79 Carneiro, Negros bantos, pp. 150, 155. Some practitioners today still insist on the formal similarities between
capoeira and candomblé. G.dos S.Barbosa, for instance, highlights the similarity between ‘Iê’, the ‘Angola cry’
at the beginning of a capoeira song and Ogun’s war scream, as it is performed in candomblé ritual. See ‘Capueira
de Angola. A Personal View of a Capueira Master’, The World of Music, Vol. 30, No. 2 (1988), p. 83.
80 R.Landes, City of Women (2nd edn, Albuquerque: University of New Mexico Press, 1995), pp. 92, 100.
81 M.dos Santos (ed.), Capoeira e Mandingas: Cobrinha Verde (Salvador: A Rasteira, 1991), p. 33.
82 Powe, Capoeira & Congo, p. 48.
83 C.Tavares, ‘Capoeira mata um!’, p. 10.
84 L.da Câmara Cascudo, Dicionário de folclore brasileiro (3rd edn, Rio de Janeiro: Editora Tecnoprint-Ediouro,
1972), p. 19; Lewis, Ring of Liberation, p. 23.
85 Some authors derive mandinga from Central African amulets called masalu ma- (e) dinga. N.Lopes, Dicionário
banto do Brasil (Rio de Janeiro: Prefeitura da Cidade, n.d.), p. 159.
86 In that meaning it has acquired core significance in contemporary Angola practice, where it helps to differentiate
angoleiro kinesthetics from the Olympic gymnastics style movements of mainstream capoeira.
87 Compare the amulets with Solomon and David stars from nineteenth-century Rio reproduced in M.C.Karasch,
Slave Life in Rio de Janeiro, 1808–1850 (Princeton: Princeton University Press, 1992), p. 225.
88 Coutinho, O ABC, p. 78.
89 Santos, Capoeiras e Mandingas, pp. 17–18.
90 Interview with M.João Pequeno by L.R.Vieira, 1989.
91 Quoted in L.R.Vieira, O jogo de capoeira. Culturapopular no Brasil (Rio de Janeiro: Sprint, 1995), p. 99.
92 For handclapping in capoeira in the 1940s, see Almeida, ‘O brinquedo’, and the picture of Pastinha’s group in
Chapter 6.
93 Bola Sete, Capoeira Angola, p. 98.
94 M.S.de Carvalho Franco, Homens livres na ordem escravocrata. (São Paulo: Ática, 1974) remains the classical
essay on this topic.
95 H.Koster, Travels in Brazil (London: Longman, 1817), Vol. I, pp. 397–8.
96 Interview, Salvador, 9 February 1995.
97 Estado da Bahia, 11 February 1933.
98 Pires, ‘Escritos’, Chapter IV.
99 M.dos Santos, Capoeira e Mandingas, p. 12; Interview with M.Boca Rica, 5 February 2001.
100 The Dictionary Aurélio registers 125 synonyms for the noun and adjective valentão, which reflects the
widespread use of the term in different contexts.
101 Diãrio de Notícias, 3.3.1916.
102 Coutinho, O ABC, p. 24. For another version see Rego, Capoeira Angola, p. 122, No. 126. Pedro Mineiro also
enjoyed the protection of the ex-governor J.J.Seabra. See Moura, Mestre Bimba, p. 60.
103 Coutinho, O ABC, p. 41.
104 L.Pires, ‘Escritos’, Chapter IV, p. 102 concludes that gangs existed in Salvador at a ‘embrionic stage, less
organized than in Rio de Janeiro’.
105 Coutinho, O ABC, p. 31.
106 Coutinho, O ABC, p. 30.
107 A.Lühning, ‘ “Acabe com este santo, Pedrito vem aí...” Mito e realidade da perseguição policial ao candomblé
baiano entre 1920 e 1942, Revista USP, Vol. 28 (1995–6), pp. 194–220.
108 Repression against candomblé in this period also left few traces in the criminal records. In his research Júlio
Braga only localized two cases leading to a court case (Na Gamela, pp. 22, 125).
109 Coutinho, O ABC, pp. 24, 61.
110 Vianna, Quintal de Nagô, pp. 43–6. Note that Vianna uses the term valentões here for the students, not for the
capoeiras!
111 Landes, City of Women, pp. 103, 92.
NOTES 233