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	== What is a creation myth? ==
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			== Semi-protected edit request on 14 November 2023 ==
	''A creation myth is a specific type of myth which tells how the Universe, the Earth, life, and/or humanity came into being. A myth is just a story for which there is no documentary or scientific proof. ''
	:Is there a way to revise this paragraph to indicate that a 'myth' usually dates from antiquity?

			{{Edit semi-protected\|Myth\|answered=yes}}
	And that the authorship is always untraceable? I mean, it's too late for anyone to create any new myths, because the rest of us would know who wrote it -- or at least when.
			Philippine mythology is rooted in the many indigenous Philippine folk religions. Philippine mythology exhibits influence from Indonesian, Hindu, Muslim, Shinto, Buddhist, and Christian traditions.

			Philippine mythology includes concepts akin to those in other belief systems, such as the notions of heaven (kaluwalhatian, kalangitan, kamurawayan), hell (kasamaan, sulad), and the human soul (kaluluwa, kaulolan, makatu, ginoand kud,...).
	:Yes, but that kind of detail should go into the myth article, not here in ]. That's why I linked to it. :-) --Dmerrill
	--Ed Poor

			The primary use of Philippine mythology is to explain the nature of the world , human existence, and life's mysteries. Myths include narratives of heroes, deities (anito, diwata), and mythological creatures. These myths were transmitted through oral tradition, handed down through generations guided by spiritual leaders or shamans, (babaylan, katalonan, mumbaki, baglan, machanitu, walian, mangubat, bahasa,...), and community elders.
	:''it's too late for anyone to create any new myths''
	:I don't think this is true at all. Witness for example the belief that UFO's may bring wisdom or danger from other worlds.

			The traditional belief systems and indigenous religions of the Philippines are termed Anito and Anitism. Alternate designations include Anitismo, (Hispano-Filipino translation of the concept), and Anitería, a term with derogatory connotations frequently used by the Spanish clergy during the colonial era.
	== Redirect and merge the article with ]? ==

	I am thinking we ought to just redirect to ]. This is rapidly turning into a duplicate of it. :-) --]

	:I started the ] page and I have no objection as long as we preserve (merge) any worthwhile content.

			Oral literature
	== Myths and falsehoods are not the same thing ==
			Oral literature (also known as folk literature) consists of stories are passed down the generations by speech or song. All Philippine mythologies originated as oral literature. Stories naturally change and proliferate. Despite many recording projects, the majority have yet to be properly documented. These traditions were intentionally interfered with by the Spanish through the 16th century introduction of Christian mythology. Examples include the Biag ni Lam-ang and the Tale of Bernardo Carpio, where certain characters were given Spanish. Interest in oral literature grew in the 21st century due to interest among the youth, coupled with literary works, television, radio, and social media.
	I think we have to be careful to avoid the implication that myth = falsehood. Many of the ancients did not consider their myths falsehood. Ultimately Graeco-Roman myths are no different from Jewish or Christian stories. To call one myths and refuse to call the other myths also is to make a distinction that does not exist. (Unless the distinction you wish to make is one of truth, but that isn't NPOV.) -- ]

			Written literature
	: This, of course, is true. But in common every-day useage people equate the word "myth" with a story that is not true. In any case, I agree with your position. ]
			Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people. Miguel de Loarca wrote Relacion de las Yslas Filipinas and Pedro Chirino added Relacion de las Yslas Filipinas (1604). Anitism books have been published by universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as other publishers such as Anvil Publishing. The publications spanned the 16th to the 21st centuries. Printed but unpublished sources include college and graduate school theses. Written literature does not provide definitive accounts of particular stories, which vary from town to town, even within the same ethnic group. Examples include Bakunawa and the Seven Moons and The Tambanokano, whose specifics depend on the locality, ethnicity, story origin, and cultural progression.

