No one is born hating another person because of the color of his skin, or his background, or his religion. Hate is not an inherent trait that is passed down through genes; it is a learned behavior. Every child enters the world with an innate capacity for curiosity, empathy, and connection, seeing others simply as fellow human beings.
Prejudice, discrimination, and bigotry are instilled through societal influences, environmental factors, and the narratives they are exposed to as they grow. People learn to hate from others, whether it’s from family members, community leaders, media, or systemic structures that perpetuate division and fear of “the other.” This learning process often involves internalizing fear, ignorance, and generalizations about groups different from one’s own.
Therefore, since hate is learned, it follows that love, understanding, and tolerance can also be taught. The cycle of prejudice is not inevitable and can be broken through education, open dialogue, exposure to diverse perspectives, and a deliberate effort to foster compassion. The work of building a peaceful society lies in unlearning the ingrained biases and teaching the principles of equality, respect, and mutual acceptance from the earliest stages of life.
The practice of martial arts, often held up as a bastion of discipline, mutual respect, and community, exists within the broader tapestry of society and is, therefore, not immune to the pervasive, corrosive issues of racism, extremism, and exclusion. These are not merely academic or distant problems; they are concrete, tangible, and harmful realities that play out daily within the four walls of real-world training centers and gyms. Their presence deeply affects the psyche and physical safety of individuals, fundamentally shaping who is made to feel safe and welcome on the mats.
This particular episode of the “Fighting Matters” podcast initiates a crucial, deeply personal, and necessary conversation by deliberately shifting the focus to this critical intersection of combat sports and social justice. While using the immediate lens of Jiu-Jitsu culture as a framework, the hosts and guests seek to catalyze a discussion that is universal across all disciplines. Hosts Mike Mahaffey and Jesse Walker welcome guests Deon Thompson and Stephen Hall to candidly dissect and challenge how hate groups, racial bias, and discriminatory behavior permeate and undermine the core values of the martial arts community.
The Problem on the Mats: Visible and Subtle Exclusion
The core of the discussion revolves around the insidious, both overt and subtle, ways exclusion and racism manifest within the gym environment:
Real-World Impact: The conversation emphatically underscores a vital point: issues of racism, bigotry, and organized hate are not external forces that stop at the gym door; they are present within the community itself. They tangibly impact the daily training, personal growth, and emotional well-being of practitioners of color and those from other marginalized groups.
Safety and Welcome: The existence and tolerance of these ideologies are the direct determinants of a gym’s atmosphere. The resulting culture, whether defined by active, anti-racist inclusion or by passive, complicit tolerance, dictates who feels welcome, safe, and truly belongs enough to commit to training. This environment is not accidental; it is a direct consequence of leadership choices.
Beyond Jiu-Jitsu: The challenges and principles discussed are intentionally presented as universal. While the podcast specifically focuses on the experiences within Jiu-Jitsu, the ethical and cultural dilemmas apply to any martial art—be it the history-rich practice of Capoeira, the tradition of Karate, the dynamism of Taekwondo, or any other combat sport. The shared ethical dilemma for all coaches lies in the responsibility of teaching lethal or highly effective combat skills to individuals who harbor extremist, hate-driven views.
The Responsibility of Neutrality and the Danger of Silence
A major, confronting theme explored in the episode is the inherent fallacy and profound danger of attempting to maintain a position of “staying neutral” when confronted with undeniable prejudice and extremism:
Silence as Complicity: The guests and hosts articulate a strong, non-negotiable position: in the face of racism and hate, silence is not passive; it enables harm. A coach or gym owner who attempts to remain “apolitical” or “neutral” effectively creates a permissive environment. By refusing to take a stand, they grant tacit approval for harmful, discriminatory ideologies to fester and take root within their community, implicitly signaling that the safety and well-being of marginalized students are secondary to avoiding confrontation.
Accountability in Gym Culture: The episode stresses the absolute need for a clearly defined, accountable gym culture. It is not enough to simply not be racist; the coach or leader has an ethical responsibility to actively cultivate an anti-racist, inclusive environment and unequivocally reject any form of hate speech or behavior. This demands the setting and rigorous enforcement of clear standards of conduct that prioritize the safety, respect, and dignity of all students.
Ethical Responsibility of Coaches: When an instructor teaches a student how to fight, they are imparting a potent form of power and potential violence. The conversation raises profound and difficult questions about the ethical responsibility that accompanies this instruction. Coaches are morally obliged to consider the character, principles, and intentions of the individuals they are training. They must ensure that the formidable skills they teach are not weaponized by hate or used to reinforce extremist narratives.
Endorsements of Character: The Moral Weight of Belt Promotions
A particularly insightful and challenging point of discussion centers on the idea of belt promotions as public endorsements of character:
More Than Technical Skill: In many martial arts systems, especially Jiu-Jitsu, the symbolic act of a belt promotion signifies far more than the mere accumulation of technical proficiency. It is a profound, public recognition of a student’s dedication, discipline, positive attitude, and, critically, their character and comportment on and off the mat.
The Coach’s Statement: When a coach promotes a student to a higher rank, they are, in effect, issuing a public endorsement of that individual’s fitness to represent the art and the community. If a coach is aware that a student harbors or expresses racist, sexist, or extremist views, promoting them sends an unambiguous and deeply damaging message to the rest of the student body and the broader martial arts community. It signals that this hateful behavior is tolerated, compartmentalized, or simply ignored. The episode pushes coaches to engage in a rigorous and difficult self-assessment: Are they truly willing to endorse the whole character—including the moral and ethical foundation—of the person they are promoting?
Key Topics Driving the Discussion
The podcast episode drives home the following critical areas for honest reflection and action within the global martial arts community:
The Reality of Racism and Extremism in Gyms: Moving past denial and addressing the demonstrable, actual presence of these destructive issues.
Why This Isn’t “Just Politics”: Clearly framing the issue as one of fundamental human safety, ethical leadership, and moral responsibility, rather than merely a partisan debate.
Gym Culture and Accountability: Defining how the leadership actively shapes, enforces, and maintains a standard of conduct that is unequivocally anti-hate.
Belt Promotions as Character Endorsements: Highlighting the profound moral and ethical weight carried by the promotion process.
