E44:Menstruation and Religious Purity – A Stigmatized Cycle Part 3

Welcome to Behind the Paddle podcast. Today we are speaking about menstruation and religious purity a cycle shrouded in stigma for centuries.

From ancient purity laws to modern-day taboos, menstruation has been labeled impure, reinforcing societal control and religious restrictions. But why is something so natural still seen as unclean? In this episode, we explore the deep-rooted beliefs surrounding menstruation, how they shape cultural attitudes, and what it means for bodily autonomy today.

Tune in now for an unfiltered discussion on purity, power, and reclaiming the cycle!

Transcript

Speaker 1 0:00

Hello and welcome back. Hello and welcome back to Behind the Pattern Podcast with me, Paulson Victoria. And we are part three. Part free of religion and purity with mental cycle. I am recording this just after part two because I wanna I wanna really crack it out. And again, I'm just so hyped to speak about this. Like I think it's because I did so much research and it's something new to me, and it's so interesting. Everybody's take on it. It makes me happy but also infuriated. You will understand if you listen to part one and part two. So I want to deep dive into the other religions which we have spoken about, so Hinduism, Christianity. Because of the research which I did, I wanted to make sure that I covered every bit. So, like if I said this this statement, I wanted to make sure that I had like the evidence to back it up. So, yeah, that's what we're gonna explore today. So, Hinduism's perspectives on menstruation are deeply rooted in ancient scriptures, shaking cultural practices and social norms that persist today. While some Hindu texts associate menstruation with spiritual cleansing and karmic cycles, others impose strict restrictions, framing menstruation as impure and reinforcing gender-based exclusion. These beliefs have translated into temple bands, ritual prohibitions, and even life-threatening customs in some communities. However, modern feminist scholars and reform movements are challenging these interpretations, seeking to reclaim menstruation as a natural and sacred aspect of life. So scriptural foundations, the origins of menstrual stigma in Hindu texts. The Vidas Karma and menstruation, the Vidas, the oldest Hindu scriptures and foundamental texts that date back over three thousand years and form the bedrock of Hindu religious philosophy. They contain hymns, rituals and knowledge on various subjects, including the sacredness of nature, the cosmos, and human life. Within these texts, there is a dual persistence on menstruation, one that combines reverence and restrictions. Some interpretations of the Vidas suggest that menstruation is linked to karma, the idea that one's actions in past lives influence their current existence. In this sense, menstruation is seen as a divine cleansing process for women, an act through which they release the sins or bad karma accumulated from previous lives. Perspective is rooted in the idea that menstruation is a natural spiritual process that aids in purification of the individual. Divine yet impure. While menstruation is sometimes elevated to a divine status in the Vedic context, it also introduces a paradox. The notion that menstruating women are involved in the process of karmic cleansing implies that women bear an inherent burden of impurity, a belief that contradicts the otherwise sacred vows of the process. This juxtaposition of divine power and impurity would later become a central theme in Hindu thinking about menstruation. The Manu's Maraiti, Laws of Manu, defining menstruation as impure. The Masu Maraiti, composed approximately 2000 years ago, is a key Hindu legal text that plays a role, a critical role in shaping social behavior, including the treatment of women. It outlines the principles of Dhamma, duty ethics law, and its influence on Hindu society has been profound, particularly regarding women's roles in both public and private spheres. Menstruation and ritual impurity. The Manu's Moray explicitly labels menstruation as a time when women is considered ritually impure. It states that a woman should not be touched, participate in religious rituals, or enter sacred spaces during her menstruation. The impurity is tied to the idea that menstruation disrupts the cosmic balance and is in some ways seen as a polluting force. So the curse of Indra. In more mythological context, the Manus Mariati also connects menstruation to the curse of Indra, the king of gods in Hindu mythology. According to one interpretation, menstruation is a punishment for women linked to a sin or a moral fall from fall from grace. This association with violence and sin further embeds menstruation in the contents of stigma and shame. It perpetrates the view of menstruation as something inherently negative or disruptive within the spiritual and social order. The Man News Moriety, along with the Dharmashtra Hindu law text, imposes numerous restrictions on menstruating women, enforcing a view of menstruation as not only ritually impure but also socially isolating. Women were often banned from participating in social activities, from cooking, and from interacting with others during their periods, all based on the notion that their very presence was polluting the environment around them. The