Pomba Gira

Pomba Gira
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Pomba Gira es el nombre de un espíritu afro-brasileño evocado por los practicantes de Umbanda y Quimbanda en Brasil.^[1]^[2] Ella es compañera de Exu, no es su esposa, que es el mensajero de los Orisha en Candomblé. Conocida por muchos nombres, o avatares, Pomba Gira se asocia a menudo con el número siete, encrucijadas de caminos, cementerios, incorporación de espíritus y brujería.

Tradición

Mientras que Eshu representa la sexualidad masculina, la fertilidad y la fuerza, Pomba Gira personifica la sexualidad femenina, la belleza y el deseo.^[3] Ella es representada como una mujer hermosa que es insaciable. Pomba Gira es venerada con gran respeto y cuidado debido a su reputación de poseer una gran ira. A menudo la invocan quienes buscan ayuda en asuntos del corazón y del amor.^[4]

También es conocida por su conexión con mujeres transgénero y adoradores masculinos afeminados en referencia a la unidad sexual y tiene la reputación de poseer a ambos.^[5]^[6] Algunas representaciones de Pomba Gira muestran las características de ser promiscuo, hablador y vulgar. Sin embargo, tiene muchos avatares y estará más o menos inclinada hacia ese comportamiento, dependiendo de cómo se manifieste ella misma.

Referencias

↑ Ashcraft-Eason, Lillian; Martin, Darnise C.; Olademo, Oyeronke (2010). «Women and religion in the world». Women and new and Africana religions. ABC-CLIO. p. 116. ISBN 978-0-275-99156-2. «Said to be the spirits of the "people of the street" (povo da rua), conmen, and others forced by circumstance to live by their wits, exu and pomba gira spirits represent marginalized social types.»
↑ Hayes, Kelly E. (agosto de 2008). «Wicked Women and Femmes Fatales: Gender, Power, and Pomba Gira in Brazil». History of Religions 48 (1): 1-21. doi:10.1086/592152.
↑ Hayes, Kelly E. (2009). «The Dark Side of the Feminine: Pomba Gira Spirits in Brazil». En Chima Jacob Korieh, ed. Gendering global transformations: gender, culture, race, and identity. Routledge Research in Gender and Society 16. Taylor & Francis US. pp. 119-132. ISBN 978-0-415-96325-1. «Indeed, her profile is familiar to any inhabitant of the Western world, for Pomba Gira is the archetypal femme fatale, that seductive yet perilous siren depicted in pulp fiction and film noir. Possibly evil, definitely dangerous, she is the embodiment of a transgressive femininity that is at once beguiling and deadly: the dark side of the feminine.»
↑ Chestnut, Andrew (2007). «Latin America's Free Market of Faith». En Steigenga, Timothy J.; Cleary, Edward L., eds. Conversion of a continent: contemporary religious change in Latin America. Rutgers University Press. p. 87. ISBN 978-0-8135-4202-7. «A married woman, for example, who suspects an acquaintance of having an affair with her husband might ask Pomba Gira to harm the other woman so that she is no longer the object of her husband's affection».
↑ Hayes, Kelly E. 2008. Wicked Women and Femmes Fatales: Gender, Power, and Pomba Gira in Brazil. History of Religions. 48 (1) pp 1-21
↑ Conner, Randy P.; Sparks, David Hatfield (2004). Queering creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Haworth gay & lesbian studies. Psychology Press. pp. 81-84. ISBN 978-1-56023-351-0.

Datos: Q7227241
Multimedia: Pomba Gira / Q7227241

[1] Ashcraft-Eason, Lillian; Martin, Darnise C.; Olademo, Oyeronke (2010). «Women and religion in the world». Women and new and Africana religions. ABC-CLIO. p. 116. ISBN 978-0-275-99156-2. «Said to be the spirits of the "people of the street" (povo da rua), conmen, and others forced by circumstance to live by their wits, exu and pomba gira spirits represent marginalized social types.»

[2] Hayes, Kelly E. (agosto de 2008). «Wicked Women and Femmes Fatales: Gender, Power, and Pomba Gira in Brazil». History of Religions 48 (1): 1-21. doi:10.1086/592152.

[3] Hayes, Kelly E. (2009). «The Dark Side of the Feminine: Pomba Gira Spirits in Brazil». En Chima Jacob Korieh, ed. Gendering global transformations: gender, culture, race, and identity. Routledge Research in Gender and Society 16. Taylor & Francis US. pp. 119-132. ISBN 978-0-415-96325-1. «Indeed, her profile is familiar to any inhabitant of the Western world, for Pomba Gira is the archetypal femme fatale, that seductive yet perilous siren depicted in pulp fiction and film noir. Possibly evil, definitely dangerous, she is the embodiment of a transgressive femininity that is at once beguiling and deadly: the dark side of the feminine.»

[4] Chestnut, Andrew (2007). «Latin America's Free Market of Faith». En Steigenga, Timothy J.; Cleary, Edward L., eds. Conversion of a continent: contemporary religious change in Latin America. Rutgers University Press. p. 87. ISBN 978-0-8135-4202-7. «A married woman, for example, who suspects an acquaintance of having an affair with her husband might ask Pomba Gira to harm the other woman so that she is no longer the object of her husband's affection».

[5] Hayes, Kelly E. 2008. Wicked Women and Femmes Fatales: Gender, Power, and Pomba Gira in Brazil. History of Religions. 48 (1) pp 1-21

[6] Conner, Randy P.; Sparks, David Hatfield (2004). Queering creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Haworth gay & lesbian studies. Psychology Press. pp. 81-84. ISBN 978-1-56023-351-0.

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