Representation, Safety, and Welcome: The proactive work required to create genuinely inclusive spaces where diverse practitioners not only train but truly feel they belong.
Why Silence Enables Harm: The necessity of adopting active, visible anti-racist and anti-extremist stances.
The Ethical Responsibility of Coaches: Reinforcing the moral duty of instructors who are tasked with teaching people how to utilize physical power.
A Crucial Message to Our Audience: Beyond the Mat
I want to stress to you with absolute clarity and conviction:
While the central case study and primary narrative focus of this particular podcast episode revolves around the complex issues present within the Brazilian Jiu-Jitsu (BJJ) community, it is fundamentally vital to recognize that the systemic, toxic “disease” of racism, exclusion, and institutional bias is not exclusive to a single martial art.
This deep-seated problem, which manifests as microaggressions, overt discrimination, and the creation of hostile environments, can and tragically does apply to ANY and EVERY martial art and physical discipline. The dynamics of power, tradition, lineage, and community structure in any dojo, kwoon, academy, or roda can unfortunately become breeding grounds for these negative forces if left unchallenged.
Therefore, the insights, struggles, and proposed solutions discussed here must be viewed through a universal lens. The essential lessons regarding diversity, equity, and inclusion are wholly relevant to practitioners of:
Capoeira: Where issues of colorism, regional exclusion, or misappropriation of cultural heritage may arise.
Karate: Where traditional hierarchies, or the “old guard,” might resist inclusive modernization.
Taekwondo: Where nationalistic pride or institutional politics can sometimes overshadow accessibility.
And countless others, including Muay Thai, Kung Fu, Eskrima, Judo, Western Boxing, and various internal and external systems.
This critical episode has been highlighted and shared precisely because its core message transcends the boundaries of a single style or discipline. It serves as a necessary call to action, demanding self-reflection and proactive change from every instructor, student, and governing body dedicated to the true spirit of martial arts—a spirit that should embody respect, equality, and mutual growth for all people, regardless of their background or identity. We must all work together to dismantle the barriers that prevent martial arts from being truly welcoming, equitable, and safe spaces for everyone.
—–Links and Featuring Information
For those interested in exploring the work of the featured guests and hosts, the following resources were mentioned during the episode:
Mandinga is arguably the most essential and multifaceted concept within the practice, philosophy, and performance of Capoeira Angola. Far more than a simple set of tricks or a fighting style, mandinga encompasses a profound spiritual, psychological, and physical strategy, reflecting the deep African and Afro-Brazilian roots of the art form. It is the intangible power that defines a master Angoleiro, representing the capacity to deceive, surprise, and manipulate the opponent’s perception and expectation within the roda (the circle where Capoeira is played).
Physically, mandinga manifests as fluid movement, unexpected shifts in tempo, and the deceptive use of space—a feinted kick or a sudden, low sweep that breaks the rhythm of the game. Psychologically, it involves the skillful reading of the opponent’s intentions, exploiting their impatience or overconfidence, and maintaining an outward demeanor of calm or even submission to mask imminent attack. Spiritually, mandinga is connected to the historical struggle of enslaved Africans in Brazil, where cunning, resilience, and symbolic communication became tools for survival and cultural preservation. It represents the inherited wisdom and hidden knowledge—a form of power that is not brute strength, but intellectual and ancestral. The true essence of mandinga is therefore the power of deception: the art of making the predictable unexpected and the visible irrelevant.
Mandinga: The Multi-Dimensional Power and Deception in Capoeira Angola
At the very heart of Capoeira Angola, mandinga stands as a complex, multi-layered concept that transcends mere physical technique. It is the spiritual, psychological, and aesthetic essence that imbues the art with its unique power, deception, and historical depth. More than just a collection of clever tricks or feints, mandinga represents a holistic philosophy—a mastery of misdirection and subtle influence that defines the Angoleiro.
Mandinga operates on several interconnected levels, transforming the simple game of the roda into a profound engagement of wits, spirit, and heritage.
1. The Psychological Dimension: The Art of Misdirection
Psychologically, mandinga is the supreme art of deception. It involves reading an opponent’s intentions while simultaneously obscuring one’s own. This is achieved through calculated hesitation, unexpected changes in rhythm (jogo de dentro and jogo de fora), and the calculated display of vulnerability. The Mandingueiro uses subtle shifts in posture, eye contact, and even a deceptive smile to lure the opponent into a false sense of security or a premature attack. This level of engagement turns the roda into a chess match where the mind is the primary weapon, forcing the opponent to doubt their perception and second-guess their reactions.
2. The Aesthetic and Technical Dimension: Malícia
On a technical level, mandinga is expressed through malícia—a cunning, fluid grace that makes movements unpredictable. It is the ability to execute a difficult defense or a powerful attack with a casual, almost indifferent ease. The aesthetic component manifests in the deceptive slowness or exaggerated calm of a movement that suddenly explodes into decisive action. A low, meandering sweep (rasteira) may look like an invitation to step over, only to be snapped up at the last second. This deceptive fluidity ensures that every movement, whether a genuine attack or a feint, serves the higher purpose of control and positional dominance.
3. The Spiritual and Historical Dimension: Axé
The spiritual underpinning of mandinga is arguably its most profound layer, drawing heavily on the historical context of slavery and resistance in Brazil. The word mandinga itself has roots connected to African spiritual practices and charms. In Capoeira Angola, this translates to axé—the positive, vital energy and force imbued by the ancestors, the masters, and the collective spirit of the roda. A truly effective act of mandinga is not merely clever; it is imbued with axé, carrying a weight of tradition and spiritual conviction. This connection links the contemporary jogo directly to the historical fight for survival, making the deception a culturally significant act of resilience and power.
Ultimately, mandinga is the Capoeirista’s greatest asset: the power to control the flow of the jogo not through brute force, but through intelligence, rhythm, and profound cultural understanding. It is what separates the skilled athlete from the true master of Capoeira Angola.
1. Spiritual and Magickal Essence: The Root of Potency
In its original and most profound context, mandinga refers to a powerful form of folk-magick, spiritual force, or ancestral knowledge, fundamentally rooted in West African traditions. This dimension suggests that the power of a master capoeirista is not solely physical, but is underwritten by a spiritual energy that influences the outcome of the jogo (the game).
