6 Keys to Building Upper-Body Strength (And Other News)

16 01 2008

Hello, class!

Today, we’re going to take a little field trip over to The Capoeira Blog, where Faisca has kindly published a guest post of mine.  Faisca was really nice in helping me when I first started trying to get Mandingueira off the ground, and so I’d like to take this opportunity to say thank you! 

Before going on to the guest post, I apologize in advance for any irregularities in posting this week!  I’m actually on vacation in North Africa right now, so it’s going to be a little bit tricky.  The topic for today’s post went through an interesting process.  Originally, I was going to publish the article on maculelê, first in the Capoeira é Dança series.  Then, thanks to Day 1 of my trip, in fact, I completely forgot about that and was going to write a one-off post titled “The Scariest Night of My Life and Why Things Like this Blog Need to Exist”.  (Don’t worry, nothing happened, but that fact itself was also a part of it, as you’ll see.)  Now that Faisca has published my guest post, I also plan to publish a sister post to it, looking at women’s strength and the perception of it (or its lack) from a more theoretical point of view.  I hope to keep posting throughout my trip, and will hit all of the things mentioned above, so please keep checking back for more!

Click here to read 6 Keys to Building Upper-Body Strength





Videos: Contra-Mestra Susy (Grupo Vadiacão, Capoeira Angola)

14 01 2008

There were too many to choose from!  I’ll put two up here, and they’re a little lengthy, but worth it. 

This first one is Contra-Mestra Susy playing several of her students, and you can just feel the fun she’s having playing them, through the video.  (And props to the kid for his macaco, hehe.)  There are also some really interesting parts where you can almost (almost) forgive those people who mistake capoeira for [purely] a dance. 😛  Contra-Mestra Susy is the one in all white.



This second one has Contra-Mestra Susy playing someone more her level, and again, they are obviously having fun (another difference that’s starting to come up more between angola and regional to me; angola games seem to have a lot more playfulness at…well, play…than the average regional game).  Watch for a really cool section near the end of the first half, where it looks like they’re playing at intense regional speed, but with clearly angola movements.



And for those who still haven’t had enough, here’s a link to more!
http://youtube.com/results?search_query=capoeira+angola+susy+vadiacao&search=Search

(Source: http://www.capoeira-connection.com/main/content/view/156/78)

Click here to see other posts in Ie viva meu Mestra





Ie viva meu Mestra, Part 7: Contra-Mestra Susy

12 01 2008

I’m starting to see an interesting pattern emerge from researching all these female mestres and contra-mestres.  Very few of them seem to have based their lives on capoeira alone, as it appears with many males mestres, but have expanded and merged it with other major aspects of their lives or livelihoods as well.  Mestra Edna Lima took the physical, sports science aspect of capoeira regional and turned it into fitness or physical education programs.  Mestras Janja and Paulinha focused on the sociological aspect of capoeira angola and through that, publish examining articles while working for change and progress in related social issues.  Now, we have Contra-Mestra Susy, whose life and career highlights the potential of capoeira’s dance aspect.

Contra-mestra Susy of Grupo Vadiacao and Academica JangadaContra-Mestra Susy became the first European female in capoeira angola to earn her rank’s belt, in 1992, and she puts the “dance” in the dance-fight-game. In addition to nineteen years of capoeira, sixteen of which were with Berlin’s Mestre Rosalvo (the first angoleiro to arrive in Europe), she studies and practices breakdancing as well as Afro-Brazilian dances associated with capoeira. Contra-Mestra Susy, or Susanne Oesterreicher, also performed in the dance piece Grupo Oito by Ricardo de Paula, with whom she has been working since 2005, and who choreographed her debut solo performance, “Identity”.  Ricardo de Paula is known for his work in attempting to combine contemporary dance and “contact improvisation”, inspired by capoeira.

