Especially when recorded in ancient verbal mythology by the local civilisations?
Geology suggested that the most recent Nabukelevu volcano eruption was 50,000 years ago. Local mythology suggested more recent volcanic activity and eruptions. But this was and had to be discounted as it did not fit the physical geological interpretation of the evidence.
his scientific investigation of the region concluded that the volcano had not erupted for 50,000 years, long before the island was first inhabited around 2000 B.C. The myth, it seemed, was simply a story—not a description of previous events.
Then, two years later, when diggers carved out a road near the base of the volcano, they uncovered pieces of ancient pottery buried underneath a metre-deep layer of volcanic ash. “This clearly demonstrated that the volcano had erupted within the last 3,000 years while humans lived here,” says Nunn, a professor at the University of the Sunshine Coast in Queensland, Australia. “The cultural memory was right, and our scientific surveys were wrong.”
Why ancient myths about volcanoes are often true | BBC
How would this have effected the local chronology of the area and intertwined history around the world?
Catastrophe and mythology chronology revision
Does this help catastrophe scholars and ideas?
More mainstream people such as Georges Cuvier, father of paleontology, and the archeologist Claude Schaeffer investigated and suggested repeated catastrophic events ending the civilisations of multiple peoples. But perhaps with the events not fitting into standard history dating.
In both regions, cosmologies and mythologies not only document the attempts of past cultures to recover from the impacts of volcanic disasters, but also provide a means by which following generations can understand, contextualize, and therefore recover from, future volcanic catastrophes. We further suggest that such local traditions can provide a valuable community education tool as well as an important means of aiding the psychosocial recovery of individuals and communities after volcanic disasters.
Welcoming a monster to the world: Myths, oral tradition, and modern societal response to volcanic disasters
Mythology catastrophists including those interested in Immanuel Velkikovsky's theories and those that have come from his basic ideas (David Talbott, Alfred de Grazia, Dwardu Cardona, Ev Cochrane, Gary Gilligan, Jno Cook etc) suggest much more recent dates for physical doomsday and conflagration events witnessed by human populations.
Peter Jupp has invested the very mysterious case of the Australian magnetic reversal at Lake Mungo and Lake Victoria where the Mungo Man was found.
This one example of myths are history does not prove that aboriginal folklore and mythology is correct but it does show that it might be even if the previous interpretation of geological data suggests it is not.
Volcano geology revisionism
What does this imply for geology's understanding and interpretation of pre history volcanic eruptions? And of standard dating techniques or theories?