THE POSSIBLE RESEMBLANCE OF HUMANOIDS IN THE TORRENT CASE (1965) TO MYTHICAL MODELS IN THE SOCIAL MINDSET OF CORRIER - PART II
By Andrés Salvador
Nighttime and the tatú hunt. In the CT, the events occurred at night. “They saw some shapes in the darkness”. This is precisely the actuating factor that contributes to perceiving the Pombero, also known as the Caraí Phujaré = Lord of Night (Blache, 1982: 51 and 52). In the dark: “shapes become confused and indefinite (…) has connotations of quiet and loneliness and provokes associations with hours and places that meet these characteristics, such as the wilderness, siesta, streams or tree hollows. The night is mystery, the right time for hearing strange noises (…) it is very odd to see the Pombero by day.” (Blache, 1982:52-53). The night is also the supporting moment for seeing the Pora (Blache, 1982: 85). Even when siesta time is an actuating factor in the case of the Yasy Yateré, it is a Guaraní term that means “fragment of the moon” (Blache, 1982: 63).
It is no less interesting that the protagonists were on their way back from a tatú hunt, and this is because it remands us to the tutelary role of the wild and its fauna with certain characteristics, such as the Caá Pora, which can appear as a woman or a man (Perkins Hidalgo, 1987: 18). Juan B. Ambrosetti writes: “In Goyaz (…) the Indians also have a legend about the Caá-Pora. When the find a swarm of wild pigs and exterminate them, the Caá Pora appears, riding on the very last pig, and upon seeing it, the slayers are rendered idiots for the rest of their lives, so they take great care against killing off the wild pigs, and always leave a few alive. This is a very wise legend, as it tries to put a halt to the complete destruction of an animal.” (Ambrosetti, 1947:46).
Conclusion. From the foregoing it emerges that in an initial approach to the subject, it becomes possible to establish in the Torrent Case (CT) a relative isomorphism at each of the analyzed levels between the humanoids identified as “Martians” and the mythical figures, probably shielded behind them, which subsist as models. Despite the problematic nature of the assimilation, the interest that this holds for the empirical investigation of a case, and the knowledge of the symbolic universe that lends it legitimacy, is significant. (Berger and Luckmann, 2011: 229).
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Perkins Hidalgo, Guillermo 1987: Leyendas y supersticiones del Iberá. In Corrientes entre la leyenda y la tradición, Todo es Historia, Capitulo 7, Buenos Aires, October 1987, pp.14-34.
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[Andrés Salvador is an Attorney and Professor of Law. He is interested in Symbolic Thought and in the context of its social loss and its consequences. He is likewise devoted to the study of the persistence of mythological thought and its relationship with the UFO phenomenon. He manages the OVNIS en Corrientes blog - http://ovnisencorrientes.blogspot.com.ar/ - which presents articles and information on the phenomenon and its manifestations in that Province. He also runs the Café Ufológico de Corrientes and is also a member of the Acadèmie d'Ufologie in France.
Currently, he is compiling a catalogue of cases recorded in the Province of Corrientes between 1947 and 2001]
(Translation © 2013, Scott Corrales, Institute of Hispanic Ufology)
Please visit Scott's website: THE JOURNAL OF THE INSTITUTE OF HISPANIC UFOLOGY (IHU)