Dharmashtra texts confined the idea that menstruating women should not enter temples or partake in sacred rituals. The presence of menstruating women in religious settings was believed to disrupt the purity of the space and the sanctuary of the rituals. This idea deeply affected women's role in religious life, limiting their participation in precisely duties in temple worship during menstruation. The domestic sphere was also impacted by these texts. Menstruating women were restricted from cooking and were often excluded from communal meals. The idea was that their ritual impurity could transfer to the food they prepared or the people they interacted with. As a result, menstruating women were isolated from family members, and the preparation of meals was often delegated to others during their periods. That is shocking and sad. Really, really sad. Like, great, she gets a break from cooking, but at what price? Wow. Like I love to cook, so for somebody to say to me, Oh, because you're on your period, you can't cook. No. Like I'm cooking. Self-isolation and continued practices. These restrictions led to the self-isolation of women during menstruation, a practice that still persists in some rural areas of India and Nepal. In these religions, women may be expected to spend their periods in separate huts or secluded areas away from the rest of the community. This practice stems from the belief that menstruating women are ritually polluted, and their presence could negatively affect the purity of others. While menstrual restrictions in Hinduism vary greatly across regions and communities, they remain significant in conservative and traditional circles. Significant in they remain significant in conservative and traditional circles, especially in rural areas of India and Nepal. Here are two well-known and controversial practices that have been linked to the Hindu menstrual taboo. So this is the practice of Shopiti, which originated from the ancient texts and was historically a part of the Hindu social system, mandates that menstruating women be isolated from their families and communities. In some regions, they are required to sleep in small isolated sheds or outdoor huts during their periods, as it is believed that they are impure during this time. Although the practice was officially banned in 2005 by the Supreme Court of India, it continues in some rural areas where traditional beliefs around menstruation persist. Many women, particularly in orthodox Hindu families, are forbidden from performing puja during their periods. Since menstruation is seen as an impurity, it is believed that women in their menstrual phase cannot engage in certain rituals without contaminating the ceremony. This exclusion reinforces the idea of menstruation as a period of spiritual inadequacy for women. In summary, the treatment of menstruation in Hinduism has its roots in ancient scriptures like Vedas, roots in ancient scriptures like Vedas, like Vedas, Manumastra, and Dharmastra texts. These texts combined spiritual reverence for menstruation with the idea of ritual impurity. Over time, these texts combined to social norms that saw menstruating women as ritually unclean, leading to practices of exclusion, isolation, and segregation. Despite modern challenges to these views, the remnants of this stigma continue to shape some aspects of Hindu practice today, especially in rural areas. As Hinduism is evolving and diverse religion, many modern interpretations seek to move away from menstrual stigma and restore menstruation as a natural and powerful process. The ongoing debates around temple entry, purity laws, and menstrual dignity highlight the larger struggle for gender equality with religious traditions. So I wanted to know more about these huts. Because I was like, what is the actual like state of these huts? Are they like nice? They're small and they're isolated, but are they nice huts? So shopiti tradition in Nepal, banishing women to menstrual huts. The Shopiti tradition is essentially old practice primarily found in rural areas of Nepal, where women are forced into isolation during their menstrual cycles due to their beliefs of about impurity and spiritual contamination. The practice was ingrained in certain Hindu and indigenous cultural beliefs prevalent in the region, especially in the far western and mid-western regions of Nepal. So the beliefs and practices behind Shopadi. The core belief that underpins Shopadi is that mentoring and women are considered ritually impure and their presence in the household or in communal spaces is thought to bring bad luck or disrupt spiritual sanctity. This belief often results in the woman being separated from her family and community and isolated in a hut, shed, or a designated menstruation space on the outskirts of the village. Jesus, they got them on the outskirts. These huts or shoppiti gofs are typically makeshift structures located in remote, uninhibited areas. Women are often forced to sleep in these spaces during their menstrual cycles, sometimes for four to seven days. These isolated spaces are unsafe and unsanitary, creating dangerous conditions for women. So this is still happening today, even though the Indian Supreme Court was like, nope, we don't want them, there are going to be some people who still do this, who still practice it. Obviously, there's dangerous living