out more about being a good (or bad) bystander, so please take the time to read them.
- Stepping up to stop sexual assault – A really informative article that discusses the bystander effect in the comedian/assaulted woman case and talks about bystander training (what it can do and how it works).
- Failing to Fight the Good Fight – It’s not just sexual assault that the bystander effect applies to. This article describes how the author was the only one to stand up against racism in a crowded London metro.
- As individuals, we help. As a corporate whole, we don’t. – An article about the bystander effect, inspired by a recent incident where cars in traffic swerved around a woman lying in the middle of the road with her head bleeding. Just read the first page (it kind of goes off-track after that).
- Encouraging Bystander Intervention for Sexual Violence Prevention [pdf] – If you have the time, a fascinating study that really goes into the details of what affects a bystander’s decision to help, and how to encourage bystander intervention.
The first article makes a really good point, that applies to this post as well: Nobody needs bystander training. None of you need to have read this post in order to increase the chances you will help someone you see being victimized, in the future. As I said, any person off the street, any one of us, has the power to intervene when we see someone doing something wrong to another person. More often than not, all it takes is a single word or gesture that shows the perpetrator that people notice. The only problem is overcoming the social forces and tiny voice in our head that says we can’t, for this or that or whatever (non-)reason.
In other words, don’t be a lemming, and don’t be insecure or afraid to take action. Yes, it might be difficult, and I’m not saying or even sure that I’ll be able to do something the next time it’s asked of me, but…someone’s life (which includes life as they know it, e.g. rape is a horrifically life-changing event) could depend on it.
Capoeira weaves fighting, music, dance, prayer, and ritual into an urgent strategy by which people live, struggle, celebrate, and survive together. In this book Bira Almeida—or Mestre Acordeon as he is respectfully called in capoeira circles—documents his own tradition with both the panoramic eye of the historian and the passionate heart of the capoeirista. He transports the reader from the damn of New World history in Brazil to the streets of twentieth-century Bahia (the spiritual home of capoeira) to the giant urban centers of North America (where capoeira is now spreading in new lineages from the old masters).
Learning Capoeira: Lessons in Cunning from an Afro-Brazilian Art is a provocative look at capoeira, a demanding acrobatic art that combines dance, ritual, music, and fighting style. First created by slaves, freemen, and gang members, capoeira is a study in contrasts that integrates African-descended rhythms and flowing dance steps with hard lessons from the street. According to veteran teachers, capoeira will transform novices, instilling in them a sense of malicia, or “cunning,” and changing how they walk, hear, and interact.
This is by a wide margin the best book yet published on the history of capoeira, in any language. Matthias Röhrig Assunção has done the archival digging that most previous authors have been unable or unwilling to undertake, and has avoided the essentialism and willful invention of tradition that pervade the most popular accounts. Instead, he makes the competing and overlapping accounts of capoeira’s origins part of his subject, emerging with a rich account not only of the game itself but of the ways in which it has been understood and its place in larger debates on the meanings of Afro-Brazilian culture.
The book starts off by giving an in-depth history of the Brazilian art of Capoeira. The last half of the book deals with the movements and techniques of Capoeira, including: offensive and defensive movements, basic kicks, takedowns, advanced kicks and movements, head butts, hand strikes, and knee and elbow strikes. Each of the techniques and maneuvers are vividly depicted by drawings that are very easy to understand and learn from. There is also an explanation of both Angolan and Regional versions of most of the techniques.
Nestor Capoeira, a long-time teacher of capoeira and noted mestre (master), begins this revised edition of his bestseller with an in-depth history of the Brazilian art, giving the most popular theories for the origins and purposes of this movement that combines the grace of dance with lethal self-defense techniques in a unique game-song structure. He discusses some of the most famous capoeristas and their influence on the art. In addition, he describes how the two major branches of capoeira (Angola and Regional) came about and the differences between them.
Capoeira is simultaneously a dance, a fight, and a game. Created by the Africans brought to Brazil as slaves beginning in 1500, capoeira was forbidden by law but survived underground. When open practice was allowed in the 1930s it soon became very popular. Capoeira came to America around 1975, and has become widely recognized by dancers and martial artists. The author discusses capoeira’s evolution from Brazilian street play into a way of life. The philosophy of capoeira, and the practical and spiritual benefits of that philosophy, are also discussed. Instructions and exercises in intermediate and advanced skills take up where the author’s previous book left off. The book includes 100 black-and-white photos and illustrations.
A Street-Smart Song delves into the boundless philosophical depths of capoeira, the fascinating synthesis of Brazilian dance and self-defense. Drawing from a wide range of sources—the streets of Salvador and Rio de Janeiro, the teachings of the old masters Pastinha, Bimba, and Leopoldina, and the brutal economic realities inflicted on the poorest of Brazil—Nestor Capoeira paints an indelible portrait of this living art, its spiritual heritage, and its vital place in a world hypnotized by media and crushed by poverty.
