Because there are a lot of fighters out there, some as good as you, some much better. Life is a vast arena, and you are far from the strongest contender in every corner. If you choose to walk through life with a perpetual chip on your shoulder—spreading negativity, acting aggressively, projecting a false sense of invincibility, and pushing people around—you are actively looking for trouble. You will inevitably cross paths with those who are stronger, faster, and more capable of bringing you down. You’ll meet that guy or gal who can beat the holy crap out of you, metaphorically or literally. When that unavoidable meeting happens, you better hope that he or she is in a charitable and forgiving mood, because your aggressive posture will have left you no room for a peaceful retreat.
However, there is a better path. If you choose to go through life with genuine positivity, a deep sense of humility, and perhaps just a splash of good luck to smooth out the rough edges—you will find peace. This approach doesn’t mean you’re weak; it means you are wisely choosing your battles. Humility disarms potential conflict; positivity attracts alliances; and a peaceful demeanor makes you an uninteresting target for those seeking confrontation. By carrying yourself with respect and grace, you signal no challenge to those who are seeking one, and you avoid the unnecessary and potentially devastating conflicts that a hostile attitude is guaranteed to provoke. You never will have to face that crippling, humiliating defeat because you never gave it an invitation to your door.
Long before the raw, confrontational narratives of gangsta rap or the macabre theatricality of horrorcore ever found a voice, the American musical landscape was stalked by a bluesman who audaciously claimed the moniker, The Devil’s Son-in-Law. This enigmatic figure, whose life story was woven with themes of struggle and redemption, wielded his guitar like a sorcerer’s wand, conjuring emotions that mirrored the turbulent times in which he lived. With haunting melodies and profound lyrics, he captured the essence of heartbreak, betrayal, and the search for salvation, leaving a profound mark on generations of musicians who followed. His performances were not merely concerts; they were transformative experiences, drawing audiences into a world where the shadows of despair danced alongside flickers of hope, making it clear that the roots of American music run deep and are intertwined with the very fabric of the human experience.
This figure was William Bunch, immortalized on shellac records as Peetie Wheatstraw—a towering, yet deeply mysterious artist who deliberately constructed his entire public career around themes of the sinister, the inevitable finality of death, and a defiant, almost anarchic rejection of moral authority. In the shadowy corners of blues history, Wheatstraw is often cited as the prototypical ‘Faustian’ artist, one of the first to weave the legend of “making a deal” with the Devil directly into his musical identity. His profound and unsettling influence still resonates today, perceptible in the dark storytelling and larger-than-life personas embraced by contemporary rap artists.
Peetie Wheatstraw’s enduring and distinctly audacious niche was carved out in the turbulent landscape of pre-war blues, spanning the 1930s. This was an era defined by the crushing economic hardship of the Great Depression and the deep, often contradictory, cultural and spiritual currents flowing through the American South and Midwest. Amidst this turmoil, Wheatstraw didn’t just play music; he forged a spectacular and unforgettable public identity that seamlessly merged the roles of a highly-skilled musician, a carefree rogue or “bad man,” and a supernatural figurehead.
He was bestowed with a collection of formidable aliases, including the chilling “The High Sheriff from Hell” and, most famously, “The Devil’s Son-in-Law.” Wheatstraw’s carefully cultivated persona was steeped in the dark, mystical folklore that was a vital part of the African American experience and the bedrock of the blues tradition. His music and lyrical themes frequently and explicitly invoked the ominous concept of the crossroads—a location laden with powerful symbolism in African American and hoodoo belief. This was the legendary, desolate spot where, according to the lore, a person could allegedly barter their mortal soul, their earthly life, or their spiritual freedom in exchange for exceptional earthly talents or fortunes, with the pact typically being struck directly with the Devil or a powerful demon.The Persona of Impunity: A Faustian Bargain with a Twist
Wheatstraw’s adoption of the “Devil’s Son-in-Law” title was not just a clever marketing ploy; it was a fundamental component of his artistic identity. The designation afforded him a kind of lyrical and moral impunity. By claiming such a kinship, he positioned himself not as a mere supplicant who sold his soul, but as someone who was related to the source of all earthly vice and power. This twist on the classic Faustian bargain meant he didn’t just sing about sin and defiance; he embodied it. His lyrics were often characterized by a boastful confidence, a world-weary cynicism, and an almost gleeful embrace of the consequences of a life lived without conventional restraint, frequently dealing with heavy subjects like drinking, gambling, infidelity, and death with a casual, knowing authority.
