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Journal articles on the topic 'Philippine Mythology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Samantha Sugue, Alliah, and MERCEDITA REYES. "Rediscovering the Value of Philippine Mythology for Philippine Schools: Literature Review." International Journal of Language and Literary Studies 4, no. 3 (2022): 329–41. http://dx.doi.org/10.36892/ijlls.v4i3.1057.

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The Philippines is one of the countries rich in culture, characterized by different literary art forms, such as indigenous rituals and folk narratives that are passed on to future generations. However, although there have been recurring studies about these literary pieces, some narratives and fields of literary studies are being neglected, such as Philippine Mythology. Yet, the preservation and recognition of Philippine myths may be resolved through the copious integration of these myths into the academe. In this article, the author introduced the state of literature, mainly folk narratives, i

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2

Antoinette, Michelle. "Monstrous Territories, Queer Propositions: Negotiating The Asia Pacific Triennial of Contemporary Art, between Australia, the Philippines, and Other (Island) Worlds." Asian Diasporic Visual Cultures and the Americas 3, no. 1-2 (2017): 54–85. http://dx.doi.org/10.1163/23523085-00302004.

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For the 8th Asia Pacific Triennial of Contemporary Art (apt) (2015–16), Sydney-based artists Justin Shoulder and Bhenji Ra collaborated to present Ex Nilalang, a series of filmic and live portraits exploring Philippine mythology and marginalized identities. The artists’ shared Filipino ancestry, attachments to the Filipino diasporic community, and investigations into “Philippine-ness” offer obvious cultural connections to the “Asia Pacific” concerns of the apt. However, their aesthetic interests in inhabiting fictional spaces marked by the “fantastic” and the “monstrous”—alongside the lived re

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3

Piscos, James Lotero. "Stewardship Towards God’s Creation Among Early Filipinos: Implications to Inculturated Faith." Bedan Research Journal 4, no. 1 (2019): 1–23. http://dx.doi.org/10.58870/berj.v4i1.1.

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An integral inculturated faith is anchored to the Filipino cultural heritage and identity. Primal cosmic beliefs and practices carried the holistic customs of stewardships towards God’s creation where it embodied the union and mutuality of the natives to nature rather than control and subordination. The research utilized primary materials written by Spanish ethnographers in the 16th-17th century. Although their observations were from the colonizers’ perspectives, it still revealed beliefs and practices at that time common among early Filipinos. One needs to filter and decipher those accounts t

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4

Martinez, Camille Joyce A., Angelou S. Santiaguel, Margarita Beatrice T. Zulueta, and Michael R. Ricafrente. "Alamathala: An augmented reality comic of the Philippine mythology for the students of St. Dominic College of Asia." MMA Research Journal 2 (June 30, 2021): 32–41. https://doi.org/10.5281/zenodo.8210160.

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The study aims to develop an augmented reality comic that will help in immersing the students to the AR technology. The study also aims to promote cultural awareness to younger generations as the concept of the comic revolves around the Philippine mythology. The researchers used quantitative research design in order to interpret the numerical data in determining the output’s performance and the evaluation of the students. The ALAMATHALA augmented reality comic has been proven to help in immersing the students in the technology as all the features of the ALAMATHALA augmented reality comic

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5

Cruz, Maria Pilar, and Marcos Mortensen Steagall. "MARIA MARIA! Exploring Filipina Identity Through Mixed-Media Graphic Design." LINK PRAXIS 2, no. 1 (2024): 322–58. http://dx.doi.org/10.24135/link-praxis.v2i1.13.

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This practice-led project explores Filipina Identity through mixed media graphic design, asking how two halves of a Pre and Post-Colonial female identity may exist in visual and narrative harmony. Through a series of seven assemblages, the practitioner takes the bold landscapes and bright, colourful creatures of Pre-Colonial Philippine mythology into the intensely sacred space of devotional shrines. In doing so, the project reviews key areas of Western Storytelling; Filipino Cubism; and 20th Century Assemblage. By using Western devices to frame indigenous content, the practitioner hopes to cre

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6

Yapan, Alvin. "Nang Mauso ang Pagpapantasya: Isang Pag-aaral sa Estado ng Kababalaghan sa Telebisyon." Plaridel 6, no. 1 (2009): 37–52. http://dx.doi.org/10.52518/2009.6.1-02ypn.

