Argentine Tourist Learns Brazil Doesn’t Play About Racism
The recent arrest and subsequent legal action against an Argentine tourist in Brazil serves as a stark reminder that the South American nation has a zero-tolerance policy when it comes to acts of racial discrimination. The incident, which has garnered significant attention in both countries, highlights Brazil’s commitment to combating racism and holding perpetrators accountable, regardless of their nationality.
The case unfolded after a formal complaint was lodged against the tourist, who allegedly directed racist slurs and insults toward a Brazilian citizen in a public setting. Witnesses and available evidence supported the victim’s account, leading to the swift intervention of local law enforcement. In Brazil, racism is classified as a serious crime, subject to strict penalties, including imprisonment, with laws continually being strengthened to protect the dignity and rights of all citizens and residents.
This incident is not an isolated event; it reflects a broader, ongoing effort within Brazil to acknowledge and address its deep-seated history with racial inequality. Public awareness campaigns, educational initiatives, and vigorous prosecution of hate crimes demonstrate a societal commitment to ensuring that the country’s diverse population can live free from prejudice. The prompt and firm response by Brazilian authorities in this particular case sends a clear message internationally: visitors to Brazil are expected to adhere to its laws, and racist behavior will be met with the full force of the legal system.
For the Argentine tourist, the lesson is a harsh one, underscoring the crucial difference in legal frameworks and social attitudes toward racism between nations. The legal proceedings are set to continue, illustrating that in Brazil, the fight against racial discrimination is a matter of profound seriousness and justice, not simply a social issue to be ignored.
Godfrey DROPS BOMBS On His Nigerian Co Host About Black American History: A Response to Persistent Misconceptions and Ignorance
Once again, this conversation is necessitated for those of you out there who perpetuate and actually believe the damaging, utterly false, and historically illiterate stereotypes that black people are inherently lazy, lack initiative, or have no discernible culture beyond shallow, modern trends.
The recent exchange between Godfrey and his Nigerian co-host was a critical, unfiltered moment that shone a harsh light on a pervasive issue: the misunderstanding and often outright dismissal of the unique, complex, and profound history of Black Americans, not just by people of other races, but often, jarringly, by individuals from the African diaspora themselves.
Godfrey’s passionate “bombs” were directed at correcting the record, specifically challenging the notion that the struggles and achievements of Black Americans can be glossed over or equated simplistically with the experiences of recent African immigrants or those still on the continent. He meticulously laid out the foundational trauma of chattel slavery, the systematic dismantling of family structures, the enforced illiteracy, and the centuries of post-slavery oppression—Jim Crow, segregation, systemic redlining, and disenfranchisement—that fundamentally shaped the Black American experience.
To suggest that a community subjected to such profound, government-sanctioned oppression has “no culture” or is “lazy” is not only deeply insulting but ignores the monumental feats of resilience and creativity born out of that struggle. Black American culture—which birthed Rock and Roll, Jazz, Blues, Gospel, Hip-Hop, profoundly influenced global cuisine, shaped American English, and drove the most significant civil rights movements in the nation’s history—is one of the most dominant and influential cultural forces in the world.
This wasn’t just a simple disagreement; it was a necessary confrontation designed to educate and remind listeners that the legacy of Black America is not one of failure, but one of triumph over insurmountable odds, creating a civilization of unique richness and contribution under the most hostile conditions imaginable.
Welcome to “SPIRITUAL PRACTICES OF AFRICA, AND THE DIASPORA.” This series offers an in-depth exploration of the religious landscape across Sub-Saharan Africa and its subsequent influence on the global African diaspora. It delves into the rich tapestry of diverse indigenous belief systems, the widespread adoption and adaptation of Christianity and Islam, and, most critically, the profound and enduring role of ancestral worship. The study highlights how communal rituals, ceremonies, and gatherings serve as powerful mechanisms for expressing deep-seated cultural heritage, reinforcing a collective social and spiritual identity, and, most importantly, ensuring the seamless cultural transmission of wisdom from one generation to the next. The series further examines the ingenious adaptation and preservation of these traditions within the African diaspora, underscoring the vital function of oral tradition and storytelling in safeguarding histories, ethical life lessons, and essential cultural wisdom against the forces of erasure. Ultimately, the program is designed to foster a more nuanced and deeper understanding of the complex, dynamic interplay between faith, identity, and the remarkable cultural resilience demonstrated by the people of the region and their descendants worldwide.
Today, we’re gonna explore Kongo Spirituality – A Paradigm of Resilience and Cultural Transmission. This rich spiritual tradition, rooted in the ancient Kongo civilization, encompasses a vast array of beliefs, practices, and rituals that have been passed down through generations. It serves not only as a means of connecting with the divine but also as a source of strength and resilience for its practitioners, especially in the face of historical adversities such as colonization and forced migration. Kongo Spirituality emphasizes the importance of ancestors, nature, and community, weaving together a tapestry of cultural identity and shared experiences that continue to inspire and empower individuals. Through our exploration, we will delve into the symbols, ceremonies, and philosophies that make Kongo Spirituality a profound expression of human endurance and cultural heritage, highlighting its relevance in today’s world as a guiding light for those seeking a deeper understanding of their roots and spiritual path.
