It was the ‘capoeiragem'. This form of revolt, before used as weapon of fight between innumerable escapes during slavery, became a symbol of the resistence of the black the domination. Thus in 1821, ‘capoeiragem' severely was restrained. Practical its was subjects the corporal punishments and measures not less aggressive. The republican government, restored in 1889, gave continuity to the repression politics and directly associated the ‘Capoeira' to crime, as it consists in Decree 847 of 11 of October of 1890 with the heading “Of Loafers and ‘Capoeiras'”: Article 402: To make in the streets or public squares exercises of corporal dexterity, known for the denomination of ‘capoeiragem': penaty of six months to two years of reclusion.

§ Only: Circunstance is considered aggravation to belong the capoeira to some band or ‘malta'. To the chiefs, or heads, it will be imposed penaty in double.

In 15 of December of 1890 then the Minister of the Finances Ruy Barbosa ordered to burned the documents that if would have to the Slavery, alleging that if would have to erase os the memory Brazillian this lamentable institution. The historians attibute such order to a atrategy that the looked for to prevent that the former-proprietors of slaves together to government one compensation of the damages that had had with the abolition of the slavery, in 1888.

Probably these documents in them would bring much information on the life of the slaves, its escapes, and its forms of resistence to the slavery.

Considering it difficulty to the insertion of the slaves and the children in the Brazilian social life after-abolition, the weight of four hundred in the ones of tradition slavery, ubderstands it strategy of the formation of maltas of capoeiras, groups thar if had multiplied in the century passed and in which if important figures of the politics of the time inclusion. It is important to emphasize that the history of the Capoeira in Rio de Janeiro sample that the practical one of the fight was not restricted to the layers poor of hte population: it was also common in the Armed Forces and in famous colleges, as Sabino, Sparrow, end even though in the famous College Peter II.

Several maltas in Rio de Janeiro had been famous, between them maltas called Chair of Lady (clientele of Sant'Anna), Guaiamuns (clientele of the New City), Luzianos (Beach of Luzia Saint) and Swod (Wide of the Lapa). There were registers in periodicals and books of the time, telling the performance os similar groups in São Paulo, Recife and Salvador.

Until the beginning of this century, they were the two great centers of practical of the Capoeira in Brazil: Rio de Janeiro and Salvador. In the Rio de Janeiro, the Capoeira was, of a certain form, integrated in the carioca life call double-dealing, involving, as said behind, also social classes privileged. In Salvador, as in other points northeast, the Capoeira remained for much restricted time to the poor communities of the periphery.

It is at this time that occurs the great jump in the history of the Capoeira. Unsatisfied with preconception and the marginalization that invloved the Brazilian art-fight, the noticeable Bahian as Master Bimba it decides to create a variation of Capoeira, the Bahian Ragional Fight, or simply Regional Capoeira of it, was come close losing for the tourism. The majority players of Capoeira of Salvador, to time, was become involved in demonstrations for tourist, what it made with that the Capoeira was transforming into a species of acrobatic show, distancing themselves sufficiently of its felt original fight. For this reason, Master Bimba, who in years 30 already was known for all the Northeast as detached fighter of ring, it decides to create a modality of Capoeira that, at the same time, rescued of the fight of release of black slaves and incorporated diverse techniques of another fights, also jiu-jitso and boxing.

Thus, the Capoeira of Master Bimba, even so preserving the movement and the old ones rituals, were a more aggressive fight, less acrobatic, with higher and quick kicks. Training invloves combinations of kicks with shove blows of hand and falls, for unbalance or protection, were also very important in the Regional Capoeira.

But the innovations of the bahian capoeira had not been alone in the aspect technician. They had invloved mainly the pedagogical field, or either, Master Bimba perceived the necessity of systemize the education of the Capoeira, that until then only occurred informally in the wheels of street. It created all na education methodology, which understood a Course of Regional Capoeira, Course of Specialization, the rejected waist (joint of techniques of grasping in projections) and Sequence of Education (eight synchronized sequences of blows e counterstrokes, practiced in pairs, for setting of the basic movements of the Capoeira).

Valley to detach that, the Capoeira Angola was sufficiently deiverfied, having difference in names of the blows and the touch of berimbau. Of the start of the century to years 30/40, inumerable bahian players of capoeira had not been associated directly with the Master Bimba or the Regional Capoeira. Some very famous as Traíra, Green Cobrinha, Black Ounce, Pivot, Nagé, Black Samuel, Daniel Noronha, Geraldo Hat maker, Totonho Tide, Juvenal, Medium brown Canarian, Aberrê, Livino, Antônio Devil, Bilusca. The players of Capoeira that noticed as the greater defender of the Capoeira Angola was without a doubt Master Pastinha. Bimba and Pastinha for work that had carried through, is considered the expressives names of the history of Capoeira in all Brazil.

The appearance of the Regional Capoeira, generated great controversy in the environment of the Capoeira, a time that many hat understood the innovations of Master Bimba as a non character of traditions of the fight. It was initiated, in years 30, a debate, that last until today, on what is “true Capoeira” and which modifications can be introduced without disrespecting principles and traditions of the fight.

Beyond the advance in the organization of the groups and all a retaken process the old ones traditions in years 80, of the old masters to be teach the beddings of it fights to the new generations and to participate of innumerable events in all Country and the Exterior, another important step in the institutionalization of the Capoeira as sport and martial art was included in the schools and university. Many courses of physical education in all the country they have the Capoeira as curricular substance, what it makes with that the professors was formed them; they have notion of the possibilities of this fight in the moving one to the motor development and to physical preparation. In this trajectory it is important to detach that, of 1985 the 1990, the Capoeira it started to be part of the Brazilian Pertaining to school Games (JEB's), the most important sport competition of the sort in Brazil.

Parallel all this process of organization and conquest of space in society, the Capoeira developed in the aspect technician. The fight became more fast and the blows most offensive. The Capoeira, which already is distinguished for its blows circular and to throw off balance, it has been become rich with diverse new formas of falls. In result of this development to the long one of this century, the Brazilian fight of the Capoeira it has comquered places between the martial arts, in Brazil and the word, enriched still for its musicality, what it gives a great specifically to it enters the too much fights.

Bibliographical reference: Capoeira Magazine n°3