Ancestral and Cultural Retention: The term mandinga is widely believed to derive from the Mandinka people and language of West Africa, unequivocally underscoring its historical connection to the enslaved peoples who forged the foundations of Capoeira in Brazil. It is a powerful cultural legacy, a hidden language of resistance preserved through ritual and movement.
Charms and Protection: This spiritual aspect is often associated with the use of charms, talismans, and amulets, most notably the patuá. These items are believed to offer direct spiritual protection to the wearer, warding off malevolent forces, bad luck, or the spiritual attacks of an opponent.
Influence and Disruption: A truly skilled practitioner of mandinga is believed to possess a force capable of subtly influencing the flow of the game—protecting themselves from harm, or even actively disrupting an opponent’s balance, concentration, or luck, rendering their attacks ineffective through unseen means.
2. Psychological Deception: The Art of Malícia
This element represents the most immediately visible, interactive, and intellectual manifestation of mandinga within the dynamic confines of the roda. It is not a physical technique but a masterful application of psychological warfare, involving cunning, calculated trickery, the feigned appearance of vulnerability or weakness, and pure mental acuity. This sophisticated mental game is encapsulated by the concept of malícia (literally “malice,” but more accurately and profoundly translated as cleverness, slyness, cunning, or street smarts).
The Strategic Components of Malícia
Misdirection and Feigning (The Lull and the Lie): A player employing mandinga effectively uses deception to manipulate the opponent’s perception and subsequent tactical decision-making. The essence of this strategy lies in deliberate misrepresentation. The capoeirista might adopt a stance that appears deceptively passive, slow, or even genuinely tired, exhibiting a false sense of vulnerability. This seemingly unguarded state is an invitation—a psychological bait—designed to encourage a premature attack, a reduction in the opponent’s vigilance, or a critical lapse in their concentration. This apparent lull or weakness is, in fact, the strategic setup. It allows the player to suddenly and explosively transition into a lightning-fast, decisive counter-movement or attack at the very moment the opponent is least prepared or expecting it, capitalizing on their momentary psychological overconfidence.
The Unpredictable Aura (The Constant Question Mark): The true essence of psychological mandinga is the cultivation of an aura of potent, yet utterly unpredictable capability. The opponent must never be able to fully decipher the capoeirista’s intentions. This constant, unsettling uncertainty transforms the player’s actions into a perpetual question mark in the opponent’s mind, forcing them to hesitate, second-guess, and doubt the timing and efficacy of their own movements. This induced hesitation is a tactical advantage, as it subtly but effectively compels the opponent to cede control over the jogo‘s (game’s) rhythm and the space within the roda.
Reading the Intent: A crucial dimension of malícia is the ability to project an intention while simultaneously reading and nullifying the true intent of the adversary. This involves maintaining a deceptively calm exterior—a “poker face”—while internally processing the opponent’s breathing, eye movements, weight shifts, and micro-expressions to anticipate their next action before they commit to it. The capoeirista with high malícia often appears to react to the opponent’s move, but in reality, is responding to the pre-movement signals, making their defense or counter-attack appear impossibly fast.
Control Through Perception and Tempo
The ultimate and most sophisticated goal of this mental manipulation is not merely to trick the opponent into making a mistake, but to achieve complete domination over their awareness, focus, and the overall tempo of the jogo. By mastering the opponent’s gaze and dictating their focus—diverting it from the true threat or fixing it on a feigned movement—the capoeirista can dictate precisely when and where the critical action will occur. This psychological control allows the player to turn the opponent’s own aggression, energy, and momentum into the instrument of their own undoing. Malícia, therefore, transforms the roda into a cerebral battlefield where the quickest mind, not merely the quickest muscle, secures victory.
3. Aesthetic and Movement Strategy: Embodied Grace – The Physical Art of Mandinga
Mandinga in Capoeira Angola is a profound concept that transcends mere mental cunning or spiritual presence; it is fundamentally embodied in the unique physical aesthetics, movement profile, and strategic execution of the art form. The Angoleiro’s technique is a physical paradox, meticulously designed to maximize evasion, fluidity, and, most crucially, strategic misrepresentation—using the body as the ultimate tool for psychological warfare and deceptive artistry.
The Architecture of Deception: Low and Fluid Movement
The signature Angola style—low to the ground, fluid, and constantly shifting—is the most immediate and visible manifestation of mandinga. This foundational posture and approach are not merely stylistic choices; they are a sophisticated strategic framework:
Disguise and Misdirection: Movements are often deliberately exaggerated, playful, slow, or even tentative. This “veil of dance-like ease” serves to mask the true, lethal intention behind powerful, dangerous kicks, headbutts, and take-downs. The opponent is encouraged to misjudge the distance, the speed, and the intent of the Angoleiro, creating a false sense of security or superiority.
Rooted Instability: Being low to the ground provides both stability for sudden, explosive movements and a constantly shifting center of gravity that makes the player difficult to predict and nearly impossible to sweep or trip. The low posture is a constant threat, as the player can explode upward or horizontally in an instant.
The Economy of Motion: While appearing extravagant, the fluid movement ensures that no energy is wasted. The Angoleiro flows seamlessly from attack to defense, conservation of energy being another subtle form of mandinga—making the opponent tire themselves out attacking a seemingly available, but always elusive, target.
The Matrix of Power and Avoidance: Ginga as the Cradle of Deception
The strategy of mandinga focuses not on linear attack, confrontation, or brute strength, but on utilizing the entire body in a complex, rhythmic pattern to create a dynamic, three-dimensional “matrix” of engagement. Within this matrix, the player is simultaneously avoiding danger and threatening an attack, keeping the opponent in a state of constant strategic ambiguity.
The Ginga: Fundamental Deceptive Rhythm: The ginga, the fundamental rocking, shifting motion, is the very cradle of this embodied power. It is more than just a preparation for movement; it is a rhythmic, deceptive shuffle that is central to the strategy of mandinga.