			History
	:: One common use of myth is unrelated to theology and legend. I added "myth" to refer to journalistic uses such as "ten myths about hair loss."
			Main article: Cultural achievements of pre-colonial Philippines

			The Tagalog people's Obando Fertility Rites, before becoming a Catholic festival, was initially an animist ritual dedicated to the intersex deity, Lakapati, who presided over fertility, the goddess of love, Diyan Masalanta, and the supreme god, Bathala.
	== Journalists, inventors and myths ==

			The Virgin of Antipolo has animist connections. Many of the rituals and prayers connected to the Lady of the Breadfruit (Tipolo) Tree have similarities to the pre-colonial indigenous cult of Maguayen, the Visayan god to whom people made offerings before building a boat or embarking on a voyage. Similarly, the Virgin of Antipolo is also asked for protection and well-being, as well as for the blessing of new cars, the modern mode of transportation.
	:: Sorry, but this addition that I just removed
			The indigenous religions of the Philippines developed through a variety of migrations and trade routes. Scholars theorized that Austronesians arrived through the "Out-of-Taiwan model", crossing from mainland Asia to Taiwan, and later the Philippines, continuing to other islands. The Austronesians are believed to have brought animist beliefs incorporating shamanism, ancestor worship, totemism, and tattoos. Beliefs in benevolent and malevolent spirits was established by their arrival.

			By 200 to 300 CE, Hindu mythologies arrived in the Philippines through trade routes and migration. Hinduism brought Indianized traditions to the Philippines, including indigenous epics such as Ibalong, Siday, and Hinilawod, folk stories, and superstitions that blended with indigenous polytheisims. The concept of good and bad demons, prevalent in Indian societies, became widespread in the archipelago. These demons were viewed as both evil and good. Indigenous religions were not replaced by Hinduism, rather, the former absorbed traditions and beliefs from it. Gender-variant deities and shamans became widespread. Humanoid mythical creatures emerged alongside a variety of belief systems. Around 900 CE, Chinese influence spread in some areas, adding Sinified and Buddhist belief systems. The most prominent was belief in ghosts.
	*

			By 1300 CE, Muslim traders arrived in the southern Philippines, bringing with them Islamic myth and belief systems. Many in the southern and western Philippines converted to Islam. In the middle of the 16th century, the Spanish arrived from Latin America and brought with them Ibero-American Christian myth (for example, veneration to Our Lady of Guadalupe). Some inhabitants were receptive to these myths, but most were not as the Spanish wanted to conquer the islands, instead of just injecting traditions. The Spanish began a three-century purge against indigenous religions, suppressing and mocking indigenous cultures. Monotheism generally replaced indigenous polytheistic beliefs. Existing myth and folklore were retrofitted accordingly. However, indigenous belief systems survived–despite Spanish threats and killings. The Philippine revolution was accompanied by attempts to revitalize the indigenous Philippine folk religions and establish them as the state religion. However, the proposals were sidelined over conflicts with the Americans, which led to war. In the late 19th century, the US occupied the country leading more people to convert to Christianity.
	:: does not fit the journalistic use (traditionally as a list of falsehoods on non-controversial subjects). It properly goes on the Science mythology page, where I am about to put it! :-) -- ]

			Regional mythology
			Filipino mythologies from different ethnic groups have similarities such as:

			The Bicolano people and the Visayan myths use different names for their deities, but the activities in their creation myths are similar;
	Look, my new entry (second one on the page) is intended to refer to the journalistic practice of "dispelling myths" -- most often in the form of a list of common and non-controversial misconceptions corrected in the list. This does not fit with the other examples! -- ]
			Deities named Mayari/Malayari/Apûng Malyari, are prevalent in Tagalog, Kapampangan, and Sambal mythologies;
			The moon deity Bulan and serpent deity Bakunawa appear in Hiligaynon, Karay-a, Cebuano and Bicolano mythologies;
			Moon-swallowing monsters named Tambanokano in Mandaya and Manobo mythologies. The Mandaya Tambanokano is depicted as a crab, while the Manobo Tambanokano is depicted as a tarantula or scorpion;
			Foe-deities named Gugurang and Asuang appear in Bicolano mythology and in Hiligaynon mythology named Agurang and Aswang; and
			A deity named Kabunian appears in the mythologies of the Ibaloi people, the Bontoc people, and the Ifugao people.
			The deities, heroes, and creatures are different from each other, and do not form a unified narrative. Each story has multiple versions. In many cases, stories vary from place to place even within a single ethnic group.

