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Essays about capoeira
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Ancient Martial art of capoeira dates back to the beginning of the 17th century or the beginning of African Slavery and is still an active exporter of Brazilian culture all over the world. How did the creation and globalization of Capoeira affect Brazilian culture, economy and tourism since the 20th century?
INTRODUCTION: Capoeira is a Brazilian battle dance, a national sport, a system of physical discipline and movement originating among Brazilian slaves. The origin of Capoeira, whether African or Brazilian, has stimulated many controversies up until the current day. There are no doubts that the Capoeira proper was developed in Brazil, however no one denies that Capoeira was created by African slaves based on African Traditions. Even the most important mestres such as Bimba and Pastinha, had varying ideas of its “beginning”. Muniz Sodré, a credible journalist, sociologist, and professor at the Federal University of Rio de Janeiro explains, “The question about the “beginning” is in a certain sense a meaningless problem. What matters most is not the “beginning” (the date and so forth do not matter so much), but the “principle”: the conditions that created and kept the thing alive” (Capoeira 108). The most significant matters were the historical and cultural issues that for a long
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Learning how to Jogar, or play capoeira includes a series of techniques for movements of attack and defense mechanisms. Two Capoeiristas t face off using movements and techniques such as Ginga, negativa, tripping, kicking , and head-butting each other to the ground during any moment of vulnerability (Downey ix). Capoeira’s meaning is far deeper than just a game, and in-fact was illegal in 1892. In order to truly understand Capoeira’s effect on Brazilian culture, tourism and economy, one must reflect on the history of Capoeira, dating back to slavery in the early 16th
In Samba, Alma Guillermoprieto describes the Carnival celebrated every year in Rio de Janeiro, Brazil and explores the black cultural roots from which it takes its traditions as well as its social, economic, and political context in the 1980s. From her firsthand experience and investigation into favela life and the role of samba schools, specifically of Manguiera, Guillermoprieto illustrates a complex image of race relations in Brazil. The hegemonic character of samba culture in Brazil stands as a prevalent theme in numerous facets of favela life, samba schools, and racial interactions like the increasing involvement of white Brazilians in Carnival preparation and the popularity of mulatas with white Brazilians and tourists. Rio de Janeiro’s early development as a city was largely segregated after the practice of slavery ended. The centralization of Afro-Brazilians in favelas in the hills of the city strengthened their ties to black
In this Chapter, I explore a contemporary venue for belly dance in America, the Arizona Renaissance Festival. I examine how belly dance functions at the festival and how the festival uses the past as an exotic entity. The Arizona Renaissance Festival creates a fantasy culture for entertainment and reinforces America’s ties to a European heritage. Contemporary representations of belly dance are examined, illustrating how this multifaceted dance simultaneously connects to and denies its Orientalist roots in America. I also examine how images of belly dance from the nineteenth century impact contemporary dance through costume inspiration. Due to the numerous styles of belly dance in America today, I focus on only two different forms of belly dance, American tribal style belly dance or as it referred to ATS and Egyptian cabaret.
In the written piece “Noble Savages” by John Hemming he give an historic account of different European adventures in the Brazilian mainland. He also tells some of the stories about the Brazilian people that were taken back to Europe about the savages’ way of life.