Keeps the Opponent Guessing: The constant back-and-forth, side-to-side movement makes it almost impossible for an opponent to commit to a direct, timed attack. The ginga is never predictable and is constantly modulating in pace and size to prevent the opponent from establishing a rhythm.
The Loading Mechanism: While appearing relaxed, the ginga is the mechanism through which weight is continuously shifted and momentum is stored, allowing for explosive, unpredictable attacks to be launched from any point in the cycle.
Call and Response: The entire movement profile operates on a sophisticated call-and-response dynamic with the opponent and the music, using feints, smiles, and pauses as strategic punctuation marks to invite or reject engagement, forcing the opponent to reveal their intentions first.
The Impossible Escape: The Zenith of Physical Mandinga
The most dramatic demonstration of physical mandinga is the ability to execute the Impossible Escape. This is the art of surviving and recovering from a seemingly inescapable or gravely dangerous situation—a devastating kick, a committed take-down, or a moment of being caught off-guard—with a movement that is not merely defensive, but a masterpiece of style and defiance.
Turning Danger into Grace: The impossible escape involves an almost miraculous, flowing, and often nonchalant movement—a low queda de rins, a sudden aú, or a rolling cabeçada—that turns the moment of highest danger into a moment of pure, defiant grace.
Psychological Impact: This physical feat has a crushing psychological effect on the opponent. It strips them of the satisfaction of the attack, demonstrating the Angoleiro’s total mastery over space and time in the roda. By escaping a powerful, committed attack with seeming ease, the Angoleiro communicates a profound message: “Your strength is ineffective against my cunning.” This is where the physical performance of mandinga truly merges with its psychological and spiritual dimensions.
4. Social and Historical Power: A Survival Mechanism
Historically, the concept of mandinga was never merely an academic or theoretical construct. It was, rather, a vital, often life-saving, mechanism for survival, primarily for enslaved and marginalized peoples in colonial and post-colonial Brazil. It fundamentally embodies the intellectual, spiritual, and psychological power of the weak, strategically turned against the overwhelming physical, military, and institutional power of the strong. Mandinga became the secret language and operational code for resistance, a tool for covert defiance against a system engineered to crush the human spirit.The Dynamics of Concealment and Resistance
Mandinga served as the essential veil of deception that allowed the practice of Capoeira Angola to endure and evolve despite brutal colonial repression.
Cloaked Resistance: The Art of Disguise: The most profound historical function of mandinga was its capacity to cloak a deadly and effective fighting art under the guise of culturally acceptable activities, namely dance, folklore, and mere “play” (brincadeira). This masterful deception was a critical political and historical act of resistance. By framing the fluid movements, powerful kicks, and strategic takedowns as mere aesthetic performance, enslaved people could train openly—or at least with reduced suspicion—ensuring the continuous development and transmission of the practice, even as laws and slave masters sought its utter eradication. The jogo de cintura (game of the waist/hips) became a physical metaphor for political maneuvering, where the true purpose was obscured by graceful feints and smiles.
A Weapon of the Mind: Beyond the physical camouflage, mandinga instilled a sense of mental and psychological superiority. It was the knowledge that one possessed a secret, potent skill—a hidden power—that the oppressor did not comprehend. This psychological advantage fueled resilience and eroded the sense of omnipotence that the colonial structure sought to maintain, transforming the practitioner from a mere victim into a covert agent of resistance.
Retention of Cultural and Spiritual Identity
The spiritual dimensions of mandinga were equally critical to its historical role, providing an internal sanctuary against dehumanization.
Spiritual Fortification: By retaining the spiritual, magickal, and often syncretic aspects of mandinga—which involved a deep, resilient connection to African heritage, belief systems, and ancestral knowledge—the practitioners were able to fortify their cultural identity and internal resilience. This was a direct counter-force to the relentless cultural and religious oppression aimed at stripping away their identity and reducing them to chattel. Mandinga became a nexus where traditional African religious concepts, cunning, and martial skill coalesced, making the practitioner whole again in a world that sought to break them.
The Power of the Malícia: Integral to mandinga is the concept of malícia (malice, cunning, or street smarts), which is not mere trickery, but an elevated, instinctual intelligence. Historically, this malícia was the critical tool for navigating the treacherous social landscape of the plantation and the repressive streets of the city. It involved reading the opponent (or the overseer) with instantaneous clarity, anticipating their moves, and exploiting their arrogance or blind spots. It was a philosophy of survival demanding constant vigilance and strategic ambiguity.
The Fortified Art: A Testament to Ingenuity
Ultimately, the historical context reveals that mandinga represents a profound, revolutionary act: the transformation of raw physical defiance and desperation into a spiritually, mentally, and strategically fortified art form. It is the purest testament to human ingenuity, the enduring power of cultural resistance, and the relentless will of the oppressed to not only survive but to thrive and maintain their dignity in the face of insurmountable odds. Mandinga ensured that Capoeira Angola remained not just a fight, but a living, breathing history of survival, cunning, and profound cultural strength.
In essence, a master of mandinga is a player who can seamlessly integrate the power of spiritual belief, the strategy of psychological warfare, and the agility of deceptive movement into a single, cohesive, and compelling presence in the roda. This profound skill is not merely a collection of techniques; it is a philosophy of engagement, a way of being that elevates the practitioner from a simple fighter to a true artist of deception and influence.
The spiritual dimension of mandinga taps into the deep well of Afro-Brazilian cosmology, where belief in ancestral spirits (guias) and protective forces imbues the player with an almost mystical confidence. This conviction is often manifested through subtle, ritualistic movements, chants, or even the wearing of certain colors or amulets, all designed to channel spiritual power and unsettle an opponent who recognizes these signs. The belief acts as a self-fulfilling prophecy: the master believes they are protected and potent, and this absolute conviction projects an aura of invincibility.
Concurrently, mandinga is a high-level psychological game, a form of warfare waged without physical contact. The mandingueiro controls the flow and energy of the roda, using subtle cues—a calculated pause, a provocative stare, an unexpected change in rhythm, or even a feigned weakness—to manipulate the opponent’s perception and decision-making. The goal is to induce doubt, impatience, or overconfidence, causing the opponent to make a tactical error that the mandingueiro is poised to exploit. This psychological mastery transforms the roda into a chess game played at the speed of instinct, where the mind is the primary weapon.
