Blog Image

BDSM-News from Newspapers and magazines worldwide from tom Verhoeven BDSMradio.EU

BDSMradio.EU & BDSM International Media News!

Discover the worldide BDSM News on papers, tv, radio, internet and the News from BDSMradio.EU!!

The Ruthless Guide to Sjambok Whips & African BDSM Tools (Mistress Baton)

Worldwide BDSM News From The Media Posted on Tue, April 05, 2022 17:10:42

Source: Whoreuro.com.

SOUTH – AFRICA The realm of BDSM is one that consistently rewards its participants with a variety of pleasure, pain, and sexual discovery.

See a lot more larger photo’s on: Whoreuro.com.

Take, for example, South Africa. Although it’s a country of awe-inspiring history, culture, and cuisine, it’s not particularly well known for its BDSM scene.

Recently, I was fortunate enough to discover Mistress Baton. A South African-based Dominatrix, disciplinarian, and well-established producer of BDSM content.

You may remember her from one of my previous articles covering Mistress Baton’s historical porn masterpiece that saw her roleplay as a sadistic Boer commando who took divine pleasure in ruthlessly whipping the bare behinds of captured British troops.

The scene was a big hit amongst my readers with a penchant for S&M, and not just because of Mistress’ caning skills which she honed with training from various specialist punishes ranging from an SA Correctional Services caner and a SAPS cancer.

“This particular BDSM implement is so severe and infamous, that it is outlawed in certain countries like Spain.”

The question on many of your lips was: “What an earth is that divine caning instrument in her hand?”

To answer that question, I called upon the knowledge of Mistress Baton herself. Today, she will lead us by her skilled and disciplined whip hand to explore the fascinating world of the Sjambok and other BDSM tools from the heart of Africa.

The Sjambok: The notorious African whipping stick

Other names: Sambok (Afrikaans), Imvubu.

The Sjambok is sometimes called a type of whip, which is misleading – It is a rigid and stiff implement – quite the opposite of a whip.

It was traditionally made from hippopotamus or rhinoceros hide. It has been used for centuries by cowherds and wagon drivers, to drive large cattle on the African plains. Additionally, it is also used to look for and drive away snakes in the long grass. 

During the Apartheid era in South Africa, rubber sjamboks were used to break up riots by the Apartheid police, sometimes causing deaths. 

These days, plastic sjamboks are most commonly used and most readily available – it’s even sold here in South Africa at traffic lights at intersections! Typically from a mixture of heated plastics bonded together. 

It is widely used in informal township courts, by Oqonda (township vigilantes) in South Africa, to significant effect. Mostly on youths who steal, use drugs or sell drugs. 

During the transition post-apartheid, some Comrades (left-wing activists or particularly militant supporters of the African National Congress) became what you call ComTsotsi: a slang term used to describe a Comrade with criminal element motives.

There was a DC, a Kangaroo Court, and the sentence was commonly 50 lashes. This was seen as a solution to get rid of that criminal element to a Comrade. 

A particularly dark fact about the Sjambok involves Adolf Hitler. The former dictator of the Third Reich was said to be so fascinated by Sjamboks that it was borderline obsessive.

It’s also said that Hitler imported sjamboks from South Africa and was rumoured to have quite a collection.

Another variation of sjambok variation is the “Lerala” (Sepedi/Northern Sotho). This was a leather implement crafted as a flexible stick and used to punish specifically men who raped/stole/etc. 

The wooden spoon in BDSM

Other names: Paplepel (Afrikaans) or Ukhezo (Zulu).

This is an implement primarily used as a swift form of justice on small children in the kitchen across South Africa. In BDSM circles, they’ve found a new role for lovers of impact play.

When used in BDSM play, a wooden spoon can achieve a quiet but forceful impact on a sub. This often results in a rather intense stinging sensation.

Tree Switches for Birching

Whipping as a form of corporal punishment goes back to the Medieval era in the British Isles and was commonly used to enforce discipline or enact punishment, particularly in the military.

In 1862, Victorian courts were granted access to Birching. This form of corporal punishment saw victims struck repeatedly, often on the behind, with a bundle of leafless tree switches, twigs or branches.

Birching was only entirely outlawed in the UK in 1962, although the self-governing Isle of Man only repealed the law in 1993. It has since found an active role between consenting fetishists in BDSM.

But it is not only the British who have a fondness for tree switches and Birching in BDSM! It is widely used in South Africa too. The trees mainly used here, where we don’t have birch trees, are fruit trees like peach and apricot or willow trees. 

Other names for the birch in South Africa:

  • Uswazi (Zulu/Swazi) – thin switch 
  • Induku (Zulu/Swazi) – thick stick 
  • Umqaqongo (Xhosa) 
  • Umpetshisi (Xhosa) – twig from a peach tree. 
  • Umpentshisi (Zulu) – peach tree branch. 
  • Moperekisi (Sepedi/Sotho/Tswana) – peach tree switch. 