The Kongo Spiritual Paradigm: Rooted in Africa, Resilient in the Diaspora
Kongo spirituality, which has its genesis in the historical Kingdom of Kongo, situated in what is now West Central Africa, represents a profoundly sophisticated and intricate system of belief and practice. It is a worldview that has not only endured but actively evolved across many centuries. The onset of the transatlantic slave trade violently scattered this spiritual framework across the globe. Despite this forced dispersal and the systematic efforts aimed at cultural erasure, the Kongo spiritual paradigm managed to take deep root in various parts of the Americas and the Caribbean. This resilience resulted in the development of several distinct yet intrinsically interconnected spiritual branches, each representing a testament to the ingenious adaptation, synthesis, and preservation of the core Kongo worldview.
The enduring and holistic Kongo spiritual paradigm is fundamentally defined by four key, interconnected principles that have allowed it to persist and thrive:
Profound Veneration of Ancestors (Bakulu): This is the heart of the Kongo worldview. Ancestors are not relegated to the past or seen as mere departed figures; they are considered active, vital, and powerful members of the community, whose wisdom, influence, and energy continually shape and intervene in the world of the living. This reverence reinforces the core belief in the essential unity of the living and the dead.
Cyclical Relationship between Worlds: The Kongo cosmology posits a cyclical relationship where the physical world (Nza yayi) and the spiritual world (Ku mpemba) constantly overlap, interact, and influence one another. This holistic view dismantles the Western dichotomy between the sacred and the profane.
Power Inherent in the Natural World (Nkisi): The paradigm places immense significance on the intrinsic spiritual power that resides in the natural world. Every element—from specific ancient trees and flowing rivers to majestic mountains, and even particular mineral deposits and crossroads—is understood to possess a unique, concentrated form of spiritual energy or essence. This holistic integration of the human experience within the larger cosmos emphasizes respect for and interaction with nature.
Pragmatic Application of Spiritual Force (Nganga and Nkisi): Kongo spirituality is inherently pragmatic, focusing intently on the practical application and harnessing of spiritual force. This force is often channeled through ritual specialists, known as Nganga, and materialized in sacred bundles or objects, called Nkisi. The Nkisi functions as a spiritual technology—a vessel designed to contain, focus, and direct cosmic energy for tangible, real-world purposes such as healing, protection, ensuring justice, promoting fertility, or securing success in communal endeavors.
The Five Pillars of Kongo Spirituality in the Diaspora
The core Kongo principles are powerfully encapsulated and disseminated through five primary, identifiable spiritual systems that have flourished across the African Diaspora:
Haitian Vodou: A deeply syncretic religion developed in Haiti. Vodou weaves together elements of Kongo cosmology with the traditions of the Fon and other West African groups. Crucially, it was often masked by the superficial use of Catholic imagery to survive persecution. The Kongo influence is indelible, evident in:
Ancestor Veneration: The importance of the dead, where the term Kongo itself means ‘people of the dead’ or ‘ancestors’ in some dialects.
Specific Lwa (Deities): Certain spiritual entities (Lwa) clearly trace their origins back to Kongo beliefs.
Ritual Elements: The characteristic use of distinct Kongo drum rhythms and specific ritual objects.
Spirit Concepts: The significance of the Simbi, powerful water spirits, which is a key concept shared directly with Kongo traditional beliefs.
Palo Mayombe (also known as Las Reglas de Kongo): This system, prominently practiced in Cuba and also found in Puerto Rico, the Dominican Republic, and the United States, is arguably the most overtly Kongo-based spiritual system preserved in the Diaspora. Its core characteristics include:
The Nganga: The central practice revolves around the Nganga, a consecrated cauldron or vessel that holds sacred earth, sticks, bones, and concentrated spiritual forces. This vessel is directly analogous to the Kongo Nkunia or power packet.
Core Beliefs: It strictly adheres to the belief in the power of the Nkisi (spiritually charged objects or containers) and the forces of nature, which are governed by the Nfuri (spirits).
Linguistic Preservation: Palo maintains and utilizes the original Kongo language (often referred to as Kikongo or Boza) in many of its most sacred rituals and incantations, preserving a vital linguistic link to the ancestral homeland.
Santería (or Regla de Ocha) and Abakuá: While Santería is predominantly a Yoruba-derived tradition from Nigeria, its development in Cuba, often in parallel with Palo, resulted in a significant Kongo substratum.
Santería Influence: Kongo spiritual principles influence some of the lesser-known paths or caminos of the Orishas (Yoruba deities) and certain crucial funerary rites.
Abakuá Society: More specifically, the Abakuá society (also known as Ekpe or Ñáñigo) is an exclusive, all-male mutual aid society. Though its deepest roots lie in the Efik and Ejagham traditions of the Cross River region, its secretive structure, hierarchical organization, and socio-political role were significantly influenced by the various Kongo-Angola groups within Cuban society, leading to a distinct, Kongo-inflected presence within its overall structure and practice.
Candomblé de Angola: This constitutes one of the main, distinct branches of the Afro-Brazilian religion Candomblé. This form retains the strongest connection to the spiritual and linguistic heritage of the Bantu-speaking peoples, specifically those forcibly brought from the Kongo and Angola regions.