	Exactly; I meant it as an example of the first definition, not the second. I wouldn't put on the Scientific myths page, though; it's really just personal commentary, and I certainly don't have the credentials for my commentary on the matter to belong in an encyclopedia. I just like to point to it in Talk pages to explain why I make certain changes to pages about inventions. --LDC

			A Bontoc shaman performing a sacred wake ritual with a death chair.
	== Joseph(?) Campbell and Star Wars ==
			The 7,000 Philippines islands divide into three main regions: Luzon, Visayas, and Mindanao (which is subdivided into North and South). The difference in mythologies and belief systems is by ethnic group rather than geography. Some ethnic groups have influence in only a few towns, while others span provinces. Buddhism and Hinduism in the Philippines is influential.
	I have heard that Campbell, a mythologist (is that the correct word? I'm not sure) referred to Star Wars as a "modern myth" where "myth" is used in the legend/tradition sense. This contradicts the idea that a myth doesn't have a specific author. I don't know, however, if Campbell's view is supported by other scientists. Does anyone have information on this? --]

	:I don't think "no specific author" is a ''defining'' characteristic of myths (in the first sense), just a common attribute. Wouldn't you say the names of Santa's reindeer, for example, are an importasnt part of the American myth of Santa Claus, even though they were created by Clement Moore? --LDC

	Good point. --]

			<ref>https://en.wikipedia.org/Philippine_mythology<ref>
	: I agree too. I think we might identify a category of literary myths. These are works of fiction which, although they have a known author, embody a narrative of sufficient power and/or intuitively grasped symbolic significance that they are much more widely disseminated throughout a culture than merely among those who have read them. I draw this idea from A N Wilson who makes the point in his introduction to Bram Stoker's ''Dracula'' citing Mallory's ''Death of Arthur''. The test might be to imagine that all printed copies of the original were destroyed after the author's death. If it is plausible that people would value the <b>story</b> enough to resurrect it, then it would qualify as a literary myth. The ''Lord of the Rings'' and ''War and Peace'' are possible further examples. --] 14:00 Oct 25, 2002 (UTC)

			<!-- Write your request ABOVE this line an<ref>https://en.wikipedia.org/Philippine_mythology</ref>d do not remove the tildes and curly brackets below. --> ] (]) 11:30, 14 November 2023 (UTC)
	Is it really necessary for a myth to be believed to be true by those who tell it? I would have thought that the question of literal truth is unimportant; the "deep explanatory significance" would be what matters. ] 23:15, 25 Feb 2004 (UTC)
			:] '''Not done:''' it's not clear what changes you want to be made. Please mention the specific changes in a ] and provide a ] if appropriate.<!-- Template:ESp --> ] (]) 12:00, 14 November 2023 (UTC)

			== Semi-protected edit request on 1 December 2023 ==
	----
	==Pre-literate==
	The opening paragraph of this article seems to imply that only preliterate cultures have myths. I'm pretty sure that is not the case: in the first place Medieval Europe was not strictly a pre-literate culture, and has plenty of myths. Secondly, most people consider that we have myths in some form today. Can we adjust this? ] 17:52, 22 Oct 2004 (UTC)
	: We'll have to adjust more than this. This article is a horrible mish mash of truisms and second-rate precis's of pop-deconstructionists (who are given much too much emphasis). (OK, I say "precis" but thats much too nice a term for this Hyacinth's copy-out-of-this-semester's textbook approach. But I'm too nice to say "Plagiarise") A section on their belief of these figures, uninteresting and irrelevant outside university Critical Theory departments, would be much better. -- ] 16:55, 28 Oct 2004 (UTC)
	:: Please see ] Key Policy #4: "Respect other contributors." See also ], ], and ]. ] 18:31, 28 Oct 2004 (UTC)
	::: I do respect you. I just thought those edits were lousy. Now, respect my right to point that out. -- ] 18:41, 28 Oct 2004 (UTC)
	::::If you do respect me, treat me with respect. You're above comment shows that you know little to nothing about me (for instance, which school ''am'' I attending?), yet you are willing to insult and pigeon-hole me.
	::::You're comments show a distaste for and willful ignorance of 'pop-deconstruction' and 'critical theory', and yet you seem not to appreciate the arguments against them that I added to the article. ] 19:37, 28 Oct 2004 (UTC)
	::::: ''Well, there was a reason for that. You didn't explain the arguments, and like most deconstructionist critics, they tend to write fundamentally nonsensical sentence. Maybe, in the context of the rest of the book their arguments are clear, but you made no attempt to give that context (the reference to May 1968 -- presumably the Paris riots -- but what about them? Omitted from your quote, and therefore impossible to follow). Critical Theorists are not exactly reknowned for their clarity of exposition, (too often conflating inpenetrability with depth). Writing an encyclopedia article is a lot more than copying sections out of books you like. (Not least, because, as in this case, what results is inevitably stylistically appalling). There is an art to precis and paraphrase. What you added was, basically, incoherent.''
	::::: '' '''But''' none of this makes you a bad person, even though you're trying to make this personal, which it isn't. Secondly, this article is not exclusively about Deconstructionist views on Myth, (an undeniably interesting topic) so interjecting long diatribes from your auteurs-du-jour into previously well constructed paragraphs is, again, a very poor stylistic trait.'' -- ]
	::::::Remember that this is a ''collaborative '''process'''''. ] 20:03, 28 Oct 2004 (UTC)
	::::::: And I was continuing that process, by weeding out the worst excesses of the critical theorists.
	::::: ''PS : "Willful ignorance" is more personally uncivil than anything I said about you. Fortunately, I've a thick skin. On the other hand, I'll readily admit to a "Distaste" for these people.''