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This study looks into the dynamics of fantasy in the so-called telepantasya or pantaserye, particularly in how it uses the concept of space. It shows how the worlds of reality and fantasy are differentiated in these locally-produced television series. Encantadia and Majika on GMA 7, and Super Inggo and Da Adventures of Pedro Penduko on ABS-CBN 2 are analyzed for this purpose. An in-depth analysis of these shows leads the writer to conclude that there are many elements of “fantastic narratives” adapted from the West, particularly the dichotomy between reality and fantasy. This dichotomy is not

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7

Teslenok, S. A., and M. V. Saushkina. "Natural features and geological history of mount Vottovaara (Russian Stonehenge)." Vestnik of North-Eastern Federal University Series "Earth Sciences", no. 3 (September 21, 2023): 53–64. http://dx.doi.org/10.25587/svfu.2023.31.3.007.

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The article deals with the issues of physical and geographical features of the territory of Mount Vottovaara (which is the highest point of the West Karelian Upland) and its geological history. It is compared with one of the most famous attractions in the UK – Stonehenge Jam. Hypotheses of the origin and formation of this area are presented. The mountain keeps a large number of secrets, the main and most interesting among which are up to 1,600 individual stones located on its top – components of an ancient cult complex. They can be fully considered seids, many of which resemble unusual stone b

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8

Ghiasizarch, Abolghasem. "Critic of Literary Myth of Philippe Sellier and Pierre Brunel: Another Vision." IRIS, no. 36 (June 30, 2015): 225–45. http://dx.doi.org/10.35562/iris.1681.

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Cet article critique la conception du mythe littéraire chez Philippe Sellier et Pierre Brunel, pour lesquels les mythes littéraires sont issus des mythes ethno-religieux et n’ont pas leur source dans la littérature. Cette définition apparaît comme ethnocentrée et n’est pas applicable universellement. La Perse présente trois périodes mythologiques : l’ère pré-sassanide, l’ère post-sassanide persane et l’ère post-sassanide shi’ite. La mythologie shi’ite est une mythologie littéraire. Elle possède à la fois des caractéristiques du mythe littéraire et des caractéristiques du mythe ethno-religieux.

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9

Ghiasizarch, Abolghasem. "Critic of Literary Myth of Philippe Sellier and Pierre Brunel: Another Vision." IRIS, no. 36 (June 30, 2015): 225–45. http://dx.doi.org/10.35562/iris.1681.

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Cet article critique la conception du mythe littéraire chez Philippe Sellier et Pierre Brunel, pour lesquels les mythes littéraires sont issus des mythes ethno-religieux et n’ont pas leur source dans la littérature. Cette définition apparaît comme ethnocentrée et n’est pas applicable universellement. La Perse présente trois périodes mythologiques : l’ère pré-sassanide, l’ère post-sassanide persane et l’ère post-sassanide shi’ite. La mythologie shi’ite est une mythologie littéraire. Elle possède à la fois des caractéristiques du mythe littéraire et des caractéristiques du mythe ethno-religieux.

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10

Lico, Gerard. "Rising from of the Ashes: post-war Philippines Architecture." Modern Southeast Asia, no. 57 (2017): 46–55. http://dx.doi.org/10.52200/57.a.up2jbxrh.

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The 1945 battle for liberation witnessed the massive decimation of Manila’s urban built-heritage and the irreplaceable treasures of colonial architecture. Despite the seemingly impossible task to resuscitate war ravaged Manila, it rose again. Out of the ashes, modernism provided the opportunity to craft a new architecture for a newly independent nation. Modernism emerged as the period’s architectural symbol of survival and optimism. In a post-colonial cultural milieu, Filipino architects pursued the iconography of national mythology channeled through the pure surfaces and unadorned geometries

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11

Ndoen, Gabriella Immanuel, and Mike Wijaya Saragih. "Postcolonial Discourse Reflected Through Magical Realism in Tess Uriza Holthe’s When the Elephants Dance." Jurnal Onoma: Pendidikan, Bahasa, dan Sastra 9, no. 1 (2023): 538–49. http://dx.doi.org/10.30605/onoma.v9i1.2247.

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This article aims to show the postcolonial discourse of the Philippines through the utilization of magical realism in the novel When the Elephants Dance (2002) by Tess Uriza Holthe. When the Elephants Dance is intrinsically structured into four main sections which describe the events leading up to Japan’s surrender. Inside these four sections, the story is integrated with five sub-stories from accompanying characters which are A Cure for Happiness, Mang Minno, Ghost Children, The Twilight People, and The Portrait of an Aristocrat. These sub-stories act as one of the highlights of the novel sin

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12

G. Ancheta, Maria Rhodora. "A Convergence of Filipino Worlds: An Onomastic Reading of Edgar Calabia Samar’s Janus Silang Novels." Southeast Asian Review of English 58, no. 1 (2021): 64–87. http://dx.doi.org/10.22452/sare.vol58no1.7.