Bulls Pizzle whip 

Other names: Bultrilsambok/beespielsambok (Afrikaans), picha de toro (Spanish).

This is made from the cured, dried and stretched skin of a bull’s penis. It is a type of Sjambok, though it’s shorter, less pliable, more rigid and more sinewy than a sjambok.

Historically, the Bulls Pizzle Whip can be traced back to the 16th century. Stemming from the Dutch word for “sinew” (pees), the modern name is said to derive from the Low German pesel or Flemish pezel.

Traditionally, these implements were used for moving cattle. But they were also widely used as protection against thieves and pickpockets in other countries, such as Spain.

They are made from a slaughtered bull’s penis which is stretched out before being left in some water to naturally expand. Finally, it’s left in the sun to dry out.

It is a formidable BDSM implement. It also played a role in the Second World War when it was used by local paramilitary units aligned with Nazi forces on the Eastern Front, the Bulls Pizzle Whip was used to enforce terror on captured soldiers or civilians.

The Bulls Pizzle Whip is so severe and infamous, in fact, that it is outlawed in certain countries like Spain. 

African whips 

Whips are widely used throughout Africa and are used primarily on livestock. But it is not uniquely South African like the other implements in this guide. 

Anecdotes overheard during research: 

“Isitswebhu – normally used to whip livestock, but stings ever so bitterly on your ankles. Made from plaited leather with a wooden handle.”

“Umqaqongo – teachers at primary school would ask the older boys to bring sticks, they knew who brings the fattest, bendiest, hheyi futhi!”

“Umpetshisi – twig from a peach tree. My babomkhulu (father) had this trick of hiding it in his back, inside his red PPE coveralls to ambush us with.”

“Ukwipili/cane – some high school teachers claimed to buy their canes from Enduduzweni, a home for the blind in Umlazi.”

“Kgati – this is a slender (very bendy) tree branch that is/was used by men in the mountains to teach each other some lessons. I’ve done this with my friends and I went home with a couple of wounds but you should’ve seen the other guy.”

“Mozacha – this is what my mother used to Moer (beat) us with. It is normally picked from a shrub tree and the target spots are legs and everywhere else magriza thinks will effect more pain.”

“Lepara – this is a dried thicker tree branch crafted into a walking stick by the elderly. Rakgolos like pointing stuff with this thing, and they’ll swing it to you fast. I still have a scar on my hand for a fall I took fleeing from this thing from an old Pirate supporter madala in Mbombela whose parking I stole with my lightning-fast Golf around 2011.”

They make a delightful, sickening dull thwack when it hits the target. I love the sound it makes almost as much as the involuntary sounds emanating from people when I use it on them.

Why involuntary? Some pain is too great to contain, it cannot be endured in silence.

A sobering summary to these types of whips used for BDSM punishments in Africa

In conclusion, Africa is a continent that is never short of surprises and discoveries. Its criminally underrated contribution to BDSM implements like the Sjambok is just one of them.

When it comes to explaining these divine whipping implements in accurate native detail, there are few people who are qualified as Mistress Baton.

As well as being a highly respected figure in the BDSM scene, Mistress Baton sells hippo hide sjamboks made by a South African master craftsman to fetish connoisseurs with a taste exotic implements made with exquisite quality.

To discover more of her unique fetish content, inquire about obtaining a handmade hippo hide sjambok, or test your limits in person during one of her notorious BDSM sessions, you can reach her at mistressbaton @ gmail.com.



The journey of a rope bondage practitioner and teacher

Worldwide BDSM News From The Media Posted on Wed, March 30, 2022 21:32:19

Source: Dailymaverick.co.za.

SOUTH AFRICA – CAPE TOWN – Over the past two decades, rope bondage has grown in popularity and mainstream visibility. Maverick Life caught up with Astrid, a Cape Town-based bondage practitioner and teacher, to chat about her bondage journey, as well as her work towards building a safer and more inclusive bondage community.

See more and larger photo’s on: Dailymaverick.co.za.

y approach is actually quite wholesome. Bondage can be shadowy work, there’s a lot of stuff there that is revealed with the rope. But my sort of entry point, especially for new people, is to communicate that this is actually about communication; it’s about trust; it’s about self-advocacy; it’s about creativity and joy and pleasure. Those are the kind of words I use when I talk about bondage,” explains Astrid, a Cape Town-based 29-year-old bondage practitioner and teacher. In July 2020, together with her wife, Simone, they founded Embodiment, a rope bondage practice as well as a physical space based in an industrial building in Salt River, Cape Town, where they run workshops, rope jams, private lessons, sessions and photoshoots.