One does need a full knowledge of the slave trade and slavery to know that those coming from the continent of Africa and those born into slavery suffered various forms of psychological rewiring, some positive but most negatively. Yet, it is scarcely asked what the mental state of the White population was. There is this generalized notion of acceptance, however, there must have been ‘something' felt by this ethnicity, or at least by some. The purpose of this paper is to analyze the relations between races, specifically the racial attitudes in 18th century Portugal and Brazil. To do so, we will be using Robert Edgar Conrad’s, Children of God’s Fire: A documentary History of Black Slavery in Brazil, primary source, Section 5.1, focusing
Wisner, Heather. “With a Hop, A Kick, And A Turn, Cumbia Enters the Global Stage.” Dance Magazine 80.9 (2006): 64-68. Humanities Abstracts (H.W. Wilson). Web. 7 Dec. 2011
At the University of Chicago, Dunham decided to study anthropology with a focus on African and Caribbean ritual dances. Here, she studied under many of the best anthropologists of the time, and in 1935, she was awarded a grant from the Julius Rosenwald Fund to study dance in any way she wished. So, she decided to use this money to travel to the islands of the West Indies and document the ritual dances of the people. She visited such islands as Jamaica, Trinidad, Martinique and Haiti; however, she found a special connection with the people of Haiti and the dances they performed, particularly in their Vodoun rituals. In 1936, Dunham received a bachelor of philosophy from the University of Chicago, and after gathering her research and materials from her work in the Caribbean, she submitted her thesis, Dances of Haiti: Their Social Organization, Classification, Form, and Function,” to the University of Chicago in 1938.
The purpose of this paper is to recognize, study and analyze the race relations in Brazil. Race relations are relations between two groups of different races; it is how these two different races connect to each other in their environment. Since Brazil is racially diverse, this study is focused on how Brazilians relate to each other. Throughout the essay, it will become clear that there exists a conflict between two race groups. Afro-Brazilians and White-Brazilians are not connected and though these two groups converse with each other, discrimination still lies within the society. This discrimination has created inequality within the society for Afro-Brazilians. Thus, this paper will not only focus on racism and discrimination that Afro-Brazilians experience because of White-Brazilian, but also on the history of Brazil, the types if discrimination that Afro-Brazilian must endure today and how the media creates discrimination.
By that point in time the Brazilian music scene was split into two. One side consisted of the traditionalists who were supported by both the conservative establishment as well as the leftist opposition, led by intellectuals, the cultural elite and students. They opposed all foreign influences on Brazilian music. Most artists at the time either supported or followed the “rules” set by the traditionalists. The other side were those who were fans of English and American music (Perrone, Dunn 96-97).
Mattoso, Katia M de Queiros: To be a slave in Brazil 1550-1888 (New Jersey, 1986)
as an illustration of a lifestyle unknown to many people. Over the past few years there has
Native American Ritual Dancing “It has often been said that the North American Indians ‘dance out’ their religions” (Vecsey 51). There were two very important dances for the Sioux tribe, the Sun Dance and the Ghost Dance. Both dances show the nature of Native American spirituality. The Ghost Dance and the Sun Dance were two very different dances, however both promote a sense of community.
I have always been fascinated by the many arts. Around September of last year, I discovered a show that had to do with dancing and singing, which caused me to have a slight interest in the former. In November, my best friend showed me a band that is talented in dancing, and this group has fueled my curiosity. Furthermore, I have already taken a few steps towards learning their dances. I aspire to accomplish the ability to dance because of this group, I am trying to learn the choreography to their songs, and I want to perform in front of people who enjoy watching others dance.
Marcel Mauss in his work Techniques of the Body (1934) is regarded as the first piece of work to outline a systematic anthropology of the body (Synnott 1993). It aims to show evidence that most everyday body techniques differ between people raised in different environments, as they have a different way of life that requires a different set of skills. According to Mauss all ordinary activities such as walking, running, swimming, resting are not just techniques we are naturally equipped with but are instead culturally acquired. The aim of this paper is to critically assess Mauss’ argument that techniques of the body constitute culture. This will be done by looking at what is defined as culture in the context that Mauss refers to. An analysis of Mauss’ examples of “body techniques” given in his paper will then begin, whilst also drawing on current examples. Mauss’ work will then be compared to other writers in the field of ‘the body’ such as Elias and Goffman.
In the Brazilian Amazon, the young men of the Xicrin tribe observe a rite of passage to prove their manhood and gain the right to be called warriors. The young females take on the nurturing role. They help prepare the feast ...
Modern soccer was created in 1876 and can be traced back to Ancient China. It has been noted by “ Who Invented Football” that around 476 B.C. Cuju, also know as “ kick the ball with foot”, was played with a leather ball stuffed with feathers. The game got so popular that the military used the sport to keep soldiers physically