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Journal articles on the topic 'Menstrual impurity'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Rosenberg, Michael. "The Conflation of Purity and Prohibition: An Interpretation of Leviticus 18:19." Harvard Theological Review 107, no. 4 (2014): 447–69. http://dx.doi.org/10.1017/s0017816014000364.

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In recent years, there has been a surge in the study of ritual impurity and its relationship to immorality (or, perhaps more accurately, prohibited activity) in biblical literature and early Judaism. Yet relatively scant attention has been paid to one of the most important topics pertaining to impurity—the menstrual laws of Leviticus (the laws of[niddah]) and their development in early Jewish texts. Theniddahlaws are uniquely important because they appear both in the context of ritual-impurity legislation (Leviticus 12 and Leviticus 15) and in the context of legislation concerning prohibited a

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2

Libson, Ayelet Hoffmann. "In the Shadow of Doubt: Expertise, Knowledge, and Systematization in Rabbinic Purity Laws." AJS Review 44, no. 1 (2020): 99–118. http://dx.doi.org/10.1017/s0364009419000904.

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AbstractThis article revisits rabbinic laws of menstrual impurity by comparing them to the parallel laws of male impurity. The prevailing scholarly paradigm has examined menstrual purity laws through the lens of cultural criticism and gender analysis, demonstrating that the sages molded the legal discourse of this field to construct their own authority vis-à-vis the women they describe. By contrast, this article argues that a comparison of menstrual impurity laws with the laws of male impurities discloses substantial parallels that have not been sufficiently explored. This comparison demonstra

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3

Sobczyk, Małgorzata. "The Concept of “Buddha-Nature” in Women’s Salvation and Its Relationship to Japanese Buddhist Teachings on Menstruation." Acta Asiatica Varsoviensia 36 (2023): 229–44. http://dx.doi.org/10.60018/acasva.zkdx1092.

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This paper explores one aspect in the evolution of “buddha-nature” (busshō) in Japan within the context of Buddhist teachings regarding women’s salvation. “Buddha-nature”, symbolised by the lotus throne where buddhas and bodhisattvas reside, was fused with the notion of menstrual impurity due to syncretism with Shintō beliefs. The introduction of the Bloody Pond Sutra (Ketsubon-kyō) solidified discussions on menstruation’s origin, attributing menstrual impurity to women’s “mind” poisons. Practical manifestations of this complex idea included wearing chest talismans. This research sheds light o

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4

Crumbley, Deidre Helen. "Impurity and power: women in Aladura churches." Africa 62, no. 4 (1992): 505–22. http://dx.doi.org/10.2307/1161348.

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AbstractWhat is there about being female which elicits religious rituals of control? More specifically, what is there about menstrual blood which elicits a language of ritual impurity? What is the relationship between exclusion from the sacred and exclusion from power? This article, based on fieldwork among the Aladura or ‘praying’ churches of Nigeria (1982 to 1986), explores these questions in three Aladura denominations. While these three ‘spiritual’ churches share similar features in being indigenous, healing and prophesying churches, the status and roles of women in their respective organi

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Kamat, Shefali, and Koshy Tharakan. "The Sacred and the Profane: Menstrual Flow and Religious Values." Journal of Human Values 27, no. 3 (2021): 261–68. http://dx.doi.org/10.1177/09716858211006529.

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Most religious texts and practices warrant the exclusion of women from religious rituals and public spheres during the menstrual flow. This is seemingly at odds with the very idea of ‘Religion’ which binds the human beings with God without any gender and sexual discrimination. The present article attempts to problematize the ascription of negative values on menstruating women prevalent in both Hinduism and Christianity, two major world religions of the East and the West. After briefly stating the patriarchal values that restrict women from participating in religious rituals and shaming them du

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6

Shalini and Ajoy Batta. "Pertinence of Literature in Destroying Menstrual Taboos." BIO Web of Conferences 86 (2024): 01009. http://dx.doi.org/10.1051/bioconf/20248601009.

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The impurity of menstrual blood is a universal myth that spans across all societies and cultures. This notion has also established a barrier to gender equality, as females are instructed, throughout cultures, that menstruation is disgraceful. This belief restricts their capacity to conduct regular duties when they are bleeding, hence making them organize their lives around their menstrual period. The need to fill the inadequate understanding of the menstrual cycle in society is a necessity. The third wave of feminism encouraged society to discuss certain challenging topics, which led to consid

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7

Chitharagi, Vidyavathi B., Raghavendra Rao M., Deepa Bhat, et al. "A multimodal educational intervention study on perception and practices of menstruation and menstrual hygiene among tribal adolescent girls from a residential school in H. D. Kote taluk of Mysuru district." International Journal Of Community Medicine And Public Health 12, no. 6 (2025): 2715–22. https://doi.org/10.18203/2394-6040.ijcmph20251717.

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Background: Educating girls about menstruation from an early age could empower them with the knowledge and confidence to manage their periods safely and hygienically. This education could also help dispel myths and cultural taboos surrounding menstruation, such as the idea of impurity, which can lead to social stigmatization and discrimination against menstruating individuals. By ensuring that girls receive comprehensive and accurate information about menstruation from a young age, we can help them adopt safer and healthier practices while also addressing the stigma and misconceptions surround

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8

Sihag, Jyoti. "Comparison of Menstrual Distress in Adolescent Girls Across Residential Area." Indian Research Journal of Extension Education 22, no. 5 (2022): 67–71. http://dx.doi.org/10.54986/irjee/2022/dec_spl/67-71.