Deity Terminology: The deities are referred to as Inkices (a clear variation of the Kongo Nkisi).
Distinct Rituals: The entire liturgy and the unique, complex rhythm of the ritual music (toques) are distinctly different from the Ketu (Yoruba) and Jeje (Fon/Ewe) branches of Candomblé, placing particular emphasis on the ancestral realm and the power of nature spirits as understood within the specific Kongo-Angolan worldview.
Hoodoo/Rootwork/Conjure: Primarily established and practiced throughout the Southern United States, Hoodoo is accurately described as a folk magical system rather than a structured religion. However, it is deeply replete with practical techniques and foundational beliefs traceable directly to the Kongo and Angola regions. This diffused yet pervasive influence is seen in:
Working with the Dead: The emphasis on actively working with the power of the deceased (Minkisi).
Grave Dirt: The traditional and potent use of dirt collected from gravesites.
Power Bundles: The construction of “hands” or “mojo bags,” which are a direct functional and conceptual analog to the Nkisi power bundles.
Places of Power: The symbolic and practical use of crossroads as significant places of power and spiritual communication, all aligning with traditional Kongo magical and spiritual technologies.
The collective existence of these traditions illustrates a dynamic, actionable theology that has not only survived the trials of slavery and cultural oppression but has allowed the Kongo worldview to adapt, persist, and flourish across millennia and continents, demonstrating an unparalleled level of cultural and spiritual resilience.
A profound acknowledgment and warm appreciation are extended to Isis Moon, also known by her spiritual title, Janiqwa “Iya J.” Nganga—esteemed High Priestess, dedicated Wholistic Wellness Coach, and insightful spiritual guide—for the creation and public sharing of the aforementioned video content.
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This post is a repost of a piece I wrote approximately two years ago, but it’s a story worth revisiting.
247 years ago, on this day, the world lost one of its greatest explorers. Captain James Cook, FRS, RN, met his tragic end at Kealakekua Bay, Hawaii, at the age of 50.
Cook’s final confrontation arose from escalating tensions between his expedition and the local Hawaiian population. The conflict came to a head after a cutter was stolen from HMS Discovery. In an attempt to recover the stolen property and secure leverage, Captain Cook led a party ashore with the ill-fated plan to take Kalaniʻōpuʻu, the local high chief or ‘King,’ hostage.
As the British retreated towards their boats, the situation devolved into violence. During the melee, Captain Cook was reportedly struck on the head. In the ensuing chaos, and as the British attempt to withdraw failed, Cook was then stabbed to death. Four marines from his landing party were also killed, and two others sustained wounds in the desperate struggle.
Despite the circumstances of his death, Captain Cook was, by all accounts, highly regarded by the islanders, who saw him as an important and powerful figure, perhaps even a manifestation of the god Lono. In adherence to a local tradition reserved for individuals of high rank or spiritual significance, Cook’s body was treated with profound respect. It was prepared through a process of baking to facilitate the removal of the flesh, which allowed his bones to be preserved as sacred relics—a tribute to his perceived status, rather than a desecration.
I am reposting this account now because I enjoyed writing it the first time, and the story of Cook’s final moments is a compelling and complex piece of history. I wanted to share it with you once more. So, here is the full story again.
Hi everyone.
I hope you all have a wonderful Valentine’s Day. However, we at Jogo Corpo Fechado would like to celebrate and honor another event that happened on this day.
On this day, British navigator Captain James Cook was killed in Hawaii.
“On February 14, 1779 Captain James Cook of the british royal navy was killed by natives in Kealakekua Bay, on the Big Island of Hawaii. Cook was a true savage, who sailed across the world bringing murder, rape, disease, and colonialism to native peoples all over the Pacific.
When he was killed, Cook was trying to kidnap the Hawaiian Aliʻi (tribal chief) Kalaniʻōpuʻu in response to an unknown person stealing a small boat. In the process, he had threatened to open fire on the islanders.
At this point, the Hawaiians decided they had enough of Cook’s bs, threatened with mass murder and the kidnapping of one of their tribal leaders, the Hawaiian islanders gave him a beatdown on the beach, and a knife to the chest. This put an end to a lifetime of predatory behaviour and conquest of lands in the service to the British Empire.” – The Australian Holocaust
So today, we at Jogo Corpo Fechado would like all of our readers to join the Hawai’ians and the peoples of the Pacific, as we celebrate Hauʻoli Lā Hoʻomake iā Kapena Kuke, Happy Death of Captain Cook day!
The Friday Crime Report: Unpacking Systemic Injustice and the Fight for Equality
Every Friday morning,PROFESSOR BLACK TRUTH delivers “The Friday Crime Report,” a vital and unflinching program dedicated to dissecting the root causes and devastating impacts of systemic issues on the black community. The show operates as a crucial platform for addressing deeply entrenched problems such as systemic racism, pervasive economic inequality, and the critical issue of police brutality.
