Labia Stretching Weights
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Labia minora are the thin lips or folds of skin that exist on either side of the vaginal orifice. They show a wide variation in size from woman to woman, so there is no ‘normal’ labial length to be viewed as sexually or cosmetically desirable for women.
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The average range of labial dimensions extends from about 4.0 to 6.4 cm in length, and about 2 cm wide. It is important to note that the actual range is much wider, with normal variants being anywhere from 1.2 to 10 cm in length and 0.7 to 5 cm in width. Interestingly, the two labia of the same woman are very often of different lengths. This shows that significant variations in labial size from one side to the other, as well as between different women, are perfectly normal and not signs of labial hypertrophy or abnormal in any way.
Many cultures value larger rather than smaller labia in women, in sharp contrast to the modern trend of desiring small pre-pubescent-appearing labia in women who are sexually mature, who may even undergo surgery to achieve such an appearance.
However, exactly the opposite has been observed to occur in many African cultures. One such is the Baganda practice of teaching labial elongation as a tribal female initiation rite, always taught to young girls who are near their puberty, between 9 and 16 years, and always completed by menarche. It is taught by a related elder female of the father’s family, is kept a female secret as to its performance and details, and is expected to be performed by all females of the tribe to be eligible for marriage within the tribe.
Almost 90% of women in such areas have elongated their labia and maintain this desirable size by regular stretching. The final size of the labia is at least one to one and a half inches in length.
Elder women usually teach this practice, and girls may then practice it alone or in groups to help one another, as a type of tribal initiation practice.
In many cases, they are taught to use various botanicals such as Solanum aculeastrum Dunal and Bidens pilosa L, which are demonstrated herbal medications beneficial to the female body. These soften the labia and make stretching easier, less painful, and more rapidly effective.
The goal of this practice seems to be complex, but may be simply described as meant to increase the pleasure associated with sexual intercourse for both males and females. Both males and females seem to have a favorable attitude towards continuing this practice, which does not fit the technical or traditional definition of female genital mutilation (FGM) because it is not associated with excision or incision of the female external genitalia, and is aimed at increasing their size rather than lessening it.
Most importantly, the aim of labial stretching is to increase female sexual pleasure rather than restrict it. It is because of such findings that some researchers have pertinently suggested the term ‘female genital modification’ be applied to this practice instead.
Men in such cultures also prefer that their wives have elongated labia as this supposedly provides a better area for foreplay to achieve female sexual arousal, and helps to facilitate smoother intercourse, as well as adding to the element of enticement before actual penetration into the vagina. Whether conditioned by their culture to value this female appearance or not, these men appear to appreciate elongated labia, though they do not take any direct part in ensuring that their females perform labial stretching.
The risks of labial stretching would appear to be minimal, being mostly limited to itching and mild pain at the time of initial stretching.
Some researchers have reported contradictory findings such as significant swelling, mild bleeding from the minor cuts and sores that occur during the initial sessions, and occasional reports of neurosensitivity as a result of hypertrophic labia. There is no increased chance of transmitting sexual infections, especially as the process is complete before the girl becomes sexually active.
The primary risk would appear to be that females who choose not to undergo the process are stigmatized and less likely to find eligible partners among their tribe. For this purpose, they may be intimidated by various psychological pressure techniques into accepting it.
In some parts of Mozambique, labial elongation is associated with vaginal tightening using various mildly astringent substances present in herbs of the region. Up to 65% of women in these regions practice this on a regular basis.
It is noteworthy that this practice seems to be slowly dying out as the socio-economic profile of the region changes, whether or not this is in response to the introduction of Western ideas of female sexuality or not.
Dr. Liji Thomas is an OB-GYN, who graduated from the Government Medical College, University of Calicut, Kerala, in 2001. Liji practiced as a full-time consultant in obstetrics/gynecology in a private hospital for a few years following her graduation. She has counseled hundreds of patients facing issues from pregnancy-related problems and infertility, and has been in charge of over 2,000 deliveries, striving always to achieve a normal delivery rather than operative.
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From Wikipedia, the free encyclopedia
Labia stretching, also referred to as labia elongation or labia pulling, is the act of lengthening the labia minora (the inner lips of the female genitals) through manual manipulation (pulling) or physical equipment (such as weights).[1] It is a familial cultural practice in parts of Eastern and Southern Africa,[2] and a body modification practice elsewhere. It is performed for sexual enhancement for the benefit of both partners, aesthetics, symmetry and gratification.[1]
The labia and the whole vulva differ in size, shape, and colour from one woman to another. In that labia stretching is attempting to change this body part to fit an ideal, and that it is often done by older women to girls, it has been compared to female genital mutilation (FGM) and child abuse.[3]
Elongated labia are perceived to facilitate orgasm and female ejaculation, and are considered to enhance sexual pleasure for both partners.[1] Women who have unequally long labia may increase the size of the shorter to achieve symmetry. They also swell inwards, partially blocking the entrance to the vagina.