Astrid’s journey into the world of “kink” began in 2015. Her boyfriend’s sister at the time invited her to a kink party in Tokai. “I thought: Oh, that sounds very exciting. Let me go and do some, like, anthropological research,” she says. Once there, she found herself drawn to the “honesty” and the way people were “just expressing themselves at kink parties”. However, she had some reservations; she was uncomfortable with the homogeneity of the parties. As she describes it, “the kink scene was, and is, very white, cis, able-bodied, heteronormative, straight, middle-aged”. Still, she found the essence of it to be very wholesome, pleasure-centric, body-positive, “and also problematic, there were problematic elements, but there was a lot of beauty there as well”.

She continued attending the parties, “getting spanked and tied up”. The following year, she moved to Australia, at first for three months as part of her studies towards her master’s degree, and later her PhD. As a way to meet people and socialise, she explored online kink forums and found her way into the kink scene. “And that’s when I discovered Shibari,” says Astrid, referring to the Japanese practice of rope bondage. Upon her return to Cape Town, she founded Ropey Things in 2017, a “sort of peer-to-peer learning environment for rope”, together with other people in the city that knew were into bondage. “We started giving these workshops together, where we would teach specific ties, and a little bit about consent, safety and negotiation. From the get-go, it was a very educational thing for me… I’d discovered this thing that I love, and I wanted to bring it back and teach other people how to do it in a safer way. We tied and taught around the city for a few years and then eventually this collective morphed into the physical rope space we have now,” says Astrid.

The word Shibari literally means “to tie”. According to the book, Essence of Shibari: Kinbaku and Japanese Rope Bondage, “in current English vernacular, shibari often gets used in reference to Westernised Japanese aesthetic ropework, while kinbaku is used for Japanese work done in Japan. However, both terms are used in Japan at this time.”

“When I was first [introduced to bondage] here in South Africa, I was exposed to a more Western-style bondage. The Japanese aesthetic is more sort of perfectionistic… there are certain aesthetic principles,” Astrid explains. While the eroticised practice of bondage is a relatively recent practice, having been established in the late 19th to early 20th century, its roots are often traced back to Japan’s Edo era, the period between 1603 and 1867. Back then, captives we restrained and sometimes tortured using rope. At the end of the 19th century, rope bondage started popping up in kabuki theatre. By the mid-20th century, bondage photography and illustrations were published in fetish magazines on both sides of the Pacific.

When asked about the differences between Western and Japanese bondage, Midori, the sex educator and mononymous author of the 2002 title The Seductive Art of Japanese Bondage, largely regarded as one of the most influential books on Shibari in the West, advises caution about making too much of Shibari’s military origins: “Every culture has its darker part of its history of human conflict, and that also echoes into our darker erotic desires… So when you think of conventional BDSM like handcuffs, right? What’s the origin of handcuffs? Origin of handcuffs is law enforcement and incarceration by police… Those tools end up becoming tools of fantasies for our kinky little sex games,” Midori explains.

She argues then that the aesthetics of Japanese Bondage are culturally specific because of the role that rope and knots have played not only in the restraint and torture of prisoners but also in Japanese culture generally: “Aesthetics are different indeed. And that’s also culturally specific as well. So don’t so much look at.. okay, the tools. The tools that are used are different because of the cultural framework. In the West, you have metal-based bondage because think in terms of medieval use of metal implements. Metal and wood. Right? Think medieval as the Spanish inquisition… And you get the handcuffs because of cops. So the tools are the tools of incarceration specific to the culture… Whereas in Japan think of rope as an extension of wrapping. Or rather a subcategory of wrapping. Everything in Japan is wrapped… Gifts are wrapped, origami is wrapping, the national traditional garment, the Kimono, is actually a series of wrapping. It is a culture that is obsessed with wrapping. And so, why wouldn’t you also wrap your sweetie before you have hot, dirty sex?”

While sex and eroticism form a big part of Midori’s practice, Astrid notes that the experience of bondage and the expectations are different for everybody. “But I would say there are some general themes. We call our rope space in Cape Town, Embodiment because we wanted to sort of reflect the sensation of being contained, being embodied, being brought into your body and out of your mind. So I would say one of the overarching themes is this presence within your body, almost like a mindfulness practice.” That said, she emphasises the validity of different approaches to rope bondage: “It can be erotic, playful, creative, shameful, subversive, soothing, reassuring. Emotion is output by the person tying, through their movements and how they lay the rope. The job of the receiver is to be present in their body, be aware of what they are receiving and transmit emotion back. Rope is a lot like dance in this way. There is a leader and a follower, an exchange of emotion and co-creation of something meaningful.”

