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Capoeira (Portuguese pronunciation: [kapuˈejɾɐ]) is an Afro-Brazilian art form that combines elements of martial arts, music, and dance. It was created in Brazil by slaves from Africa, especially from Angola, Mozambique and Congo sometime after the sixteenth century. It was developed in the region of Quilombo dos Palmares, located in the Brazilian state of Alagoas, which was the state of Pernambuco before dismemberment, and has had great influence on Afro-Brazilian generations, with strong presence in the states of Bahia, Pernambuco, Rio de Janeiro and São Paulo. Participants form a roda, or circle, and take turns either playing musical instruments (such as the Berimbau), singing, or ritually sparring in pairs in the center of the circle. The sparring is marked by fluid acrobatic play, feints, takedowns, and with extensive use of leg sweeps, kicks, and headbutts. Less frequently used techniques include elbow strikes, slaps, punches, and body throws. Its origins and purpose are a matter of debate, with theories ranging from views of Capoeira as a uniquely Brazilian folk dance with improvised fighting movements to claims that it is a battle-ready fighting form directly descended from ancient African techniques.

Etymology

The word "capoeira" had a probable origin as a derisive term used by slave owners to refer to its practice as chicken fights (the word literally means "chicken coop" in Portuguese). Another claim is that the word "capoeira" derives from the Native-American language Tupi-Guarani words kaá ("leaf", "plant") and puéra (past aspect marker), meaning "formerly a forest.

Afro-Brazilian art form

Historians are divided between those who believe it is a direct descendant of African fighting styles, and those who believe it is a uniquely Brazilian dance form distilled from various African and Brazilian influences. One popular explanation holds that it is an African fighting style that was developed in Brazil, as expressed by a proponent named Salvano, who said, "Capoeira cannot exist without black men but its birthplace is Brazil... Capoeira, as it was taught to me, is the warrior's dance that was done between slaves that escaped their masters outside the cities. I was taught Capoeira in Rio de Janeiro by master Morcego who had come from Bahia, where he said Capoeira was played in the streets since he was little." (Page' Retifumo, MR)

Some interpretations emphasize capoeira as a fighting style designed for rebellion, but disguised by a façade of dance. Supporting the martial interpretation are renderings in the 1835 Voyage Pittoresque dans le Brésil (Picturesque Voyage to Brazil), where ethnographic artist Johann Moritz Rugendas depicts Capoeira or the Dance of War, lending historical credence to the idea that Capoeira is a combative art form with many dance elements.

Other Pan African-American combative traditions parallel capoeira. According to Dr. Morton Marks, the island of Martinique is famous for danymé, also known as ladja. As with capoeira, "there is a ring of spectators into which each contestant enters, moving in a counter-clockwise direction and dancing toward drummers. This move, known as Kouwi Lawon (or ‘Circular Run’ in Creole), is an exact parallel to the capoeira interlude called dá volta ao mundo or ‘take a turn around the world.’" Marks stated that in Cuba, a mock-combat dance called Mani was performed to yuka drums. "A dancer (manisero) would stand in the middle of a ring of spectator-participants and, moving to the sound of the songs and drums, would pick someone from the circle and attempt to knock them down." Some of the manisero's moves and kicks were similar to those of Afro-Brazilian capoeira including its basic leg-sweep (rasteira).

In Capoeira : A History of an Afro-Brazilian Martial Art, Matthias Röhrig Assunção compared "three American combat traditions: knocking and kicking in the United States, ladija in Martinique, and capoeira in Brazil." African-derived combat games similar to wrestling and stick fighting were also witnessed and documented in seventeenth-century Barbados, eighteenth-century Jamaica, and nineteenth century Venezuela. Stick fighting was and still is practiced in Trinidad, Carriacou, Dominica, and Haiti.

Maya Talmon-Chvaicer suggested capoeira may have been influenced by a ritual fight-dance called N'golo (the zebra dance) from Southern Angola, which was performed during the "Efundula, a puberty rite for women of the Mucope, Muxilenge, and Muhumbe tribes of southern Angola." Since the 1960s, the N'golo theory has become popular amongst some practitioners of capoeira Angola, although it is not universally accepted.

While many of these games are combative, it is widely accepted that slaves in the New World would have sought both violent and jovial means of coping with their oppression.

Music

A capoeira bateria led by Cobra Mansa featuring three berimbaus and a pandeiro.

Music is integral to capoeira. It sets the tempo and style of game that is to be played within the roda. The music is composed of instruments and song. The tempos differ from very slow (Angola) to very fast (são bento regional). Many of the songs are sung in a call and response format while others are in the form of a narrative. Capoeiristas sing about a wide variety of subjects. Some songs are about history or stories of famous capoeiristas. Other songs attempt to inspire players to play better. Some songs are about what is going on within the roda. Sometimes the songs are about life or love lost. Others have lighthearted and playful lyrics. Capoeiristas change their playing style significantly as the songs or rhythm from the berimbau commands. In this manner, it is truly the music that drives capoeira.

There are three basic kinds of songs in capoeira. A ladainha (litany) is a narrative solo usually sung at the beginning of a roda, often by the mestre (master). These ladainhas will often be famous songs previously written by a mestre, or they may be improvised on the spot. A ladainha is usually followed by a chula or louvação, following a call and response pattern that usually thanks God and one's teacher, among other things. Each call is usually repeated word-for-word by the responders. The ladainha and chula are often omitted in regional games. Finally, corridos are songs that are sung while a game is being played, again following the call and response pattern. The responses to each call do not simply repeat what was said, however, but change depending on the song.

The instruments are played in a row called the bateria. The rhythm of the bateria is set by the berimbaus (stringed percussion instruments that look like musical bows). Other instruments in the bateria are: two pandeiros (tambourines), a reco-reco (rasp), and an agogô (double gong bell). The atabaque (conga-like drum), a common feature in most capoeira baterias, is considered an optional instrument, and is not required for a full bateria in some groups.