Contra-Mestra Susy organized the First International Capoeira Angola Convention in Europe, in 1993, followed by a series of international meetings that hosted guests such as Mestres João Grande, João Pequeno, Cobra Mansa, and Ciro.  She then founded the Academia Jangada with Mestre Rosalvo in 1997, Europe’s first capoeira angola academy, for which she coordinated the First International Convention for Afro-Brazilian Dance in 1998.

In 1999, Contra-Mestra Susy founded Grupo Vadiação, and since then has also been teaching the children’s capoeira group in Academia Jangada. She now holds workshops throughout Europe, Brazil, and the United States, where she attended the Fourth International Women’s Conference at the invitation of Mestre Cobra Mansa, in Seattle, 2002.

Sources:
http://www.chamadademandinga.de/04frauentreffen/04_info/bio_en.htm
http://www.jangada.com/index.php?id=18,0,0,1,0,0
http://ficadc.blogspot.com/2007/07/10th-anniversary-of-academia-jangada.html
http://www.capoeira-connection.com/main/content/view/156/78/

Click here to see other posts in Ie viva meu Mestra





My First Capoeira Class (Or: Joaninha Joins a Brazilian Street Cult)

11 01 2008

Cast:
*to-be-Joaninha (hereonafter referred to as simply “Joaninha”)
*Joaninha’s father
*Joaninha’s sister
*Random British woman
*Teacher who taught first capoeira class
*Group of skilled, attractive, intimidating, tattooed strangers who obviously work out (hereonafter referred to as simply “Capoeiristas”)


Scene 1: Kitchen inside Joaninha’s home

Joaninha sitting at table, poring over KCC (community centre) summer program.

Joaninha (to self): Well, it’s July and I have another two months to go before university starts.  Seeing as how it’s not really my goal to become a professional couch potato by the end of August, I should probably pick something up.  Hm, what’s this?

Joaninha’s eye is caught by an interesting-looking word.  The intrigue piques her dormant yet awakening inner-English major.

Joaninha (to self): Capoeira? (with retroactively perfect pronunciation) “Learn self-defense and increase your flexibility to invigorating Brazilian music!” (or words to that as equally misleading effect)  That sounds like something new, and interesting.  And since it’s just a community centre program, it’ll probably be all “just for fun” and no pressure, nothing really hardcore or anything like that.  I’ll try it!


Scene 2: KCC Gym, one month later.

Joaninha enters and makes a few interesting observations during the start of her first class.

Joaninha (to self): Hm, the music’s pretty cool.  Wait, why is everyone in uniform?  Uh-oh.  And they all have belts!  What?!?  Okay, okay, class is starting.  What did everyone just say?!  What was that move they just did??  Alright, just running around the room now, that’s normal, warm-up makes sense…oh, the teacher’s starting to clap on beat—wth?!?!!

Joaninha’s internal panic system goes into overdrive as rest of the class does a cartwheel every time teacher claps.

1.5 hours later

Against all odds, Joaninha has survived both mentally and physically, along with one British woman, also new, who was never to be seen again.  Class is now sitting through wrap-up talk.

Teacher: So, we’re ending class a little early today so we can go to the academy.

Joaninha (to self): There’s an academy?!

Teacher: And Thursday’s class is cancelled—

(At this point, teacher starts talking about what turns out to be a batizado, which, unheard of by and unbeknownst to Joaninha, happened to be that weekend.  So, she heard things a little differently.)

Teacher: —because we’re all going to a tournament to compete against teams from the United States and Brazil.

Joaninha (to self): Whoa!  What?!?!  Okay, this thing is WAY bigger than I thought it was!!!  Holy crap, what have I gotten myself into?!

Teacher (to Joaninha, as people get ready to leave for academy): You should come, and see what capoeira is really like.  This is just a small part of it.

Joaninha (to self): Well, if I’m going to do this, I might as well make an effort to do it properly.  (to teacher) Um…okay.  I just have to call my dad. (for she does not yet know how to drive or take public transit, to her future self’s chagrin)

Joaninha (to her father on the phone): Hi…yeah…so…this capoeira thing…well, I think I may have gotten just a tad in over my head…It turns out they have uniforms, and belts, and there’s an academy, and international teams, and everything…but they’re going to the academy tonight…and the teacher said it’d be good for me to see what it’s all like there…can you drive me?