Wheatstraw’s stage name and meticulous self-mythologizing aligned him directly with this profound Faustian bargain, yet his interpretation was revolutionary. Unlike the deeply troubled, intensely personal, and often tormented blues of contemporaries like Robert Johnson, Wheatstraw’s engagement with the demonic was often delivered with a sophisticated, swaggering sardonic humor. He reframed the narrative of the “soul-selling” pact not merely as a source of tragedy or desperation, but as a defiant badge of honor and the explicit source of his potent, piano-based musical prowess.
His most famous moniker, “The Devil’s Son-in-Law,” suggested a relationship far more intimate and controlling than that of a mere victim of a demonic pact. It implied a direct, almost familial, connection to the Prince of Darkness, suggesting a level of power, impunity, and executive authority over infernal matters that was unparalleled among his peers. He was not a supplicant; he was a relative by marriage, a figure who could command respect in both the mortal and supernatural realms. This audacious claim was a brilliant, subversive stroke of marketing in a segregated society where Black men often possessed little social power.A Distinctive Sound for the Juke Joint
Wheatstraw’s immense popularity among Black audiences in the 1930s was built on more than just his provocative image. His musical signature was instantly recognizable: a smooth, slightly slurred vocal delivery, combined with his characteristic, infectious rolling piano style. This piano accompaniment (often backed by an acoustic guitar and a stand-up bass) anchored a sound perfectly suited for the juke joints and house parties of the era.
Songs like “The Devil’s Son-in-Law,” “The High Sheriff from Hell,” and “Peetie Wheatstraw Stomp” cemented his identity, presenting a character who was the quintessential charming rogue: a relentless ladies’ man, a hard drinker, a man of few regrets, and a figure who treated the supernatural with a casual, confident familiarity. His music frequently featured a spoken “sermon” or monologue, delivered in a high-pitched, mocking drawl, a direct address to the audience where he would reinforce his outlandish claims and his devilish lineage.The Crossroads Reimagined: Power Over Pity
The legend of the crossroads—the mythic meeting point where mortal desire confronts infernal power—is a cornerstone of American blues folklore. While Robert Johnson is the figure most frequently associated with the myth, the theme of a pact with the Devil for musical mastery was embraced, embodied, and marketed perhaps most famously and effectively by William Bunch.
Unlike Johnson, whose legend is shrouded in personal mystery and intense, raw emotion, Wheatstraw actively cultivated the persona of a man who had made a deal and thrived on it. He was not just singing about the Devil; he was claiming a literal family tie and an executive role in the underworld. This deliberate, pervasive self-mythologizing was an astute and compelling marketing strategy in the segregated and often superstitious world of the time, providing his audience with a thrilling, rebellious fantasy. In Wheatstraw’s hands, the crossroads was transformed. It was no longer a place of fear, dread, or eventual regret, but a deliberate site of power exchange—a business transaction that elevated a simple musician to a figure of untouchable, almost supernatural cool. The implication was clear: his unique talent and commercial success were not merely the result of human practice or luck, but a direct endowment from the Devil himself, a soul-for-skill bargain struck at the fabled, desolate junction of two roads, usually at midnight. This narrative gave his music an indelible edge of danger and forbidden knowledge that few other bluesmen could match. Peetie Wheatstraw didn’t just sing the blues; he wore the legend of the crossroads like a badge of honor, ensuring that the saga of the man who married the Devil’s daughter endures long after his tragic and untimely death in 1941. His influence lives on in subsequent blues and R&B artists who adopted similar themes of hedonism, defiance, and supernatural affiliation.
Viola Ford Fletcher, affectionately known as “Mother Fletcher,” was a true icon and a powerful voice for justice, known globally as the oldest living survivor of the horrific Tulsa Race Massacre of 1921. Her life spanned over a century, a period during which she bore witness to immense change and persistent struggle for civil rights in America.
The devastating two-day massacre, which saw the destruction of the prosperous Black neighborhood of Greenwood—often called “Black Wall Street”—was a trauma etched into her memory from the time she was a young girl. For decades, the tragedy was largely absent from history books, and survivors like Mother Fletcher carried their pain in silence.