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Edgar Calabia Samar’s Janus Silang book series is a significant body of contemporary young adult fantasy novels in the Philippines. Samar’s ambitious series that successfully melds alternate online tech-worlds, everyday Filipino life, and ancient supernatural, god-inhabited worlds, is worthy of study. In creating this fantasy world, the Janus Silang series underscores the richness of Filipino mythology and lore by cohesively layering these lived worlds by way of spatial and temporal play. This paper wishes to study the value of this “world(s)-building”, entering this by way of the study of ono

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13

M. PIMENTEL, BERNARDINO, RICHARD DL RODRIGUEZ, and RHIA D. DEL ROSARIO. "Ntra. Sra. De Los Desamparados and Postcolonial Resistances." International Multidisciplinary Research Journal 4, no. 2 (2022): 325–36. http://dx.doi.org/10.54476/23311.

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This paper exhibits narratives on Catholicism and Spanish colonialism in the Philippines – primarily executed by the state and political apparatuses of Spain. Accordingly, colonialism is only an accident to Catholicism and vice-versa due to the inevitability of resistance, which always exists in the dynamic network of power relations. Catholicism and colonialism are not absolutely and essentially inseparable with one another, since conflict between the two has been occurring since the colonial period and until today. There is a clear dynamic interconnectedness between Catholicism and coloniali

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14

Artemov, Nikita. "Espak, Peeter: The God Enki in Sumerian Royal Ideology and Mythology. Wiesbaden: Harrassowitz 2015. XVIII, 235 S. 8° = Philippika 87. Brosch. € 52,00. ISBN 978-3-447-10412-8." Orientalistische Literaturzeitung 114, no. 2 (2019): 119–23. http://dx.doi.org/10.1515/olzg-2019-0037.

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15

Na, Ali. "My Gender is Precolonial: Transtemporal Minoritarian Aesthetics in “Diwata”." QED: A Journal in GLBTQ Worldmaking 10, no. 2 (2023): 118–38. http://dx.doi.org/10.14321/qed.10.2.0118.

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Abstract This paper takes up the visual art piece “Diwata: Queering Pre-Colonial Phillipine Mythology” by the artists Renz (he/him/they/them), Natu (he/him), and Ram (she/her) at the 2021 Southeast Asia Queer Cultural Festival. I argue that in performing tactics of transtemporal minoritarian aesthetics, the artists destabilize contemporary cultural acceptance of anti-queer and anti-trans norms. Engaging the transformative artistic embodiments of pre-colonial mythologies, I highlight these acts of performing within a queer affective spatio-temporal arc. I approach “Diwata” through the provocati

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16

Astorga, John Mark. "Identifying Greek Mythological Characters in Philippine Mythology Using Archetypal Theory Among BSED-English Students at Granby Colleges of Science and Technology." Journal of Contemporary Philosophical and Anthropological Studies 3, no. 2 (2025). https://doi.org/10.59652/jcpas.v3i2.407.

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Archetypal theory has been a cornerstone of mythological studies; it serves as an important lens to understand the connections between different cultures. This paper aims to assess the level of interest and understanding of BSEd-English students in the connection of Greek and Philippine mythology within the lens of archetypal theory by Carl Jung as a tool to analyze the similarities of their mythological characters. This paper used mixed methodology where 86 English students who have learned Mythology and Folklore were surveyed to measure their exposure in Greek and Philippine mythology and al

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17

Macdonald, Charles. "Earth and Sky in Philippine and Indonesian Mythology." Philippine Studies: Historical and Ethnographic Viewpoints 40, no. 2 (2012). https://doi.org/10.13185/2244-1638.1238.

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18

Anna, Camille V. Flores. "Comics as Third Space: An Analysis of the Continuous Negotiation of Identities in Postcolonial Philippines." International Journal of Business, Human and Social Sciences 12.0, no. 2 (2019). https://doi.org/10.5281/zenodo.2571805.

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Comics in the Philippines has taken on many uses for the Filipino people. They have been sources of entertainment, education, and political and social commentaries. History has been witnessed to the rise and fall of Philippine comics but the 21<sup>st</sup> century is seeing a revival of the medium and the industry. It is within this context that an inquiry about Filipino identity is situated. Employing the analytical framework of postcolonialism, particularly Homi K. Bhabha’s concepts of Hybridity and the Third Space, this study analyzes three contemporary Philippine comics, <em>Trese</

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19

Wencel, Maciej M. "Peeter Espak, The God Enki in Sumerian Royal Ideology and Mythology (Philippika 87)." Syria, January 1, 2016. http://dx.doi.org/10.4000/syria.4399.