conditions. You've got extreme cold and lack of ventilation. Many of the huts are built without proper ventilation or installation, exposing women to extreme cold winter months, leading to hyperfermia or death from exposure. During the monsoon season, the conditions are particularly perilous, with increased risks of waterborne diseases due to the poor hygiene and flooding. And then of course you've got snake bites and animal attacks, because they're located in isolated areas away from the safety of homes, leaving women vulnerable to animals such as snakes, wolves, and jackals who may enter these huts, especially during the night. Attacks by these animals are frequent and women have been reported to die from snake bites and other injuries. And then you sadly have the sexual violence. Because the women are isolated and they have zero safety. There is a likelihood of sexual violence and assault. There are reports of women being attacked or raped while confined to these huts. This isn't uncommon. And many victims face social stigma, making it difficult for them to seek justice. I'm sorry, but you this is what I mean. This is what makes me angry, where it's like, right, so you you have a faith where you don't want to be around women that are men straight and but you'll happily go and rape them and sexually assault them. That that is what really pisses me off and makes me really upset and angry and this is what is wrong with the world. It it is absol uh so legal action and continuing practice, criminalization in 2017, despite the practice being officially criminalized by the Napalese government in 2017 under the Chopiti Perapha Prohibition Act, which made it illegal to banish women during menstruation, the practice still persists in rural areas due to deeply entrenched social norms and beliefs. Nepal's government has initiated efforts to eradicate the practice, such as launching awareness campaigns and implementing laws that impose fines or jail sentences for those enforcing the practice. However, in many rural communities, the tradition continues due to the influence of local religious leaders and cultural conservationism. The human rights organizations and activists have been at the forefront of efforts to end shopperty. Organizations such as Human Rights Watch and Nepal's Women's Rights Forum have highlighted the dangers of the practice and work tirelessly to advocate for women's rights and access to education while challenging the social stigmas associated with menstruation. In recent years, feminist scholars, activists, and Hindu reformists have begun to challenge the deep-rooted menstrual taboos and reinterpret the religious and cultural texts that perpetuate the stigma surrounding menstruation. Some Hindu scholars have argued that the early Vedic traditions did not see menstruation as impure but rather celebrated it as a natural and sacred process. These scholars suggest that the patriarchal interpretations of later periods distorted the true meaning of menstruation, turning it into a symbol of shame and impurity. There are goddesses of fertility and blood. Feminist scholars point to the veneration of ancient Hindu goddesses such as Duga, Parvati, and Kali, who are associated with fertility, creation, and blood. They argue that menstruation was originally viewed as a source of divine power rather than something to be hidden or ashamed of. For instance, the goddess Kali is often depicted with blood, signifying that menstruation can be seen as a force of creation and empowerment, not impurity. A little bit of good we're going to talk about. Emerged in response to the ongoing sabarimala, temple ban, and other menstrual taboos. It encourages women to openly embrace their menstrual cycles, challenging the cultural practice of silencing menstruation. The movement calls for menstrual dignity, the right to worship, the gender equality by creating public spaces where menstruation is no longer seen as something to hide or apologize for. The Right to Pray movement. This movement, supported by Hindu feminists, advocates for the right of all women to access places of worship freely without restrictions based on their menstruation. The Right to Pray campaign particularly emphasizes that temples should be inclusive of women's participation, irrespective of menstrual status as part of their fundamental right to equality under Indian law. Various grassroots organizations are working to promote menstrual education across India and Nepal, aiming to break the cycle of silence and shame surrounding menstruation. These campaigns address issues such as hygiene, dignity, and health while encouraging an open dialogue about menstrual health in schools, homes, and communities. Through these reformed movements, Activision, reinterpretations, many Hindu feminists are working to shift the narrative around menstruation, seeing it as a source of impurity, seeing it not as a source of impurity, but as an empowering natural aspect of womanhood. These efforts are contributing to the ongoing re-examination of religious practices and the reduction of menstrual stigma within Hindu society. We have now just finished the Hindu part. We have finished the Hindu segment of what I wanted to speak about with that religion. Now we're going to be talking about Judaism. So strap in. We are going on a lovely ride. Judaism has long