A Mission to Inform and Inspire
“The Friday Crime Report” goes beyond mere reporting; it is a call to awareness and action. By featuring candid expert interviews, deep-dive analysis, and compelling personal stories, the program illuminates the multifaceted challenges faced by marginalized individuals and communities. Its core objective is to spark essential public dialogue and inspire genuine community engagement, believing that informed discussion is the precursor to meaningful societal change. The show expertly blends factual evidence and rigorous analysis with relatable, human experiences, effectively making complex and often painful issues accessible to a broad audience. Ultimately, Professor Black Truth’s mission is to motivate every listener to become a passionate advocate for equality and justice within their own communities.
—–In Today’s Critical Installment: The Failure of Justice for a Middle School Assault
This week’s program focuses on a disturbing case that starkly illustrates the disparity and failures within the juvenile justice system.
The segment will investigate the shocking incident that took place last year, where a gang of middle school students carried out a sexual assault against a classmate. The gravity of the crime is compounded by the fact that the group was led by their very own class president, Vaughan Griffith, who not only participated but also recorded the entire attack on video.
The Pressing Questions for Justice
“The Friday Crime Report” seeks to answer the community’s most urgent questions surrounding the case:
Why has only one of the numerous assailants been officially charged? The lack of comprehensive legal action against all perpetrators raises serious concerns about accountability and the protection of victims.
Why have none of the involved individuals, including the ringleader Vaughan Griffith, been charged with the appropriate crime of sexual assault? The miscategorization or deliberate downplaying of the charges is a critical point of focus, suggesting a potential failure in applying justice equally, particularly when the accused come from backgrounds that may afford them certain protections or privileges within the system.
Professor Black Truth will use expert testimony and a detailed review of the case evidence to expose the mechanisms at play that allow such systemic failures to occur, ensuring that this victim’s story—and the broader implications for justice—are not erased.
—–Support the Pursuit of Truth and Justice
“The Friday Crime Report” is sustained by the community it serves. If you believe in the importance of exposing systemic injustices and advocating for the Black community, please consider supporting Professor Black Truth’s work:
Every Friday morning, PROFESSOR BLACK TRUTH hosts “The Friday Crime Report,” a program that addresses systemic racism, economic inequality, and police brutality impacting the black community. Through expert interviews and personal stories, it highlights the challenges faced by marginalized individuals, aiming to spark dialogue and inspire community engagement for meaningful change. The show combines factual evidence with relatable experiences to make these complex issues accessible, ultimately motivating its audience to advocate for equality and justice in their communities.
In Today’s installment…
The Loletha Hall Tragedy: A Microcosm of Systemic Inequity
The abhorrent murder of Loletha Hall in 2024 by William Brock, a self-identified racist armed with a firearm, did more than just end a life; it ripped open a deep fissure in the American justice system, exposing the institutionalized racial bias that continues to undermine the very concept of equal justice under the law. While the facts of the crime were clear—a heinous act motivated by racial hatred—the subsequent legal proceedings transformed a pursuit of justice into a disturbing spectacle of misplaced sympathy for the killer.An Unsettling Display of Judicial and Prosecutorial Empathy
The sentencing phase of William Brock’s trial became a flashpoint for national outrage and a powerful illustration of systemic inequity. In an extraordinary and profoundly unsettling moment, both the presiding judge and the prosecutor delivered apologies—not to the family of the victim, Loletha Hall, but to the convicted murderer. They expressed remorse for the necessity of imposing a prison sentence upon Brock, a man responsible for a racially-motivated homicide.
This performance of pity—directed at the white perpetrator of a crime against a Black victim—is not an isolated incident but a phenomenon frequently observed in the American judicial landscape. When the defendant is a white individual, especially one whose crime is rooted in racial animus, the mechanisms of the justice system sometimes appear to recalibrate, prioritizing the comfort and future of the offender over the gravity of the offense. This institutional reaction fundamentally trivializes the crime of murder and, by extension, the value of the victim’s life. The implication woven into these courtroom apologies is chillingly clear: the incarceration of a white racist is treated as a greater, more profound tragedy than the life he violently extinguished.Undermining Justice and Victimhood
The apologies extended to William Brock served to profoundly undermine the seriousness of his crime. By framing the killer as a sympathetic figure, burdened by the system’s mandate to punish, the court’s focus shifted dramatically away from Loletha Hall, her memory, and the irreparable loss suffered by her community and family. This imbalance suggests a foundational flaw in how racialized crimes are adjudicated, indicating a profound and unacceptable disparity in the levels of empathy and consideration extended to defendants based on their race.
The incident in the Brock sentencing serves as a stark, undeniable example of how systemic inequity operates in practice. The legal system, designed to be blind, instead demonstrated a clear prioritization: the comfort, freedom, and future well-being of the white offender were seemingly valued above the delivery of unequivocal justice for the Black victim. The court’s reaction codified a dangerous double standard, reinforcing the perception that justice is a commodity dispensed unevenly, often failing those who are most marginalized. The Loletha Hall tragedy, therefore, stands as a painful indictment of a system that often struggles to see the full humanity and worth of Black lives when weighed against the perceived tragedy of punishing white supremacy.
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This exploration delves into the profound utility of Capoeira Angola principles as a framework for survival, resilience, and resistance against some of the most formidable social and political challenges of the contemporary era. It posits that the historical and philosophical underpinnings of this Afro-Brazilian art form—a unique blend of dance, fight, music, and philosophy—offer invaluable lessons for enduring and overcoming systemic oppression, governmental overreach, and deep-seated societal injustices.