However, in the later years of her extraordinary life, she chose to break that silence, stepping into the national and international spotlight as an unwavering advocate for recognition and reparations. At the remarkable age of 107, she made international headlines when she testified before the U.S. Congress on May 19, 2021, just weeks before the massacre’s 100th anniversary.
Her testimony, delivered with clarity and profound emotional weight, was a stark reminder of the atrocity. “I have lived through the massacre every day,” she stated, recounting the terror of watching her community burn and her family flee for their lives. She stood as the human embodiment of the historical injustice, asserting, “We are asking for justice. We are asking you to help us.”
Mother Fletcher, alongside her younger brother Hughes Van Ellis and fellow survivor Lessie Benningfield Randle, became a leading plaintiff in a historic lawsuit seeking reparations from the city of Tulsa and other entities for the wealth, lives, and property lost during the attack.
Upon her passing, Viola Ford Fletcher transitioned to take her rightful place among the ancestors—a title of profound respect in African and African American culture. Her death is a call to action, reminding the world that the fight she so courageously waged for accountability, historical accuracy, and economic justice is far from over. Her legacy compels the current and future generations to take up the torch and continue the pursuit of the justice and healing she so desperately sought for her community.
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I must first state a candid admission: I do not possess an exhaustive or scholarly background in the intricate and painful history of Palestine and Israel. My understanding, like that of many, is largely pieced together from the narratives and images that surface in my immediate environment—what I see, what I hear, and what I seek out in moments of reflection.
However, I am intimately connected to another world, another history, one rooted in resistance, community, and movement: the world of Capoeira Angola. I am an Angoleiro, a practitioner and inheritor of this profound Afro-Brazilian art form.
It was through this deep-seated community that I recently learned that a cherished irmã de capoeira—a sister in Capoeira Angola, and a new friend—is embarking on a journey to Palestine. This news stirred something within me.
Though the following article or reflection was drafted some time ago, and deals with themes of displacement, resistance, and the universal need for a homeland—themes that resonate deeply with the spirit of Capoeira Angola—I felt a powerful imperative to dust it off and share it now. The timing, catalyzed by my sister’s impending trip, feels more urgent and poignant than ever. It offers a context to process not only her journey but also the deeper connections between movements of the oppressed, whether their battlefield is physical, cultural, or spiritual.
Introduction: The Spirit of Capoeira and the Call for Justice
Capoeira Angola, a cultural and martial art form forged in the crucible of slavery and resistance in Brazil, carries within its movements and philosophy a profound commitment to freedom, community, and the fight against oppression. Its history is a testament to resilience, the power of art as a tool for liberation, and the universal aspiration for Axé—the vital life force and positive energy. For capoeiristas, particularly those dedicated to the historical depth and social consciousness of Capoeira Angola, the current situation in Israel and Palestine is a moral challenge that demands an active, principled response. This guide is intended to offer capoeiristas—whether based in Western Europe, Asia, North and South America (including the U.S.A. and Brazil), or even within Israel and Palestine—a framework for understanding and engaging in efforts to aid the people of Palestine and promote peace and justice for all in the region.
I. Understanding the Connection: Capoeira’s Ethos of Resistance
Capoeira Angola: A Framework for Solidarity and Action
The practice of Capoeira Angola is not merely a physical discipline; it is a philosophy and a living history that provides an ethical and moral compass for engaging with contemporary struggles for justice. The core values embedded within the art form directly inform the imperative for a capoeirista to act in moments of crisis and injustice, such as the ongoing situation in Israel and Palestine.
Resistance and Resilience: The Legacy of Survival. Capoeira’s genesis in the face of brutal enslavement and colonial attempts to eradicate African culture is its most profound lesson. It is a triumphant testament to the human spirit’s capacity for endurance and its refusal to be broken. This legacy is not a historical footnote; it is a present-day mandate. For a capoeirista, this historical victory compels an unwavering solidarity with all people whose fundamental rights, self-determination, and humanity are under siege. It demands a recognition that the struggle for dignity in any part of the world echoes the original resistance that birthed Capoeira, creating a moral obligation to amplify the voices of the oppressed and support non-violent movements for liberation.
Community and Axé: Extending the Spirit of the Roda. The roda—the circle in which Capoeira is played—is a sacred space of mutual reliance, shared vulnerability, and communal energy (axé). In the roda, the well-being of the individual is inextricably linked to the well-being of the collective. Extending the spirit of the roda to the world means rejecting a partisan or zero-sum approach to conflict. It necessitates a deep recognition of the shared humanity of all people—Palestinians and Israelis alike—and an active commitment to working toward a just and sustainable solution where all parties can live in security, dignity, and with their inherent rights respected. The axé of the community must be channeled into constructive action that fosters dialogue, empathy, and a future free from systemic oppression.