held specific laws regarding menstruation, known as Nida, which dictate a woman's ritual purity status, specifically physical separation from her spouse, and the requirement for purification before resuming sexual relations. While Orthodox Jewish communities continue to enforce these laws strictly, more progressive branches of Judaism have reinterpreted them in ways that emphasize spiritual renewal rather than impurity. So the laws of Nidha, Biblical Foundations of Menstrual Restrictions. The laws of Nidha, a term referring to a woman during her menstruation period, her menstruation period, are among the most well-known and deeply embedded traditions in Jewish religion, religious practices. These laws primarily derived from the Torah, the first five books of the Hebrew Bible reflect an ancient religious worldview where purity and impurity were central concepts. So as we've spoken about, we've spoken about Leviticus 15, 19 to 30, which has the primary source of menstrual purity laws, serves as a cornerstone of the laws of Nada in the Jewish faith. This scripture outlines several specific prohibitations and rituals related to a woman's menstrual period. Ritual impurity, tumor, when a woman menstruates, she is considered ritually impure for a period of seven days. This period of impurity does not imply that the woman is morally or specific spiritually unclean, but that she is in a state of ritual impurity, which was significant in ancient Jewish religious observance. Anyone who comes into direct contact with a menstruating woman or touches the object she has come into contact with, like furniture, bedding or utensils, is also considered ritually impure until evening. This impurity was not seen as inherently negative, but as part of the cycle cyclical nature of religious purity in Judaism. The original context of Nidal laws was deeply tied to the religious and ritual framework of the ancient Jewish world, where purity and impurity were fundamental to many aspects of worship, health, and sociological structure. The concept of impurity was not intended to shame or stigmatize women, but instead was part of a broader system of ritual observances that governed purity for both men and women in the community. However, over the centuries these lords began to heavily associate with female bodily shame. The idea that a woman was impure during menstruation and the physical isolation imposed during this time contributed to the border social view that menstruation was something secretive or taboo. In orthodox Jewish communities, menstruation has been heavily regulated and stigmatized, leading to secrecy around the topic which persists today. Ritual purity and the mikh, the process of cleansing, the purification process of the menstruation referred to as tahara requires the woman to immerse in the mikh a ritual bath that plays a certain role in Jewish law. The mikveh is not merely a physical bath, but rather a spiritual purification process that symbolizes the woman's return to ritual purity. The mikveh is seen as a spiritual renewal for women, cleansing her not just of physical impurity, but also renewing her connection to fertility, creation, and spiritual purity. Jewish law requires the women to immerse herself completely in the mikveh and process seen as marking the end of her menstrual cycle and the restoration of marital intimacy. I find it really sad because if somebody is if a woman is having a really bad time with her period and she has to separate from her partner, she's just got herself. And that can be very damaging for herself with like mental health. As yeah, really. I I think I'd probably cry honestly if I wasn't allowed near my partner while I was on my period. Cause I like somebody there to be there and to cuddle and like I get depressed and stuff when I'm on my period sometimes. So yeah. And also I can be extremely horny, but that's like besides the point. Like, yeah, that's very sad for me to think that there are women out there going through it alone. But that's just my opinion. So Orthodox versus progressive Jewish practices, the debate over Nada, the practice and interpretation of Nada laws vary greatly between different branches of Judaism, particularly between Orthodox and Progress, reform and conservative Jewish communities. This variation has sparked an ongoing debate about the relevance and application of these laws in modern Jewish life. In Orthodox Judaism, the observance of Nidal laws is strict and central to the religious and marital life of the community. The separation between husband and wife during menstruation is seen as a ritual necessity. The mix remains an integral part of the purification process, so the bath. In these communities, menstruation is often treated as something that should be hidden, with discussions about it largely confined to private spaces. In Orthodox communities, women are often expected to keep track of their menstrual cycles, and sexual relations during their menstruation are strictly prohibited. These laws are often seen as expression of spiritual devotion and obedience to God. Violations of law can lead to social stigma. I mean, I've only literally the past few months this year been tracking my menstrual cycles. It's so hard. And even then, my app which I use it it still goes a week before, just like you might have your period, and it's