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Teeth Mutilation Among the Casiguran Dumagat

Article in Philippine Quarterly of Culture and Society · January 1977

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 Philippine Quarterly of Culture and Society
5 (1977) 54-64

TEEl'H MUTILATION AMONG THE

CA$IGURAN DUMAGAT *

Thomas N.Headland
Summa Institute of Linguistics
Naruli, Bukidnon

The Dumagat method of teeth mutilation
is to saw through the top six incisors and canines
with a file so that they are flat and even with the
gums and, usually, to keep them dyed black for
a few years afterwards. The operation is done in
late puberty, for aesthetic reasons, and is purely
voluntary. There is no religious or magical cere-
mony attached to the custom. Between 1965 and
1975 the operation was performed on approxi-
mately 26 percent of the teenage population.
This paper will attempt to describe in full
this teeth mutilation among the Dumagat, after
first making a brief survey of the phenomenon
elsewhere in the Philippines, and in other areas
of the world. A lengthy bibliography is included
which should prove useful as a reference tool for
the researcher interested in a further comparative
study of the subject.
The practice of teeth mutilation has been
found to occur in every major area of the world,
and is still practiced among several traditional
ethnic groups in Southeast Asia. It is usually
done for aesthetic reasons, though some groups
have been known to do it as a sign of mourning
- .
in the Sula Islands, Salayar, Java, Australia and
Polynesia (see Wilkin 1893, Alkema and Bezemer
.- 1927, and Spencer and Gillin 1927), and "among
the Australian tribes it was a common practice
to knock out one or more of a boy's front teeth
at [ceremonies of initiation into adulthood]"
(Frazer 1959: 17; see also Van Gennep 1960,
Grosvenor 1969, Howitt 1904, and Spencer and
Gillen 1899 and 1904).
To my knowledge, only one article has
appeared on teeth mutilation in the Philippines
(Galang 1941). However, brief descriptions on
the subject occur frequently in the literature.
In Vietnam, several groups from the south
are reported to practice filing and blackening of
teeth. These are the Bahnar, Bru, Hre, Hroi, Jeh,
Katu, Koho, Ma, Pacoh, Rengao, Sedang and
Tau-oi (see Maurice 1941, Mole 1970, Pichon
1938 and Schrock 1966). The language of the
Hroi is Malayo-Polynesian; the others are
Austroasiatic. Several northern groups are said
to practice teeth blackening, but not filing. These
are the Black Tai, Man, Muong, Tho, and White
Tai (see Schrock 1966 and Huard 1953).
For mention of the custom in other areas of
Southeast Asia, see Alkema and Bezemer 1927,
Covarrubias 1938, DuBois 1960, Evans 1937,
Grosvenor 1969,Kennedy 1929, Schebesta 1973,
Steller and Aebersold 1959, and Wilken 1893. In
Africa, see Boulton 1941, Little 1951, Staub
1936, and Werner 1906. On the American con-
tinent, see Conzemius 1932, Hrdlicka 1940,
Marden 1941, Stevens 1926, and Zahl 1959. In
Polynesia, see Alkema and Bezemer 1927. In
Australia, see Spencer 1927.