Furthermore, Capoeira Angola embodies a rich cultural heritage that fosters community solidarity and encourages individuals to embrace their identity and strength in the face of adversity. By integrating movement, rhythm, and storytelling, practitioners not only cultivate physical prowess but also develop a deep sense of purpose and connection with their roots. This dynamic practice serves as a powerful tool for personal empowerment and collective action, emphasizing the importance of solidarity among marginalized groups striving for justice. In essence, the principles of Capoeira Angola can inspire new generations to navigate and challenge the complexities of modern life while promoting social change and cultural appreciation.
The Socio-Political Landscape of Resistance
This article specifically addresses the need for a survival strategy in the face of:
The Presidency of Donald Trump: This period is recognized for its polarizing rhetoric, challenges to democratic norms, rapid shifts in policy, and the political mobilization of extreme ideologies. The unpredictability and intensity of this political climate necessitated a strategy for both psychological and practical self-preservation, focusing on adaptability and maintaining core values amidst chaos.
Immigration and Customs Enforcement (ICE): ICE represents a powerful and often controversial manifestation of state control and repression, particularly impacting immigrant communities and people of color. Navigating this reality requires strategies for community defense, understanding the legal jogo (game), and maintaining emotional equilibrium while facing potential raids, detentions, and family separations.
Systemic Racism: This enduring challenge, woven into the fabric of institutions and society, demands a long-term, holistic approach. Capoeira Angola’s historical context—originating from enslaved Africans as a tool for physical and cultural liberation—provides a direct parallel and a philosophical blueprint for dismantling, resisting, and surviving the pervasive effects of racial bias, economic disparity, and racial violence.
Social Repression: Encompassing a broader spectrum of oppressive forces, social repression includes surveillance, censorship, police brutality, and the silencing of marginalized voices. Surviving this environment requires mastering the art of movement, camouflage (both physical and metaphorical), community solidarity (união), and the preservation of cultural identity as a form of protest.
Capoeira Angola as a Framework for Resilience: Historical perspectives
Capoeira Angola, a rich cultural and martial art form that originated in the African diaspora in Brazil, offers a profound framework for understanding and cultivating resilience. To fully appreciate its power in this capacity, one must delve into its tumultuous and transformative historical roots. Born out of the brutal realities of chattel slavery, Capoeira Angola served as a clandestine method of self-defense, resistance, and cultural preservation for enslaved Africans and their descendants.
The genesis of Capoeira Angola can be traced back to the senzalas (slave quarters) and the quilombos (runaway slave communities), where African traditions—music, dance, and fighting techniques—were secretly synthesized into a disguised form of combat. This disguise was crucial: by embedding powerful kicks, sweeps, and evasions within what appeared to be a recreational dance or ritual, practitioners could hone their fighting skills right under the noses of their oppressors. This very act of strategic concealment speaks volumes about the early practitioners’ ingenuity and psychological resilience—the ability to find strength and agency within an environment designed to crush their spirit.
Key historical perspectives that highlight Capoeira Angola’s link to resilience include:
Cultural Syncretism and Preservation: Faced with the systemic destruction of their heritage, enslaved Africans infused Capoeira Angola with elements from various African cultures, blending them with new Brazilian realities. The instruments—such as the berimbau, atabaque, and pandeiro—and the songs (quadras and chulas) acted as carriers of memory, history, and communal solidarity. Preserving these elements in the face of forced assimilation was an act of profound cultural resistance and an affirmation of identity, both critical components of collective resilience.
Physical and Mental Discipline: The rigorous training required to master Capoeira Angola—involving complex movements, acrobatic fluidity, and a deep understanding of rhythm and timing—provided practitioners with a powerful sense of self-mastery. The jogo (the “game” or sparring match) in the roda (the circle) is a demanding environment that requires constant adaptation, quick decision-making, and emotional control. This discipline was not merely for fighting; it was a way of fortifying the mind and body against the daily trauma of oppression, nurturing a foundational personal resilience.
Community and Social Structure: The roda itself is a microcosm of a supportive community. It is a space where individuals are challenged, protected, and celebrated. The roles within the roda—from the mestre (master) who leads the music and determines the energy, to the players and the chorus—reinforce a structured, cooperative, and highly engaged social unit. This sense of belonging, mutual accountability, and shared purpose was, and remains, a vital historical source of collective resilience against external adversity.
In essence, the historical journey of Capoeira Angola—from the secrecy of the slave quarters to its development as a recognized cultural heritage—is a testament to human fortitude. It embodies a dynamic, embodied philosophy where physical agility, strategic thinking, musical dialogue, and communal support converge to foster a multi-layered resilience that transcends the physical realm, offering a timeless framework for navigating and overcoming modern-day challenges.
Capoeira Angola Principles: The Architecture of Survival
Capoeira Angola offers specific, actionable principles to confront these realities:
Malícia (Subtle Deception/Wile): In the face of powerful adversaries, direct confrontation is often suicidal. Malícia teaches the necessity of cunning, strategy, and misdirection. It is the ability to read the opponent’s (the system’s) intention, anticipate its moves, and use its own momentum against it. This translates to navigating bureaucratic systems, understanding political maneuvering, and protecting vulnerable communities through intelligent evasion rather than reckless aggression.