The practice of labia stretching itself does not cause sexually transmitted infections (including HIV). Such infections generally occur later in life through sexual activity. Some writers have asserted that there is a causal link between labia stretching and rates of infection.[4]
... that pain at the beginning of the practice, nuisances related to the use of caustic herbs, and stigmatization in failing to comply with the practice are the principal health risks associated with LME [labia minora elongation]. At the same time, there is evidence that labial elongation may benefit the sexual health and well-being of women.
The opposite of labia stretching is labia reduction or labiaplasty, which is performed as a surgical procedure for women whose genitals cause them discomfort or pain,[6] or for aesthetic reasons.
Although the World Health Organization previously included labial stretching within the context of "mutilation" (see Genital modification and mutilation), the negative context of that was not supported by the research of Marian Koster MSc and Dr. Lisa Price of Wageningen University, Netherlands. This led the WHO to schedule amending their treatment of it, perhaps as "modification" instead, in February 2008.[2][7]
The practice of labial stretching does not violate women's rights, in that it does not involve physical violence, unless the woman is misled as to the benefits of the practice. However, it may be contrary to African customary law and rights of women if it is in conflict with public policy.[7]
Girls usually start to stretch their labia from ages 8 to 14, before menarche.[8] Children in the African diaspora practise this too, so it occurs within immigrant communities in, for example, Britain, where a BBC report labelled it a hidden form of child abuse.[9] The girls are subject to familial and social pressure to conform.[10]
The early recordings of the results of the practice are perhaps among the Khoisan peoples of southern Africa, where the inner labia were seen to be several centimeters longer than the outer labia.[citation needed] When Captain James Cook reached Cape Town in 1771, towards the end of his first voyage, he acknowledged being "very desirous to determine the great question among natural historians, whether the women of this country have or have not that fleshy flap or apron which has been called the Sinus pudoris"; eventually a physician described treating patients with labia ranging from half an inch to three or four inches.[11]
In Eastern Africa Monica Wilson recorded the custom through her fieldwork with the Nyakyusa people in the 1930s, and in Southern Africa Isaac Schapera worked with the Nama people, the largest group amongst the Khoikhoi, early in the 20th century,[12] publishing The Khoisan Peoples of South Africa in 1930, in which he documents labia stretching.
In Rwandan culture, female family members teach girls at puberty how to pull their labia to lengthen them (gukuna, "pull", imishino "labia" in Kinyarwanda language), using local medicinal flora to ease the process. Women continue the practice into adulthood and through marriage.[1] The most important aspect of gukuna imishino, which may begin about the age of 10, is to assist the couple to perform the sexual practice of kunyaza, in which the sexual satisfaction of the woman comes before that of the man.[13]
Labia elongation is something that every girl who has grown up on Ugandan terrain has at least heard about. Others have experienced it, complete with its joys and pains, while for many it is a mystery they can only imagine. Some men have heard of it too, and others have gone beyond the doors of these protected waters. Some people cherish it with their entire being, while others could not care at all about a matter so trivial. Another section of the community downrightly abhors elongated labia.[14]
Some human rights activists in the country, including feminist scholar Sylvia Tamale, support labia stretching.[14]
According to a report in the Global Press Journal, labia stretching is common in Zambia, but such a social taboo that it is rarely discussed. It is defended by traditional marriage counsellors and challenged by feminist activists.[15]
Wala Nalungwe, a feminist and activist, says that powerful, cultural figures – such as marriage counselors and family matriarchs – unfairly pressure young women to stretch their labia.[...]even older women do not understand why they pull their labia, she says. They manufacture false reasons to support the practice, scaring girls into pulling.[...] The practice of labia stretching denies women and girls autonomy over their bodies and sexuality, she says. [...] "It is unfair that girls and young women are taught to pull their labia minora for the sexual gratification of their male partners, not for their own sexual fulfillment."[15]
Labia modification is documented as having existed in cultures outside Africa, particularly in the South Pacific.[12] Robert Carl Suggs wrote about it in 1966 regarding the culture of the Marquesas Islands.[16]
Scholars link labial elongation with genital tattooing.[17] Elsdon Best wrote about the Maori (published in 1924, but apparently referring to a historical custom he had not witnessed himself): "Women were occasionally tattooed on the private parts, and this was a custom among Fijian women. It was alluded to as a tara whakairo."[18] Belgian missionary Gustaaf Hulstaert[19] wrote about genital tattooing in 1938 in Le mariage des Nkundó, about the Mongo people of the Congo: "Both women and men wear tattoos, but it is more common among women. For women, it is considered more sexual and often located near the sex organs."[20] Bronisław Malinowski wrote about the Trobriand Islands in The Sexual Life of Savages in North-Western Melanesia:[21]
The body, as distinguished from the face, is very seldom painted, and no tattoo markings are ever visible. I am told that girls at the time of their first menstruation are tattooed round the vagina. This tattooing is called ki'uki'u, and is done, according to my informants, for aesthetic purposes.