The Jogo de Fora (The Game Outside): From Discipline to Direct Action. The skills, discipline, critical thinking, and physical acuity learned inside the structured, protective environment of the roda are not intended to remain confined there. The concept of the Jogo de Fora posits that a true capoeirista must apply these cultivated traits to the world outside, transforming passive observation into active engagement in social justice. This means moving beyond intellectual or emotional acknowledgment of suffering to concrete, physical, and political action. For a capoeirista, this could translate into organizing educational events, participating in peaceful demonstrations, fundraising for humanitarian aid, advocating for ethical consumption, or using the art form itself as a tool for public awareness and consciousness-raising about global issues. The fluid, adaptive, and strategic nature of the jogo (the game) must inform a sophisticated strategy for social change.
II. Action Inside the Region: Capoeiristas in Israel and Palestine
For those who live in or near the conflict zone, the nature of aid is personal, complex, and potentially dangerous, yet profoundly impactful.
Humanitarian Support: Working with established, non-political organizations that provide direct aid—food, water, medical supplies, and shelter—to all civilians affected, especially in Gaza and marginalized areas of the West Bank.
Promoting Dialogue and Co-Existence: Utilizing the roda as a space for building trust and cross-cultural understanding. Some capoeira groups have historically brought together Israeli and Palestinian youth, offering a rare neutral ground for human connection. Supporting or forming such initiatives can be a powerful, grassroots act of peace-building.
Advocacy for Human Rights: Speaking out against human rights violations, regardless of the perpetrator, and supporting local organizations that document and challenge occupation, displacement, and violence.
III. Action from Afar: The Global Capoeira Community
The global community of capoeiristas holds significant power through mobilization, education, and financial support.
Financial Aid and Fundraising: Organize Rodas de Axé (Rounds of Energy) or workshops where proceeds are directed to vetted, secular, and reputable humanitarian organizations focused on aid and protection for Palestinians (e.g., Doctors Without Borders, UNRWA, specific human rights groups).
Education and Awareness: Use your roda, your academy, and your social platforms to share factual, contextualized information about the history of the conflict and the current humanitarian crisis. Host talks, film screenings, or discussions to foster informed dialogue within the capoeira community.
Ethical Consumption and Advocacy: Join broader movements that advocate for diplomatic pressure, adherence to international law, and a just resolution. This may include supporting boycotts, divestment, and sanctions efforts targeting entities that profit from the occupation, or lobbying elected officials in your home country (USA, Brazil, Western Europe, etc.) to adopt policies that prioritize human rights and peace.
Solidarity with Local Communities: Partner with local Palestinian diaspora communities or advocacy groups in your city to offer support for their organizing efforts, using the principles of community building inherent in Capoeira Angola.
IV. The Capoeirista’s Commitment to Non-Violence and Dialogue
While Capoeira is a martial art, its highest expression is often in the jogo (the game) that avoids injury and celebrates mutual respect and strategy.
Maintaining Focus on Humanity: The goal is aid and justice, not deepening division. Actions should be guided by empathy for all victims of the conflict.
Dialogue and Decolonization: Frame discussions within the historical context of colonization, self-determination, and justice, using the Capoeira Angola narrative as a model for liberation from systemic oppression.
Consistency and Persistence: True Axé requires sustained effort. The work of solidarity is not a single event but a continuous commitment to upholding the dignity of the oppressed, a core lesson learned from the decades-long survival of Capoeira itself.
By committing their energy, artistry, and ethical framework, capoeiristas around the world can transform their practice into a meaningful force for aid and justice in the pursuit of peace for the people of Palestine, Israel, and the entire region. This transformation moves beyond the roda and into tangible, constructive action.
The inherent values of Capoeira—respect, community, resilience, dialogue, and the non-violent resolution of conflict—provide a robust foundation for this endeavor. Capoeiristas are practitioners of diplomacy through movement, understanding how to navigate tension, maintain balance, and create a harmonious, if dynamic, space for interaction. This ethical framework can be applied to complex geopolitical realities, urging a commitment to human rights, mutual dignity, and equity for all people in the region.