Finally, the component of deceptive movement is the physical articulation of the master’s intent. Unlike the direct force of some martial arts, the movements of mandinga are characterized by economy, fluidity, and misdirection. The mandingueiro favors the malandragem—the art of cleverness and trickery—employing feints, unexpected pivots, and low, evasive maneuvers that hide their true attack. An opponent is constantly left guessing, reacting to what might happen rather than what is happening, draining their energy and mental focus. This agility of deception ensures that the master is always a step ahead, turning the predictable nature of combat into a labyrinth of uncertainty for the adversary.
It is the invisible force—this masterful blend of spirit, mind, and body—that makes Capoeira Angola an art of profound depth and danger, one where the greatest victories are won not with brute strength, but with wit and illusion. It is a mesmerizing game played on the edge of the spiritual and the material, where beauty is the perfect, deceptive mask for a deadly, compelling truth.
Every Friday morning, PROFESSOR BLACK TRUTH hosts “The Friday Crime Report,” which examines systemic racism, economic inequality, and police brutality in the black community through expert interviews and personal stories. The show aims to raise awareness and foster dialogue that leads to meaningful change, presenting facts alongside relatable experiences. It emphasizes active community engagement and proposes actionable steps for grassroots advocacy, ultimately motivating the audience to unite against injustices and positively impact their communities.
In Today’s installment…
The appalling actions of David McPartlan, a man whose blatant racism led him to believe he held dominion over a public lake, have been brought to light, exposing a disturbing act of racial violence and harassment. This egregious incident began when McPartlan encountered a Black father and his young daughter enjoying a peaceful day of fishing at the lake, a public space meant for all citizens to enjoy.
Rather than simply minding his own business and respecting the rights of others, McPartlan aggressively confronted them. Driven by a sense of racial superiority and entitlement, he spewed a torrent of vicious racial slurs, immediately transforming a serene outing into a nightmare of verbal abuse. As the confrontation escalated, McPartlan moved beyond mere hateful speech and committed an act of physical assault, violently attacking the father and daughter by throwing rocks at them. This cowardly and unprovoked assault was a clear manifestation of his deep-seated prejudice and determination to intimidate and drive the Black family away from the public lake.
However, the initial confrontation, as horrifying and racially motivated as it was, was only the precursor to a more shocking and consequential development that speaks volumes about McPartlan’s audacity and the systemic issues that sometimes embolden such behavior. The full scope of what transpired next highlights the severe injustice of McPartlan’s actions and reveals the extent of his contempt for law, order, and the basic human rights of his victims. His unrepentant behavior following the assault and the subsequent legal or community response further cemented the outrage surrounding the incident, drawing attention to the urgent need for accountability in cases of racial violence.
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And… what if that white woman was constantly referring to that black woman as a nig@er? or darkie? or junglebunny? Those and a few other slurs have been hurled my way, and sometimes it can nurt as well as a punch.Imagine a scenario where the systemic power imbalance is not just structural but personal, manifesting in a relentless barrage of verbal abuse. What if, for example, that white woman in the interaction was not just disagreeing, but was constantly and deliberately weaponizing language against the black woman, referring to her with vile racial epithets? Specifically, what if the words she hurled were terms like “nigger,” “darkie,” or “junglebunny”?
These slurs—and others of their ilk—are not merely insults; they are linguistic tools forged in histories of oppression and dehumanization. They are designed to diminish, to strip away dignity, and to reinforce a brutal hierarchy. Speaking from personal experience, having these particular slurs hurled my way has been deeply painful. There is a distinct, visceral quality to the injury they inflict. Sometimes, the emotional and psychological toll of that kind of targeted, hate-filled verbal assault can wound as profoundly and as painfully as a physical punch. It is a form of violence that leaves no visible bruise but carves deep, lasting scars into the psyche. The impact extends far beyond the moment of the utterance, fostering an environment of fear, contempt, and chronic invalidation.
Every individual possesses an inherent and inalienable dignity that must be respected by all others. This fundamental truth means that no person has the authority or the right to engage in verbal abuse, which includes the act of “calling you out of your name.” This phrase encompasses more than just mispronunciation; it refers to the use of derogatory slurs, insults, or any language intended to diminish, disrespect, or humiliate an individual.
Furthermore, it is unequivocally unacceptable for anyone to “label you as something less than.” This act of labeling is a form of dehumanization, where a person is reduced from a complex, unique human being to a simplistic, negative caricature. Such labels often rely on prejudice, stereotype, or bias, and they serve to strip the individual of their worth and standing in the community. This behavior creates a hierarchy where the victim is positioned as inferior, justifying mistreatment and marginalization.
In the strongest terms, no one has the right to treat another person as “subhuman.” To label someone as subhuman is to deny their humanity entirely, viewing them as a lesser species unworthy of basic respect, compassion, or ethical consideration. This language is the foundation for the most extreme forms of discrimination, oppression, and violence. Recognizing and upholding the full humanity of every single person is a non-negotiable moral and social imperative. All interactions must be governed by mutual respect, acknowledgment of inherent worth, and the commitment to treating every individual with the honor and dignity they deserve.
Senator Angela Alsobrooks and Dr. Martin Luther King III Commemorate MLK Day 2026
In a profound demonstration of respect and commitment to the ongoing struggle for civil rights, Senator Angela Alsobrooks (D-Md.) will join Dr. Martin Luther King III for a significant wreath-laying ceremony on Martin Luther King Jr. Day 2026. The solemn event will take place at the iconic “Stone of Hope” memorial, a central feature of the Martin Luther King Jr. Memorial in Washington, D.C.
This powerful tribute is designed to be more than just a ceremonial gesture; it is a vital gathering that brings together a diverse assembly of community leaders, dedicated advocates for justice, and members of the venerable Ebenezer African Methodist Episcopal Church Choir. Their presence underscores the deep-rooted connection between the church, the community, and the civil rights movement. The purpose of this collective assembly is to reflect upon and reaffirm the enduring and transformative legacy of Dr. Martin Luther King Jr., focusing particularly on his tireless work and ultimate sacrifice in the pursuit of justice, equality, and peace for all people.
