Barcelona is an ancient Mediterranean Catalan city. It was inhabited by the Iberians, the Romans, and the Muslims, who turned it into an important port city. In the 10th century it became the capital of an independent county. It merged with the Crown of Aragon two centuries later and thus began a process of intensive commercial expansion that has characterized the city’s history of over the intervening centuries. The merchants from Barcelona were actively involved in trade with America in the 18th century, as were those from some other cities from the Kingdom of Spain. The last decades of that century saw the beginning of a process of population and commercial exchange that continued to develop through the 19th century. This process helped Barcelona become the first city on the Iberian Peninsula to industrialize. It is during this period that we observe the emergence of the indianos—individuals born on the peninsula who went to do business in America. Many indianos returned to the peninsula after the loss of the Spanish Continental Empire, others moved to Cuba and Puerto Rico, the last Spanish colonies in the Antilles. Around these individuals, commerce and business of all kinds were developed, giving Barcelona the appearance of an open and cosmopolitan city that it has maintained ever since.
Yolanda Blasco-Martel and Jose Miguel Sanjuan Marroquin
Matthias Röhrig Assunção
Capoeira is a martial art that developed from combat games enslaved Africans brought to Brazil. It is systematically documented since the beginning of the 19th century in Rio de Janeiro and later in other port cities. During the 19th century capoeira was increasingly practiced by the poor free people, black and of mixed ancestry, and also by white immigrants. Capoeira gangs controlled their territories against intruders and allied with political parties until the Republican purge of 1890. Capoeira survived best in Bahia, where it remained more associated with other forms of Afro-Brazilian culture and acquired many of its features still extant in present-day capoeira. From the 1930s onward, capoeira masters such as Bimba and Pastinha modernized capoeira, leading to the emergence of the Regional and Angola styles. Bahian capoeiristas migrated to Rio de Janeiro and São Paulo in search of better opportunities during the 1950–1970s. There they and their students developed what later became known as “Contemporary capoeira” (Capoeira Contemporânea) which is the most practiced style today. Capoeira was and is practiced in various ways: as a friendly game or as a fight, as a combat sport, or as an Afro-Brazilian cultural activity. Since the 1980s, capoeira has undergone a process of globalization and is now practiced in many countries around the world. Capoeira is the only martial art of the African Diaspora that is known and practiced worldwide. Writing on Capoeira has rapidly grown in a number of disciplines, leading to the constitution of its own interdisciplinary field of study.
Christon I. Archer and Stephen B. Neufeld
By 1821, a decade of bloody warfare had fragmented the viceroyalty of New Spain, divided the population into hostile factions of patriots and royalists, and intensified old hatreds among peninsular, or European-born, Spaniards (gachupines), American-born criollos, the complex racially mixed groups, and the indigenous population. In many regions, the native villagers were angry, resentful, and politically mobilized. The war had taught different segments of the population that mobilization and the effective use of political action—even violence—could address their political demands, their interminable grievances concerning landholding, and their chronic disputes over taxation. These campesino insurgent and guerrilla fighters, many of whom knew little Spanish, fought tenaciously and often successfully for different factions and regions. Although some sought to escape combat and brutal suppression by fleeing into rugged mountains or posing as neutral noncombatants, guerrilla warfare, endemic banditry, and pervasive violence changed the lives of ordinary people. In the cities, large floating populations of vagabonds, gamblers, and petty criminals frequented cockfights, bullfights, and other popular entertainments; loitering in parks and public markets, they made the night extremely dangerous for respectable urban residents. Nevertheless, even as indigenous and mestizo people suffered from the dislocations of war, arbitrary conscription, heavy taxation, and narrow paternalism, some also developed feelings of pride and empowerment that would find new expression in the post-independence decades. By the outbreak of the war with the United States twenty-five years later, Mexico was ill-equipped and unprepared to defend its territory. Its economy was in ruins, its army lacked modern weapons and training, and many of its citizens were unwilling to engage in the defense of a nation that they did not fully comprehend. Others rose to lead the republic in its heroic, but impossible, defense.