			{{edit semi-protected\|Myth\|answered=yes}}
	#As I have said before, deleting information for NPOV is kinda like fucking for chastity.
			There is a minor misspelling located in the second image under the "Academic discipline history" section.
	#I know of one school in the US with a critical theory department, and it's really just an interdisciplinary program made up of faculty from other departments. So the claim of ignorance, on the face of it, looks pretty good - it is clear that you haven't undertaken any formal study of the material you're dismissing here.
	#Quoted information is always preferable to unattributed "Some argues," and Hyacinth should be commended for putting well-cited information into the article.
	#Barthes has never been particularly associated with deconstruction, though he is sometimes associated with poststructuralism.
	#Barthes is not "pop deconstruction," so much as a highly respected scholar in a number of fields.
	#Just because you can't understand a writer doesn't mean he's willfully unclear. I don't much understand molecular biology, but I don't say that they prefer to be obscure.
	#The article isn't exclusively about deconstructionist views of myths.
	#The hell you haven't been making personal attacks - veiled accusations of plagiarism and accusations that Hyacinth is simply copying out of a textbook are personal attacks, and you need to stop them immediately.
	] 20:01, Oct 28, 2004 (UTC)

			It states that "Edith Hamilton's Mythology has been a major channel for English speakers to learn classical '''Greel''' and Roman mythology"
	:1) Hilarious. My sides have split. PS : who mentioned NPOV. I was talking about bad writing.
	:2) What the hell does the US have to do with it?
	:3) Well cited '''from a single source'''
	:4) Big deal. I was using deconstructionist as a short hand for critical theorists.
	:5) No. He's a well respected Critical Theorist. That's it.
	:6) Willfully unclear, unwillfully unclear. What does it matter? Explain to me what "Myth is a word chosen by history. It could not come from the nature of things" actually '''means'''? How does history choose the word myth? Why can't it come from the nature of things?
	:7) Everyone of Hyacinth's additions was a long quote from a single source. Thats copying. Colour it however you like.

			I suggest changing this to "Edith Hamilton's Mythology has been a major channel for English speakers to learn classical Greek and Roman mythology"
	::#OK, well then let me rephrase - deleting information is a crime against NPOV.
	::#Well, OK, where do you find departments of critical theory then?
	::#Hyacinth cites two sources, actually.
	::#Which goes a long way towards showing the ignorance you display here.
	::#Cited in philosophy, linguistics, comparive literature, English, art history... need I go on?
	::#Explain to me why it matters. Ask Hyacinth to clarify it if it doesn't make sense. Do the research and clarify it yourself. But don't just delete something because you don't understand it.
	::#Quoting is a good thing, and is generally, among those who edit literary and philosophic articles, encouraged because it reduces disputes over what someone said and provides more concrete evidence and less POV interpretation. But that isn't the point. Yes, Hyacinth quoted. The implied accusation of plagiarism and the accusation that he was copying from a textbook he was currently studying, however, are pure personal attacks.

