Mainstream WeeklyAbstract:
This personal narrative research explores the real realities of period orthodoxy, cultural taboo, which adhere to a rigid orthodox belief and practices. From personal lens of my adolescence trauma boarder through sociological reflection. This study reinforced how traditional orthodoxy beliefs distress over a natural biological flow which deep rooted stereotypical restrictions. Drawing upon the theoretical framework of Erving Goffman and Michel Foucault to examine the societal construction and belief over menstrual stigma, and bodily regulations.
Keywords: Menstruation, stigma, puberty, deprivations, autoethnography, orthodox, stereotype, patriarchal, restrictions, awareness.
This is an autoethnographic research on menstrual orthodoxy.
Navigating puberty with stigmatic menstrual orthodoxy, I have lived experience this stereotype during my adolescence, from personal lens to societal sufferings. Many Indian girls had distressing experiences during menstrual days. It still stands as a dominant taboo in society. Several cultural restrictions - significant prohibition to step up in devotional places, shame and fear signs to discuss openly, At present awareness campaigns and health workers held meetings to make it normal conversation among adolescents or youths. But we can’t quit saying that the taboo and restrictions are completely demolished from society. Evidence from social media and random conversation among young girls reveals that oppressive restrictions are still deeply rooted in society. This study reinforced not only the menstrual stigma of cultural stereotypes but also the gender inequality and embarrassment with emotional distress including awkward embarrassment.
Silence and shame of monthly cycles:
During menstruation days a fear among girls exists to be called impure. In some parts of India, it seems where periods are noted to be polluted and girls are compelled to live in cowsheds. During an interaction with a village girl aged 16 to 17 pubescent she said,
“I do not use sanitary napkins cause it’s not what I usually use, I am
adapted and my grandmother taught me to use “torn cotton clothes”.
When I asked, your school doesn’t conduct sessions on such monthly cycle’s importance or menstrual hygiene and usage of sanitary pads, she stated that it is her habit to use cotton clothes. Which was actually subjugated by the female elders in her family, the answers which were actually clear by her facial expressions.
Stain and stigma:
During my development days, I have experienced that period was surrounded by silence, shame, and prohibition. Menstrual were not openly discussed to any girls nor taught how to handle those days girls were only expected to hide sanitary napkins, the cramps or pain and the red stain. On a personal note, I felt disgusted, anxious and tired. Accidentally staining clothes gives trauma, humiliation. This felt like something embarrassing, traumatic, not something natural. My lived experiences are a deep-rooted result of patriarchal traditions that are still there. Period bodies are denoted as impure. I still remember how my grandmother used to restrict me from entering the kitchen and restricted me from touching household containers of pickles and biscuits. I remember that my grandmother often used harsh words which was distressing. Her behavior reflected the old traditional beliefs where during the cycles girls were treated as impure and burdensome. In addition I was lacking hygiene resources. I had to rely on cotton clothes instead of any sanitary products that were not only discomfort but a neglected feeling. Looking back to those harsh days, I used to believe it as an impure embarrassment due to those generational beliefs. Some parts of India are still excluded from household daily activities. In contrast to south Indian culture, a girl’s first menstruation is celebrated as her transformation into womanhood. In some portions of central India some brutality still exists where women live in cowshed during the days. Henceforth the practices in different states show the comparison and practices and faiths. From the lens of sociology, period is not a disability nor a stigma, its natural biological flow which builds capacity to reproduce in future.
From scarcity to support:
While the nature and the intensity of period stigma vary across regions and communities. My own lived encounters mirror Goffman’s concept of stigma and shame, his concept generally explains how monthly cycles are treated as a spoiled identity. “Menstrual stigma operates as a socially constructed mark of deviance, leading to internalized shame (Goffman, 1963).
