Action Works Nepal: Menstrual Taboo: Hibernating but Hindering factor of Women's Empowerment in Nepal: By Radha Paudel

Today, many people from different walks of life are working for eliminating the practice of Chhaupadi which is more visible in the Mid West and Far West region of Nepal. Chhaupadi is the practice where women and girls have to stay in the cowshed during menstruation and childbirth. A research report carried out in Jumla and Kalikot from mid-west region, revealed that 77% women and girls are following Chhaupadi during menarche (first menstruation) and none of them allowed to stay in the same bed or room (AWON, 2012). Simply, Chhaupadi is composed of two words; Chhue and Padi. Chhue refers to untouchable and Padi refers to goth (cow/buffalo shed). Usually in the mid and far west region, menstruation called Phadko Marne (stepping out), Chhue (untouchable), Bahir Sarne (Moving out) and Panchhine (stay far or segregation).

In Nepal, menstrual taboo is strictly practicing by 58 % population across culture as mentioned in CBS, 2011. As guided by Hinduism, women and girls considered Sudra and menstruation is the result of sin. Menstrual taboo is practicing among Bramin, Chhetri and dalit (so called untouchable) communities thought the intensity and gravity varies from place to place.

The restrictions includes in eating, touching, entering and other actions. Eighty percent of the respondents claimed that they were not allowed to go inside the temple while, 77% reported that they were not allowed to go inside the pray room followed by 70% not allowed in the kitchen, 48% not allowed in the social gatherings and 19% were restricted in the schools (AWON, 2012). Likewise, 76% of the respondents have reported restriction in eating and drinking milk and other milk/dairy products. Sixty four percent respondents reported restriction in eating holy foods. Eating holy foods following a pray is considered as a gift from the god. Similarly, 51% respondents mentioned restriction in eating meat and meat products followed by 28% reported restriction in eating vegetables (AWON, 2012). About 20% respondents informed that they never attend school during the menstrual period, because of restriction by parents (28%), teasing by boys in the schools and self-hesitation.

Chhaupadi is common in these areas due to having strong faith in religion and culture guided by Hinduism. They believed that it is commenced since Staya Yug (Truth Era). It is mostly imposed by their parents and traditional healers (76 %). Moreover, they perceived that pregnant women, children, and grandparents would be sick if women and girls not followed the instructions. They also claimed that their grandparents will be sick or puturne (chanting mantra and shouting as a result of disappointed family's god), in case of not following the restriction at home or entering in kitchen, worship room or others.

Despite intention and intensity of Chhaupdi, it is not good practice at all by many ways. Menstruation is natural phenomena that add beauty to women and society. Nothing is wrong behind being women and having menstruation. The separation from the family with various restrictions in food, place and others, women and girls would have poor physical health status as well as low self esteem. Research also revealed that 77% women and girls felt loneliness and insecure while they stay in cowshed and also felt low dignity in front of the men members at home, school and community. Likewise, 65 % women and girls cried in each period and afraid from possibility of sexual abuse, rape, snake and animal bites. They also feel extreme cold and sometimes they die due to carbon monoxide due to lack of ventilation. In opposition, during period women and girls need more attention from family and friends including love, respect, rest and nutritious food.

The underlying notion of Chhaupadi is separation and restriction. It differs from place to place and culture to culture. For saying, people believed that menstrual taboos are bad and existed in mid and far west. There are various practices for Chhaupadi.

It is called Chhuikulo, a improvised cowshed, particularity found in urban areas, found both mother and daughter living in the same place in May 2013, Jumla

Cowshed for Chhaupadi, in Dalit Community in Jumla, April 2013

Improvised cowshed, made on the ground floor along with animals, June 2012, Jumla

Cowshed for Chhaupadi practicing in Achham, Far West Nepal, Nov 2013 (Photo: SCN)

It is not true at all. It is common across all Nepal no matter whether it is urban or rural, educated or uneducated etc. An UN head (worker) shared that his men colleagues be late in office in the morning and worried to leave office due to having menstruation of his wife in Kathmandu.' Likewise, a PhD holder, women activist said that I can't enter in to kitchen and worship neither room nor allow entering to my daughter and helper, I feel afraid.' Many US based Nepali fathers and mothers denied to break the practice of restriction to enter temple, workshop room and kitchen as well as separation from family during menarche (first menstruation). In Terai region, thousands of families segregate from home and men members of the family during menarche and many restriction regards to place, things, eating and entering. Similarly, there is no single connection between teaching and practicing because both male and female health worker and teacher asked their wives and daughters to follow these restrictions.

In conclusion, Chhaupadi is common across Nepali society beyond Nepal. It is not comply with the CEDAW 1979, Interim Constitution 2007 and other human right instruments. Having low self-esteem and restricted in mobility is the hidden hindering factor for women's mobility, school performance that would affect up to the women's overall empowerment including political participation at large.

In this connection, menstrual taboos are common and prominent issue for women empowerment. The anti-Chhaupadi campaign is required deeper and wider range in mid and far west where as awareness raising and policy dialogue should be agenda at all levels. However, few actions should endorse immediately where the taboo is more visible and affect at all dimensions of women's life. In school, there should be match between teaching and practicing about physiology of the menstruation, separate provision of toilet and rest rooms for the girls where water and sanitation pads should be available. Research reports also showed that sixty percent of the respondent girls reported that toilet construction in each school is very important and emphasized that there should be separate toilets for boys and girls. In school, the boys, school management committee and teachers also should engage to create enabling environment for the girls as well as eliminate the taboo in the community. In addition, the community level activities are crucially important such as engaging traditional healers, parents, political leaders, health workers, media etc through interaction program, community dialogue, felicitation to model family, men and community etc.