			] (]) 20:28, 1 December 2023 (UTC)
	] 20:13, Oct 28, 2004 (UTC)
			:{{done}}<!-- Template:ESp --> ] (]) 21:27, 1 December 2023 (UTC)

			== Missing Aboriginal Dreamtime ==
	Actually I used only one citation, Barthes and others are cited in Mache. ] 20:41, 28 Oct 2004 (UTC)

			Could we see more global inclusiveness here?... in typical Eurocentric fashion, this wiki article on 'Myth' focusses on Biblical, Greek, Norse etc mythologies and ignores the myths of the Australian Aboriginal Dreamtime.
	==Myth & history clarification==
	Mache aligns himself with structuralists rather than poststructuralists.<br/>
	To clarify "Myth is a word chosen by history. It could not come from the nature of things," I quote the opposite opinion:<br/>
	"Myth therefore seems to choose history, rather than be chosen by it. It generates and informs history."<br/>
	Thus "Myth is a word chosen by history. It could not come from the nature of things" is Barthes way of saying he prefers historical exegesis since, to paraphrase, "history generates and informs myth." ] 20:41, 28 Oct 2004 (UTC)
	: The trouble with this "clarification" is that its circular. Whatever Barthes means by "historical exegesis" is never really explained (except in additional jargon). Exegesis means ''explanation'', (specifically of religious scripture). So explain, without using the structuralist jargon, what exactly is this theory of Historical Exegesis and why must it be contrasted by "the nature of things". What does Barthes even '''mean''' by "nature" in this context? Don't get me wrong, I don't object to the Critical Theorists having their say in this article. I do object to the presentation of their distinctly minority viewpoint being presented as mainstream thought. -- ]
	::FWIW, I agree with GWO on the substance. It can be the case that a minority viewpoint is didactically the best because it is easier to explain, and provides obvious talking points when introducing other viewpoints, but I don't think that applies in this case. ---- ] 10:36, 29 Oct 2004 (UTC)

			Now, I know the natives will argue that the Dreaming isn't mythology but for all intents and purposes the Dreamtime is, in that it isn't a historical account replete with dates and such. So it's not History. Every religion has its own mythology, from Creation to Noah's Ark to Wars of the Gods in Hindu, Greek and Roman times and the Australian Aboriginal Dreamtime is no different.
	I think that it's a grave misrepresentation to call critical theory a "minority' view. That's kind of like calling astrophysics a minority view. Yes, 95% of the world has probably never read Barthes. But those that have are people who have undertaken advanced study in the humanities at mainstream and respected universities. Critical theory is not some weird cult. It is the core and foundation of current academic research in the humanities. ] 16:53, Oct 29, 2004 (UTC)

			Western academics argue about the dates of the Mahabharata epics and the Vedas in general or even whether they are factual accounts of ancient prehistory - certainly, no-one tries to put a date on Atlas holding up the World!.
	:There is a misunderstanding here. I have no idea if Barthes ever used the term "historical exegesis", but he agreed with the viewpoint and technique. This viewpoint and technique existed, as the article indicates, for hundreds of years before Barthes, and thus in no way represents only a poststructuralist/deconstructionist/critical theory viewpoint or technique. All the article mentions in regards to Barthes is that he agrees with taking "Myths as depictions of historical events." It is not a "distinctly minority viewpoint", rather he is listed as one of many who agree with this viewpoint. I am surprised that we have to argue about this point. ] 18:41, 29 Oct 2004 (UTC)

			You could say the same thing about the Biblical Flood or the Dreamtime. Until proven, they're all undated and unattributed anonymous stories - aka myths. ] (]) 21:17, 13 December 2023 (UTC)

			== Plato as a Mythographer ? ==

			A google query mentions that indeed, Plato was a mythographer. Maybe his name can be added to the list due to how well known and influential he has been to human civilization and/or philosophy ? ] (]) 13:56, 4 December 2024 (UTC)

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Philippine mythology is rooted in the many indigenous Philippine folk religions. Philippine mythology exhibits influence from Indonesian, Hindu, Muslim, Shinto, Buddhist, and Christian traditions.