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20

Villaruel, Rossandrew Banico. "Unearthing Mythological Legends of Local Communities in Pontevedra, Capiz, Philippines." JPAIR Multidisciplinary Research 16, no. 1 (2014). http://dx.doi.org/10.7719/jpair.v16i1.275.

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The mythological origin of a place does not literally tell us where we are or who we are, they can be clues to understand the significant stories of history of a place it may be in the form of words and phrases used by the first inhabitants and speaking of the things that they saw, experienced and heard in the world around them. The study was conducted to unearth the mythological legends of different local communities in the municipality of Pontevedra, Capiz. The study used a qualitative-historical-ethnographic research designs and data were gathered through interview. The results revealed tha

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21

Emily, Pitek. "Ifugao." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572512.

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The Ifugao inhabit the western mountain ranges of northern Luzon, which is an island of the Philippines. The Ifugao are agriculturalists and use extensive rice terraces with irrigation. Settlements consist of autonomous districts, each containing several hamlets; neither chiefs nor councils are present. Although the Ifugao have had contact with Christian missionaries, the remoteness of Ifugao settlements and elaborate traditional religious beliefs have prevented substantial Christian influence. The Ifugao religion consists of, "a mixture of exceedingly complex polytheism, ancestor worship, and

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22

Joyce, Michael James. "The Vampires Our Age Deserves: 21st Century Forms of Ancient Evil." eTropic: electronic journal of studies in the tropics 17, no. 1 (2018). http://dx.doi.org/10.25120/etropic.17.1.2018.3645.

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Traditionally, the peoples of Southeast Asia have held beliefs in numerous forms of vampires often crossed with ghosts or other spirits, such as Pontianak of the Malay Peninsula, Phi Krasue and Phi Pop of Thailand and the Aswang and Manananggal of the Philippines. These have been theorised as manifestations of fears and repressed aspects of life, including, previously, of dangers that lurk in the wilds surrounding villages. In modern times rumours of and belief in vampires persist and have moved to cities, but these tales are also joined by a more modern bloodsucker, the organ harvester. Poorl

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23

PIMENTEL, BERNARDINO M., RICHARD DL RODRIGUEZ, and ROSARIO RHIA D. DEL. "NTRA. SRA. DE LOS DESAMPARADOS AND POSTCOLONIAL RESISTANCES." August 12, 2022. https://doi.org/10.5281/zenodo.6987988.

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This paper exhibits narratives on Catholicism and Spanish colonialism in the Philippines – primarily executed by the state and political apparatuses of Spain. Accordingly, colonialism is only an accident to Catholicism and vice-versa due to the inevitability of resistance, which always exists in the dynamic network of power relations. Catholicism and colonialism are not absolutely and essentially inseparable with one another, since conflict between the two has been occurring since the colonial period and until today. There is a clear dynamic interconnectedness between Catholicism and col

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24

Magan, Rhodora. "Perception and Visibility of the State: The Ramayan of the Maranao: Rethinking Aquapelagos in the Philippines’ Sulu Sea." Shima, February 5, 2025. https://doi.org/10.21463/shima.247.

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This study contends that the Maranao people’s induction into the Tausug community of the Sulu aquapelago in the Philippines – an induction supervised by the colonial state – exemplifies a case of dialectical insularity or aquapelagicity in the production of a unique islandic identity that evolves through the deconstruction of Ramayan legends within templates of Darangen mythology. While numerous studies explore the role of myths and cultural narratives in reshaping and reinterpreting the identities of Muslim Filipinos, there is a notable scarcity of research specifically addressing how the Mar

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25

Ceccarelli, Manuel. "Peeter Espak: The God Enki in Sumerian Royal Ideology and Mythology. (Philippika 87). Wiesbaden: Harrassowitz, 2015. 235 S. 24 × 17 cm. ISBN: 978-3-447-10412-8. Preis: € 52,–." Zeitschrift für Assyriologie und vorderasiatische Archäologie 106, no. 2 (2016). http://dx.doi.org/10.1515/za-2016-0018.

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26

West, Patrick Leslie. "Towards a Politics and Art of the Land: Gothic Cinema of the Australian New Wave and Its Reception by American Film Critics." M/C Journal 17, no. 4 (2014). http://dx.doi.org/10.5204/mcj.847.

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Many films of the Australian New Wave (or Australian film renaissance) of the 1970s and 1980s can be defined as gothic, especially following Jonathan Rayner’s suggestion that “Instead of a genre, Australian Gothic represents a mode, a stance and an atmosphere, after the fashion of American Film Noir, with the appellation suggesting the inclusion of horrific and fantastic materials comparable to those of Gothic literature” (25). The American comparison is revealing. The 400 or so film productions of the Australian New Wave emerged, not in a vacuum, but in an increasingly connected and inter-mix

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