The data on Dumagat teeth mutilation wan gathered in and around the municipality of Casiguran from May
to September 1976, under the auspices of the Summa Institute of Linguistics. Other data on the Dumagrt has been
gathered by the author over a period of fourteen yean of intermittent residence among the Dumagat. Thanks are due
bo my ~0lleap8 Len Whalley for taking the photographs reproduced in this paper, and to David Thomas and Kenneth
Watt for mdriag several helpful comments on a preliminary version of the manuscript.
 Headland / TEETH MUTILATION AMONG THE CASIGURAN DUMAGAT
A Survey of the methods
Teeth are mutilated for beautification by
various methods of sawing, filing, chipping or
dyeing. In some groups, teeth are knocked out
with a stone as a sign of mourning (see Alkema
and Bezemer 1927, and Wilken 1893).
Usually only the incisors and canines are
mutilated, and often just the upper incisors and
canines. Throughout Southeast Asia and the
Philippines the operation is done at puberty,
and always for adornment plus peer pressure
("so one won't look like a dog") (see Cole 1945
and 1956, Conklin 1958, Finley 1913, Garvan
1964, Kennedy 1929, and Reed 1904).
Practically everyone to whom I have described
Dumagat teeth filing asks me the question,
sometimes with a rather ethnocentric tone of
criticism, "Why do they do it?" The answer is
very simple: they d o it for beautification. But
customs often look strange t o the outsider.
One anthropology textbook even refers t o it
as a "most foolish" custom (Hoebel 1958:
251), which of course it is not. I refer the
reader who may still question the reasoning
behind such a custom t o Miner (1956:504-05).
Here Miner describes teeth mutilation among
the Nacirema tribe (spell it backwards), a
group in which virtually every member
submits t o the operation-a custom "which
strikes the uninitiated stranger as revolting
because of the almost unbelievable ritual
torture of the client" (1956:505).
In the Philippines, there are six reported
methods of teeth mutilation: (1) Filing the front
teeth down slightly so they are even (Steller and
Aebersold 1959, Cole 1956, G. Maceda 1937);
(2) Filing or sawing the front teeth down even
with the gums (Finley 19 13, Headland 1975,
Conklin 1958); (3) Filing or chipping the front
upper teeth to points (Worcester 1906, Garvan
1964); (4) Filing concave grooves on the outer
surface of the upper front teeth (Steller and
Aebersold 1959, Galang 1941:426, ScNegel
1971); (5) Putting gold caps on filed teeth, or
gold fillings or brass wire in holes bored in the
front teeth (Cole 1956, Pallesen 1972); (6) Dye-
ing the teeth black (Galang 1941, Conklin 1958).
Illustrations of Filipinos with mutilated teeth
appear in Barton 1930, Cole 1913, Cole 1956,
Fox 1952, Galang 1941, Steller and Aebersold
1959, and Worcester 1906. Also, four human
skulls appear on display in the Ayala hfuseurn in
Makati, each with different types of mutilated
teeth.
Where the Custom is found
in the Philippines
The literature records that the practice of
teeth filing or chipping has been reported to have
been practiced in at least the following Philippine
groups: the Bagobo (Cole 1913 and 1945), the
Bisayans (Blair and Robertson, vol. 12), the
Bukidnon (Cole 1956), the Hanunoo (Conklin
1958), the Ilongot (Wilson 1947), the Mamanua
Negritos (M. Maceda 1975), the Manobo (Garvan
1931), the Casiguran Dumagat (Turnbull 1929,
Vanoverbergh 1937-38, and Headland 1 9 7 9 ,
the Negritos of Pampanga (Worcester 1906), the
Negritos of Zarnbales (Reed 1904, and Fox
1952), the Remontados of Rizal (G. Maceda
1937), the Samal (Pallesen 1972), the Sambal
(Blair and Robertson Vol. 16), the Sangil
(Maryott ms.), the Subanun (Christie 1909 and
Finley 1913), the Sulod Society (Jocano 1968),
and the Tiruray (ScNegel 1971).
Barton 1931:37 refers t o tooth filing in his
work on the Ifugao, but does not specifically
state that it was an Ifugao custom. I found no
evidence in the literature that any of the
Ifugao groups, or othergroups in theMountain
Province, ever practiced teeth filing, and the
SIL teams presently working among four
different Ifugao dialect groups also report
negative evidence (though some do blacken
their teeth).
Several of my own colleagues with the SIL,
presently doing linguistic research in 56 different
cultural communities in the Philippines, re-
ported to me (personal correspondence) that
they have observed that tooth filing is still
actively practiced by at least some people in the
following groups: in Luzon: Zambales Aeta,
Casiguran Dumagat (Agta), Ilongot, and Palanan
 PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY
Dumagat (Agta); in Mindanao: Sangil, Sangi.,
llianen Manobo, Maranao, Tigwa Manobo,
Cotabato Manobo, Tagakaulu Kalagan, Mamanua,
Ata Manobo, and T'boli; in Palawan: Kalarnian
Tagbanwa, Molbog; in the Sulu area: Central
Sinama (Samal), Yakan, Tausug and Southern
Samal.
Other colleagues report that tooth filing was
once practiced, but has now ceased among the
following groups: Western Bukidnon Manobo,
Mansaka, Binukid (Bukidnon) and Dibabawon
Manobo.
Still others report that it has never been
practiced, to their knowledge, in the follow-
ing groups: in Luzon: Isneg, Ga'dang, Arnganad
Ifugao, Antipolo Ifugao, Central Cagayan Agta,
Urniray Dumagat, Northern Kankanay, Southern
Kahga, Pasil Kahga, Southern Bontoc, Central
Kankanay, Ata Negrito; in Mindanao: Sarangani
Manobo, Chavacano, Bilaan; in Palawan: Batak
(Negrito); in the Visayas: Masbatenyo; in the
Batanes: Ivatan.
The evidence we have been able to gather
(admittedly still incomplete) indicates that teeth
filing was probably practiced in every indgenous
community in Mindanao and Sulu in the past. In
Luzon, it was practiced by four of the seven
Negrito groups for which we have data, and not
by the other three, and by only one non-Negrito
group, the Ilongot. It was apparently never
practiced by any highland groups on Luzon. Our
data for the Visayas and Palawan is too sketchy