Mandinga (The Magic/Aura of the Game):Mandinga represents the intangible power, the spiritual conviction, and the confident, almost magical presence that commands respect and inspires fearlessness. It is the cultural armor that resists dehumanization. In the context of survival, this means maintaining cultural pride, spiritual resilience, and a powerful internal sense of self-worth that cannot be broken by repressive forces.
O Jogo de Dentro (The Inner Game): Capoeira Angola is as much an internal discipline as an external fight. O Jogo de Dentro emphasizes emotional control, patience (esperar), self-awareness, and the ability to maintain calm and focus during intense pressure (the roda). This principle is crucial for mental health, helping individuals survive the constant stress and anxiety induced by political turmoil and systemic threats.
A Ginga (The Swing/The Basic Movement): The Ginga is not merely a dance step; it is perpetual motion—a state of readiness, fluidity, and constant adaptation. It teaches that one must never be static or locked into a predictable position. In life, this means being flexible in one’s actions, prepared for policy changes, and constantly learning new ways to protect oneself and one’s community, maintaining a dynamic resistance posture.
Comunidade e União (Community and Unity): The roda (the circle where capoeira is played) is the ultimate symbol of community. Survival is never solitary. The principles of Capoeira Angola emphasize the collective responsibility of all participants to protect each other, maintain the energy of the roda, and ensure that everyone has the chance to jogar (play). This translates directly to building strong, resilient, and mutually supportive networks to withstand ICE raids, social isolation, and political attacks.
By adopting the philosophy and movement of Capoeira Angola, individuals embrace far more than a physical discipline; they participate in a profound cultural and psychological act of resistance. This intricate art form, born from the crucible of enslavement, functions as a holistic system for survival and self-determination. The practice is not simply a reaction to oppression, but an active, conscious engagement in the jogo—the game. This jogo is a life-long, dynamic contest demanding constant strategic thought, physical adaptation, and unwavering spiritual resilience. Capoeira Angola’s inherent deceptive nature—masking deadly martial arts techniques within a dance-like, ritualistic performance—served as a vital mechanism for preserving the knowledge and power of the enslaved people. Every fluid motion, every feigned retreat, and every sudden, powerful kick represents a lesson in strategy, turning the oppressor’s gaze from a tool of control into a blind spot for liberation. Through the jogo, practitioners cultivate a deep-seated understanding of timing, deception, and the critical importance of community support, symbolized by the surrounding roda and the guiding music. This collective participation ensures not only the physical survival of the individual but, more fundamentally, the endurance and vibrancy of their spirit, their history, and their threatened culture. The ultimate goal is liberation—a continuous state of being free from physical and psychological bondage.
White privilege is a multifaceted and systemic concept, not merely about individual attitudes or personal hardship. It is defined as the unearned, often invisible, set of societal advantages, immunities, and benefits that white people inherently receive in a society structured by racial hierarchy. Critically, it is a structural phenomenon; its existence is rooted in the architecture of institutions and historical policies, independent of whether a white individual harbors any personal prejudice or has experienced personal economic or social struggles.
Defining White Privilege Beyond Personal Hardship
The core of white privilege lies not in an individual’s personal wealth or lack of struggle, but in systemic advantages that operate on an institutional and cultural level. It is defined as the accumulation of cultural, institutional, and societal assets that are granted to white people solely because of their race, regardless of their socioeconomic status or personal moral character. These advantages function as an invisible knapsack of tools, maps, and blank checks that are simply unavailable to people of color, who must constantly navigate societal friction points and systemic obstacles related to their racial identity.
Crucially, the concept identifies an unburdened existence, where one’s race is not a factor that contributes to negative outcomes in areas such as hiring, police interactions, mortgage applications, or medical treatment. White privilege is, therefore, the absence of racial penalty, the default setting of belonging, and the luxury of having one’s identity remain invisible or neutral in most public spaces. When discussions immediately center on refuting the existence of personal struggle, they pivot away from this crucial systemic analysis and mistakenly equate privilege with personal affluence, thereby derailing any constructive dialogue about equity and institutional reform.
It is crucial to understand that white privilege is not defined by the absence of personal hardship, emotional pain, or economic struggle for any individual identified as white. Rather, it operates as the silent, unacknowledged default setting of societal engagement and institutional treatment. It represents an unearned, yet systematically conferred, advantage that functions as an “invisible weightless knapsack” of assurances, allowances, and societal ease carried throughout life. This “knapsack,” a metaphor famously coined by scholar Peggy McIntosh, is filled not with material goods, but with systemic benefits—things like being able to find adequate representation in media, never having to speak for one’s entire race, or assuming that one’s neighbors will be neutral or pleasant.
The Systemic Nature of Advantage
Fundamentally, white privilege speaks to a system where race-based obstacles are not a routine, daily part of the lived experience. It means that most doors are not closed, and most pathways are not complicated, due to one’s racial identity. For a white individual, the racial component of their identity is rarely the source of a disadvantage in major life interactions.