Specifically, capoeiristas can channel their collective energy through several avenues:
Fundraising and Humanitarian Aid: Utilizing the global network of the Capoeira community to organize rodas and events dedicated to raising funds for established, reputable humanitarian organizations providing essential aid (medical supplies, food, shelter) to civilians deeply affected by the conflict, regardless of their nationality or background.
Peace Education and Cross-Cultural Dialogue: Developing and implementing workshops that use Capoeira’s philosophy and movements as tools to facilitate dialogue between diverse communities. These initiatives can focus on non-violent communication, empathy training, and shared cultural experience, fostering understanding between Israeli and Palestinian youth and adults, either locally or within the diaspora communities.
Advocacy for Justice and Human Rights: Leveraging the discipline’s widespread presence to advocate for a just and lasting resolution based on international law, human rights principles, and self-determination for all affected populations. This includes organizing peaceful demonstrations, signing petitions, and using their voices to amplify calls for de-escalation and long-term peace-building initiatives.
Healing and Trauma-Informed Practice: Offering specialized Capoeira classes and therapeutic movement sessions in communities affected by trauma. The physical and emotional expression inherent in Capoeira—the ginga as a metaphor for flexibility and persistence in the face of chaos—can serve as a powerful method for stress relief, resilience-building, and psychological healing.
In essence, the jogo (the game) is transformed into a global mutirão (a collective effort for a shared goal). Capoeira is not just an art of fighting; it is an art of living and uniting. By honoring their commitment to the core principles of their practice, capoeiristas can offer a unique, movement-based contribution to the complex, vital pursuit of peace and justice in the Middle East.
The global Capoeira community, bound by its shared values of mutual respect, disciplined creativity, and malandragem (a strategic cleverness and adaptability), possesses a powerful, often untapped, potential to act as a significant force for positive change. The roda—the circle where Capoeira is played—is a microcosm of a harmonious society, one built on listening, collaboration, non-violent dialogue, and the elevation of every participant. This deeply ingrained ethos provides a unique and potent framework for engaging with complex, protracted conflicts, such as the one in Israel and Palestine.
By translating the art’s core principles into tangible aid, educational outreach, and committed advocacy, capoeiristas can demonstrate that the pursuit of a just and peaceful future for the people of Palestine, Israel, and the wider region is a human endeavor that transcends national borders, cultural differences, and the dynamics of conflict.
Translating Principles into Action:
Mutual Respect (A Respeito): The Capoeira concept of respecting one’s opponent in the game, treating them as a partner necessary for the game’s flow, can be translated into cross-cultural dialogue initiatives. Capoeiristas can facilitate workshops that bring Israelis and Palestinians together to share the art, focusing on the shared physical language and the necessity of partnership over adversarial competition. The physical act of playing together can dismantle preconceived notions and foster a sense of shared humanity.
Disciplined Creativity (A Criatividade Disciplinada): This principle encourages innovative solutions within a strict framework. Applied to the conflict, it means developing and supporting creative, non-violent solutions—such as joint youth programs, digital storytelling initiatives, and cultural exchange festivals—that are disciplined by the goal of mutual understanding and respect for international law and human rights.
Community and Solidarity (A Comunidade e Solidariedade): The global network of Capoeira academies, or academias, can mobilize resources effectively. This means moving beyond cultural exchange to provide direct, needs-based support. This could include fundraising for educational materials, psychological support for children affected by violence, or support for local organizations committed to peace-building efforts in both communities. The Aú (cartwheel) of Capoeira symbolizes an axis connecting heaven and earth; similarly, the community must act as an axis of support, connecting those in need with resources from the global community.
The intensifying crisis in Israel and Palestine has devolved into an immediate and urgent humanitarian catastrophe, demanding not only immediate attention but also the commitment of sustained and long-term support for all those impacted by the violence, with a particular focus on Palestinians enduring the harshest conditions on the ground. A genuinely comprehensive and effective approach to solidarity and action in this context must therefore be multifaceted, incorporating both the provision of crucial immediate aid to alleviate suffering and robust, unwavering long-term advocacy for justice, lasting peace, and human rights. This dual focus acknowledges the need to address both the symptoms of the conflict—the destruction, displacement, and death—and the underlying systemic causes that perpetuate it.
