Menstruation is a woman’s biological act of shedding her uterine lining every month for reproductive purposes, hence inducing vaginal bleeding. In a study conducted in Rajasthan, India by Dr. Khanna, it was found that a shocking 70% of girls believe that menstruation is not a normal process (Yasmin). In its essence, the stigma attached to the concept of menstruation makes it something that is filthy and should be concealed. At the same time, the menstrual taboo cannot be defined in detail, and its true definition pertains to the cultural ideals in each country (Kissling). Due to this menstrual taboo, some women may lack the information and resources they need so as to be sufficiently prepared for their periods, therefore resulting in detrimental health conditions. In light of the sensitive nature and prevalence of this issue, it is of utmost urgency to educate, provide for, and find alternatives for those women who are not as fortunate.

Different regions of India have differing opinions on how to treat a girl's first period; while some regions obscure the fact, others publicly appreciate it through various ceremonies. In one South Indian menarche ceremony, "...after emerging from seclusion, the young woman was bathed, dressed in bridal finery, and garlanded with flowers (Chawla)." However, women from other areas, typically with lesser economic stability, may be considered impure while on their periods and have several restrictions imposed upon them. From a study performed in a rural Indian community by Dr. Dasgupta, it was found that close to 90% of girls were restricted from entering any place of worship, 48% were forbidden from eating certain foods, and 18% were not allowed to play certain games (Yasmin). Generally, it is also considered quite inappropriate to speak about menstruation, whether with family or with close friends. 

As rightly said by author Elizabeth Kissling, "Menarche, the physical marker of feminine maturity, can further complicate a complex relationship." Mothers who want to teach their daughters that menstruation is a normal and integral part of a woman's life, often find themselves trapped behind societal constructs and negativity toward menstruation. This external conflict profoundly challenges their innate feeling of responsibility to properly inform their young daughters about menstrual hygiene. It is customarily regarded as inappropriate behavior to discuss the topic with anybody, more so with males, and therefore the "talk" about menstruation is often held in a private setting, excluding the male members of the family. This further enforces the idea that it is not a topic to be discussed openly, influencing the way a young girl perceives this normal bodily function. In an interview taken of a group of college-aged girls from middle-class backgrounds, they were asked to reflect on their individual experiences of their first periods. Nearly all of the girls responded by saying that they lacked insight from their mothers and friends, but were educated well on the textbook and factual aspects of menstruation (Kissling).

This state of being uninformed can develop an unconscious ignorance toward menstrual hygiene, which may result in adverse health outcomes. The importance of soap goes heavily undermined in these circumstances. Soap efficiently breaks down harmful germs and bacteria that may have gathered during a girl’s period and does a finer job than cleaning with only water (Yasmin). Many girls do not engage in the healthy habit of properly washing their genitalia with soap and water simply because they are unaware of the risks involved. In a study performed in a rural Indian community by Dr. Dasgupta, it was found that only 11.25% of girls wore sanitary pads during their period (Yasmin). Reusing these pads, regardless of the duration used, can also lead to an exponentially higher buildup of bacteria and risk of infection that will most likely require some sort of medical intervention (Weiss-Wolf). An astounding 88% of women without easy access to pads and tampons resort to using old washcloths/rags, sand, ash, newspapers, and dried leaves as alternatives (Anand & Garg). A study conducted in Rajasthan, India concluded that the girls who used these alternatives likely hid them in unhygienic places in an effort to maintain privacy (Yasmin). Similarly, menstrual absenteeism is an issue that several school-aged girls in rural India face. They are compelled to miss numerous days of school because either they do not have access to pads or tampons that would help in controlling their bleeding, or their cramps are too strong and they do not have access to medicine that would help curb their pain. In addition to this, the lack of privacy in the schools of rural India pose a considerable obstacle for female teachers and young girls wanting to attend while on their periods. Close to 23% of girls drop out of school entirely when they begin menstruating (Anand & Garg). Although they may have the same opportunity as a boy to attend school, statistics show that they are likely to be less educated simply because of their lack of menstrual resources. 

In several interviews taken from women in Ankur-Action India women’s health group, nearly every single woman perceived her body during menstruation as impure and polluted. Sources of this twisted ideology can be traced back to the Rig Veda, one of the four sacred texts of the Vedas, and compiled of classical Hindu hymns. In the text, the anthropomorphic god Indra himself said that women have “hearts of hyenas” and their intellect holds “little weight,” a dialogue which may have influenced men to perceive women in the same manner as the powerful god. Through thorough interpretation of this statement, we can solidify the extreme patriarchal Brahmin ideologies that trivialize normal female processes while emphasizing the powerful emotions motherhood can evoke. Roots of this evil ideology can also be found within the Vasishtha Dharmashastra, the ancient Hindu law book in which sages have outlined each person’s dharma, or duty, to the world. In Chapter 5, the lawgivers have properly laid out how they felt a menstruating woman should go about her daily life. Number 2 in Chapter 5 of the Vasishtha Dharmashastra states, “Their fathers protect them in childhood, their husbands protect them in youth, and their sons protect them in age; a woman is never fit for independence” (Chawla). Number 6 in Chapter 5 states, “During her period, she shall not apply collyrium to her eyes, nor anoint her body, nor bathe in water: she shall sleep on the ground; she shall not sleep in the day-time, nor touch the fire, nor make a rope, nor clean her teeth, nor eat meat, nor look at the planets, nor drink out of a large vessel, or out of joined hands, or out of a copper vessel” (Chawla). These verses solidify the idea that the oppression of women is a primitive matter and has no solid basis or foundation apart from men creating regulations for women without thoroughly understanding their perspectives.