Beyond stigma, a menstrual taboo roles of biopower (Foucault) regulating over female body and culturally internalized habitus ( Bourdieu), in his concept habitus where he clearly explained how massively learned habits , feelings, ways of thinking that society teaches us from our childhood days , where a female body is always controlled and shaped by society through rules, manners, shame clothing, posture, silence, boundaries, in the above mentioned lived experience where my grandmother was victim of the orthodoxy mentality which she was carried forward through generations to symbolize the sign of purity which was just an illogical notion. With stressing silence over generations which comprehend not only cultural or stigmatic manner but also anchored in material deprivations like lack of access to sanitary napkins, poor sanitation, financial burden of over costly safe napkins. Few governments provide cost effective napkins to keep maintaining hygiene. The central government and West Bengal State government provide low cost sanitary napkins rupees one per pad at pradhan mantri bhartiya janushadi kendras (Press information Bureau, Delhi) where as in West Bengal sathi scheme or sathi sanitary napkin scheme has been launched for ensuring hygiene and safety Bengal government involved SHG (Swayam nirvar gosti or self-help groups) to manufacture low cost sanitary pad such initiative project to destroy such prejudices for monthly cycles district rural development cell (DRDC) in association with UNICEF proposed sanitary napkins production centre at Purulia district in west bengal (bengal govt to involve SHG,2018) Henceforth this duality highlights simultaneously the stigma and progressive intervention acting collectively however the cultural stigma and material deprivations are mutually connected with each other not as separate entities.
Final Reflection:
“Stigma is an attribute that is deeply discrediting” (Goffman, 1963)
As this has argued and tried to forecast some real observation and deprivations or orthodoxy which are socially constructed and act a stigma. Where silence and shame regulate control over the body. The ideas of the above sociologist ideas which actually proved the discrepancies which act as social evil on a natural flow. In India recently a South Indian state Karnataka which is the first state to give paid one day menstrual leave in both the private and public sector (The Hindu Bureau,2025). If we look worldwide, the Chinese government gives paid menstrual leave for women for two days. The new regulations are part of a government push to improve women’s rights in the workplace (The South China Morning Post,2020). According to a recent news report a MP openly shames and is vocal about the stigmatization of periods. Where he stated a progressive statement that’ period hygiene is not charity’ it’s not a favor or not a side issue it’s a matter of health education and equality and above all matter dignity (Chadha,2024). It follows that the menstrual cycle is not a paralysis to society or limitations but a natural biological process.
(Anindita Pramanik is a former assistant teacher of sociology and social science and a thoughtful writer with strong interests in academics and research .
Email: aninditapramanik0099[at]gmail.com )
References:
1] Goffman, E. (1963). Stigma: Notes on the Management of Spoiled Identity. Englewood Cliffs: Prentice-Hall.
[2] Foucault, M. (1978). The History of Sexuality Vol 1: An Introduction. (R. Hurley, Trans.). New York: Pantheon Books.
[3] Bourdieu, P. (1984). Distinction: A Social Critique of the Judgement of Taste. (R. Nice, Trans.). Harvard University Press.
[4] The Hindu Bureau. (October 9, 2025). Karnataka approves one day paid menstrual leave in govt and private sectors. The Hindu.
[5] The South China Morning Post. (December 30, 2020). Chinese province grants women two days paid period leave. The South China Morning Post.
[6] Chadha, R. (February 9, 2024). Our collective failure: Raghav Chadha flags menstrual stigma in Rajya Sabha. NDTV.
[7] Press Information Bureau. (March 7, 2026). Pradhan Mantri Bhartiya Janaushadhi Pariyojana. Ministry of Chemicals and Fertilizers.
[8] All India Trinamool Congress. (February 28, 2018). Bengal govt to involve SHGs to manufacture low-cost sanitary napkins.
[9] @indians. (December 10, 2025). Her first period is welcomed with love and blessings, not shame [Video]. Instagram.
[10] @shethepeople. (November 25, 2025). Period is not just a private experience but a punishment [Video]. Instagram.