Philippine mythology includes concepts akin to those in other belief systems, such as the notions of heaven (kaluwalhatian, kalangitan, kamurawayan), hell (kasamaan, sulad), and the human soul (kaluluwa, kaulolan, makatu, ginoand kud,...).

The primary use of Philippine mythology is to explain the nature of the world , human existence, and life's mysteries. Myths include narratives of heroes, deities (anito, diwata), and mythological creatures. These myths were transmitted through oral tradition, handed down through generations guided by spiritual leaders or shamans, (babaylan, katalonan, mumbaki, baglan, machanitu, walian, mangubat, bahasa,...), and community elders.

The traditional belief systems and indigenous religions of the Philippines are termed Anito and Anitism. Alternate designations include Anitismo, (Hispano-Filipino translation of the concept), and Anitería, a term with derogatory connotations frequently used by the Spanish clergy during the colonial era.

Oral literature Oral literature (also known as folk literature) consists of stories are passed down the generations by speech or song. All Philippine mythologies originated as oral literature. Stories naturally change and proliferate. Despite many recording projects, the majority have yet to be properly documented. These traditions were intentionally interfered with by the Spanish through the 16th century introduction of Christian mythology. Examples include the Biag ni Lam-ang and the Tale of Bernardo Carpio, where certain characters were given Spanish. Interest in oral literature grew in the 21st century due to interest among the youth, coupled with literary works, television, radio, and social media.

Written literature Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people. Miguel de Loarca wrote Relacion de las Yslas Filipinas and Pedro Chirino added Relacion de las Yslas Filipinas (1604). Anitism books have been published by universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as other publishers such as Anvil Publishing. The publications spanned the 16th to the 21st centuries. Printed but unpublished sources include college and graduate school theses. Written literature does not provide definitive accounts of particular stories, which vary from town to town, even within the same ethnic group. Examples include Bakunawa and the Seven Moons and The Tambanokano, whose specifics depend on the locality, ethnicity, story origin, and cultural progression.

History Main article: Cultural achievements of pre-colonial Philippines

The Tagalog people's Obando Fertility Rites, before becoming a Catholic festival, was initially an animist ritual dedicated to the intersex deity, Lakapati, who presided over fertility, the goddess of love, Diyan Masalanta, and the supreme god, Bathala.

The Virgin of Antipolo has animist connections. Many of the rituals and prayers connected to the Lady of the Breadfruit (Tipolo) Tree have similarities to the pre-colonial indigenous cult of Maguayen, the Visayan god to whom people made offerings before building a boat or embarking on a voyage. Similarly, the Virgin of Antipolo is also asked for protection and well-being, as well as for the blessing of new cars, the modern mode of transportation. The indigenous religions of the Philippines developed through a variety of migrations and trade routes. Scholars theorized that Austronesians arrived through the "Out-of-Taiwan model", crossing from mainland Asia to Taiwan, and later the Philippines, continuing to other islands. The Austronesians are believed to have brought animist beliefs incorporating shamanism, ancestor worship, totemism, and tattoos. Beliefs in benevolent and malevolent spirits was established by their arrival.

By 200 to 300 CE, Hindu mythologies arrived in the Philippines through trade routes and migration. Hinduism brought Indianized traditions to the Philippines, including indigenous epics such as Ibalong, Siday, and Hinilawod, folk stories, and superstitions that blended with indigenous polytheisims. The concept of good and bad demons, prevalent in Indian societies, became widespread in the archipelago. These demons were viewed as both evil and good. Indigenous religions were not replaced by Hinduism, rather, the former absorbed traditions and beliefs from it. Gender-variant deities and shamans became widespread. Humanoid mythical creatures emerged alongside a variety of belief systems. Around 900 CE, Chinese influence spread in some areas, adding Sinified and Buddhist belief systems. The most prominent was belief in ghosts.