The ceremony will serve as a moment of national reflection, encouraging attendees and observers alike to renew their commitment to the principles Dr. King championed, ensuring his dream continues to inspire action in the present day.
The eagerly awaited full and complete program for the 2026 Martin Luther King Jr. Commemorative Service is now officially available, offering a detailed look at the profound annual event. This significant service was held on the federal holiday marking Dr. King’s birthday and took place at the revered and historic Ebenezer Baptist Church in Atlanta, Georgia, which stands as the spiritual and ministerial home of the late civil rights icon.A Moving Tribute to a Lasting Legacy The service served as a deeply moving and powerful tribute to the life, indelible legacy, and enduring impact of Dr. King. Every element of the program was carefully curated to honor his unwavering commitment to the principles of justice, equality, and peace, which continue to inspire global movements for human rights.
For me, it is an honor and a profound privilege to be an active participant in this beautiful and complex art form, this rich and dynamic way of life that is fundamentally known as Capoeira Angola. This tradition, rooted deeply in the history of Afro-Brazilian resistance, is a multi-faceted discipline that transcends the simplistic categorization of sport or dance. It is, at its heart, a holistic practice—a compelling synthesis of martial strategy, rhythmic music, oral history, and shared philosophy.
To be able to step into the roda, the circle that defines the sacred space of the practice, is to engage directly with centuries of history, resilience, and creative expression. This moment demands a full presence and complete respect for the ancestors who shaped this art form under duress. The engagement is comprehensive, encompassing the intricate language of the movements, the complex rhythmic structures provided by the berimbau and other instruments, and the profound, often coded, philosophy that defines this practice. This opportunity to participate actively in the roda is not taken lightly; it represents a responsibility I cherish—a continuous commitment to uphold the integrity and spirit of the tradition.
Capoeira Angola is decidedly more than merely a fight, a dance, or an acrobatic display; it is a living, breathing cultural heritage. It functions as a powerful, enduring expression of resistance against oppression, a vibrant celebration of community bonds, and a vessel for ancestral knowledge passed down carefully through generations of mestres and practitioners. Every sway, every low movement, every musical note is imbued with the memory of those who used this art to preserve their freedom and identity.
My involvement in Capoeira Angola is therefore a deep-seated, personal connection to a cultural tradition that not only demands but fundamentally celebrates resilience, artistry, and intellectual acuity. It demands rigorous physical discipline, unwavering respect for the hierarchy and wisdom of the community, and a continuous, humble commitment to learning. The journey is never complete; there is always a new rhythm to master, a deeper historical context to uncover, or a more subtle movement to internalize.
Ultimately, Capoeira Angola serves as an education in itself. It meticulously shapes not only my physical abilities—instilling coordination, strength, and fluidity—but also profoundly informs my understanding of global history, complex rhythmic structures, and the essential nature of human connection and collective creation. It is a path of self-discovery woven into the fabric of a shared, powerful legacy.
This post springs from a truly inspiring conversation I had recently. It unfolded between myself, a fellow student named Tre, and our exceptional ESGRIMA DE MACHETE Y BORDON teacher, Sonny Batata, after a class. We found ourselves discussing certain fundamental aspects of African American culture, diving deep into its rich complexities and historical context. During this insightful discussion, Sonny shared a thought-provoking video with us that focused on the systemic factors explaining how and why Black America has been historically held back.
Here at Jogo Corpo e Fechado, our core mission is to honor, study, and celebrate all aspects of African and African diasporic cultures, recognizing their profound global impact and resilience. In keeping with that commitment, today I want to dedicate this post to elaborating on a specific, vibrant, and transformative aspect of Afro-American culture: Hip Hop. This cultural movement, which began over five decades ago, has not only defined generations but has irrevocably taken the world by storm, influencing music, fashion, language, art, and social commentary across every continent. Its fifty-plus years of existence mark it as one of the most significant cultural exports in modern history.
Rap, R&B, and Hip Hop Culture:
Emerging from the urban centers of the late 20th century, particularly the Bronx, New York, Hip-Hop culture is a potent, multifaceted global phenomenon that has profoundly reshaped modern music, fashion, language, and art. Born out of marginalized communities, it served as a creative and expressive response to socio-economic challenges and a lack of resources, giving a voice to the voiceless.
The culture is fundamentally defined by its four core elements, often referred to as the “four pillars”:
MCing (Rapping): This is the rhythmic, rhyming, and often poetic delivery of lyrical narratives over a beat. It serves as a powerful and unfiltered medium for storytelling, political commentary, social critique, philosophy, and linguistic innovation. The MC is the orator, channeling personal and communal struggles, triumphs, and observations into complex verse structures.
DJing: The original foundation of the sound, DJing involves the manipulation of music using turntables and a mixer. Pioneers developed innovative techniques like scratching, beat-juggling, and looping breaks (the most rhythmic, instrumental parts of records) to create continuous, danceable music, laying the sonic groundwork for both Hip-Hop and Rap.
B-Boying/B-Girling (Breakdancing): This dynamic, athletic form of street dance emerged as a visual component of the culture. Characterized by intricate footwork, power moves (such as headspins and windmills), freezes, and stylistic flair, B-Boying is a form of competitive physical artistry and self-expression.
Graffiti Art (Writing): As a visual language, graffiti art involves stylized, often large-scale murals and tags executed in public spaces. It functions as a declaration of identity and territory, a form of artistic reclamation, and a vibrant, if sometimes controversial, commentary on the urban landscape.
Rap, R&B, and Hip Hop Culture: A Global Phenomenon
Beyond the foundational and celebrated “four elements”—MCing (rapping), DJing (turntablism and beat production), breakdancing (B-boying/B-girling), and graffiti art (aerosol art)—Hip-Hop has organically grown into a sprawling, multi-faceted cultural ecosystem. This powerful influence now seamlessly encompasses global fashion trends, specialized linguistic innovation and slang, a strong spirit of entrepreneurship, and a complex philosophy. From its raw genesis in community parks, Hip-Hop has consistently and aggressively redefined the global popular music landscape, demonstrating an unmatched capacity for artistic and commercial evolution. It has transformed dramatically from its initial community-driven block party roots—born out of necessity and serving as a creative, non-violent response to social and economic neglect—into the single most commercially dominant and culturally influential music genre worldwide. Despite this massive commercial success, Hip-Hop has remarkably maintained its foundational ethos as a potent, authentic platform for critical social commentary, storytelling, and a powerful catalyst for profound social change and youth empowerment.
