High time for schools to challenge menstrual discrimination

Case I: A fifth grade female student at a private school in Kathmandu is arguing with her parents because they won’t allow her to sit at the dining table with them and their guests.

Case II: A first grade male student at a private school in Kathmandu insists his mother be by his side during his birthday celebration. However, she refuses because she is menstruating.

Case III: A third grade male student at a public school in Kathmandu has to cook for himself and his younger sister at least four days a month when his mother is on her period, as his father comes home late from work.

Case IV: A fifth grade female student at a prestigious school in Kathmandu is pleading with her mother to write a sick leave application to her teacher, falsely claiming she is menstruating, because she wants to skip a school outing.

At first glance, these cases might seem like isolated incidents involving a small group of students in Kathmandu. However, they are just a few examples of the widespread and varied forms of discrimination related to menstruation—discrimination that often goes unnoticed, unchallenged, and unchecked in society. In this ‘educated and developed’ capital city of Nepal, how acceptable is it for such practices to be commonplace?

While some argue that these practices are a result of Sanskritization or the appropriation of Brahmin culture, this is not entirely accurate. The above four cases reveal a broader reality: silence and ignorance about such discriminatory practices have permeated all cultures for centuries.

 Invisible forms of menstrual discrimination are being perpetuated by educated, urban-based individuals who have built protective barriers around themselves against criticism. These individuals divert attention from themselves by highlighting the more visible forms of menstrual discrimination prevalent in certain parts of Western Nepal, attempting to present themselves in a better light.

Despite menstruation being a completely natural and biological process, young girls and boys are forced to endure the impact of discriminatory practices. This reality is both distressing and condemnable.

In fact, it’s proving to be a silent killer. People, unaware or unwilling of change, continue to promote this status quo at home and beyond, institutionalizing patriarchy. Patriarchy along with unequal power relations is further constructed and shaped by menstrual discrimination, notwithstanding whether it is visible or silent.

Kathmandu may not have visible menstrual huts, perhaps due to economic reasons, but they exist metaphorically—in flats, rooms, corners, or on low beds. Almost all forms of menstrual discrimination in Nepal are related to food, touch, mobility, and participation, which are often believed to be rooted in Western Nepal. 

Invisible forms of menstrual discrimination are linked to the stigma and taboo surrounding menstruation, ranging from shyness and restrictions to emotional abuse and deprivation of services and resources. These discriminatory practices are not a result of poverty or lack of education; rather, they stem from silence and ignorance, which fuel rumors, myths, and fear in the name of culture, religion, or societal honor.

Schools not ready to share responsibility

Schools also play a role in perpetuating menstrual discrimination. Despite being academic and social institutions, they often avoid discussing menstruation or challenging related discrimination in classrooms or other settings.

Over the years, we have spoken to numerous schools and colleges in Kathmandu. We have consistently encountered resistance among teachers and school administrators to discuss menstruation. Although formal education began at Durbar High School in 1853, menstruation has never been included in the curriculum.

Even Kathmandu Metropolis, with its self-proclaimed ‘Book-Free Friday’ initiative aimed at shaping a better future for children, has overlooked the discussion on menstruation. The mere distribution of menstrual pads, which are often plastic and chemical-laden, is insufficient to address the numerous forms of invisible menstrual discrimination. This is far from a holistic approach to dismantling deeply entrenched menstrual taboos.

A baseline report from Nov 2023 reveals dozens of cases of menstrual discrimination, including restrictions on touch, food, clothing, mobility, and participation. Surprisingly, the prevalence of these restrictions is higher in Kathmandu than in Sarlahi and Jumla. Kathmandu, like many places, views menstrual blood as dirty, contaminated, and impure, and the menstruating period as a state of weakness. This narrative must be unlearned.

Menstruation has been a part of human existence for over 3 million years, yet we continue to uphold centuries-old perceptions and traditions that are not only derogatory but also violate constitutional and human rights. These practices leave a lifelong impact, reinforcing unequal power dynamics and patriarchy between menstruators and non-menstruators.  

This situation persists because the school curriculum, under the Curriculum Development Center, Ministry of Science and Technology, Government of Nepal, fails to provide accurate information about menstruation or to challenge visible and invisible menstrual discrimination.

The curriculum for grades 1-3 primarily focuses on personal hygiene, such as using face masks, trimming nails, bathing regularly, eating nutritious food, washing clothes, combing hair, and brushing teeth. However, it does not address the importance of changing undergarments daily, proper use of urinals, or maintaining the cleanliness and health of external genitalia for all students, regardless of gender.

This is a significant gap in the socialization of the future generation. The aforementioned discriminatory practices related to menstruation are often learned and internalized between the ages of six and nine. This period of childhood is the ideal time to teach the basic facts about menstruation and menstrual blood, which is ‘clean, natural, and pure,’ to foster equal power relations and dismantle patriarchy.

If we succeed in this, even first graders will embrace menstruation as a natural and biological process, as something to be proud of, regardless of their future experiences. Those who will not menstruate will also understand that they were born with menstrual blood, recognize the existence of menstruators, and develop a fundamental understanding of responsibility, equality, and humanity.

The curriculum for grades 4-5 targets students aged 9-11. During this time, students are highly susceptible to absorbing myths, rumors, and discriminatory perceptions about menstruation. Menstruators often remain silent in the face of abuse, while non-menstruators may misuse their privileges. Additionally, some menstruators may experience menarche during this period, often mixed with diverse emotional, physical, and social experiences. Nepali girls, in particular, frequently face oppression, depression, or negativity.

Given this context, the curriculum for grades 4-5 should aim to provide robust knowledge about menstruation and related skills, including how to manage it with dignity. Although the current curriculum briefly covers menstruation and menstrual management, it does not provide enough information to empower students to live with dignity or create an environment that upholds menstrual dignity. This stage should serve as a departure point for fostering equal relationships and dismantling patriarchy concretely.

For students in grades 6-8, the curriculum covers sexual and reproductive health and rights, nutrition, maternal care, menstrual pain, menstrual huts, and menstrual management. During this stage, when children are about 12-14 years old, almost all menstruators will have experienced menarche and periodic menstruation. Many are distracted for five days each month due to the imposition of menstrual discrimination at home and school, and some may experience moderate or severe menstrual symptoms. Therefore, they need knowledge and skills to differentiate and manage general and serious menstrual symptoms, confidence to choose eco-friendly menstrual products, and the ability to share this knowledge with their peers and younger students.

The curriculum for grades 9-10, which caters to students aged 14-16, currently lacks any content about menstruation across all subjects. Yet, it is crucial to provide students with the knowledge and skills to convey factual information about menstruation, including menstrual law. This can be achieved through child and youth clubs. Additionally, students at this age should learn about menopause, as they often serve as primary caregivers for their mothers and teachers during this stage.

On the other hand, NGOs, media, and the private sector are also failing to address the various layers of menstrual discrimination, even though every menstruator struggles with systemic and symptomatic issues. While some NGOs, media, and private sector entities work on distributing menstrual pads and discussing related taxes and infrastructure, these efforts do not help dismantle the prevailing forms of menstrual discrimination.

Even today, students are taught about constitutional rights and the different levels of government, but education on dignified menstruation is entirely absent. If schools and teachers fail to acknowledge and embrace nature and science, future generations will continue to be subjected to gender-based violence and human rights violations. Similarly, their sexual and reproductive rights will be severely compromised.

It is high time for everyone, including educational institutions, to challenge and dismantle all forms of menstrual discrimination, prevent the violation of constitutional and human rights, and contribute to building a just and equitable society where everyone, menstruators and non-menstruators alike, can live with dignity.