The first in a two-volume series on capoeira, Volume One traces the origins of the popular martial art and dance form from the beginning of the slave trade in the Americas in the 1500s to the early years of the Brazilian Republic in the 20th century. Focusing on the people and events that shaped the art form in Brazil prior to the “academy” period of the last century, Capoeira: The Jogo de Angola from Luanda to Cyberspace explores the subject from many vantage points.
Capoeira evolved as a Brazilian martial art developed initially by that country’s African slaves. Marked by deft, deceptive movements played on the ground or completely inverted, the form started gaining worldwide popularity in the early 20th century, when this second volume of Gerard Taylor’s wide-ranging history begins.
Until recently, Brazilians dominated the market on capoeira books, yet the form has spread across the globe over the last four decades. This expansion from the favellas (slums) to the world stage has introduced a host of new capoeira practitioners with varied lineages, techniques, and traditions. In Capoeira Beyond Brazil, Aniefre Essien brings an international, political perspective to capoeira, speaking to both the novice and aficionado, as well as to historians, martial artists, social justice organizers, and youth development professionals.
Based on eighteen months of intensive participant-observation, Ring of Liberation offers both an in-depth description of capoeira—a complex Afro-Brazilian martial art that combines feats of great strength and athleticism with music and poetry—and a pioneering synthetic approach to the analysis of complex cultural performance.
Capoeira, a Brazilian battle dance and national sport, has become popular all over the world. First brought to Brazil by African slaves and first documented in the late eighteenth century, capoeira has undergone many transformations as it has diffused throughout Brazilian society and beyond, taking on a multiplicity of meanings for those who participate in it and for the societies in which it is practiced. In this book, Maya Talmon-Chvaicer combines cultural history with anthropological research to offer an in-depth study of the development and meaning of capoeira, starting with the African cultures in which it originated and continuing up to the present day.
Capoeira is a unique music-dance-sport-play activity created by African slaves in Brazil, and Candomblé is a hybrid religion combining Catholic and African beliefs and practices. The two are closely interconnected. Capoeira and Candomblé have for centuries made up a coherent form of Brazilian life, despite having been suppressed by the dominant cultures. Now they are not only widely recognized in Brazil, but have become popular in North America and Europe as a new blend of sports, dance, and holistic approach to many facets of life.
Grade 5-8 | Few Americans have heard of capoeira, though it is rising in popularity and will be featured at the 2004 Olympic Games [sic?]. Atwood offers an enthusiastic if flawed presentation to fill in the information gap. The full-color photographs are energetic, showing players of both genders, a variety of ethnic backgrounds, and a broad range of ages. The format is colorful and vibrant but it is sometimes confusing. Several pictures at the tops of the pages have captions buried under paragraphs of type. Sidebars are set off only by a change of background color that varies randomly from page to page; therefore, children are likely to continue reading the mainstream text directly into a side topic and wonder what happened.
Many people have dreams but few have the guts to follow them. This is the story of a young Englishman whose passion for Capoeira took him on an incredible journey from the sedate surroundings of the English Home Counties to the heart of Rio de Janeiro’s toughest shanty towns. This book is a must for anyone who wants to study Capoeira in Brazil, and any martial arts student will admire Gleadall’s dedication to Capoeira – his enthusiasm fizzes off every paragraph. His tenacity in the face of a brutal training regime, injuries and the gun violence of the Favelas is a lesson in focus for any aspiring martial artist. And the book has an appeal far beyond the world of martial arts. It is also a wake up call to anyone who has a passion and is afraid to take the leap of faith to pursue it. Above all this tale is a testament to the power of following your heart.
In his first novel, Khafra Om-Ra-Seti flows with the spirit of ancient African wisdom and martial arts mastership. This book brings together many of his beliefs and visions regarding the search for a true meaning in life. The saga of the Dogon family, and the ancient beauty and spirit of Capoeira, moves the reader into the realms of msyticism, power and deceit, love and hate, freedom and redemption, and the burning passion to reach the highest level of self-mastery in one’s lifetime.
Known for sayings such as the above and “The only way to get rid of temptation is to yield to it,” Oscar Wilde is one of my favourite authors. It occurred to me the other day that despite his Oxford schooling, 19th century dandyism, and the fact that he was gay—he might actually have made a pretty good malandro [Edit: a pretty good typical/traditional malandro]. After mining through a huge list of famous quips and witticisms, I’ve shortlisted 8 gems that hold valuable lessons for us about capoeira. Who’d have thought? Now read on and yield to the temptation…
One of the best and most unique parts of capoeira for me is the fact that as far as passions go, you couldn’t pick a better one that will never run out of steam on you. There is always something new—or old—to learn, to work on, to improve, and if you feel you are weaker in one area (say, the actual atheletic ability part), there are so many other ways in which you can become a master (such as music, singing, or language). 
Hey everyone, I wanted to tell you about an awesome capoeira blog/website I’ve been following for a bit now, called 
Mandingueira 
