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The culture of the Philippines is characterized by cultural and ethnic diversity. [1] Although the multiple ethnic groups of the Philippine archipelago have only recently established a shared Filipino national identity, [2] their cultures were all shaped by the geography and history of the region, [3] [4] and by centuries of interaction with neighboring cultures, and colonial powers.
Due to the sheer diversity of Indigenous words for ghosts, terms like espirito [13] and multo, both adopted from Spanish words such as muerto, have been used as all-encompassing terms for the souls or spirits of the dead in mainstream Filipino culture. [14]
Some traditional animistic practices blended with the new faith. [21] Catholicism's status as state religion continued under the short-lived Malolos Republic. The American colonial government established a policy of separation of church and state, eventually ending prospects of establishing a state religion in the Philippines. [20]
Intangible cultural heritage (ICH) includes traditions and living expressions that are passed down from generation to generation within a particular community. The Philippines, with the National Commission for Culture and the Arts [1] as the de facto Ministry of Culture, [2] ratified the 2003 Convention after its formal deposit in August 2006. [3]
A map showing the traditional homelands of the indigenous peoples of the Philippines by province. The indigenous peoples of the Philippines are ethnolinguistic groups or subgroups that maintain partial isolation or independence throughout the colonial era, and have retained much of their traditional pre-colonial culture and practices.
Souls in Filipino cultures abound and differ per ethnic group in the Philippines. The concept of souls include both the souls of the living and the souls or ghosts of the dead. The concepts of souls in the Philippines is a notable traditional understanding that traces its origin from the sacred indigenous Philippine folk religions. [1]
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 imposed with Spanish names and ...
Filipino religious leaders (4 C, 7 P) M. Religious mass media in the Philippines (2 C) P. Filipino people by religion (6 C) R. Religious buildings and ...