to say anything more than that it was practiced
by some groups there, the Hanunoo on Mindoro,
the Sulod on Panay, and the Molbog and Kalarnian
Tagbanua in Palawan.
The Custom among the Dumagat
The Casiguran Dumagat, or Casiguran Agta,
are a Negrito band society living widely scattered
in the sub-province of Aurora on the eastern
coast of Luzon Island. Most of them live within
the municipal area of Casiguran. They number
431 adults and 337 children and teenagers
(Headland 1977). Brief ethnographic descriptions
56
have appeared on the Casiguran Dumagat (Vano-
verbergh 1937-38, Headland and Headland 1974,
Headland 1975, Estioko and Griffin 1975, etc.).
Forty-six percent of the adult Dumagat
have filed teeth (gepgip) (59 adults out of a
sample of 128). Thirtyeight percent of all men
(24/63), and 54 percent of all women (35/65),
have filed teeth.
The statistical data for this section of the
paper was drawn from a nonprobability
sample taken in 1976 of 63 men and 65
women, or 29.7 percent o f the adult
population.
To answer the question whether the custom
of teeth filing is dying out, we checked the
percentages of adults with filed teeth in each age
bracket. The results are shown in Table 1.
These results show a definite pattern of slow
decrease in the percentage of people who have
had their teeth filed since the turn of the century.
Whereas only one-fourth of the young adults (age
20-29) have their teeth filed today, approxi-
mately three out of four teenagers were having
their teeth filed during the second decade of this
century. Each age group of Dumagat per decade
shows an approximately eight to twenty percent
decrease in people with filed teeth from the
1920's to the present. The evidence definitely
establishes, therefore, that the custom of teeth
filing is slowly dying out among the Casiguran
Dumagat.
Table 1. Frequency and Percentage Distribution
of Casiguran Dumagat with filed teeth,
by age group
10 out of 38
10 out of 28
------I
People with Percentage in Each Age
Filed Teeth Bracket with Filed Teeth
26.32%
35.71%
17 out of 30 56.67%
14 out of 21 66.67%
8 outof 11 72.73%
I
TOTAL 59 out of 128 =461)9%
57 Headland / TEETH MUTILATION AMONG THE CASIGURAN DUMAGAT
Who does the filing?
Morice Vanoverbergh was strongly of the
opinion that teeth frling is not indigenous among
the Casiguran Dumagat, but was borrowed from
the neighboring Ilongot (1937-38). To test this
hypothesis we questioned a sample of 52 adults,
who had filed teeth, as to who had performed
the operation on them. The answers are as
follows:
The person who does the filing is always an
adult male more than forty years old. Twenty-
nine percent stated that an "uncle" (amoy) had
performed the operation (we must interpret the
term "uncle" loosely, since amoy can refer to
any male collateral relative, no matter how
distant, in the first ascending generation from
Ego, or even a non-relative). Of the 52 res-
pondents, eight percent had their teeth filed
by their own father, six percent by Palanan
Dumagat (all different men from Palanan), and
six percent by Ilongot.
Thirteen percent had their teeth filed by a
man named Martines, eight percent by Pedrin,
and another eight percent by Ayogyog. These
three men, all Casiguran Dumagat, are the only
ones in our data who stood out as having been
asked to file teeth many times. Pedrin and
Ayogyog do not have filed teeth themselves.
Martines had his teeth filed by his uncle Abundio
(deceased), and is the only Dumagat we know of
who had his upper and lower front teeth filed, as
the Ilongot do it.
Eight percent of the Dumagat adults are re-
cognized shamans (bunogen),with eight out
of ten being men. But most teeth-filers in-
cluding Martines and Pedrin, are not shamans.
There are six widely recognized Dumagat
shamans in Casiguran, with Ayogyog ranking
the highest among these six. The other five
shamans have never filed teeth, to my
knowledge.
Vanoverbergh's guess that the Dumagat
teeth filing custom was borrowed from the
Ilongot could be correct, but our data does not
substantiate that hypothesis. And the fact that
the Palanan Dumagat, far to the north in Isabela,
also praetice teeth filing, tends to further weaken
Vanoverbergh's hypothesis.
Tools used in the operation
The main tools used in the operation are a
threecomered file (kikil), a dull bolo (guho), - .
a block of wood with cotton cloth wrapped
around it (sangal) and a piece of white bark
cloth (age). The size of the angal is approxi- *
mately 2% by 1 % by % inches. The size of the
age is about 5 by 6 inches. A small plate of water
and a kettle with a blackened bottom are also
necessary.
Martines is said to wmetimes perform the
operation with the use of a hack saw. Infor-
mants tell me that before files were availabIe
a dull bolo was used. Turnbull states that the
operations, around 19 15, were "performed. . .
using an anow head" (1929:131).
The actual procedure
It took a total of seventeen minutes to
perform the operation on the sixteen year old
girl shown on the following plates. Martines was
the filer. Here is the sequence of the operation,
as my wife and I recorded it in our field notes,
on September 2,1976.
(8:12) The girl lies down on a mat on the
sand, and the svlngal is inserted into the mouth
for the girl to bite on, and the age is put over ,
her mouth, with the upper front teeth protruding
out of a hole in the middle of the cloth (Plate I).
(8: 13) The filer's wife sits on the girl's knees and
holds her wrists tightly, while a man kneels at her
head and grips the sides of her head tightly, with
his thumbs holding her upper lip pulled back
(Plate 2). (8:14) The filer, squatting at the girl's
left, wets the file and begins filing the two upper
medial incisors. (8:16) The girl giggles. (8:17)
The filer begins sawing with a bolo (guho).
(8: 18) He wets the file again, and saws with the
file. (8: 19) A s m d spot of blood appears. He
PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY 58

