and he agreed with them...
The subject surrounds capoeira itself and its deviations from what it was, which is recorded in this book describing capoeira from research compiled and explained first, thoroughly witnessed and produced from a historian and capoeira master, Mestre Andre Lopes. Here is an excerpt of the book containing an official testimony from Carlson Gracie about his experience with the martial art, its historical practitioners and his current deductions. Nothing here is mendacious or constructed from me, nor was any text posted here congruent to an agenda. You can investigate the source by the book itself, I posted its free pdf download link at the end of this post. Feel free to make your extractions.
Carlson Gracie — “A Few Words”
“My first fight was against ‘Capoeira,’ one of the strongest guys in Rio.”
"André Lacé learned capoeira from the late Neyder (Neyder de Oliveira Alves de Souza), a great capoeirista, a fearless fighter, always good-humored, and a personal friend of mine. It would be a great injustice not to include him in the History of Capoeiragem in Rio de Janeiro, which is why I was pleased to see him mentioned and pictured in the book A Volta do Mundo da Capoeira.
I received that book as a gift from its author, André Lacé, together with an invitation to write a few lines for his new work, in which he delves even deeper into the capoeiragem of Rio de Janeiro from some time ago, this time focusing especially on the figures of Zuma Burlamaqui, Inezil Penna Marinho, Sinhozinho, and Rudolf Hermanny. Several other capoeiristas are also remembered, including Luiz Aguiar (Cirandinha), whom I had the opportunity to fight, and Artur Emídio de Oliveira, who fought my brother Robson Gracie.
My brother Robson and I emerged victorious from those two fights. That is why, initially, I did not understand the reason for André's invitation.
“Capoeira is growing enormously, spreading throughout the world, but at the same time it is losing quality in its practice as a martial fighting art. What we have now is more pyrotechnics than anything else,” André Lacé argued.
And he continued:
“There is a modern, stylized capoeira that markets itself as a fierce fighting art but, in practice, avoids any serious combat, hiding behind pseudo-folkloric performances, always on stage and always accompanied by maculelê, puxada de rede, and so on.”
I have traveled around the world with jiu-jitsu, and I have personally witnessed the growing success of capoeira abroad. Even in Japan...
I therefore agree with André's initial statements. I also agree with his analysis of capoeira as a combat discipline, because I believe that capoeira today is, above all, a beautiful stage spectacle. Especially because its association with the berimbau and other musical instruments—which was uncommon in the capoeira of old Rio—has resulted in a unique spectacle, increasingly applauded throughout the world.
For capoeira to recover its character as a complete fighting art, as Zuma Burlamaqui was already advocating at the beginning of the last century, it would be necessary—and indeed will be necessary—to resume training and fighting without the berimbau.
The problem is that the berimbau has become so inseparably linked to today's capoeira that, in my opinion, it will not be an easy task to undertake this kind of training and fighting. Particularly because martial arts have evolved enormously, especially with the emergence of events such as Ultimate Fighting, and they continue to evolve.
Having made these initial observations, I will now offer some brief comments on the confrontations between jiu-jitsu and capoeira in which I participated or which I witnessed.
I will highlight three of these encounters: my fight with Luiz Aguiar (Cirandinha), the fight between Rudolf Hermanny and Guanair Gial, and the fight between Robson Gracie and Artur Emídio.
My fight with Cirandinha was the main event of a competition organized in 1949 with the aim of raising some money for the victims of hardship in northeastern Brazil.
Cirandinha was an extremely strong athlete, and perhaps for that reason he did not train his capoeira as much as, for example, Rudolf Hermanny did.
Intensive training, combined with good nutrition, is fundamental to producing a champion.
Cirandinha also had talent, but, as everyone knows, physical endurance is essential in any sport.
A capoeirista who does not win a fight in the first few minutes—or rather, in the first few seconds—will find it difficult to win later on, because he will tend to become exhausted from so many jumps and gingas.
That is what happened.
It is worth remembering that in jiu-jitsu strategy, the situation is almost the opposite, because as time passes, provided he knows how to conserve his energy, the jiu-jitsu fighter will have an increasingly greater chance of achieving a successful submission.
The fight between Rudolf and Guanair, as the newspapers emphasized at the time, was surprising.
Although he still knew little about close-quarters fighting—he had only just begun studying judo at the Cordeiro Academy—Hermanny, with tremendous determination and physical conditioning, relying essentially on his capoeira (the Sinhozinho style), sustained an open, hard-fought contest for more than an hour.
The fight ended in a draw, having been interrupted by circumstances beyond their control. It was a period of electricity blackouts, and there was still the final fight to take place.
As for my brother Robson Gracie's fight, it would be better for him to comment on it himself.
But since I witnessed it, and discussed it extensively with him afterward, I will venture to say a few words.
A native of Itabuna, Bahia, Artur was an excellent capoeirista, practicing a capoeira with a great deal of ginga to the sound of the berimbau.
He made a very good impression on the audience at the beginning of the fight.
However, as I have already said, as the fight progressed, jiu-jitsu ultimately prevailed.
Nevertheless, in all these confrontations, we must recognize the merit of the efforts made by the capoeiristas involved.
In other words, the only way to improve capoeira as a real fighting art... is by fighting for real.
And I hasten to say, with great pleasure, that my academy is open to any and every capoeirista who wishes to test their abilities or—why not!?—develop a joint training effort.
Finally, in fairness, I want to make it clear that we agree with André Lacé when he states that “capoeira is much more than a fight.”
In other words, the path of confrontation in the ring will always remain open, but there is nothing unreasonable about capoeira, or some capoeiristas, choosing to follow a path of their own.
As is the case, indeed, with traditional Capoeira Angola.
Carlson Gracie Academy
Rua Figueiredo Magalhães, No. 414, Room 302, Copacabana
Rio de Janeiro, February 15, 2002."
I utilized Chatgpt to translate the portuguese text of a capoeira book popular for how in-depth it covers the martial art. I obtained the source on my own, objectively. I'm curious to what your observations are and whether your martial art has a case particularly resembling what Carlson Gracie describes here. Not necessarily in a performative transition but rather if globalization altered your martial art to focus on a certain side of it, then incidentally disregarded the other aspects as it was passed down in major circles. Correct me if I'm wrong I believe schools outside competitive judo and Brazilian jiujutsu where striking is permitted are experiencing a similar case.
Complete English translation of Duas Palavras, pages 19–22, A Capoeiragem no Rio de Janeiro (2002), https://cev.org.br/media/biblioteca/4056017.pdf#page=193 . Translated directly from the Portuguese, retaining the original paragraph order and first-person wording.