By: Noihrita Masud, W*SS Community Engagement Intern
Menstruation as a natural and normal bodily process may be something you hear in professional and academic spaces to destigmatize it. Unfortunately, menstruation is still subjected to stigma and discrimination across cultures throughout history; this cultural stigma around menstruation is often notoriously also, attributed to religious teachings or beliefs. Although menstruating individuals may not be able to practice their religion normatively for the duration of their cycle, stigma is primarily a cultural issue rather than a religious one.
Menstrual cycle stigma is common across different cultures and societies, despite these societies having different religions, indicating religious beliefs are not the culprit behind the stigma, but is used as an excuse by agents of culture. For example, in Islam, menstruating individuals like myself are asked to abstain from religious practices like praying and fasting during our menstruation cycle, which can easily be made up once your cycle is over. However, some people within my community who are also Muslim get frustrated with leakages or lack of disclaimer for others. These practices are not based on religious doctrine, but rather on cultural norms and tradition rooted in the history of menstruating individuals being excluded from engaging socially with others. This is especially the case with a few South-Asian cultures where menstruating people are not allowed to engage in social situations that must remain ‘pure’ so as to avoid any leakage accidents or complications that arise from the said ‘impurity’ of menstruation.
Religious texts and teachings do not uniformly stigmatize menstruation. Several religious texts may contain references to menstruation being impure or unclean, but they are context-dependent and can be interpreted differently. For instance, in Islam, while interpretations in some religious texts may consider menstruating individuals as ritually impure and restrict their participation in religious activities, other parts of the teachings emphasize the importance of respecting their bodily autonomy and rights, including during menstruation and highlighting it as a natural bodily process.
Thus, menstrual cycle stigma has been perpetuated and reinforced through cultural practices, customs, and taboos that are distinct from religious teachings which harms menstruating individuals’ intersectional identities. For instance, due to Muslim people also belonging to various cultural backgrounds, they are often discouraged from discussing menstruation openly, although religious texts do not advertise the shaming of such conversations. We must challenge and combat menstrual cycle stigma that are promoted through a religious lens, as religious teachings promote gender equality, bodily autonomy, and human rights. We can do so by challenging harmful cultural practices, promoting education and awareness, and advocating for policy changes to ensure access to menstrual health resources and services for menstruating individuals of diverse backgrounds.
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