In Search of Legitimacy

Griffith, Lauren

doi:10.2307/j.ctvgs09gk

Cited by 16 publications

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“…The classes we study are capoeira contemporânea. During the rule of the military junta in Brazil (1964Brazil ( -1985 Most of the ethnographic research has been conducted on capoeira angola, in its heartland in Salvador de Bahia, Brazil (Lewis, 1992;Downey, 2005;Willson, 2010) or overseas (Griffith, 2016;Varela, 2017a,b). In capoeira, as well as being drilled in the "fighting" techniques, all students are expected to learn several dance forms and perform them in public demonstrations of capoeira related activities and at social events.…”

Section: Context: Capoeira Outside Brazilmentioning

confidence: 99%

Os Joelhos! Os Joelhos! Protective Embodiment and Occasional Injury in Capoeira

et al. 2021

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Capoeira, the African-Brazilian dance and martial art has enthusiastic devotees in Britain. Most practitioners are acutely aware of their capoeira embodiment, and have strategies to protect themselves from injury, and ways to seek treatment for any injuries they get. Drawing on data from a long-term ethnography and a set of 32 open-ended interviews with advanced students, the paper explores student strategies to prevent capoeira injuries, and their discoveries of effective remedies to recover from them, before it presents an analysis of their injury narratives using Frank's three-fold typology of illness narratives. The capoeira study therefore adds to the research on sports and dance injuries, and to the intellectual debates on the nature of narrative in research on illness and injury as well as exploring one aspect of the culture of capoeira students in the UK.

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Section: Context: Capoeira Outside Brazilmentioning

confidence: 99%

Os Joelhos! Os Joelhos! Protective Embodiment and Occasional Injury in Capoeira

et al. 2021

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“…Despite this, many Mexican have obtained the titles of and , considered as 'the ultimate marker of authenticity' [Griffith 2016: 43]. This could suggest that authenticity discourses in Mexico might rely less on stereotypical (e.g., ethnicity, gender or nationality) and more on charismatic (e.g., having an 'open' personality, or performing a beautiful ) and scientific markers (e.g., having the right 'credentials') [see: Griffith 2016]. Similarly, apprenticeship pilgrimages [Griffith 2013], domestic and touristic travel [Griffith 2016], and even imaginary travel, where 'a deterritorialized Brazil is (re)created through non-Brazilians' [Joseph 2008a] might play an important role in the overall authenticity experience of Mexican capoeiristas.…”

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confidence: 99%

“…Despite its intrinsic paradox, authenticity discourses would serve to prevent non-Brazilian attempting to teach before experiencing the 'authentic' Brazilian shape of the art, which would require traveling to Brazil as an apprenticeship pilgrim [Griffith 2016] for several months -an unaffordable requirement for many students. The astonishing absence of high ranks among the students observed by Delamont and Stephens in the UK (where local or were rarely observed) could derive partly from this sort of market strategy.…”

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“…There are many different challenges that emerging glocal teachers in the North will probably have to face. However, perhaps the most relevant one has to do with navigating through the authenticity market of the practice to achieve a high degree of legitimacy [Griffith 2016]. In this sense, the studies conducted by Lube Guizardi and Ypeij [2016], as well as Owen and De Martini Ugolotti [2019] suggest that acquiring legitimacy becomes all the more difficult the further a falls away from stereotypical markers of authenticity [Griffith 2013].…”

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“…Among the strategies followed by Mexican to gain legitimacy, it was particularly important to receive their titles from living capoeira legends such as Acordeon, Suassuna, Marcelo Caverinha, and Curió. Even when these Mexican would pursue independent projects (like Longe do Mar), their legendary godfathers have been helpful to prevent disqualification, since undermining their work would be seen as an affront to their linage, as observed by Griffith [2016]. Thus, it would be helpful to teachers of the North looking to initiate independent projects to look for the support of great masters -even if Mexican Capoeira is not Diasporic!…”

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Mexican capoeira is not diasporic! – On glocalization, migration and the North-South divide

Islas

2021

Martial Arts Studies

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capoeira, glocalization, diaspora, North-South divide, bodily capital bildende Erfahrungen This paper contributes to the understanding of martial arts globalization processes. It focuses on the development of capoeira in Mexico, which is presented as an example of glocalization. In contrast to the diasporic capoeira observed by Delamont and Stephens in the UK, capoeira in Mexico is characterized by the proliferation of local groups with classes taught by Mexican instructors, as well as by advanced cultural reinterpretation. To explain these differences, capoeira is considered as the bodily capital of Brazilian migrants whose mobility patterns are influenced by the North-South divide. This paper hypothesizes that glocalization processes similar to Mexico's might exist throughout Hispanic Latin America and other regions of the Global South. Furthermore, the diasporaglocalization divide could be a pattern in the globalization process of practices that originated in the South which spread as part of migrants' bodily capital. Finally, I ask how capoeira's glocalization in Mexico might anticipate similar processes in the global North.

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Affective Habitus in the Hopeful Art of Capoeira

Griffith

2022

Journal for the Anthropology of North America

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Capoeira is a martial art that is said to have arisen out of the colonial encounter in Brazil. Forbidden from practicing martial arts, the enslaved Africans supposedly added music to their training and disguised it as dance, an artful subterfuge sustaining their hopes that they might one day be able to escape from bondage. Regardless of this story's veracity, it has become a foundational tale that practitioners in the United States reference as justification for a variety of social justice efforts they undertake as capoeiristas. This article introduces the concept of affective habitus as a way of thinking about how membership in a serious leisure community alters the ways in which individuals relate to the world around them, offering hope that the capoeirista's affective habitus might disrupt white supremacy.

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In Search of Legitimacy

Cited by 16 publications

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Os Joelhos! Os Joelhos! Protective Embodiment and Occasional Injury in Capoeira

Os Joelhos! Os Joelhos! Protective Embodiment and Occasional Injury in Capoeira

Mexican capoeira is not diasporic! – On glocalization, migration and the North-South divide

Affective Habitus in the Hopeful Art of Capoeira

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