Joaninha’s father arrives with little sister, who promptly states she came along for the ride specifically to make fun of Joaninha. 


Scene 3: The Academy 

Joaninha, father, and sister have arrived at The Academy, which turns out to be in a not-so-good part of town.  Joaninha and little sister are dropped off, proceed down narrow dark path between two buildings into a back alley, and enter The Academy.  They both spend the next seemingly interminable period of time (the exact length of which Joaninha has no memory, beyond “long”) huddled sitting on the floor against a wall watching Capoeiristas mingle, mill around, and eventually hold a roda.  Joaninha’s first roda is entirely seen through a forest of white-pantsed legs.

An interminably long period of time later.

Teacher: So, what did you think?

Joaninha: It was interesting!  Yup, see you next class!

Joaninha and little sister leave and are picked up by Joaninha’s father.

Sister (to father, angrily):  Why didn’t you come in?!?  It was so scary in there!!

Father: Are you kidding me?? All those big, muscled guys with tattoos?  I’m not going in there!

Joaninha makes mental note to rethink next year’s Father’s Day present.

Father: Anyway, wait till your mom hears that you’ve joined a Brazilian street cult!


The end.

Joaninha's first capoeira roda





Capoeira é Dança: New Series!

10 01 2008

You hear the distant pounding of an atabaque, and your heart begins to beat in time. You approach further, and the strains of a single berimbau call to you. Finally, your ears pick up the frolicking jingle of an accompanying pandeiro. You squeeze past the crowds, excitement rising—but wait! What’s this? That’s no ginga! Where are all the acrobatics? And—did she just spin?

Capoeira é DançaYep. You, my friend, have just stumbled upon a fine showing of samba de roda, one of the many Brazilian or Afro-Brazilian dances associated with doing capoeira. Be prepared to stumble upon many more, as we go through afro, xaxado, coco de roda, and maracatu, just to name a few!

Where did they come from? What do they mean? How are they done? Who were the first to dance this dance, and why?

Welcome to Mandingueira‘s newest post series: Capoeira é Dança! You know all about capoeira’s background; now learn about the other half of the show. Look out for the first instalment coming soon, starting with my personal favourite:

“Pula menino, que eu sou Maculelê!”

Picture source: http://www.hotellagoaemar.com.br/foto.balefolc1.jpg

Capoeira é Dança: Archives

Part 1: Maculelê
Part 2: Puxada de Rede
Part 3: Forró
Part 4: Xaxado

Videos:

Maculelê
Puxada de Rede
Forró
Xaxado





A Thousand Words: Writing and Talking About Capoeira

9 01 2008

Words about capoeira are like shadows of the real thing 

Do you remember the first time you read something substantial about capoeira? What about the first time you went all out talking shop with a fellow capoeirista, or your first in-depth capoeira discussion?

The first capoeira book I read was Nestor Capoeira’s Capoeira: Roots of the Dance-Fight-Game. It was the first time I’d read anything substantial written about capoeira, and it was revelational. Imagine a girl, curled up on a chair at the kitchen table, completely still except for the spellbound page-turning of Chapter 1, eyes word by word razing lines to the ground, thinking: “Nestor Capoeira can read my mind.

Fast-forward six months or a year or so.  By now, I’m more or less constantly talking with my capoeira friends outside of class.  Of course, what else do we talk about but capoeira?  We talk about everything, from technique, to music, to trends, to dynamics, to politics, to changes, to likes and dislikes, to hearsay, to problems, to advice, to complaints, to aspirations, to the past, present, and future.  (Whoa.  And not just about capoeira anymore.  Honestly, what would I do without these guys?)

