87 Desch-Obi, ‘Engolo’, pp. 212 , 215, 258, 261.
88 Howe, Afrocentrism, pp. 2, 231.
89 K Dossar, ‘Dancing between Two Worlds: An Aesthetic Analysis of Capoeira Angola’ (PhD thesis, Temple
University, 1994), pp. 125–6.
90 Howe, Afrocentrism, p. 2.
91 See L.Young, ‘Hybridity’s discontents: rereading science and “race”’, in A.Brah and A.Coombies, Hybridity and
its Discontents. Politics, Science, Culture (London: Routledge, 2000), pp. 154–70.
92 ‘Traveling Cultures’, in L.Grossberg, Cary Nelson and Paula Treichler (eds), Cultural Studies (London:
Routledge, 1992), p. 101.
93 S.Hall, ‘Cultural Identity and Diaspora’, in J.Rutherford, Identity. Community, Culture, Difference (London:
Lawrence & Wishart, 1990), pp. 226, 235. Another approach to hybridity, yet of less relevance to diasporic
phenomena in historical contexts, is Homi Bhabha, The Location of Culture (London: Routledge, 1994). For a Latin
American perspective of hybridity, see Néstor García Canclini, Culturas híbridas: estrategias para entrar y salir
de la modernidad (Mexico: Grijalbo, 1989). A theory of mestizaje (miscegenation) that has common points with
that of hybridity in the sense I invoke here is Jesús Martín-Barbero’s De los medios a las mediaciones.
Comunicación, cultura y hegemonia (Barcelona: Gustavo Gili, 1987).
94 See in that respect the critique of G.Kubik’s work by C.Vogt and P.Fry, Cafundó. A África no Brasil: linguagem
e sociedade (São Paulo: Companhia das Letras, 1996) p. 23.
95 Dantas, Vovô nagô, p. 155.
96 The most detailed argument defending the importance of the Cariocan input for contemporary capoeira is made
by A.L.L.Lopes, A Capoeiragem no Rio de Janeiro. Primeiro ensaio: Sinhozinho e Rudolf Hermanny (Rio de
Janeiro, author’s edition, 2002).
97 This is the title of a recent special issue of the Revista da Bahia (‘Capoeira—Ginástica da resistência’, Salvador:
Secretaria de Cultura e Turismo, July 2001, No. 33).
98 For summary of the debates between ‘Tupi’ and ‘Lusocentrics’, see W.Rego, Capoeira Angola. Ensaio Sócio-
Etnográfico (Salvador: Itapuã, 1968), pp. 17–29; for the African origin see G.Kubik, Angolan Traits, p. 29 and
Nei Lopes, Dicionário Banto do Brasil (Rio de Janeiro: Prefeitura, c.1996), p. 75.
99 A.M.Smith, ‘Rastafari as Resistance and the Ambiguities of Essentialism in the “New Social Movements”’,
E.Laclau (ed.), The Making of Political Identities (London: Verso, 1994), pp. 171–204.
100 R.Samuel & P.Thompson (eds.), ‘Introduction’, The Myths We Live By (London: Routledge, 1990), p. 5.
101 For a discussion of these concepts see Gilroy, The Black Atlantic (London: Verso, 1993), pp. 4–5.
102 For a discussion of that problem see J.Rüsen, ‘Für eine interkulturelle Kommunikation in der Geschichte’, in
J.Rüsen et al. (eds), Erinnerung, Geschichte, Identitdt, Vol. 4: Die Vielfalt der Kulturen (Frankfurt: Suhrkamp,
1998), pp. 12–36.
103 There are a number of ‘virtual rodas’, see for instance the sites maintained by the Brazilian Capoeira
Confederation (CBC) or M.Jeronimo (Sydney, Australia).
2
Capoeira in the context of the Black Atlantic1 The family structure (as part of culture in the widest sense) constituted their chief bone of contention. See
E.Franklin Frazier, ‘The Negro Family in Bahia, Brazil’, American Sociological Review, Vol. 7 (1942),
pp. 465–78; and M.J.Herskovits, ‘The Negro in Bahia, Brazil: A Problem in Method’, American Sociological
Review, Vol. 8 (1943), pp. 394–402.
2 For a summary of the debate see S.W.Mintz and R.Price, The Birth of African-American Culture. An
Anthropological Perspective (Boston, MA: Beacon Press, 1992), pp. 11–12.
3 Mintz and Price, The Birth, p. 18.
4 Mintz and Price, The Birth, pp. 64, 83.NOTES 219