Menstrual Talk,
Dignity First[1]
`The issue of Menstrual Discrimination is not an issue for Madesh.’ This is a very common statement among many parliamentarians, activists, NGO workers and so on who belong or work for Madhesh. Menstrual Discrimination is ranges of practices associated with menstruation that includes taboos, stigma, shyness, restrictions, abuses and violence associated with menstruation throughout the life cycle of menstruators (girls, women, transmen and queer or who born with uterus and ovaries). There were evidences since 2005 which confirmed the menstrual discrimination prevail in Terai regardless of religion, class, caste, region etc. However, it is yet to acknowledge by all concerned stakeholders at federal, provincial and local level.
Of course, Madhesh has not have the sheds as observed in few
districts of west Nepal. But the menstrual discrimination have been practicing
with different name, forms and severity. Here, the menstrual discrimination
prevail in invisible manner. For instance, the Muslim communities either from
Dhanusa or Bara, they called menstrual blood as Napak or Apak that
refers to the menstrual blood as an impure or dirty. The
menstruators not allow to have any citrus foods and fruits, not allow to share
with any male member of the family, not allow to do any sorts of religious
activities, not allow to touch the JhinaMajhi (the special mat that use
during reading Quran or doing prayers), not allow to touch vegetables or
flowers. They wash and dry the menstrual clothes separately. During the Roja,
they stop to do it for bleeding days and again replace the same days as their
number of days of bleeding or absent due to bleeding. More importantly, they
asked to remained silence because it is matter of shy or something derogatory. The
menstruation is never become the matter of talk or discuss at family. Even
among the female members of the family or friends, it is still matter of
whispering and limited with few female friends and members of the family.
Likewise, the Madheshi Hindus called Mahina or state
of untouchable for Menstruation. They asked their girls to separate for 7
days and not allow to cook. They are not allow to do or participate any
religious activities including ChhatPuja. Therefore, many girls and
women use the medicine for stop of postponed the menstruation. During the first
menstruation, menstruators asked to cut the bands of roof. There was saying
that the menstrual bleeding days depend upon the number of cuts of bands of
roof. They also not allow to touch or work related to seeds, vegetables,
flowers and not allow to go to the sugarcane farm. The silence around
menstruation is deeply embedded and associated with menstruation.
Among the Hill origin Janjati, menstrual blood is
matter of impurity and dirty. Therefore they do not perform any kinds of
religious activities at least for four days of menstruation. They sleep
separately. In case of the travelling to temple, they allow to do their company
to offer to the god instead of by doing own self. They also do not talk about
menstruation at home. The washing and drying clothes separately is common. They
also do not eat any citrus foods and fruits. They do not touch the young plants
of vegetables and plants including the buds.
The rest of the Hill origin community practiced all of
above. Even the aboriginal community e.g. Chaudhary in Madi, Chitwan have been
following few mal practices during menstruation. They also considered
menstruation as impure and contaminated.
Among the school/college children in both rural and urban
setting e.g. school in Narayangardh, the menstrual discrimination is common.
Unfortunately, the teachers who are teaching in nursing or public health, also
practicing the various forms of menstrual discrimination in Terai. Surprisingly,
in Girl’s Shelter in Devghat, Chitwan, girls from various caste allow to study
the Sanskrit holy books e.g. Gita but not allow to touch or perform any
kinds of religious activities including cooking, touching and mobility as
mentioned above during menstruation. Long story short, these are the only
representative examples and regardless of class, caste, religion, urban rural
setting, the Terai communities have been practicing various forms of menstrual
discrimination for centuries which is not tangible in quick observation but
ingrained as a part of life and huge impact on the lives of menstruators.
Due to deep silence and ignorance around menstruation, various
forms of negative consequences observed socially, politically, economically,
environmentally where both menstruators and non-menstruators affected directly
and indirectly. More importantly, the practices, perceptions construct the
power and patriarchy since early childhood. The average age of menstruation is
12 years where the menstruators knew and socialized about menstrual
discrimination with justification for at least six years (6,7,8,9,10,11 years).
The boys considered themselves as powerful, superior, pure and privileged where
the girls socialized in opposite direction. The mothers, grandmothers, religious
people are seen as a direct stamp to continue such practices from generation to
generations whereas non-menstruators act as institutions for established the
notion of menstrual blood as impure and dirty. Specially boys and men
regardless of their employment or education, they simply escaped by saying this
is the responsibility of women and they can do whatever they like to do. Some
of men and women justify that the restriction during menstruation is a form of
rest. Menstruators deserved the rest every day and the menstrual complications
are not necessary to experience by all of them. The dignity should not
compromise even those who have menstrual complications including peri-menopause
and menopause.
From abovementioned evidences, menstrual discrimination is
complex and multifaceted. It is a form of sexual and gender based violence. It
is violence of Human rights. Of course, the fundamental rights of constitution
(2015) such as right to dignity, right to freedom, right to social justice,
right to women’s right, right to health, right to food, right to
non-discrimination, right to education etc. constantly violated at home,
school, community and everywhere including parliament.
The attempts of protection and promotion of human rights and
elimination of discriminations have long history such as Human Right
Declaration (1948), CEDAW (1979), ICPD (1994), SDG (2015) etc. However the
complexity and multifaceted nature of menstruation at any parts of globe yet to
explore and address of course. In English calendar, the month of May is the
fifth month which is the analogy for average day of menstrual bleeding.
Likewise, the 28 is the average cycle of menstrual cycle. Therefore, the 28 May
has chosen as an International Menstrual Hygiene day globally since 2014 evolved
from Germany. It helps to break the silence around menstruation but not address
the discriminations that associated with menstruation throughout the life cycle
of menstruators. Because menstruation is not only matter a five days bleeding,
it is lifecycle concern. Likewise, it is not only for the girls and women, it
is for transmen, queer and everyone. And menstruation or peri-menopause or
menopause could happen everywhere and any humanitarian setting. Therefore, it
requires holistic approach to address it that is dignified menstruation. It
believes that the irrespective to your strengths or expertise or project’s
limitation or interest, need to bring the `menstrual dignity’ at front and
center. If you are boycott the principle of `Menstrual Talk, Dignity First’, the
intervention may invite additional layer of discrimination or burden to the
planet e.g. the promotion of plastic contained menstrual products is huge and
serious burden to water, soil, drainage, air or entire planet. By this article,
urged everyone who are commemorating the menstrual hygiene day, May 28 to commit
for application of principle of `menstrual talk dignity first’ for just and
equal society.