like, yes, one week later. But like I have ADHD, so like I forget, and yeah, I'm trying to take it more seriously. Actually documenting when I have my period, but I'm also on birth control. So yeah, there's a lot to contribute to it. So then the debate over Nadat in modern Judaism reflects broad broader tensions between traditional and modern modernity. Some believe that these laws continue to serve a useful role in helping Judaism helping Jewish families maintain spiritual and ritual discipline, while others feel that laws are outdated and misguided and contributing to gender equality and cultural isolation. So I'm not gonna go into what it says with Leviticus because there is a fuck ton. Yeah, I'm not gonna go I'm not gonna go right into what it says in Leviticus. We've already said a few bits of what they've spoken about. If you want to deep dive more, you are more than welcome to. But I am trying to just keep this to a three-part series rather than a four-part. So we are going to now talk about menstruation in Christianity. So we have hit on quite a few points already, so we are gonna skim through a bit of this. So the Christian tradition, like Judaism, has historically associated menstruation with impurity, but the treatment and understanding of menstruation has evolved significantly over the centuries. Again, as we stated in the part one that I want to say. No, part two. During medieval period, menstruating women were considered ritually unclean according to teachings of the church, and in many Christian traditions they were barred from receiving communion. The church's power to regulate participation in religious rites such as communion was rooted in the notion that menstruating women could defile the sacred elements of the uterist. Again, we represented impurity that could extend to the sacred rituals of the church, reinforcing women's marginalization in religious spaces. So the difference between Catholic and Protestant, while the Catholic Church maintained a more traditional view and some still decouraged menstruating women from receiving communion, the emphasis on ritual purity diminished over time. The Protestant reinformated led many Protestant demonations to reject many of the purity laws upheld by the Catholic Church. As a result, many Protestant traditions abandoned menstrual restrictions and allowed women to fully participate in church life, including receiving communion during their periods. Eastern Orthodox Church The Eastern Orthodox Church still retains some ritual purity practices, advising menstruating women to avoid receiving communion during the periods. Among this restriction is not enforced as rigorously as it is in some of the other Christian communities. Okay, we are nearly at the end of part three. This is part three. So we are now talking about menstruation in Islam. Islamic views on menstruation are deeply rooted in the Quran and hadiths, sayings and actions of the Prophet Muhammad. But the way these teachings are applied can vary greatly across different cultures and sects. This segment will explore Islamic perspectives on menstruation, focusing on the spiritual and ritual implications of menstrual impurity, cultural verses, religious practices, and the growing movement within Muslim feminism to reclaim and reinterpret menstrual laws in a way that promotes gender equality and inclusivity. Basically, what every woman wants in all religions we want equality and inclusivity. So the Quran addresses menstruation in Shura al-Baqekah 2 Kalan two two, which states They ask you about menstruation. Say it is harm. So keep away from women during menstruation, and do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained you. This first clearly categorizes menstruation as an impurity, does not specifically elaborate on the nature of that impurity, nor does it impose moral or sinful judgment. It simply prohibits sexual intercourse during menstruation and emphasizes the purification required before resuming marital relations. I mean to be honest, that little statement right there just it doesn't just talk about sex for me. It talks about not touching women in general. So like this is this is what I mean with a religion. You can interpret it however you like in order to fit what you want really. The understanding of impurity in Islamic law is primarily related to ritual cleanliness required for worship and prayer. Menstruation is seen as a physical state that temporarily prevents a woman from participating in certain religious practices, but it is not considered a moral failing. Hadith interpretation on menstrual exclusion from prayer and fasting. The Hadith literature further elaborates on menstruation with several narrations into citing that menstruating women are excluded from certain religious duties. The exclusion from prayer and fasting is not seen as a punishment but a way to protect the woman's health and maintain ritual purity, which is necessary for engaging in direct communication with God through prayer. The ritual purification involving a full body wash is required after menstruation, as well as after childbirth, sexual intercourse, and other states of ritual impurity. After sexual intercourse? It's a lot of paths for me. The completion of Ghazul is seen as a restoration of spiritual cleanliness and enables the individual to resume prayer and other religious