History: The Birth of a Movement
Hip-Hop, a global cultural phenomenon, was not born in a boardroom or a recording studio but emerged organically from the neglected and economically challenged streets of the South Bronx, New York, in the early 1970s. This revolutionary movement was pioneered by resourceful Black and Puerto Rican youth who ingeniously fused their disparate cultural heritages and musical interests into a potent new form of expression and community building.
The bedrock of this cultural edifice was built by key visionary figures, each contributing an indispensable element to what would become the four pillars of Hip-Hop: DJing, MCing, B-boying/B-girling (breakdancing), and Graffiti Art.
DJ Kool Herc (Clive Campbell): Widely regarded as the founding father, this Jamaican-born pioneer introduced the rhythmic and organizational principles of Jamaican sound system culture to the Bronx. His most significant innovation was the “Merry-Go-Round” technique—the isolation and continuous looping of the most rhythmic, percussive sections of records, known as the “breakbeats.” By using two turntables, Herc could extend these instrumental “breaks” indefinitely, providing a sustained, energetic platform for dancers (B-boys and B-girls) to showcase their most intricate moves.
Grandmaster Flash (Joseph Saddler): A technical virtuoso, Flash refined and elevated the art of DJing to an unprecedented level. He innovated advanced, essential techniques such as scratching (creating rhythmic sounds by moving the record back and forth under the needle), punch-phrasing (manipulating records to create new rhythmic patterns), and cutting (seamlessly transitioning between two records). His mastery transformed the DJ from a simple selector of music into a creative, instrumental performer.
Afrika Bambaataa (Lance Taylor): Often called the “Godfather” of Hip-Hop Culture, Bambaataa was instrumental in articulating the culture’s foundational philosophical principles and promoting a positive, unifying message. As the founder of the Zulu Nation, he championed the culture as a conscious alternative to the destructive cycle of gang violence that plagued the borough. Bambaataa blended the electronic rhythmic foundations of Kraftwerk with the funk and soul of classic records, emphasizing cultural awareness, artistic mastery, and non-violent, competitive expression.
These visionary artists seamlessly blended the rhythmic intensity of funk and soul records, the repetitive, propulsive four-on-the-floor beat of disco, and the structural creativity of the sound system aesthetic. This foundational period laid the essential groundwork for an entire global culture, prioritizing community expression, artistic mastery, and non-violent competition as a powerful social mechanism for self-determination and empowerment. The extended instrumental break sections they created soon became the ultimate stage for the MCs (Masters of Ceremony) to develop their vocal skills, evolving from mere hype men into the lyrical storytellers of the emerging genre.
Philosophy: Peace, Authenticity, and the Challenge to the Status Quo
The foundational philosophical framework of Hip-Hop, initially articulated and widely promulgated by Afrika Bambaataa and the Universal Zulu Nation, is centered on the core tenets of “Peace, Love, Unity, and Having Fun.” This original maxim provided a positive, unifying structure intended to divert inner-city youth away from gang violence and destructive behaviors toward creative expression and community building.
However, the culture simultaneously embodies a far more complex and nuanced set of internal ideas that directly reflect its origin as an expressive voice for the marginalized, the dispossessed, and the systematically oppressed. Central to this lived philosophy is the concept of “Keepin’ It Real”—a powerful, non-negotiable demand for unvarnished authenticity, genuine self-representation, and fidelity to one’s own lived experience and communal history. This value rejects artifice and performative posturing, insisting on truth in lyrics, attitude, and lifestyle.
Masterful storytelling is not merely an artistic preference but a critical tool for survival and social documentation. Through vivid narrative and lyrical dexterity, Hip-Hop artists chronicle the realities of urban life, systemic inequalities, personal triumphs, and internal struggles, thereby giving form and weight to narratives often ignored or misrepresented by mainstream institutions.
Furthermore, the culture carries a perpetual, inherent dedication to challenging the status quo and relentlessly questioning authority. Born from a context of socio-economic disparity and political neglect, Hip-Hop acts as an active form of counter-culture, criticizing governmental policies, exposing hypocrisy, and advocating for social justice. It is inherently a voice for the voiceless, prioritizing the distinct, highly individualized narrative and agency within the broader context of collective empowerment.
Finally, Hip-Hop places an extremely high value on artistic mastery, linguistic innovation, and technical skill (known as “flow” and “mic control”). These attributes are not sought for aesthetic reasons alone; they are viewed as essential, powerful tools for achieving social mobility, economic independence, and establishing intellectual authority. Superior skill is recognized as a legitimate pathway to transcend prescribed social and economic boundaries.
Culture: A Dynamic, Entrepreneurial Aesthetic – The Global Impact of Hip-Hop
Hip-Hop culture is not merely a genre of music; it is a profound, globally-adopted aesthetic and a self-referential cultural phenomenon characterized by its restless dynamism and ever-evolving field of creative expression. Its influence has transcended artistic boundaries, establishing itself as a dominant force in popular culture and commerce worldwide.
The foundational pillars of Hip-Hop—often cited as DJing, MCing, breakdancing, and graffiti art—created a complex, active interplay of sound, visual art, movement, and a unique vernacular. This vernacular constantly injects new vocabulary, slang, and idiomatic expressions into the mainstream lexicon, demonstrating the culture’s power to shape communication globally.
Furthermore, Hip-Hop has been an unparalleled engine for fashion and style. This influence has spanned decades, starting with the early adoption of oversized silhouettes, brand-driven sportswear, and gold jewelry in the 1980s and 90s, which signaled both identity and status. Today, this sartorial legacy has matured into a sophisticated, multi-billion-dollar market, evidenced by the ubiquitous presence of luxury streetwear. Major artists now routinely engage in high-end collaborations, securing creative director roles at esteemed fashion houses, thereby validating Hip-Hop’s place at the pinnacle of global style and design.