Immediate Humanitarian Aid for Palestinians:
To directly assist those affected by the conflict, a number of reputable organizations are actively providing critical, life-saving support. You can explore ways to help Palestinians on the ground by clicking HERE for a comprehensive list of actionable steps and resources.
Financial donations to established and trustworthy non-governmental organizations (NGOs) and international bodies are essential for delivering aid. Key organizations providing crucial support include:
Palestine Children’s Relief Fund (PCRF): This organization is on the front lines, delivering essential support directly to those impacted by the conflict. Their work encompasses providing vital necessities such as food, safe shelter, clothing, clean water, and, most critically, emergency medical care and long-term surgical relief for children and families.
UN Crisis Relief Fund for the Occupied Palestinian Territory (OCHA): This fund pools resources to address the most urgent needs identified by the United Nations and its partners on the ground. It ensures a coordinated, large-scale humanitarian response, covering emergency health services, water and sanitation projects, and the provision of non-food items.
United Nations Children’s Fund (UNICEF): Focusing exclusively on the well-being of children, UNICEF works to protect children’s rights and provide critical supplies, including psychosocial support for trauma, educational materials, and nutrition programs, which are often the first services to collapse during intense conflict.
International Committee of the Red Cross (ICRC): As a neutral and impartial organization, the ICRC is fundamental in ensuring access to healthcare, restoring family links, visiting detainees, and ensuring respect for international humanitarian law. Their work includes providing surgical teams, medical supplies, and support for hospitals strained by the crisis.
Further Avenues for Solidarity and Action:
Solidarity extends beyond financial contributions. Individuals can also take action by:
Advocacy and Awareness: Educate yourself and your community on the historical context and ongoing developments of the conflict. Use your voice and social platforms responsibly to share accurate information, highlight the humanitarian plight, and advocate for human rights and a just, peaceful resolution.
Support for Palestinian-led Organizations: Look for and support local, grassroots organizations working on community-building, documentation of human rights abuses, and cultural preservation within Palestine.
Contacting Elected Officials: Encourage your representatives to support diplomatic efforts, press for humanitarian ceasefires, and ensure the continuous, unimpeded delivery of aid into the affected regions.
Cultural and Economic Support: Engage with and support Palestinian artists, businesses, and cultural initiatives as a form of non-political support for their right to existence and self-determination.
In conclusion, the Capoeira community’s engagement with the conflict in Israel and Palestine must be holistic, sustained, and deeply rooted in the art’s ethical and philosophical foundations, treating the issue not as a fleeting political event but as a human imperative that demands consistent, compassionate action. This commitment goes beyond mere performative solidarity; it requires leveraging Capoeira’s foundational values—respect, reciprocity, dialogue, and non-violent resolution—to foster genuine understanding and build bridges across seemingly intractable divides.
By consciously embodying the principles of mandinga (cleverness and strategy), axé (life force and positive energy), and liberdade (freedom) both inside and outside the roda, capoeiristas are uniquely positioned to move the conversation from one of entrenched, zero-sum positions to one of shared movement, collaborative harmony, and mutual recognition of humanity. This can manifest through creating neutral spaces for dialogue, hosting workshops focused on conflict resolution through movement, and initiating aid projects that serve the most vulnerable populations regardless of their political or ethnic affiliation.
The power of the roda lies in its ability to contain and transform conflict through creative expression and disciplined interaction. The energy, trust, and physical dialogue forged in that circle can indeed be a potent strength for peace in the wider world, demonstrating that true mastery in Capoeira is measured not only by the skill of the game but by the impact of its practitioners in promoting justice and human dignity globally. The commitment is a long game, a relentless practice of empathy, much like the practice of Capoeira itself.
Anne Askew, a figure of extraordinary fortitude and conviction, remains a powerful symbol of resistance against religious persecution in Tudor England. A staunch Protestant during the reign of Henry VIII, a period marked by violent shifts in doctrine and political maneuvering, she refused to recant her beliefs or betray her co-religionists, even in the face of the most barbaric state-sanctioned cruelty.
Her steadfast refusal led to her being taken to the Tower of London. There, she was subjected to the rack—an agonizing instrument of torture that systematically pulled the victim’s joints from their sockets. This act of torturing a woman was itself a gross violation of English law, underscoring the desperation and brutality of her interrogators, led by Chancellor Thomas Wriothesley and Richard Rich, who were obsessed with uncovering a network of high-ranking Protestant sympathizers at court, including Queen Katherine Parr.