The thing was, especially and mostly at the beginning, I found that while sharing all the thoughts and ideas I’d accumulated about capoeira and class and related matters since having started was fun and gratifying—moreover to people who related!—it also somehow felt a bit…hollow.  Like nothing quite came out the way I wanted it to, no matter how many times I reworded or amended my comments.  Like I knew exactly what I was talking about before saying it, and after it came out, sounded nothing like I’d thought it would.  Like while everything remained percolating in my mind, it was clear, and pure, and…well, for lack of a better word, sacred; and after I articulated my thoughts, or tried to, it lost all of that.  It became cheapened, and trite, merely strings of words thrown to the wind, mental glass structures processed into verbal sand.

To put it simply, talking so earnestly about capoeira, at times, seemed to take away the magic from just doing and thinking about capoeira.  It was the reverse of reading Nestor Capoeira’s book for the first time. 

I believed the same would apply to writing about capoeira, as well.  Before the idea for Mandingueira came up, I never for one second considered writing a blog about capoeira.  It would be too much, I thought, too much writing, and talking, and spelling out, and deconstruction and breaking down of something I felt was best experienced holistically.  Wanting to describe or discuss any part of capoeira, whether in speech or in writing, is like wanting to paint a stunning, breathtaking, fiery sunset.  The subject is so beautiful and awe-inspiring that you feel compelled to capture it, to retain its essence, yet you know you never can, and thus don’t want to because even your best efforts will not do it justice—but still want to.

So despite the challenge, many people continue to pick up a paintbrush, ready to capture the sun.  Perhaps the most beautiful thing about it is that no matter how many people try, fail, or succeed, it remains ever burning just as bright, an irrisitible source of inspiration for all those who stop and gaze.

Picture source: http://www.cs.helsinki.fi/u/ruuhonen/capoeira.jpg





Essential Capoeira: New Capoeira Book Comes Out

8 01 2008

From Blue Snake Books:

Essential Capoeira, by Mestre Ponchianinho(Essential Capoeira: The Guide to Mastering the Art; Available January 29, 2008)  Fun, different, and above all effective, capoeira is a unique dance-fight-fitness program enhancing strength, stamina, and flexibility training for the entire body. … In clear, accessible language, author Mestre Ponchianinho explains the aims and benefits of the discipline, along with its history, origins, and philosophy. He continues by introducing the two main styles along with the techniques of the most famous mestres. Easy-to-follow warm-ups, basic moves, defense and escape moves, kicks, training combinations, strengthening exercises, ground movements; and more advanced acrobatic movements are all described and illustrated in step-by-step photographs. […]

Ponciano Almeida began studying capoeira in Brazil at the age of four and was teaching with the Cordao de Ouro school by the age of fifteen. An instructor and performer who appeared in Harry Potter and the Goblet of Fire, he lives in London.  [Editor’s note: Most likely no relation to Mestre Acordeon, aka Bira Almeida, or it would almost certainly have been mentioned here.]

What do you guys think?  I’ve never actually read a “technical” capoeira book before.  One reason is that I’ve always thought it wouldn’t be worth it for me to get one, because I would either have learned the same things in class; not be able to use what I learned from the book if it didn’t fit with my group’s style; or just not have time to train according to the book on top of the time I was already using to train in class.  On the other hand, I’m sure they could be very useful in terms of clarifying technique and details of how you do the moves you do know and can make use of, and it’s always a good idea to expose yourself to how others do things.  The mandatory history/philosophy/cultural analysis section that seems to accompany most things written on capoeira might provide interesting, additional insight as well. 

That first line worries me a little though—“dance-fight-fitness program”?!   Not that Nestor Capoeira is in one (knock on wood), but if there were a grave, he would probably be rolling in it right about now… Still, I’m definitely not one to judge a book by its cover, especially before it has even come out!  Plus, the author was in the fourth Harry Potter movie, which, you know, is just cool. 😛





Ie viva meu Mestra, Part 6: Mestra Paulinha

7 01 2008

Something interesting I noticed while researching Mestra Paulinha and Mestra Janja is that it was a lot easier to find information about recent or current things they had done/were doing, than it was to find things in the past that they had done (like a plain old biography!).  I found this really intriguing because normally, for capoeira mestres/mestras, all you can find is their stock biography, plastered word-for-word all over the capoerista’s World Wide Web.  Furthermore, most of the information I did find was about projects or events they had done or were part of, rather than accounts of their capoeirista journeys leading up to them becoming mestras and having their own group. 