Crucially, the success of Hip-Hop is underpinned by a robust and aggressive entrepreneurial spirit. Driven by artists and creators who recognized the immense commercial power of their aesthetic and voice, the culture fostered a powerful DIY (Do-It-Yourself) ethos. This self-determination has led to the creation of hugely successful, independent record labels (such as Def Jam, Bad Boy, and Roc-A-Fella in their early days), global clothing lines, innovative marketing agencies, and diversified media empires. This vertical integration of creativity and commerce, often bypassing traditional industry gatekeepers, has solidified Hip-Hop’s standing not just as an artistic movement, but as a significant, enduring global economic force that empowers its participants to own and control their creative output and commercial destiny.
Intertwining with R&B: The Symbiotic Sonic Bedrock
Rhythm and Blues (R&B), while a venerable and distinct genre with its own long and foundational history rooted in gospel, blues, and jazz traditions, is profoundly and inextricably intertwined with Hip-Hop. The relationship is fundamentally symbiotic and mutually beneficial. R&B often provides the soulful samples, sophisticated chord progressions, and lush melodic structures that serve as the harmonic and emotional bedrock for countless Hip-Hop tracks, injecting a necessary element of warmth and musical complexity. Furthermore, the genres frequently and successfully collaborate on vocal performances, with R&B artists lending their smooth, often intricate hooks and complex harmonies that significantly enrich and diversify the overall soundscape of modern urban and popular music. This collaborative history is not merely incidental; it is absolutely essential to understanding the sonic richness, commercial versatility, and mainstream dominance of contemporary Hip-Hop and R&B music.
So… What does rap and Hip Hop have to do with Capoeira Angola?
This connection, while not always immediately apparent, is deeply rooted in the shared history, cultural aesthetics, and political consciousness of the African diaspora. Both are powerful, multi-faceted cultural expressions that emerged from marginalized communities and serve as vehicles for communication, resistance, and self-expression.
Capoeira Angola, with its origins in enslaved Africans in Brazil, is a complex blend of martial art, dance, and music. It was a tool for both physical defense and cultural preservation, disguised as a dance to evade colonial authorities. The roda (the circle in which Capoeira is played) is a space for communal storytelling, history, and improvisation, powered by the rhythmic instruments like the berimbau and the call-and-response songs.
Similarly, Hip Hop—encompassing rap, DJing, breaking (breakdancing), and graffiti—arose from the economically disenfranchised, predominantly Black and Latino communities of the Bronx in the 1970s. It was a creative response to urban decay, social inequality, and police violence. Rap music, in particular, became the lyrical voice of the movement, using complex rhythm and rhyme schemes to articulate social commentary, personal narratives, and cultural pride.
The essential ties lie in several key areas:
Improvisation and Flow: Both demand high levels of physical and verbal improvisation. In Capoeira, the jogo (the game) is a constant, spontaneous dialogue between the two players. In rap, “flow” is the rapper’s ability to manipulate rhythm and meter, creating a spontaneous, dynamic, and unique lyrical style.
Rhythm and Call-and-Response: The musical backbone of both is based on African rhythmic traditions. Capoeira Angola is entirely dictated by the beat of the berimbau. Hip Hop’s foundation is the breakbeat, often looped and manipulated by a DJ, and the vocal style frequently employs the African-derived call-and-response pattern that fosters community participation.
The Cypher/Roda as Sacred Space: The roda in Capoeira and the cypher (the circle formed by B-boys/B-girls, rappers, or beatboxers) in Hip Hop are structurally and functionally similar. They are defined, enclosed spaces where participants engage in a competitive yet supportive display of skill, respect, and cultural knowledge. They are stages for performative identity and mastery.
Aesthetics of Resistance and Subversion: Both forms embody a spirit of resistance. Capoeira hid martial skill in dance. Hip Hop culture, especially through graffiti and lyrical content, often subverts mainstream narratives and challenges the status quo, transforming overlooked, marginalized spaces and voices into platforms of power.
Physicality and Acrobatics: The dynamic, often floor-based acrobatics of Capoeira Angola find a clear echo in the power moves and footwork of breaking. Both emphasize a mastery of body control, balance, and gravity-defying maneuvers that are central to the performance.
The deep connection between rap, Hip Hop culture, and Capoeira Angola is ultimately revealed by recognizing them as parallel and profound movements of cultural survival and creative ingenuity born from the global African diaspora. These cultural forms are not merely entertainment; they are dynamic, living archives of shared history, enduring resistance, and vibrant community, expressed through a powerful synthesis of movement, music, and voice.
Rap and Hip Hop, emerging from the socio-economic crucible of the Bronx in the 1970s, provided a voice for disenfranchised youth, transforming urban blight into a space for artistic expression. The four core elements—rapping (MCing), DJing, B-boying/B-girling (breakdancing), and graffiti art—each represent a unique form of cultural literacy and historical reclamation. The rhythmic complexity of the music and the verbal dexterity of the MCs echo the call-and-response traditions and the griot storytelling heritage of West Africa. B-boying, with its intricate footwork, freezes, and power moves, draws a kinetic parallel to the circular dance and strategic play of Capoeira.
Capoeira Angola, conversely, is an Afro-Brazilian martial art and a dance, created by enslaved Africans as a means of physical self-defense, community bonding, and resistance against colonial oppression. Its structure—the roda (the circle), the berimbau (the lead instrument), the songs, and the fluid, low-to-the-ground movements—is a meticulously preserved system of coded communication and historical memory. The mandinga (the trickery, cunning, and soul of the game) is the philosophical core that ties strategy to rhythm.
The shared essence lies in their functionality as tools for empowerment. Both Capoeira Angola and Hip Hop culture provided a non-violent, yet intensely powerful, means for marginalized populations to establish identity, assert dignity, and create a self-determined space outside of the dominant culture’s control. They utilize the body as an instrument of cultural preservation and the circle (the roda or the cypher) as a sacred, democratic space where skill, respect, and dialogue are paramount. The improvisational nature of both forms—the freestyle rap, the breakdance battle, the Capoeira game—underscores a shared commitment to spontaneity, personal narrative, and an ongoing, competitive yet collaborative, dialogue with history and the present moment.
Jogo Corpo Fechado 