Labia Elongation under African Customary Law: A Violation of Women's Rights?

Cultural and rhetorical traditions of communication within African / Black thinking

“…One interesting implication of the Bhe Case is that African customary law is a distinction that, although it is not often clearly made in either legislation or judicial practice, can involve the distinction between the rules that prescribe who marries whom, and the non-discriminatory forms and conditions involving fundamental policies of equality of access and liberty to choose (Mwenda 2008). The validity test of African customary law, as described in the legislative frameworks of many Commonwealth African States, is that ‘a custom is only valid if it does not offend public policy, or any laws of a concerned country, or natural justice, good conscience and equity’ (Kaoma Mwenda, 2006: 341). This concept of validity, although it defines the nexus between African customary law and other laws of the country, it does not clearly define what in fact is a custom.…”

Becoming and Being a Woman: Meanings and Values of Labial Elongation for Zambians in Cape Town

“…LME has been documented as a common practice along a crescent moonshaped corridor that covers most of East and Southern Africa (Bagnol & Mariano, 2012;Grassivaro Gallo & Catania, 2015;Mwenda, 2006;Pétursdóttir, 2010;Tamale, 2006). To some girls, LME is one of the first instructions they receive in a socialisation process that in many cases concludes with their attendance at initiation rituals into womanhood in which other instructions on personal hygiene, respect for elders and traditional ceremonies, and sexual techniques are provided (Pétursdóttir, 2010;Tamale, 2006;Martin Hilber et al, 2012;Rasing, 2001).…”

“…LME is practiced in Zambia (Dauphin-Tinturier, 2008;Mwenda, 2006;Rasing, 2001;Spring, 1973). In South Africa, LME is documented as having been practised by some women in the north-eastern provinces (Krige & Krige, 1980;Manabe, 2010;Milubi, 2000).…”