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a b c d "Rwandan Women View The Elongation Of Their Labia As Positive", retrieved on 18 June 2008
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a b [1], "Sexual health—a new focus for WHO", p. 6, retrieved on 19 June 2008
^ "Labia stretching: Why some British girls are told to do it". BBC News. BBC. 7 April 2017. Retrieved 24 April 2018.
^ "Cultural Practices in Namibia Hinder HIV Prevention, Group Says". Kaiser Health News. 11 June 2009. Retrieved 16 May 2018.
^ Pérez, Guillermo Martínez; Tomás Aznar, Concepción; Bagnol, Brigitte (14 July 2014). "Labia Minora Elongation and its Implications on the Health of Women: A Systematic Review". International Journal of Sexual Health. 26 (3): 155–171. doi:10.1080/19317611.2013.851139. S2CID 72132133.
^ [2], "Intimate Operations: OB-GYN Organization Issues Warning", ABC News, 31 August 2007, retrieved on 22 June 2008
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a b Kaoma Mwenda, Kenneth (December 2006). "Labia Elongation under African Customary Law: A Violation of Women's Rights?". The International Journal of Human Rights. 10 (4): 341–357. doi:10.1080/13642980600976369.
^ Pérez, Guillermo Martínez; Tomás Aznar, Concepción; Bagnol, Brigitte (14 July 2014). "Labia Minora Elongation and its Implications on the Health of Women: A Systematic Review". International Journal of Sexual Health. 26 (3): 155–171. doi:10.1080/19317611.2013.851139. S2CID 72132133.
^ "Labia stretching: Why some British girls are told to do it". BBC News. 7 April 2017. Retrieved 24 April 2018.
^ Akumu, Patience (16 June 2010). "Labia elongation: Invaluable culture or dangerous practice?". The Observer – Uganda. Retrieved 24 April 2018.
^ Cook, James (1846). The Voyages of Captain James Cook: With an Appendix, Giving an Account of the Present Condition of the South Sea Islands, &c. William Smith. p. 327. Retrieved 11 May 2018.
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a b Paige, Jeffery M.; Paige, Karen Ericksen (1981). The politics of reproductive ritual. Berkeley: University of California Press. p. 81. ISBN 9780520047822.
^ Barrett, Barbara Ann; Groes-Green, Christian (2011). Studying Intimate Matters: Engaging Methodological Challenges in Studies on Gender, Sexuality and Reproductive Health in Sub-Saharan Africa. Christian Groes-Green. ISBN 9789970251308.
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a b Akumu, Patience. "Labia elongation: Invaluable culture or dangerous practice?". The Observer – Uganda. Retrieved 24 April 2018.
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a b Katongo, Chanda (30 July 2013). "Zambian Girls Stretch Labia to Avoid Infidelity". Global Press Journal. Retrieved 24 April 2018.
^ Robert Suggs, Marquesan Sexual Behavior [New York: Harcourt, Brace and World, 1966], pp. 39–42, as quoted in Paige, above.
^ Paige, Jeffery M.; Paige, Karen Ericksen (1981). The politics of reproductive ritual. Berkeley: University of California Press. p. 81. ISBN 9780520047822. Young women among the Marquesans (Robert Suggs, Marquesan Sexual Behavior [New York: Harcourt, Brace and World, 1966], pp. 39-42), Nyakyusa (Monica Wilson, Rituals of Kinship Among the Nyakyusa [London: Oxford University Press, 1957], p. 87), and Nama (Schapera, Khoisan Peoples, p. 243) are encouraged throughout childhood to practise elongating the outer [sic] labia. Young women among the Maori (Elsdon Best, The Maori [Wellington, New Zealand: Polynesian Society, 1941], II, 557), Mongo (Gustave-E. Hulstaert, "Le mariage des Nkundó," Institut Royal Colonial Beige, Mémoires 8 [1938]: 60), and Trobrianders (Bronislaw Malinowski, The Sexual Life of Savages [New York: Harcourt, Brace and World, 1929] p. 305) design special tattoo markings along the labia.
^ "XX – Personal Adornment". THE MAORI – VOLUME II. p. 557. Retrieved 24 April 2018.
^ Harries, Patrick; Maxwell, David (2012). The Spiritual in the Secular: Missionaries and Knowledge about Africa. Wm. B. Eerdmans Publishing. ISBN 9781467435857.
^ Hulstaert, Gustave E. (translated by Vizedom, Monika B.) (1938) Marriage among the Nkundu. Bruxelles: Librairie Falk fils, Georges Van Campenhout, Successeur. [3] Quoted on the overview of the Mongo people by the Database for Indigenous Cultural Evolution at the University of Missouri.
^ Malinowski, Bronislaw (1929). The sexual life of savages in north-western Melanesia; an ethnographic account of courtship, marriage and family life among the natives of the Trobriand Islands, British New Guinea. New York, Eugenics Pub. Co. p. 305. Retrieved 24 April 2018.
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