Several people are working to break the menstrual taboo by educating future generations and providing resources to the women in underdeveloped communities. Arunachalam Muruganantham is a fifty-five-year-old entrepreneur from Coimbatore, India who is referred to as “The Menstrual Man” for creating a worldly renowned manufacturing process for producing low-cost, locally made pads. After realizing that store-bought pads were much too expensive and seeing the troubles his wife had to go through as a result, Muruganantham decided that enough was enough and set out to find an alternate solution. Muruganantham decided that he would test his pad prototypes himself by attaching a small pouch of goat’s blood to his pelvic area that would periodically trickle blood. His neighbors thought he was crazy and his own wife even left him, but he persisted nevertheless. It took quite some time for his machine to gain public support, but it is now used all over parts of rural India and abroad. Typically, the machines are operated by local women and the pads are sold to the other women living in their village communities. In addition to creating a more affordable way to produce and purchase pads, his invention also created a way for those women to earn money to support their families, thereby breaking free from patriarchal dependence.

Ambitious individuals in the United States are also making an effort to bring awareness to the cause, in hopes to spark curiosity and a desire to help in any capacity within the masses. In her book “Periods Gone Public,” author Jennifer Weiss-Wolf stated, “Access to hygiene and disposal facilities, accurate information, a supportive environment among peers and adults, and sanitary products are all needed for girls to manage menstruation and lead healthy lives” (60). Implementing programs that would help raise the education status of rural women would result in an improvement of their health status and another step toward equality. Following India’s footsteps and eradicating the tampon tax, a tax on menstrual products that prices them as “luxury goods,” would bring about “increased health benefits and economic empowerment” for all women. As rightly said by author Jennifer Weiss-Wolf, “Scrapping the tampon tax isn’t our most far-reaching goal, but the more states that make it happen, the stronger position we will be in to fight for higher impact change” (186).

Although the menstrual taboo has many regional definitions, several misconceptions and myths about menstruation contribute to the notion of the menstrual taboo. A lack of knowledge and resources is developed from the ideology that menstruation is impure and something that should be hidden from the public. As a result, some women may not pay attention to their hygiene while on their periods and may contract fatal diseases. Like most concepts, this mindset also has origins that can be traced back to the Rig Veda and the Vasishtha Dharmashastra. The implementation of community-based health education campaigns paired with the production of low-cost sanitary napkins can improve the conditions of women in underdeveloped communities. Additionally, increasing their education status can make them better informed and more capable to rise up the social ladder, allowing them to gain independence and obtain better jobs. Pursuing occupations in politics could allow them to make crucial changes to society and make a stronger push for equality. We must band together and “elevate menstruation as an actual catalyst, a core focal point, for how we consider all of the laws and rules by which we live, and how we evaluate whether they are just, practical, and equitable” (Weiss-Wolf 183). The time for change is now. We must reverse our past wrongdoings and take steps to move forward as an equal society. We are the only ones in control of our future. We must fight for it.

References:

Anand, Tanu, and Suneela Garg. “Menstruation Related Myths in India: Strategies for Combating It.” Journal of Family Medicine and Primary Care, vol. 4, no. 2, June 2015, doi:10.4103/2249-4863.154627.

Chawla, Janet. “Mythic Origins of Menstrual Taboo in Rig Veda.” Economic and Political Weekly, vol. 29, no. 43, 1994, pp. 2817–2827. JSTOR, www.jstor.org/stable/4401940.

Kissling, Elizabeth Arveda. "Menstrual Taboo." International Encyclopedia of Marriage and Family, edited by James J. Ponzetti, 2nd ed., vol. 3, Macmillan Reference USA, 2003, pp. 1123-1126. Global Issues in Context, link.galegroup.com/apps/doc/CX3406900297/GIC?u=conc63834&sid=GIC&xid=2cdec106. Accessed 28 Jan. 2019.

WEISS-WOLF, JENNIFER. PERIODS GONE PUBLIC: Taking a Stand for Menstrual Equity. ARCADE Publishing, 2019.

Yasmin, Dr. Shamima. “Menstrual Hygiene among Adolescent School Students: An Indepth Cross-Sectional Study in an Urban Community of West Bengal, India.” IOSR Journal of Dental and Medical Sciences, vol. 5, no. 6, 2013, pp. 22–26., doi:10.9790/0853-0562226.