This systemic advantage manifests most clearly in the allocation of the “benefit of the doubt.” White individuals are, in a given society structured by racial hierarchy, automatically granted this favorable presumption in interactions across nearly all sectors:
With Law Enforcement: A white person is more likely to be treated as a nervous witness or a potential victim than as a likely suspect. A minor traffic infraction is less likely to escalate into a life-threatening encounter.
In the Hiring Process: Their name on a resume is typically evaluated solely on its merits, without the subconscious racial bias that might lead to an equivalent candidate of color being “screened out.”
In Educational Settings: Their behavior in a classroom is less likely to be perceived as inherently threatening or indicative of a lack of discipline for their entire racial group.
In the Marketplace: They can generally shop in a high-end store without being followed or questioned about their ability to afford the merchandise.
They are perceived primarily as unique individuals with their own distinct merits, personal histories, and specific flaws. Their individual failures or mistakes are attributed solely to their own poor choices, bad luck, or personal shortcomings, rather than being generalized or racialized as characteristic of their entire racial group. In contrast, the mistakes or perceived flaws of a person of color are often internalized by observers as confirming negative racial stereotypes, placing an enormous, unfair burden of representation on the individual.
The Power of Normality
Ultimately, white privilege is the simple, yet profound, privilege of normality and invisibility. It is the comfort of existing without one’s race being the central, defining, or complicating factor in every social or institutional encounter. It is the privilege of having one’s cultural norms, history, and physical appearance considered the default standard against which all others are often measured. Acknowledging this privilege is not an admission of personal guilt or a dismissal of one’s own struggles; it is a clear-eyed recognition of a systemic advantage that allows a white person to live life on “easy mode” when it comes to navigating the societal landscape of race.
Conversely, those outside this dominant racial group are frequently judged or prejudged not as individuals, but as representatives of their entire race. Their actions, speech, and even mere presence are often filtered through entrenched stereotypes and systemic biases before they have even had a chance to speak, act, or demonstrate their unique character. White privilege is thus the structural mechanism that ensures one group can operate within the world as simply “a person,” while others are constantly and visibly forced to operate as “a member of a racial group.”
Crucially, privilege rarely manifests as overt, tangible rewards, stipends, or readily visible bonuses that are consciously recognized as such. Instead, its most profound and pervasive experience is often defined by the sheer absence of a host of problems, worries, stressors, or anxieties that people of color must routinely navigate as a matter of daily existence.
This unearned relief constitutes the silent, invisible dividend of privilege. It is the freedom from having to expend mental and emotional energy on the constant anticipation and management of race-related microaggressions—those subtle, often unintentional, but cumulative slights and insults that communicate hostility or negative messages based on race. A white person is spared the daily calculus of deciding if an interaction, a service refusal, or a challenging bureaucratic process is, in part or whole, driven by racial bias.
Furthermore, privilege grants an exemption from the burdensome systemic barriers and negative assumptions that routinely impede progress for marginalized groups. A white person, for example, typically does not have to worry that their professionalism will be automatically questioned, their credentials scrutinized with extra rigor, or their casual attire interpreted as a sign of inherent lack of respect in a professional setting, merely because of their race. This fundamental difference means that a white person simply never has to consciously think about, preemptively manage, or constantly justify their existence or competence on a daily basis due to the color of their skin. Their baseline operating state is one of unburdened normalcy, a state that is perpetually elusive for many people of color.
This systemic dynamic plays out across various facets of everyday life:
In Professional Spaces: Privilege can mean being the assumed cultural ‘fit’ for a job, having one’s feedback considered constructive rather than “aggressive,” or not having one’s competence constantly questioned or needing to work twice as hard to prove equal worth to colleagues.
In Media Narratives: Privilege is evident in how white individuals involved in crime are often humanized, with extensive coverage of their troubled past or mental state, while non-white individuals in similar situations are often reduced to racial stereotypes and presented as a threat to public order.
In Everyday Interactions: It is the ability to shop without being followed, to call the police in an emergency without fearing for one’s own safety, or to simply drive a car without the subconscious anxiety of being racially profiled.
The pervasive denial and vehement rejection of the concept of white privilege often stems from a fundamental misunderstanding of its definition. Since most white people can easily point to numerous instances in their lives where they have experienced hardship, struggle, financial difficulty, or failure, they feel personally and unfairly accused of dishonesty, moral failure, or possessing an unearned, effortless, and perpetual success. This common misconception leads to an immediate and defensive rejection of the label, as it seems to invalidate their genuine life experiences and struggles.
However, the core of the conversation must pivot away from individual moral failure or personal financial standing and be reframed to focus on systemic structural advantage. It is crucial to acknowledge that life is inherently difficult, messy, and challenging for everyone, regardless of their background, race, or socioeconomic status. White privilege does not mean that a white person’s life is free of obstacles, pain, or poverty.
Instead, the concept simply asserts that race does not contribute to that difficulty for white individuals. In fact, their racial identity often functions as an invisible force that makes navigating the world subtly, and sometimes significantly, easier than it is for people of color. This advantage manifests not as a bonus, but as the absence of race-based barriers, suspicions, or hurdles that are routinely erected against non-white individuals.
