Beyond Taboos: Exploring and Appreciating Menstrual Traditions

Indian tradition is remarkable for its diverse rituals that commemorate every stage of life. Celebrations of womanhood and manhood during the first menstruation and puberty are particularly unique. These rituals vary across India, signifying the transition to womanhood in distinctive ways.

Rituals of Puberty for Young Indian Girls and Boys | Source: Smithsonian Magazine and Bhalaje Photography

Puberty rituals hold profound significance as rites of passage, signifying the transition from childhood to adulthood for both genders. These rites play a pivotal role in guiding and preparing young individuals to embrace responsible roles within society. In Indian ritual texts, the upanayana, a puberty rite for male Aryan children, is mentioned. Similarly, diverse societies have their own customs to commemorate a female's first menstruation, marking a significant stage of puberty.

Known as "puberty rites," these rituals symbolise the shift from childhood to adulthood, requiring adherence to specific customs or the performance of designated rituals. Rooted in primitive beliefs, these rites often symbolise initiation as the death and rebirth of an individual. Consequently, eligibility for integration into the adult community is not solely based on birth, but rather on the notion of being "twice-born" (Dvija in Sanskrit), exclusively reserved for those who have undergone the requisite rites and customs.

A close examination of existing puberty rites reveals their primary purpose: to initiate individuals into the stage of adulthood, particularly in terms of their sexual lives. Celebrations of the first menstruation, ritualistic sexual encounters, genital modifications, and the presence of sexual taboos in certain religious initiations, among other practices, all point to rites that grant young boys and girls the authority to embark on sexual experiences. Consequently, early sexual activity was not only permissible but also considered essential and even encouraged. This could explain the significant role of ceremonial defloration in girls' puberty rites and the Hindu practice of prescribing marriage for girls before reaching puberty.

Different religions hold diverse perspectives on the menstrual period:

In Buddhist rituals, menstruation is regarded as a natural bodily process that women undergo regularly. However, the influence of Hinduism on Buddhism has led to practices that contradict this view. Specific Buddhist shrines prohibit women from circumambulating Stupas due to the belief that menstruating women attract malevolent spirits, posing a threat to themselves and others.

Sikhism vehemently condemns the practice of considering menstruating women as impure. Women are free to visit religious sites and engage in prayers during their menstrual periods, with no restrictions on their movements both at home and outdoors.

In Hinduism, yogic beliefs encompass the concept of three qualities: black, red, and white. Any bodily secretion, including sweat, blood, and tears, is deemed impure and associated with tamas, signifying darkness or ignorance. Consequently, traditional Hindu customs discourage physical contact with menstruating women. Such women were traditionally barred from entering kitchens or shrines, daytime sleep, bathing, adorning themselves with flowers, engaging in sexual activities, physical contact with others, raising their voices, or handling pickles. Legends even suggested that pickles touched by menstruating women would spoil.

Within this cultural backdrop, the festival named Ambubachi festival encapsulates tradition, belief, culture, and spirituality. Its origin lies in Sanskrit, where Ambuvaci symbolises the divine feminine. In Assamese, Ambubachi or Ambubosi denotes the flow of water, representing the earth's swelling due to the monsoon. While the festival is associated with the menstruation period of Goddess Kamakhya, certain regions of India also consider it a celebration of Mother Earth's menstrual cycle. The Kamakhya temple remains closed for three days during the Ambubachi Mela to honour the customary seclusion linked with women's menstruation, acknowledging it as a period of ritual impurity.

The sacred stone object worshipped at Kamakhya is regarded as the yoni, symbolising the divine vulva of Goddess Sati | Source: Wikimedia

In Assam, a unique tradition known as Tuloni Biya ' publicly celebrates girls' puberty. This ritual takes place seven days after a girl's first menstruation, symbolically marrying them to a banana tree to avert perceived ill omens.

A scene from the Tuloni Biya celebration | Source: Wikimedia

The Raja Festival originated from the term Rajaswala, denoting a menstruating woman. It gained prominence during the Middle Ages and is widely observed in Orissa.

The ancient Keddasa or ‘Tulu festival’ is closely linked to the annual fertility season of Mother Earth in Kerala and Karnataka. It is believed that Mother Earth undergoes an annual transition or menstrual phase before yielding fruits and crops, symbolising her cyclic fertility.

In the Tantric tradition, the Temple of Devipur in Andhra Pradesh holds immense significance as a centre of Devi Srivida. Within this tradition, the Guruji of Devipuram is closely associated with menstrual rites and restrictions. Menstruating women are forbidden from entering the temple due to the belief that their presence could disrupt the temple's energy balance.

These descriptions highlight the diverse customs and beliefs encompassing menstruation-related festivals and traditions. These rituals signify the profound connection between nature, the cycles of life, and human spirituality. It is crucial to recognise that practices and interpretations may vary among regions and communities. By fostering understanding and open dialogue, we can champion inclusivity and appreciation for the myriad perspectives on menstruation. This shared understanding helps dismantle taboos and embraces the holistic significance of menstruation in our collective human journey.