By 1300 CE, Muslim traders arrived in the southern Philippines, bringing with them Islamic myth and belief systems. Many in the southern and western Philippines converted to Islam. In the middle of the 16th century, the Spanish arrived from Latin America and brought with them Ibero-American Christian myth (for example, veneration to Our Lady of Guadalupe). Some inhabitants were receptive to these myths, but most were not as the Spanish wanted to conquer the islands, instead of just injecting traditions. The Spanish began a three-century purge against indigenous religions, suppressing and mocking indigenous cultures. Monotheism generally replaced indigenous polytheistic beliefs. Existing myth and folklore were retrofitted accordingly. However, indigenous belief systems survived–despite Spanish threats and killings. The Philippine revolution was accompanied by attempts to revitalize the indigenous Philippine folk religions and establish them as the state religion. However, the proposals were sidelined over conflicts with the Americans, which led to war. In the late 19th century, the US occupied the country leading more people to convert to Christianity.

Regional mythology Filipino mythologies from different ethnic groups have similarities such as:

The Bicolano people and the Visayan myths use different names for their deities, but the activities in their creation myths are similar; Deities named Mayari/Malayari/Apûng Malyari, are prevalent in Tagalog, Kapampangan, and Sambal mythologies; The moon deity Bulan and serpent deity Bakunawa appear in Hiligaynon, Karay-a, Cebuano and Bicolano mythologies; Moon-swallowing monsters named Tambanokano in Mandaya and Manobo mythologies. The Mandaya Tambanokano is depicted as a crab, while the Manobo Tambanokano is depicted as a tarantula or scorpion; Foe-deities named Gugurang and Asuang appear in Bicolano mythology and in Hiligaynon mythology named Agurang and Aswang; and A deity named Kabunian appears in the mythologies of the Ibaloi people, the Bontoc people, and the Ifugao people. The deities, heroes, and creatures are different from each other, and do not form a unified narrative. Each story has multiple versions. In many cases, stories vary from place to place even within a single ethnic group.

A Bontoc shaman performing a sacred wake ritual with a death chair. The 7,000 Philippines islands divide into three main regions: Luzon, Visayas, and Mindanao (which is subdivided into North and South). The difference in mythologies and belief systems is by ethnic group rather than geography. Some ethnic groups have influence in only a few towns, while others span provinces. Buddhism and Hinduism in the Philippines is influential.

Cite error: A <ref> tag is missing the closing </ref> (see the help page).d do not remove the tildes and curly brackets below. --> Janrey g (talk) 11:30, 14 November 2023 (UTC)

Not done: it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a reliable source if appropriate. Liu1126 (talk) 12:00, 14 November 2023 (UTC)

Semi-protected edit request on 1 December 2023

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There is a minor misspelling located in the second image under the "Academic discipline history" section.

It states that "Edith Hamilton's Mythology has been a major channel for English speakers to learn classical Greel and Roman mythology"

I suggest changing this to "Edith Hamilton's Mythology has been a major channel for English speakers to learn classical Greek and Roman mythology"

153.90.19.146 (talk) 20:28, 1 December 2023 (UTC)

Done Cannolis (talk) 21:27, 1 December 2023 (UTC)

Missing Aboriginal Dreamtime

Could we see more global inclusiveness here?... in typical Eurocentric fashion, this wiki article on 'Myth' focusses on Biblical, Greek, Norse etc mythologies and ignores the myths of the Australian Aboriginal Dreamtime.

Now, I know the natives will argue that the Dreaming isn't mythology but for all intents and purposes the Dreamtime is, in that it isn't a historical account replete with dates and such. So it's not History. Every religion has its own mythology, from Creation to Noah's Ark to Wars of the Gods in Hindu, Greek and Roman times and the Australian Aboriginal Dreamtime is no different.

Western academics argue about the dates of the Mahabharata epics and the Vedas in general or even whether they are factual accounts of ancient prehistory - certainly, no-one tries to put a date on Atlas holding up the World!.

You could say the same thing about the Biblical Flood or the Dreamtime. Until proven, they're all undated and unattributed anonymous stories - aka myths. Wokepedian (talk) 21:17, 13 December 2023 (UTC)

Plato as a Mythographer ?

A google query mentions that indeed, Plato was a mythographer. Maybe his name can be added to the list due to how well known and influential he has been to human civilization and/or philosophy ? Gizziiusa (talk) 13:56, 4 December 2024 (UTC)

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