Then, like slippery oral art, like slips of the tongue, creation stories about men, women, and diwata—a god or spirit in Philippine folklore—are made up and told again and again...
Diwatas [possibly a form of Devata (Sanskrit)] are similar to Western fairies or nymphs, possessing supernatural powers...
Diwatas are avatars of Nature, which, as an active and potent force, may either bring good or evil...
Diwata inhabits many temporalities...
Diwatas live in trees, caves, hills and mountains, and streams and lakes.
They do harm to those who trespass within their premises while showing good favors on folks whom they perceive to be good of heart. However, more simply many believe diwatas are the guardian spirits of nature.
The deep time of myth and folklore in Diwata is not static; rather, it is like static, a kind of oracular interference that sharpens the reader’s awareness of acts of wounding as well as acts of resistance performed during Philippines’ colonization...
These retellings of legends and folk tales become a modality through which ahistory is rendered into history, history itself is investigated, and variations of diwatas, their quarries, and their hunters are revealed as inhabiting multiple narrative, linguistic, and cultural sites...
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