Similarly to mindfulness practice, she notes that intention plays a key role in each session. As bondage is an integral practice in her relationship with her wife Simone, upfront negotiation around intention and consent is also an important part of each session. Says Astrid: “When Sim and I want to tie together, I’ll be like, ‘What are you feeling today?’, and she might express that she wants a loving, celebratory, caressing tie, or she really wants to be pushed. So then whatever we do, flows from that intention; however long I might leave her there, in that predicament, in that challenging position, will flow from that intention. Tying is almost as intimate as someone picking your clothes for the day, and then putting the clothes on your body and then…” Simone finishes the sentence, “… taking them off at the end of the day, and you have to walk around and whatever they’ve put you in. And it could be something like absurd, it could be something really uncomfortable.”

However, some practitioners also like to practice self-tying as a solo experience. The popular Shibari subscription app founded in 2019, Shibari Study, offers a wide range of videos to stream, including performances by advanced practitioners, as well as beginner lessons covering theory, the rope itself, types of knots, and a diverse section of Shibari practices from suspension to floor tying. In one of the videos, presented by Shibari teacher Anna Bones, and titled The Pleasure of Self-Tying, she states: “I like self-tying because it’s a space where I can be with myself, without judgement, and being fully present and not really thinking about anything else other than what I’m doing… It’s really creative as well, and you can take a lot of liberties.”

Simone also enjoys solo tying because she likes to push herself mentally and physically. “And there’s a lot I can do by myself. But there’s an element to introducing another person and relinquishing the control to them, that enables me to dig deep into myself and access places that I can’t normally access by myself. I think it’s the same for a lot of other people, and it gives them that sense or feeling that they are embodied; a feeling of mental clarity and a deeper sense of being in touch with themselves, as well as the people around them.”

While the couple says they work to engender a spirit of trust, respect and communication in their practice with each other, in the community that is part Embodiment, as well as with private clients looking to either be tied or learn how to tie, they emphasise that the world of bondage is not without its issues. “People tend to think that kink is like a utopia where everybody is superconsensual and supercommunicative. It can be, but for the most part, I would say, kinky people are just like vanilla people in the sense that they also struggle with communication; they also struggle to set boundaries. There are also predatory people in that scene,” Astrid explains.

Another concern for the couple is the tendency among some participants to want to separate identity and politics from their pleasure, specifically the way some people speak about their kink online, seek out potential suitors and organise events, is not with inclusion in mind. These range from people who might want to see the space as one where classism and racism doesn’t exist, through to the kind who might want to indulge in racialised slave-master role play. “When you start to challenge them, they’re like, ‘No, no, no, this is a space of utopia. This is our sacred safe world, and everything is finely negotiated and perfect’. They want to dominate a woman, or they want to dominate a queer person, or they want to be sissified. Play that involves identity is fine — sometimes playing with tropes or stereotypes in a conscious way enables you to challenge them. The issue comes in when the assumptions you have about those identities go unchallenged and you are literally indulging in racist, sexist, classist, ableist stereotypes,” says Astrid.

Much like the controversial “No fats, no fems, no Asians, no blacks” disclaimers sometimes seen on profiles on dating and hook-ups apps like Grindr, in the “broader kink community” there are also practitioners who express a strict preference to only “play” with people of their race. “However, one wonderful thing about the kink spaces is that there is a lot of focus on building community because community does keep us safe. That way you’re able to get rid of the toxic elements, and it does work. But that only happens when somebody already sort of oversteps a boundary. It’s very reactive rather than proactive,” Astrid explains.

As part of the mission to build a safer and more inclusive rope bondage community, together with collaborators, she has been offering introductory workshops, “where self-care, consent, boundaries and negotiation techniques are discussed and explored with practical examples. We have also launched a kink market that happens once every two months where people can come and browse kinky wares, chat to practitioners, get spanked, tied and practice consent all in the light of day rather than at a kink party where no effort is made towards education. We are working really hard to make our scene more proactive about safety and consent than reactive to abuse.”

Another visible advantage of the growing community around bondage is perhaps the decreasing stigma around the practice. Fellow practitioners and members of the local bondage community have open Instagram and Facebook pages where they are able to share images and insights from their practices. For example, Embodiment’s own Instagram page, @embodiment_ct, or their collaborators and friends such as sex educator and bondage practitioner Tapiwa’s page, @sungakonji. And unlike the homogeneity Astrid experienced upon her entry into the kink scene, this community is far more diverse. That said, and even though both Astrid and Simone are quite open about their practice, they did ask that we use only their first names for the article, as certain prejudices towards rope bondage still prevail, and as Astrid puts it, “If I’m doing freelance work, and someone happens to google me for that, I don’t necessarily want ‘bondage girl’ to be the first thing they see about me. But I am really proud of our community and the work we have collectively done to make it safer and more wholesome.” DM/ML



This website uses cookies. By continuing to use this site, you accept our use of cookies.