Despite the excruciating pain of having her limbs dislocated—a suffering few can comprehend, let alone endure—Askew remained utterly silent regarding the names of anyone else involved in the Protestant movement. Her refusal to yield stood in stark contrast to the response of many others, such as Guy Fawkes centuries later, who, under similar duress, often gave their captors whatever information was demanded merely to hasten the end of their torment. Askew’s physical and mental endurance was truly exceptional.
Having failed to break her spirit through the rack, the authorities condemned her for heresy. On July 16, 1546, a frail Anne Askew, unable to walk due to her injuries, was carried on a chair to her execution. She was burned at the stake in Smithfield, London, alongside three other Protestants. Her final moments were marked by the same incredible bravery and unwavering faith she displayed throughout her ordeal. Her testimony, later documented and smuggled out of the country, cemented her legacy as a courageous martyr and a woman of immense strength.
Welcome to MALICIA AS A GAME OF POWER, a blog series exploring human interactions through topics like communication, conflict resolution, negotiation, and manipulation. It covers leadership, personal branding, and online reputation management while providing strategies to enhance influence and build relationships. The series empowers readers to navigate interpersonal dynamics with tools for personal and professional growth, focusing on social influence, emotional intelligence, and strategic thinking to thrive in complex power dynamics.
In this installment, we will explore the 42nd law of power in the book, the 48 laws of power by Robert Greene. You can buy a copy by clicking HERE.
Law 42: STRIKE THE SHEPHERD & THE SHEEP WILL SCATTER
This Law speaks to the profound strategic importance of targeting the leader, the primary figure of authority, or the central nervous system of any group, organization, or resistance.
The Essence of the Law
Every cohesive group—be it a political movement, a business competitor, a military unit, or even a strong social clique—is held together by its leader, or “shepherd.” This figure provides direction, inspiration, stability, and a unifying symbol. They are the linchpin. The moment this leader is removed, discredited, or neutralized (“struck”), the group loses its cohesion, morale, and sense of purpose. The followers, the “sheep,” become disoriented, panicked, and rudderless, leading to internal conflict, fragmentation, and ultimately, the dissolution or scattering of the collective.
Application in Power Dynamics
Destabilization Through Decapitation: The most effective way to dismantle a powerful opponent is often not to engage in a costly, attritional battle with the entire group, but to perform a precise, surgical strike against the leadership. Removing the head saves the effort of fighting the body.
Symbolic Warfare: A successful strike against the shepherd delivers a powerful psychological blow to the remaining members. It shatters their confidence and proves the vulnerability of their shield, often leading to rapid capitulation or surrender.
Exploiting Succession Crises: Even if a strong second-in-command exists, the disruption caused by the removal of the original leader invariably creates a power vacuum, breeding rivalry, suspicion, and infighting among potential successors. This internal conflict is often more destructive to the group than any external pressure.
Countermeasures
The shepherd must protect themselves by:
Creating a Robust System, Not a Cult of Personality: Ensuring the group’s structure, rules, and mission are so deeply ingrained that they can function autonomously, even in the leader’s absence.
Delegating Authority and Cultivating Multiple, Decentralized Leaders: Making it impossible for an opponent to cripple the entire organization by neutralizing one person.
Maintaining a Low Profile When Necessary: Understanding that the most visible figure is the most obvious target, and occasionally obscuring the true center of power.
In Practice: In any structured organization, whether military, political, or corporate, there exists a critical point of gravity—a singular individual who embodies the group’s spiritual, strategic, or operational will. This is the source of strength, the true center of cohesion and direction. To achieve a decisive, often bloodless, victory, one must look past the rank-and-file and the immediate tactical opposition.
The strategic imperative is to target the source of strength, be it the charismatic spiritual commander who provides the ideological foundation and unshakeable resolve, or the operational commander who serves as the tactical mastermind and logistical nerve center. This is not merely about removing a leader; it is about severing the organizational brain stem. When this vital link is neutralized—whether through isolation, discredit, removal, or capture—the effect is immediate and cascading. Watch as their followers lose their will and direction. The troops become a rudderless ship, their tactical aggressiveness dissipates, and their strategic objectives blur. The ideological certainty that propelled them forward collapses into confusion and doubt. Without the commander’s voice, the vision fades, morale plummets, and the cohesive fighting or operating force disintegrates into disconnected, easily managed fragments. This focused strike on the core leadership is the key to paralyzing an entire apparatus from the top down.
