Taking Strides Toward Eradicating Menstrual Huts in Nepal
Although published in 2019, an article regarding a specific event that brought menstrual equity to the forefront of the international human rights movement. Chhaupadi is the practice of exiling menstruating women and girls from their homes; this practice is most commonly pursued in the northern regions of Nepal. This practice, while illegal, is still ever present in certain societies, as women are confined to mere cow sheds simply due to a naturally-occurring process in their bodies. This practice is extremely representative of the massive stigma that, as mentioned so many (~almost too many times before in these blogs), exists surrounding menstruation. It is a rather extreme example but is representative of disparaging conditions that exist globally. This restriction is one of many injustices committed against women including the following: gender-based violence and sexual violence and domestic abuse, which, likewise, do not receive sufficient media coverage considering the gravity of the matter.
Surrounding this issue, there have been protests at the Sabarimala temple in India, to which menstruating women are denied entry. This concept has been coined “menstrual pollution beliefs” that have permeated as taboos and myths in certain societies.
The concept of the Chhaupadi is not only associated with physical trauma inflicted upon women, but is also highly conducive to the deep-rooted inaccuracies in the self-perception of women. For example, women and girls are seen as inferior, and this notion is often internalized by girls. I feel the article featured on the Conversation authored by Sara Parker and Kay Standing encapsulates this notion quite well, “Girls are told they are impure from a young age, which can have a damaging effect on their psyche and sense of self-worth.”
ACTIVISM + INCITING CHANGE
Many Non-Governmental Organizations (NGOs) have taken to destroying the sheds. Nepal’s minister for women, children, and senior citizens firmly believes it is time to bring an end to the practice, which has engulfed traditional Nepalese society for years. Because Nepal consists of approximately 125 ethnic groups, a nuanced understanding of the disparities in the menstruation narrative in each of these distinctive regions is required. Menstruation is viewed in no fully-encompassing narrative in Nepal. Reportedly, several organizations including Radha Paudel are working with full force to gradually erode this stigma, and, here at the Elea Project, we hope to continually extinguish this persistent stigma, regardless the impact, local or nationwide.
