While
interning with Goonj, I was closely associated with NJPC initiative. As a
history student and a woman, I felt connected with this issue and want to aware
people about this issue.Menstruation is a normal and biological process common to all women. But
why we associate it with myths and where do these come from? Let’s study this in detail.
Why this natural process considered as a myth and taboo in our Indian society till date? This could be partly attributed to the traditions and rules formed which are reflected in ancient scriptures of every religion.
Then, why are we reflecting back to history to explain this? This is because history plays a major role not just because it gives an insight into the history of regions or places but also into the culture, practices and belief that people possess and those that are still being practiced. But the problem persists when these practices continue despite of their irrational approach in societies which has greatly transformed from those that persisted many years ago.In this article I will talk about historical background of explaining this process through evidences from various ancient texts particularly Later Vedic period (1000 BC- 600BC). I will provide an overview of the views of menstruating women held by other religions.Traditional Indian cultural description about menstruation differs considerably from the bio-medical model. In many parts of south India a girl’s first menstruation was until recently celebrated publicly: after emerging from seclusion the young woman was bathed, dressed in bridal wear, and garlanded with flowers. Aesthetic renderings of a young woman kicking an Ashoka tree imply that it is her ‘Shakti’ which caused the tree to bloom. (Janet Chawla, The mythic origin of menstrual taboo in the Rig Veda) In tantric rituals, which probably have their origins in tribal and folk cultures, menstrual blood was one of the offerings made to the goddess. According to historian N.N Bhattacharyya, different areas of India have had notions of the menstruating goddess. In Punjab it was believed that Mother Earth (‘Dharti Ma’) ‘slept’ for a week each month. In some parts of the Deccan after the ‘navaratra’ goddess temples were closed from the tenth to the full moon day while she rests and refreshes herself. Still today in the Kamakhya temple of Assam and in parts of Orissa the rituals of the menstruation of the goddess are celebrated during the monsoon season. Bhattarcharyya notes that the auspiciousness of menstruation, representing potential fertility, is symbolized by blood or the colour of blood and is regarded as sacred. Deities and sacred objects are daubed with red colouring as a part of ritual worship. Within Indian culture, red signifies auspiciousness and potential growth – these ancient religious ideas and symbols are definitely linked to the blood of menstruation.Later Vedic texts reflect the idea that the menstrual blood of women is dangerous and polluting (Smith,1991).The Taittiriya Samhita reflects other taboos as well- it was inappropriate to talk to, sit near or eat food cooked by menstruating women. According to this text when Indra killed Vishvarupa, son of the god Tvashtri, he transferred one-third of the stain of killing a Brahmana to women. This 'stain' is said to have taken the form of women's menstrual periods.
The Dharmashastras, the lawgivers’ treatises on how to live a proper life, contain various prescriptions on what a menstruating woman should and should do and should not do. Some of these are as follows-(1) For month by month the menstrual excretion takes away women’s sins.(2) A woman in her courses is impure during three days and nights.(3) 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.(4) For, it has been declared in the Veda, “When Indra had slain Vritra, the three headed son of Tvashtri, he was seized by sin, and he considered himself to be tainted with exceedingly great guilt. He ran to the women for protection and said to them, “Take upon yourself the third part of this my guilt caused by the murder of a learned Brahmana. “They said, “Let us obtain offspring if our husbands approach us during the proper season, at pleasure let us dwell with our husbands until our children are born.” He answered, “So be it”. Then they took upon themselves the third part of his guilt. That guilt of brahmana-murder appears every month as the menstrual flow. Therefore let him not eat the food of a woman in her courses for such a one has put on the shape of the guilt of brahmana-murdered. (5) “Those brahmanas in whose houses menstruating women sit, those who keep no sacred fire, and those in whose family there is no Srotiya – all these are equal to shudras.”In this text, Chapter 5 of the Vasishtha Dharmashastra, menstrual taboos and woman’s subordinate social position are related to the narrative of Indra slaying Vritra.On the other hand, there are other religions that talks about menstrual process in women.ChristianityMost Christian denominations do not follow any specific rituals or regulations related to menstruation. However, Western civilization, predominantly Christian, has a history of menstrual taboos. In early Western cultures, the menstruating woman was believed to be dangerous, and social restrictions were placed upon her. In fact, the British Medical Journal, in 1878, claimed that a menstruating woman would cause bacon to putrefy (Whelan, 1975).The history of the menstrual taboo has been a major reason in the decision to keep women from positions of authority in Christianity. Menstruation taboos are also responsible for the belief of many Catholics that a woman should not have intercourse during her monthly period (Phipps, 1980). Catholic canon law refuses to allow