I suspect this is connected to my last post about how capoeira (angola), at least for Mestras Paulinha and Janja, is inherently about bringing about change, and to say the least, they do more than just talk about how it is and actually show how it is.  I really admire how they have found a way to seamlessly merge career, academics, capoeira, and working for change all into one!

Mestra Paulinha of Grupo Nzinga CapoeiraMestra Paulinha, like Mestra Janja, is a veritable force to be reckoned with in the fields of social issues, academia, and (of course) capoeira. Last year marked her 25th in capoeira angola, and in that time she: earned a master’s and doctorate degree in Sociology (from the University of Bahia and University of São Paulo, respectively); became a distinguished professor at the University of Bahia; gave lectures on various topics in various settings; published scholarly articles; and worked with Mestra Janja to focus attention on (anti-)racism, youth, higher education, identity, black culture, and women in capoeira.

Mestra Paulinha began training capoeira near the start of the 1980s, in GCAP (Grupo Capoeira Angola de Pelourinho), also with Mestres Moraes, João Grande, and Cobra Mansa. She became a contra-mestra in 1990 and moved to São Paulo in 1998, where she became a coordinator of INCAB (Instituto Nzinga de Estudos da Capoeira Angola) along with Mestra Janja and Mestre Poloca. In 2002, Mestra Paulinha moved to Salvador, and leads a core group of Grupo Nzinga Capoeira there. She is the grupo’s designated sociologist, and has maintained constant dialogue with other capoeira angola groups in order to further INCAB’s goals.

Editor’s note: INCAB is not, as was implied in Mestra Janja’s write-up, the same as Grupo Nzinga Capoeira. INCAB is a larger, umbrella organization that encompasses several smaller associations, such as Grupo Nzinga Capoeira and the Nzinga Berimbau Orchestra.

Sources:
http://ficadc.blogspot.com/2007/08/beyond-roda-both-ms-paulinha-and-janja.html
http://buscatextual.cnpq.br/buscatextual/visualizacv.jsp?id=K4785350J1 (with Google translation)
http://www.chamadademandinga.de/04frauentreffen/04_info/bio_pt.htm (with Google translation)

Click here to see other posts in Ie viva meu Mestra

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Can Capoeira Change the World? Part 2

6 01 2008

Grupo Nzinga Capoeira AngolaIt has been all along, right under our noses—just not our regional ones!

From FICA Archives: Celebrating 25 Years of M. Paulinha:

M Paulinha writes about the growth of Capoeira Angola as an ever-widening vehicle for marginalized social expressions following efforts by the Brazilian state to turn capoeira into a “national sport”. She traces Capoeira Angola’s growth as part of the black movement, as a growing space for women (in large part due to the work of Paulinha and Janja themselves), and most recently, as a zone of international and cultural understanding. Here is a bit:

In the beginning of the 1980s, the creation of the Grupo de Capoeira Angola Pelourinho (GCAP) in Rio de Janeiro and later in Bahia marked a significant change in the situation. Founded by Mestre Pedro Moraes Trinidade (Mestre Moraes), GCAP implemented a series of actions promoting the re-valorization of Capoeira Angola and the recognition of the importance of old and famous mestres, such as Mestre Pastinha himself. With an ideology that affirmed capoeira’s African roots and denounced the injustices suffered by so many capoeiristas and Afro-descendents, this group was the precursor of a movement that became wide and diverse.

