• The myths and realities of menstruation in Sri Lanka

For generations, menstruation in Sri Lanka has been enshrined in a web of myths, religious taboos, and cultural customs that have dictated how girls and women navigate this natural biological process. While some traditions stem from ancient beliefs meant to protect and honour women, many have evolved into practices that reinforce stigma, limit autonomy, and perpetuate gender-based discrimination.

In a society where conversations around menstruation remain hushed, it is crucial to unpack these myths and challenge their hold on Sri Lankan society.

The ‘big girl’ celebration: Cultural rite or burden?

One of the most prominent traditions associated with menstruation in Sri Lanka is the ‘Kotahalu Mangalyaya’ or ‘big girl party’ – a ceremonial celebration of a girl’s first period. While this event is meant to mark the transition from childhood to womanhood, it also reinforces patriarchal norms that link a girl’s value to her reproductive capabilities.

Traditionally, once a girl gets her first period, she is secluded for a certain period, often kept away from men, including her own father and brothers. An iron object, such as a knife or a piece of metal, is placed under her pillow to ward off evil spirits. After a few days, she undergoes a ritual bath conducted by a designated female elder, often a ‘Redi Nanda’ (a woman from the traditional washer caste).

Following the bath, a grand celebration is held where the girl is adorned with new clothes, jewellery, and gifts, while relatives and family friends gather to mark the occasion. The practice, deeply rooted in Hindu and Buddhist customs, was historically tied to announcing a girl’s readiness for marriage. Though in modern times the focus has shifted away from marriage, the underlying theme of controlling and monitoring a girl’s purity remains embedded in the tradition.

Despite the fanfare, many young girls experience distress during these rituals. Beyond the physical discomfort of menstruation, they are subjected to isolation, a loss of autonomy, and a public spectacle of their bodily changes – an intrusion that can feel humiliating rather than celebratory.

Religious taboos and restrictions

Across different religious communities in Sri Lanka, menstruation is often linked with notions of impurity. In many Buddhist and Hindu households, menstruating women are discouraged from visiting temples, touching religious artifacts, or participating in religious ceremonies. The belief is rooted in ancient texts that associate menstruation with impurity, a notion that has been challenged by many contemporary scholars and religious leaders.

In Islamic tradition, menstruating women are exempt from performing prayers and fasting, but this exemption is often misinterpreted as exclusion. Many Muslim women, despite the absence of explicit prohibitions, refrain from entering mosques or handling the Quran due to cultural beliefs passed down through generations.

While Christianity does not impose strict menstrual taboos, some conservative Christian communities in Sri Lanka inherit cultural restrictions that limit women’s participation in religious activities during menstruation.

Debunking common myths

In addition to religious and cultural restrictions, menstruation in Sri Lanka is surrounded by an array of myths that contribute to misinformation and fear. One of the most common misconceptions is that menstrual blood is impure or dirty. In reality, menstrual blood is a combination of blood, uterine tissue, and mucus – biologically similar to any other bodily discharge. The notion of impurity stems from outdated cultural beliefs rather than scientific reality.

Another widespread belief is that women should not bathe or wash their hair during menstruation. There is no scientific basis for this claim. In fact, maintaining proper hygiene through regular showers helps prevent infections and discomfort. Similarly, dietary myths abound, with restrictions on eating meat, oily foods, or sour foods during menstruation. While diet can influence menstrual health, there is no evidence that certain foods are harmful during menstruation. A balanced diet, rich in iron and nutrients, can actually alleviate menstrual cramps and fatigue.

A particularly strange myth suggests that menstruating women should not touch plants, as they will wither. This belief, likely rooted in agricultural superstitions, has no scientific basis. Plants do not react to human hormonal changes. Another harmful misconception is that menstrual pain is exaggerated and should not interfere with daily activities. Menstrual cramps can range from mild discomfort to debilitating pain caused by medical conditions such as endometriosis. Women’s pain should never be dismissed or trivialised.

The impact of period stigma

The myths and taboos surrounding menstruation have real consequences. According to a UNICEF study, 66% of Sri Lankan girls are unaware of menstruation before they experience their first period. This lack of awareness often leads to fear and confusion. Moreover, many schools lack adequate menstrual hygiene facilities, forcing girls to miss classes or manage their periods in unsanitary conditions.

Period poverty – limited access to menstrual products due to financial constraints – remains a significant issue, particularly in rural and marginalised communities. The rising cost of sanitary products has made them unaffordable for many, compelling menstruators to resort to unhygienic alternatives that can lead to infections and other health complications.

Breaking the cycle of shame

Despite the deeply entrenched nature of these myths and customs, change is possible. Several grassroots organisations and activists are working to dismantle period stigma by promoting menstrual education and advocating for policy changes that improve access to menstrual health resources. Comprehensive Sexuality Education (CSE) programmes must include discussions on menstruation that focus on scientific facts rather than cultural taboos.

Families play a crucial role in shifting the narrative. Instead of reinforcing outdated traditions, parents should create open and supportive environments where menstruation is seen as a normal, healthy process. Schools must ensure access to menstrual hygiene products and facilities, and workplaces should implement policies that support menstruating individuals.

As efforts to dismantle period stigma continue, various initiatives are playing a crucial role in educating communities and challenging long-held stereotypes. By fostering open conversations and promoting menstrual awareness, they are working towards a future where menstruation is understood, accepted, and free from stigma.

A new era of menstrual awareness

However, to create lasting change, it is essential that specific stakeholders – governments, communities, schools, and workplaces – take an active role in addressing menstrual stigma. The government must prioritise policies that ensure equitable access to menstrual products and education, while schools should create inclusive environments with adequate menstrual hygiene facilities. Families and communities must embrace open conversations, replacing outdated traditions with support and understanding.

Menstruation is not a curse, a disease, or a reason for exclusion – it is a vital biological function that deserves respect and proper management. By debunking myths, fostering open discussions, and advocating for menstrual equity, Sri Lanka can move toward a future where periods are no longer bound by blood-soaked stigma but instead recognised as a natural and empowering aspect of life. Together, we can create a society where menstruation is understood, accepted, and celebrated as part of the broader conversation on gender equality and women’s rights.

(The author is an ambassador for the #BleedGood Movement, a Selyn Foundation initiative tackling period poverty in Sri Lanka. By providing free reusable sanitary pads and menstrual health education, the movement empowers women and girls with the resources and knowledge they need)

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The views and opinions expressed in this article are those of the author, and do not necessarily reflect those of this publication