When it comes to menstrual discrimination, people try to prove themselves civilized by showing their Karnali and far-western neighborhoods. But in Nepal, the gap between menstruation discrimination is wide. In the city, there may not be any sheds visible from the outside of the house, but everyone has a neighborhood inside the house.
What you should know
Although there are many provisions for women's rights on paper in the laws of Nepal, in practice they are not able to get rid of various discriminations. Menstruation discrimination is one of the vivid examples of these discriminations. Hearing, reading and seeing the news that even now Nepali women have to die prematurely in Chhaugoth, they bow their heads with shame and guilt.
On June 28, 2082, 28-year-old Kamala Auji died after being bitten by a snake in a barn. Every year in the Middle and Far West, women and girls have lost their lives in clashes. Religion, culture and tradition are also the identity and property of people. But in the name of religion and culture, if a citizen commits suicide, it is a crime.
In the hilly districts of Far West and Karnali, women and girls die of famine every year due to menstrual irregularities. It is even sadder that our society helplessly normalizes the death of women in Chhaugoth. Since 2057, 21 girls and women have lost their lives in Chhaugoth. Not only women and girls, but also children are dying in the cowshed. In Bajura, on 24th December 2075, Ambadevi along with her two sons burnt to death in Bohra's neighborhood.
Currently living in Kaluwapur of Jhalari Pipladi municipality, Vishnadevi Saud's ancestral home is Hattikot in Achham. She is illiterate. We met her on the fourth day of menstruation. According to him, his two children were also born in the neighborhood. She had to stay in the hut for 9 days during her first period, but now she has to stay in the hut for 5 days. Husband has gone to India for work and as there are no other members in the house, the neighbor also cooks the food.
Vishnadevi says that she and her children fell ill during the winter due to the lack of clothes to wear and lay in the village. But what to do! We have to follow the customs of the society,' she said. Vishnadevi has little faith in the protection given by the law and has a lot of fear of social laws.
Similarly, the experience of 17-year-old Geeta Saud, who lives in the same village, is equally painful. She is studying in 12th standard. We met her on the third day of menstruation. She said, "I feel scared when I stay alone in the barn." Can't even read at night. It is even more difficult for us to go to school.'
Doti is a 35-year-old female government employee who is currently living at Attaria in Dhangadhi. His house does not have a shed outside. She sleeps indoors during her period, but during that period she is touched a lot. She has a small child. Every time she touches her baby, her mother-in-law bathes the baby. She is pained to see the condition of a small child who is suffering from menstrual discrimination with her. She says, 'Who will see such neighborhoods in the city?'
A young woman living near Attaria in Kailali has passed BA. Her husband is studying MA. Father-in-law also has a government job. She is not allowed to use the regular toilet at home when she is menstruating.
She said, 'I am pregnant, I am sick, even after giving birth, they will not let me use the toilet, where will I go?' A young woman lives in a dera in Kathmandu. His room is on the top roof. The housekeeper lives on the middle floor. When she is menstruating, the housekeeper must be informed! At that time, she has to spend her period in a corner of the lower floor. She doesn't get to stay in her room at the top.
Looking at some of these representative cases, it shows that discrimination during menstruation in Nepal is severe. When it comes to menstrual discrimination, people try to prove themselves civilized by showing their Karnali and Far-West neighborhoods. But in Nepal, the gap between menstruation discrimination is wide. In the city, there may not be any sheds visible from outside the house, but everyone has a neighborhood inside the house. For five days a month, the condition of the women of the house is lower than that of the men of the house, which means that the Chhaupadi custom will continue in the city.
Whether it is a corner standing outside the house or a demarcated room or corner inside the house, both places discriminate against women five days a month. This is also 'Saharia Chhaupadi practice'. You should not enter the kitchen, you should not go to the prayer room, menstruating is impurity, etc. Because of the recognized people, the camp is being protected - whether it is in Kathmandu or Karnali, visible or invisible. Sahariya Nazar, who sees her own discrimination culture and the discrimination of others as bad culture, is also guilty of eradicating menstrual discrimination. It is necessary to apply the law equally to Sahariya individuals and families who make such discrimination.
The Supreme Court has already announced in 2062 that the Chhaupadi system is a crime. Chhaupadi Eradication Directive 2064 has also been released. Effective from August 1, 2075, the Government of Nepal has stated in the Criminal Code Act, 2074 that women who are menstruating or have given birth cannot be kept in confinement. Section 168 of the Code states in sub-section 3, "There should be no discrimination against women during menstruation and childbirth."
Sub-section 4 states that "those who discriminate will be imprisoned for three months and fined Rs. 3,000 or both." According to sub-section 5, it is said that "persons who send menstruating and post-partum women to the barn or touch and cause them to be imprisoned will be imprisoned for an additional three months".
It is also known from the policies and programs and budgets of every year that the issue of menstrual discrimination has become a priority. In which there is no priority program for menstrual discrimination. Declaring Chhaupadi as a criminal offense by the state is certainly a commendable act. But the legal declaration alone does not give justice to the women of Far West and Karnali who are dying within a few months and are worried about what will happen in the neighborhood.
According to the latest data, 80 percent of women and girls are able to stay at home or in a safe place when they are displaced, only by the efforts of local, community activists and women themselves. This is definitely a pleasant side. But more and stronger efforts are needed for its full implementation.