The Ethical Application of the 42nd Law of Power:
Striking the Shepherd and Scattering the Sheep involves understanding the delicate balance between influence and authority. This principle suggests that when a leader or a dominant figure is neutralized, the followers often lose their direction and cohesion, creating a vacuum that can lead to instability. This law can be applied ethically by focusing on strategically addressing toxic leadership, enabling positive change within communities or organizations. By recognizing manipulative behaviors and dismantling harmful hierarchies, individuals can empower those who have been suppressed, thus fostering a healthier environment where diverse voices can flourish. However, the execution of this strategy must be carried out with wisdom and compassion to avoid unnecessary chaos, ensuring that the ultimate goal is not merely to scatter the followers but to inspire them towards a more constructive path. In this context, one must tread carefully, weighing the moral implications and potential consequences of ‘striking the shepherd’ while keeping in mind the greater good that can emerge from such actions.
The 42nd Law of Power: A Perspective from an Angoleiro
The profound wisdom encapsulated in the 42nd Law of Power—Strike the Shepherd and the Sheep will Scatter—finds a compelling and unique interpretation when viewed through the lens of an Angoleiro, a practitioner and master of Capoeira Angola. This law, fundamentally about strategic disruption and the neutralization of leadership, resonates deeply with the core principles of the jogo (the game) and the philosophy of this Afro-Brazilian martial art.
In the context of power dynamics, the “shepherd” represents the central pillar of strength, authority, or morale—the leader, the dominant structure, or the key source of a group’s cohesion. The “sheep” are the followers, dependent on the shepherd for direction and confidence. To “strike” is not necessarily a physical act, but a strategic move designed to undermine, isolate, or neutralize that central figure.
The Angoleiro, through years of training, understands this concept implicitly. The roda (the circle where Capoeira is played) is a microcosm of society and conflict. The Angoleiro’s strategy in the jogo is often not to engage in a direct, forceful confrontation with every single opponent, but rather to disrupt the flow, the rhythm (o ritmo), and the emotional balance (o axé) of the roda itself.
Disrupting the Axé (Spiritual Energy): The central figures in the roda are the Mestre (master) and the bateria (the orchestra), particularly the berimbau gunga (the lead instrument). In a strategic sense, these are the “shepherds.” If an Angoleiro can play in a way that breaks the concentration of the gunga, forces the Mestre to intervene, or shifts the communal energy (o axé) from harmony to confusion, they have effectively “struck the shepherd.” The cohesion of the roda—the “sheep”—is instantly compromised, leading to scattering, hesitation, or a temporary collapse of the collective will.
The Art of Malícia (Mischief/Cunning): The 42nd Law is an exercise in malícia. It demands a cunning perception of where true power lies. The Angoleiro uses feints, concealed movements, and psychological warfare to make the opponent reveal their weaknesses or their leader’s dependency. The strike is subtle, often preemptive, aimed at the opponent’s confidence or their most critical support system, whether it is a highly skilled teammate or a psychological anchor.
The Long Game of Influence: Unlike the swift, aggressive movements of Capoeira Regional, Capoeira Angola favors the low, slow, and deceptive approach. This aligns perfectly with the strategic patience required by the 42nd Law. The Angoleiro may spend time simply observing, calculating the psychological linchpin of the group before making a decisive, understated move that shatters the opposition’s morale, leaving the followers aimless and scattered without a clear directive.
Thus, for the Angoleiro, the 42nd Law of Power is not a theoretical concept but a practiced philosophy: neutralize the source of command and cohesion with precision and cunning, and the lesser elements of the structure will naturally dissipate.
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In Today’s installment…
Tushar Atre, a self-described “tech bro” with ambitions in the burgeoning California cannabis industry, found himself at the center of a volatile employment dispute in 2019. The conflict reportedly stemmed from a significant disagreement over compensation with two of his employees, eventually leading to their termination or resignation.
This professional falling out, fueled by the contentious pay dispute, simmered for a couple of months. However, the matter was far from settled. In a dramatic and ultimately tragic escalation, the two former employees allegedly arrived at Atre’s Santa Cruz County home in the early hours, intent on a final, violent confrontation to “collect” what they believed they were owed. This confrontation marked the terrifying climax of the pay dispute, transforming a workplace disagreement into a deadly home invasion.
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