women or girls to be in any semi-sacerdotal roles, such as altar server.IslamIn Muslim cultures, “impure” (i.e., menstruating) women are to be avoided by men (Whelan, 1975). These laws are derived from the Qur'an (2:222), which reads, “They question thee (O Muhammad) concerning menstruation. Say it is an illness so let women alone at such times and go not into them till they are cleansed. And when they have purified themselves, then go unto them as Allah hath enjoined upon you.”Islam does not consider a menstruating woman to possess any kind of “contagious uncleanness” (Azeem, 1995). The Islamic law treats menstruation as impure for religious functions only (Engineer, 1987).There are two main prohibitions placed upon the menstruating woman. First, she may not enter any shrine or mosque (Engineer, 1987; Fischer, 1978). In fact, she may not pray or fast during Ramadan while she is menstruating. She may not touch the Qur'anic codex or even recite its contents (Fischer, 1978; Maghen, 1999; Whelan, 1975). In addition, the woman must complete a “ritual washing” before she becomes “clean” again (Fischer, 1978; Whelan, 1975). Following this washing she is able to perform prayers, fasting, and allowed to enter the mosque.Following a lengthy discussion of the Islamic laws of purity, Maghen (1999) concludes that “the ‘problem' with menstruating women (reflected in the restrictions placed upon certain of their activities) is confined to the ritually threatening properties of their menstrual blood per se” (p. 381).BuddhismIn Buddhism, menstruation is generally viewed as “a natural physical excretion that women have to go through on a monthly basis, nothing more or less” (Buddha Dharma Education Association, 2004).
Buddhist scriptures state that all human bodies, male and female alike, are flawed and are leaking filthy substances. While authentic Buddhist sutras do not explicitly say the female body is polluted, many still discriminate against women because of their menstruation. Some common taboos include women being banned from participating in folk rituals, and that they must avoid temples. Menstruating women cannot meditate (though some women do, as they feel particularly “connected”), nor can they have contact with priests. They cannot take part in ceremonies, such as weddings, either (Furth & Shu-Yueh, 1992).
In the end, I would say that the state as well as non-state actors should take the responsibility of shattering all the myths and taboos that are still followed by the people regarding menstruation. NJPC, an initiative by Goonj has been quiet successful in creating awareness and guiding women how to handle during periods.
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| Remove these myths and taboos |
Why this natural process considered as a myth and taboo in our Indian society till date? This could be partly attributed to the traditions and rules formed which are reflected in ancient scriptures of every religion.
Then, why are we reflecting back to history to explain this? This is because history plays a major role not just because it gives an insight into the history of regions or places but also into the culture, practices and belief that people possess and those that are still being practiced. But the problem persists when these practices continue despite of their irrational approach in societies which has greatly transformed from those that persisted many years ago.In this article I will talk about historical background of explaining this process through evidences from various ancient texts particularly Later Vedic period (1000 BC- 600BC). I will provide an overview of the views of menstruating women held by other religions.Traditional Indian cultural description about menstruation differs considerably from the bio-medical model. In many parts of south India a girl’s first menstruation was until recently celebrated publicly: after emerging from seclusion the young woman was bathed, dressed in bridal wear, and garlanded with flowers. Aesthetic renderings of a young woman kicking an Ashoka tree imply that it is her ‘Shakti’ which caused the tree to bloom. (Janet Chawla, The mythic origin of menstrual taboo in the Rig Veda) In tantric rituals, which probably have their origins in tribal and folk cultures, menstrual blood was one of the offerings made to the goddess. According to historian N.N Bhattacharyya, different areas of India have had notions of the menstruating goddess. In Punjab it was believed that Mother Earth (‘Dharti Ma’) ‘slept’ for a week each month. In some parts of the Deccan after the ‘navaratra’ goddess temples were closed from the tenth to the full moon day while she rests and refreshes herself. Still today in the Kamakhya temple of Assam and in parts of Orissa the rituals of the menstruation of the goddess are celebrated during the monsoon season. Bhattarcharyya notes that the auspiciousness of menstruation, representing potential fertility, is symbolized by blood or the colour of blood and is regarded as sacred. Deities and sacred objects are daubed with red colouring as a part of ritual worship. Within Indian culture, red signifies auspiciousness and potential growth – these ancient religious ideas and symbols are definitely linked to the blood of menstruation.Later Vedic texts reflect the idea that the menstrual blood of women is dangerous and polluting (Smith,1991).The Taittiriya Samhita reflects other taboos as well- it was inappropriate to talk to, sit near or eat food cooked by menstruating women. According to this text when Indra killed Vishvarupa, son of the god Tvashtri, he transferred one-third of the stain of killing a Brahmana to women. This 'stain' is said to have taken the form of women's menstrual periods.