Plate 1. Girl on mat prepared for teeth filing

Plate 2 . Girl's teeth show through uge hole F

59 Headland / TEETH MUTILATION AMONG THE CASIGURAN DUMAGAT

Plate 3 . Filer works on grl's teeth

Plate 4. Broken incisors show through age hole

PHILIPPINE QUARTERLY OF CULTURE AND SOCIETY

Plate 5 . Soot is applied to tooth stumps

Plate 6. Girl's teeth after filing operation

 61 Headland / TEETH MUTILATION AMONG THE CASIGURAN DUMAGAT
begins sawing with the bolo again. The patient
begins to wince from pain. (8:20) They let her sit
up and spit, and then the procedure is resumed.
(8:22) The right medial incisor breaks off, and is
placed -by the fder in the plate of water. (8:23)
The left medial incisor breaks off, and is placed
in the water. (8:24) The left lateral incisor breaks
off, (Plate 3), and falls down into the patient's
mouth, so they have her sit up and spit it out.
The tooth is dropped into the water. (8:25) The
right lateral incisor breaks off (Plate 4). A small
amount of blood oozes out which is wiped off
with a rag. (8:26) The rough edges are being
fded smooth, and the tips only of the two upper
canines are fded flat. (8:28) Soot is scraped off
the bottom of the kettle with the bolo and
smeared with a finger onto the stumps of the
teeth (Plate S), so that it will fill the now exposed
pulp cavities. (8:29) The operation is finished.
The girl stands up and giggles. The stumps of the
teeth slant inward at a 45 degree angle when the
girl is standing erect (Plate 6).
Plate 6 was photographed just a few minutes
afZer the operation was completed. Sub-
sequent checking of the patient on following
days ahowed no noticeable swelling, infection
or other complications. This girl, in contrast
to most patients, did not have her caninea
l i k d flat down to the gums.
(8:30) The patient's father hands her a gawid
leaf (Piper betle). She heats the leaf over the
4 s and begins continually patting her lips with
it (this is said to prevent swelling). The utensils
are gathered and the broken teeth are c d y
thrown into the grass.
BIBLIOGRAPHY
(In this bibliography,the pages which discuss
teeth mutilation occur in parentheses at the end
of each reference. Asterisks are found at the end
of those references which are on file at the
HRAF at Ateneo de Manila University.)
Alkema, B. and TJ. Bezemer
1927 Beknopt Handboek dm Volkenkunde van
Post-operativeMedicinal Treatment
A day or so after the operation, when the
teeth and gums become sore, a medicine is pre-
pared from the vine amulong (Raphidophom
merrillii). When the pulp cavity (utdk) is sore, the
bark of the vine is peeled off, the bark is then
pounded or crushed to a pulp, and placed against
the newly fded teeth. This is said to "draw out
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fied). The leaves of this vine are made into a
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bubbling out of the end ofthe twig it is made to
drip on the blade of a bolo. The finger is then
dipped into the sticky sap on the bolo, and the
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usually done by unmarried teenagers, and the
custom is eventually dropped after marriage.
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quently, as the black color does not last in-
definitely on the teeth. Mdgbanase is not a
medical treatment, but is done for beautification.
One Dumagat stated, "If we did not blacken our .
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