For example, a white individual is generally less likely to be followed while shopping, less likely to have their qualifications questioned in a professional setting, less likely to be perceived as a threat by law enforcement, and can typically find positive media representation of their race without searching. Acknowledging this privilege is not an act of self-flagellation or an admission of personal guilt; rather, it is a necessary, clear-eyed recognition of the societal and historical architecture that grants unearned benefits and institutional favor based purely on skin color, thereby allowing the focus to shift toward dismantling these inequitable systems.
The Gentrification of Black Slang: A Cycle of Criticism, Co-option, and Cultural Theft
The phenomenon of Black slang being gentrified is a recurring and deeply troubling pattern within American culture. Time and time again, a clear and disheartening cycle unfolds: Black individuals innovate and popularize a form of cultural expression, usually through language. This expression is then met with initial criticism, dismissal, or outright ridicule from the mainstream—often framed as “uneducated” or “ghetto” speech. Subsequently, it is co-opted and imitated by non-Black communities, stripped of its original context and meaning, and finally, completely absorbed and rebranded as general internet slang or mainstream vernacular, effectively erasing its Black origins. The cultural originators are then often criticized for their own language once it has been deemed “cool” by others, or they are forced to innovate new terms to maintain cultural distinction.
A stark example of this cultural theft is the trajectory of the term “woke.” Originating within the Black community, particularly in the context of political awareness and social justice in the 20th century, “woke” meant being acutely aware of systemic racism and injustice. It was a call to consciousness. As it crossed over into broader usage, its meaning was first diluted and then weaponized. Now, it is often used dismissively by critics to mock social progressivism, a complete perversion of its intended, serious purpose.
This process is now visibly occurring with other elements of AAVE (African American Vernacular English).Understanding AAVE: Beyond “Slang”
It is crucial to understand that AAVE is not merely “internet slang,” “broken English,” or a collection of fleeting phrases. AAVE is a systematic, rule-governed dialect of American English, primarily spoken by Black Americans. It possesses its own distinct grammar, vocabulary, and phonology. Its roots are deep, complex, and historical, potentially linked to creole languages and Southern US dialects, evolving under unique historical and sociological conditions. For instance, AAVE often uses tense and aspect markers (such as the invariant be, as in “She be working”) in ways that precisely convey continuous or habitual actions, features distinct from Standard American English, demonstrating its internal logic and sophistication.
When elements of AAVE are extracted, sensationalized, and then misused by non-speakers—often without acknowledging the source—it constitutes a form of cultural appropriation. It reduces a rich, historically-rooted linguistic system to a mere trend, overlooking the very real social and professional penalties Black Americans often face for speaking the dialect in formal settings, penalties that non-Black speakers of the gentrified slang rarely encounter. The underlying sentiment is: when we do it, it’s wrong; when you do it, it’s cool.
Enough is enough. The cultural innovation of Black communities deserves respect, recognition, and protection from this repetitive cycle of theft and misrepresentation. Recognizing the origins and resisting the impulse to co-opt and mainstream AAVE terms without context is a necessary step in correcting this imbalance.
—–Support the Conversation and the Creator
Please support and amplify voices that are speaking directly to these issues and advocating for cultural respect and intellectual property.
Once again, February arrives, marking Black History Month in the United States—a time dedicated to celebrating the profound history, rich culture, and invaluable contributions of Black people across America. It is a period of national recognition where people of all racial backgrounds and communities come together to reflect on the past, acknowledge the struggles, and honor the enduring legacy that has shaped the nation.
This annual observance serves as a vital reminder to delve deeper into the stories, achievements, and continuing journey of Black Americans. It is a moment to amplify voices that have historically been marginalized and to appreciate the indelible mark Black culture has left on every facet of American life, from science and arts to politics and social justice.
Here at Jogo de Corpo Fechado, our commitment to the celebration of Black history, culture, and excellence transcends a single month, extending far beyond the traditional confines of February. This post serves as a firm, year-round reminder of our unwavering dedication to acknowledging, honoring, and promoting the profound and dynamic heritage of the Black diaspora. We believe that true recognition is not a seasonal observance but an ongoing process requiring continuous learning, active engagement, and persistent elevation.
This daily commitment is fundamentally intertwined with the very essence of Capoeira Angola, a living, breathing testament to Black resilience, ingenuity, and cultural synthesis. We see our practice as a direct continuation of a cultural tradition forged in resistance and steeped in history. Therefore, every roda (capoeira circle), every toque (musical rhythm), and every lesson on the art’s historical roots is an act of honoring Black excellence. We are dedicated to exploring and illuminating the intricate social, political, and spiritual context from which Capoeira Angola emerged, ensuring its legacy as a powerful force for freedom and cultural preservation is never diminished.
We strive to create an environment where the achievements of Black ancestors, artists, leaders, and thinkers are not just mentioned but are central to our shared educational experience. By adopting this year-round perspective, we ensure that the narratives of struggle, triumph, and cultural richness become an integral part of our community’s identity. Our goal is to move beyond passive acknowledgment to active advocacy, supporting initiatives, artists, and scholars who champion Black culture, both within the global Capoeira community and the wider world. This is our promise: to celebrate Black history, culture, and excellence not just during one month, but profoundly and actively, every single day of the year.
Jogo Corpo Fechado 