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| Indra killing Vishvarupa |
The Dharmashastras, the lawgivers’ treatises on how to live a proper life, contain various prescriptions on what a menstruating woman should and should do and should not do. Some of these are as follows-(1) For month by month the menstrual excretion takes away women’s sins.(2) A woman in her courses is impure during three days and nights.(3) 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.(4) For, it has been declared in the Veda, “When Indra had slain Vritra, the three headed son of Tvashtri, he was seized by sin, and he considered himself to be tainted with exceedingly great guilt. He ran to the women for protection and said to them, “Take upon yourself the third part of this my guilt caused by the murder of a learned Brahmana. “They said, “Let us obtain offspring if our husbands approach us during the proper season, at pleasure let us dwell with our husbands until our children are born.” He answered, “So be it”. Then they took upon themselves the third part of his guilt. That guilt of brahmana-murder appears every month as the menstrual flow. Therefore let him not eat the food of a woman in her courses for such a one has put on the shape of the guilt of brahmana-murdered. (5) “Those brahmanas in whose houses menstruating women sit, those who keep no sacred fire, and those in whose family there is no Srotiya – all these are equal to shudras.”In this text, Chapter 5 of the Vasishtha Dharmashastra, menstrual taboos and woman’s subordinate social position are related to the narrative of Indra slaying Vritra.On the other hand, there are other religions that talks about menstrual process in women.ChristianityMost Christian denominations do not follow any specific rituals or regulations related to menstruation. However, Western civilization, predominantly Christian, has a history of menstrual taboos. In early Western cultures, the menstruating woman was believed to be dangerous, and social restrictions were placed upon her. In fact, the British Medical Journal, in 1878, claimed that a menstruating woman would cause bacon to putrefy (Whelan, 1975).The history of the menstrual taboo has been a major reason in the decision to keep women from positions of authority in Christianity. Menstruation taboos are also responsible for the belief of many Catholics that a woman should not have intercourse during her monthly period (Phipps, 1980). Catholic canon law refuses to allow women or girls to be in any semi-sacerdotal roles, such as altar server.IslamIn Muslim cultures, “impure” (i.e., menstruating) women are to be avoided by men (Whelan, 1975). These laws are derived from the Qur'an (2:222), which reads, “They question thee (O Muhammad) concerning menstruation. Say it is an illness so let women alone at such times and go not into them till they are cleansed. And when they have purified themselves, then go unto them as Allah hath enjoined upon you.”Islam does not consider a menstruating woman to possess any kind of “contagious uncleanness” (Azeem, 1995). The Islamic law treats menstruation as impure for religious functions only (Engineer, 1987).There are two main prohibitions placed upon the menstruating woman. First, she may not enter any shrine or mosque (Engineer, 1987; Fischer, 1978). In fact, she may not pray or fast during Ramadan while she is menstruating. She may not touch the Qur'anic codex or even recite its contents (Fischer, 1978; Maghen, 1999; Whelan, 1975). In addition, the woman must complete a “ritual washing” before she becomes “clean” again (Fischer, 1978; Whelan, 1975). Following this washing she is able to perform prayers, fasting, and allowed to enter the mosque.Following a lengthy discussion of the Islamic laws of purity, Maghen (1999) concludes that “the ‘problem' with menstruating women (reflected in the restrictions placed upon certain of their activities) is confined to the ritually threatening properties of their menstrual blood per se” (p. 381).BuddhismIn Buddhism, menstruation is generally viewed as “a natural physical excretion that women have to go through on a monthly basis, nothing more or less” (Buddha Dharma Education Association, 2004).
Buddhist scriptures state that all human bodies, male and female alike, are flawed and are leaking filthy substances. While authentic Buddhist sutras do not explicitly say the female body is polluted, many still discriminate against women because of their menstruation. Some common taboos include women being banned from participating in folk rituals, and that they must avoid temples. Menstruating women cannot meditate (though some women do, as they feel particularly “connected”), nor can they have contact with priests. They cannot take part in ceremonies, such as weddings, either (Furth & Shu-Yueh, 1992).
In the end, I would say that the state as well as non-state actors should take the responsibility of shattering all the myths and taboos that are still followed by the people regarding menstruation. NJPC, an initiative by Goonj has been quiet successful in creating awareness and guiding women how to handle during periods.
