The Struggle for Menstrual Dignity in Nepal
Nepal has made visible strides toward gender equality, especially in urban centers where discussions on women's rights and empowerment are common. Development is evident in the bustling streets, and conferences frequently highlight the importance of women’s roles in society. However, beyond the city lights, a different reality persists. In remote villages, menstruation remains a subject of shame, silence, and even life-threatening conditions.
In the far-western regions of Nepal, a practice known as chhaupadi still exists despite being illegal. During their menstrual cycles, women and girls are forced to leave their homes and reside in small huts or cattle sheds called chhau or goths. They are considered "impure" and face restrictions such as not being allowed to touch family members, cook, attend school, or participate in religious or social events. This practice is rooted in ancient Hindu beliefs that associate menstruation with pollution, which can contaminate food, water, and even offend deities. Although initially a religious concept, it has evolved into a deeply ingrained social norm in areas like Achham, Bajura, Kalikot, Doti, and Dailekh, particularly within the Sudurpaschim and Karnali Provinces.
In 2017, Nepal enacted a law making chhaupadi a punishable offense. Yet, changing societal mindsets proves more challenging than passing legislation. Tragic stories continue to surface, such as the 21-year-old woman in Bajura who died in 2019 from suffocation in a poorly ventilated hut. Other cases involve deaths from snakebites, cold, hunger, and infections, highlighting the severe risks faced by women and girls during their periods.
Menstrual stigma is not confined to rural areas. Even in cities, where education levels are higher and access to media is better, menstruation is often shrouded in discomfort. Many households discourage women from cooking, entering temples, or touching religious objects during their cycle. A 2022 report by UNICEF Nepal found that three out of five adolescent girls across the country are excluded from daily activities during menstruation. Many feel shame or embarrassment, leading to regular school absences, sometimes up to five days each month due to lack of proper sanitation, teasing, or home-based restrictions.
The physical impact of menstrual stigma is profound. Menstrual hygiene remains a luxury for many girls in Nepal. According to the 2022 Nepal Demographic and Health Survey, only 15% of adolescent girls in rural areas use sanitary pads. Most rely on old rags or pieces of cloth, often reused without proper cleaning, leading to rising cases of urinary and reproductive tract infections, infertility, and even toxic shock syndrome. Additionally, the mental health toll on young female students, especially those raised in conservative families, is significant. Feelings of deep-seated shame, anxiety, and a sense of inferiority persist due to the natural function of their bodies.
Beyond Nepal, cultural narratives vary significantly. In Assam, India, the Maa Kamakhya Temple honors menstruation as sacred. The temple closes for three days every month during the Ambubachi Mela, a celebration of the goddess's annual menstruation. This event is seen as a profound homage to the divine feminine, symbolizing fertility and the sacredness of the female body. Unlike in Nepal, where menstruation is often viewed as impure, in this context, it is revered and celebrated.
However, the complexity of societal attitudes toward menstruation is evident. While some cultures honor it as divine, others misrepresent or exploit it. The Ambubachi Mela also attracts tantric practitioners and spiritual seekers, adding layers of ritual and belief. It is crucial to distinguish between genuine devotion and misused practices that may distort the true essence of the divine feminine.
On a personal level, some individuals follow menstrual norms set by their families. For example, one person chooses not to enter temples or perform puja during their cycle, not out of shame but as a form of reverence. They believe that during menstruation, their energies are heightened, and they prefer to rest, reflect, and recharge. Their family supports them with nutritious food and care, transforming their period into a time of self-love and appreciation.
Change is slowly taking root. In Kathmandu and other urban areas, conversations about menstruation are becoming more open. Parents are increasingly compassionate, ensuring their daughters receive the care they need. The Menstrual Hygiene Management (MHM) program, launched by the Ministry of Education, distributes free sanitary pads and educates students on menstrual health. Women's groups, youth-led initiatives, and advocacy campaigns are challenging the stigma surrounding menstruation, normalizing it as a natural part of life.
Public toilets now offer sanitary pads, and school workshops and street plays address myths about menstruation. Girls are beginning to speak out, reclaiming their periods as symbols of strength rather than weakness. Dismantling menstrual stigma requires more than laws; it demands empathy, respect, and education. True progress is measured not just by economic growth but by whether every girl, regardless of her background, can bleed with pride and without fear.
Let this be our collective call to end the silence, honor the sacred, and protect those who have long suffered in the shadows. From shame to strength, from stigma to celebration, let the transformation begin.