activities. The importance of Ghazul in Islam highlights that menstruation is considered a temporary state of impurity, not a permanent one, and that spiritual purity can be restored through intentional cleansing rituals. Inclusive mosque movements are gaining traction in parts of the Muslim world, aiming to empower women in spiritual spaces. These movements speak to create welcoming environments for menstruate and women, arguing that Islamic law does not mandate exclusion. Some innovative mosques are opening their doors. Some innovative mosques are opening their doors to menstruate and women by encouraging alternative forms of participation in religious services, such as educational workshops, social events, and community outreach, allowing women to remain spiritually connected even during menstruation. The evolving conversation around menstruation in Islam reflects a growing movement, greater gender inclusivity and empowerment. Muslim feminists, scholars, and activists are challenging outdated practices and pushing for more holistic understanding of menstruation, one that celebrates women's natural biological cycles rather than stigmatizing them. By reinterpreting key Islamic teachings, these efforts are reshaping the future of Muslim women's spiritual and religious experiences, ensuring that menstruation is viewed through a lens of understanding, empowerment, and equality. So the last thing I wanted to speak about was the fight against period poverty and the menstrual stigma has gained significant momentum in the recent years. Activists are challenging period taboos that restrict access to menstrual products and are fighting for policy changes that make sanity, sanitary products more accessible to people for all socioeconomic backgrounds. Global menstrual activism movements are increasingly intersectional, addressing not only access to menstrual products but also cultural stigma that surrounds menstruation. Campaigns like Free the Period and Menstruation Matters are pushing back against the idea that menstruation is a source of shame and calling for public education about the natural and powerful process of menstruation. Activists and scholars are also focusing on challenging religious tactics. Taboos that perpetuate menstruation-based exclusions pushing for religious reforms that affirm menstruating women's spiritual rights. The intersection of religion and specular movements offers an exciting space for challenging menstrual taboos. Interfaith, dialogue, and secular activism are increasingly working together to break down barriers and building solidarity in the fight for menstrual justice. Religious reformers and secular activists are uniting to call for the reinterpretation of religious laws that restrict menstruating women from accessing religious spaces and rituals. These effects have begun to create a broader cultural shift towards acceptance and understanding of menstruation as a natural and powerful biological function rather than a source of impurity or exclusion. Which I do believe if you've listened to all three parts, I think three parts, maybe four, I'm not too sure, then you have got to by now understand that women just want a voice. And to not be excluded, and we really want to reshape how periods, the menstrual cycle is seen and how people react to it. Menstruation has been shrouded in stigma for centuries, but it is high time that we rewrite the story. Our story, women's story, that it's not a curse, nor a punishment, nor a source of shame. It is a part of the natural rhythm of life. And it's time we start viewing it as such, not only in specular spaces, but in our religious communities as well. The fight for menstrual justice isn't just about ending period poverty. It's about empowering women, reclaiming autonomy, and challenging outdated cultural beliefs that have perpetuated gender inequality. Me, I truly do believe that period products should be free. Not everybody can afford them. Not everybody has like one pound in their pocket when they go to the toilet and they need to like buy period products. Like they they need to be free. We don't choose to have a period, it just happens. And again, it all comes down to a little bit of poverty. As I've just said period poverty and religion. So this ends the podcast. This ends the podcast episode of menstruation and religious purity, a stigmatized cycle. I have very much enjoyed researching all this and learning up all about it. Educational, it really is. I think this is the most research I've done on a subject for multiple reasons. I wanted to get everything right, and I wanted to make sure that I did it justice. I did the women justice and I put out the facts, and it's not necessarily all one-sided, it's facts about what is happening in today's life, and how me personally I feel like it should change. So let's shatter the taboo, raise our voices, and create a future where no one feels ashamed of their natural bodies. This has been Behind the Padder Podcast with your host, Paulson Victoria. If you would like to give us a follow or a lovely review, you can catch us on Spotify, Apple, Bud Sprout, many, many more. If you look on our links, if you want to see the spicy version of these episodes, then we do have a many vids and a dark fans. And if you want to tip us, that would be great. But thank you for listening. Bye.