Through the realization of events in homage to Mestre Pastinha, GCAP managed to reunite old practitioners of Capoeira Angola and attract new admirers and people interested in learning the traditional game. The format of these events was innovative because it created bridges between the practitioners of Capoeira Angola and other segments of society such as: religious leaders, especially those linked to the Candomblés of Angola; anti-racist organizations of the “black movement”; organizations involved with other forms of black culture; intellectuals and scholars; and governmental organizations, especially in the cultural area. In some years, these events gained larger proportions, assuming a national and international character, and began to be held by other nascent groups of Capoeira Angola, mainly during the 1990s. Such events were established as an important part of a regular calendar activities that helped to construct the new community of “angoleiros”.

One important aspect of the ideology and actions implemented by the Capoeira Angola groups created in this period involves the denunciation of racism in Brazil. The events promoted in memory of Mestre Pastinha, carried out on the date of his death (November 13th), soon became part of the agenda of commemorations and reflections of the National Day of Black Consciousness (November 20th). More than a coincidence of dates, this approximation reveals a process of growing politicization in the universe of Capoeira Angola, synchronized with the general trend in the black cultural scene in Bahia…

… This community became very heterogeneous – including people of various ethnic and racial origins, social classes, nationalities, genders, ages, and sexual orientations- and this has been the backdrop for the construction of the angoleiro’s identity. Therefore, affirming oneself as an “angoleiro(a)” today implies dealing with diversity, rejecting any ideal of purity and homogeneity.

I think I joined the wrong style…!  (Kidding, but it’s food for thought.)

Follow-up to come—eventually.  I was doing research for a write-up on Mestra Paulinha and couldn’t just sit on this!

Click here to read “Can Capoeira Change the World?” (Part 1)





Has “Feminism” Outlasted Its Purpose?

6 01 2008

 

The word, not the concept!

I ask because of a discussion I had with some friends tonight, and to elaborate on my “What is Feminism?” page.  As you probably know, the word “feminism” has become associated with all sorts of things that do not actually represent what feminism is.  It has become not exactly a dirty word, but definitely a word with some sort of stigma attached to it, so that many people who have feminist values will not or are scared to label themselves “feminists”–because it has become a label for something other than it should.  The following conversation is a perfect example:

Friend 1: I’m not a feminist, but…
Friend 2: No, I know you’re a feminist.  Let me ask you something: Do you believe men and women should have equal rights?
Friend 1: Yes…
Friend 2: Then, you’re a feminist.

Because that’s all “feminist” means–it means you believe that men and women are equal, should be equal, and should have equal rights.  Nothing more, nothing less. 

This is why I don’t actually like the term “feminist” or “feminism”.  I don’t think these terms should exist at all, because they imply that you are particularly for equality, more so than what’s normal.  Well, who normally isn’t for equality?  It’s as if you were to call someone “contact lensist” for believing in “contact lensism” because they insisted people who wear contact lenses are equal to and should have the same rights as people who wear glasses.  It’s just a given!

My friend made a good point, which was that when the idea of feminism originated, equality wasn’t at all a given, which is why the term originated–because back then, “feminists” really were people who were in favour of equality between the sexes to an unusual degree (within the context of the mentality at that time).  So back then, feminism was a term for an “extreme” belief or movement, and in a way (as my friend said), it’s good that we’ve now come to the point where the term does seem pointless and redundant.

The thing is, it seems as if while the movement has progressed, the extremity implied by the word “feminism” has progressed along with it–no longer does “feminism” just mean equality, it means female chauvinism and misandry.  Equal does not mean imbalanced in the opposite direction.  It’s detrimental, this perversion of what “feminism” means, because people only see the latter, louder “meaning”, and it affects their thoughts and views towards the former, maybe without them even knowing it.

Which brings us back to the original question.  I almost feel like we should give up on the word “feminism”, that it’s time to cut our losses and part ways.  No one likes feminism?  Fine, we don’t like feminism either.  Throw it out, let it die; it’s not what we want.  What we want is women’s equality, and that’s all; it doesn’t matter what you call it.

Picture source: http://images.jupiterimages.com/common/detail/01/49/23404901.jpg