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Menstruation is an important indicator of reproductive health and development. In spite of a biological fact, menstrual distress is rooted in psychological and socio-cultural realities of the life of adolescent girls and women. The purpose of this study was to better understand the challenges girls face due to menstruation in the form of menstrual distress adolescent girls in Haryana State. The study was conducted on 240 adolescent girls in the age group of 10-14years and 15-19 years belonging to rural and urban areas of Hisar district. The study found that more than one fourth adolescent girl

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9

Sobczyk, Małgorzata. "Japanese poems as magical formulas: Unveiling the connection to female physiology." Gdańskie Studia Azji Wschodniej, no. 24 (December 2023): 40–55. http://dx.doi.org/10.4467/23538724gs.23.022.19017.

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This paper explores the reinterpreted use of early Japanese short poems tanka (henceforth referred to as waka) as magical formulas, particularly examining Moto yori chiri ni majiwaru…, a pseudo-classical waka attributed to Izumi Shikibu (976–1031) (also to Ono no Komachi, a ninth-century court poetess) and Naniwazu ni saku ya…, a poem recorded in Kokin wakashū [Collection of Ancient and Modern Japanese Poems]. These examples, which are wellfounded in literature, illustrate how waka were repurposed for supernatural applications. The focus is on their practical role in female physiology, particu

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10

Genest, Olivette. "Mythical Roots of Women's Impurity in the Laws of Leviticus: Gendered Mathematics of the Pure and Impure." Canadian journal of law and society 14, no. 01 (1999): 9–30. http://dx.doi.org/10.1017/s0829320100005901.

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AbstractIn the biblical book of Leviticus, the whole life of the Hebrew people is codified under the aspect of purity and impurity, and the reintegration into purity. When read in the light of gender, these prescriptions show that women are twice as impure as men, while their monetary value is half. Using the semiotic approach developed by A. J. Greimas, this study shows that, beneath the religious discourse obscuring this valuation, is an equally gendered ideology. The source of this valuation is not the foundational events which engender mosaic law, but its roots are to be found in deeper my

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11

Polzer, Natalie C. "The Talmud’s Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context." Journal of Jewish Studies 73, no. 1 (2022): 199–203. http://dx.doi.org/10.18647/3533/jjs-2022.

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12

Kala, Karthika, Binu Areekal, Reshmy Ravindran, and Safa Puliyakkadi. "Menstrual Practices among Rural High School Students in Thrissur - Central Kerala." Journal of Evidence Based Medicine and Healthcare 7, no. 50 (2020): 2981–86. http://dx.doi.org/10.18410/jebmh/2020/609.

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BACKGROUND Adolescence is the transitional phase of growth and development between childhood and adulthood. Menstruation, which is a milestone event in a girl's reproductive life begins during this period and it is also one of the major causes of stress in this stage. Adequate knowledge and good menstrual practices can help in addressing this stress and also in preventing reproductive tract infections to a great extent. This study tries to assess the awareness with regard to menstrual practice and its determinants among adolescent girls in a rural area of Central Kerala. The study also aims to

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13

Laufer-Ukeles, Pamela. "The Power of Blood: The Many Faces of Women's Monthly Menses in Jewish Law and Beyond." Columbia Journal of Gender and Law 41, no. 1 (2021): 169–79. http://dx.doi.org/10.52214/cjgl.v41i1.8831.

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   Menstruation has many faces. This Essay will discuss competing narratives relating to menstruation as portrayed in Jewish law and culture, and assess the implications of such narratives for modern legal systems. These narratives depict menstruation in all its contradictions — as taboo and power, as health and imperfection, and as reflecting biological difference but not inequality. Each narrative will be discussed from a textual, legal, communal and, occasionally, personal perspective, conveying different meanings that have different cultural impacts, modern applications a

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14

Thapa, Roshan Kumar, Mamta Chhetri, Amrita Paudel, Subash Koirala, Eak Narayan Poudel, and Kishor Adhikari. "SOCIO-DEMOGRAPHIC FACTORS ASSOCIATED WITH CHHAUPADI PRACTICE AMONG ADOLESCENCE GIRLS OF MANGALSEN MUNICIPALITY, ACCHAM NEPAL." Journal of Chitwan Medical College 11, no. 3 (2021): 72–75. http://dx.doi.org/10.54530/jcmc.398.

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Background: Chhaupadi practice, which is characterized by banishment of women during menstruation from their usual residence due to supposed impurity. The Chhaupadi custom is also known as ‘chhue’or ‘bahirhunu’ in Dadeldhura,Baitadi and Darchula,as Chhaupadi in Acham, and as ‘chaukulla’or ‘chhaukudi’in Bajhang district.The aim of the study was to find out Socio demographic factors associated with Chhaupadi practices among adolescence girls of Mangalsen Municipality, Acham Nepal. Methods: The community based descriptive cross-sectional study using face to face interview was carried out in Manga

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15

Marcus, Alexander W. "Shai Secunda. The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and Its Sasanian Context. New York: Oxford University Press, 2020. xvii + 203 pp." AJS Review 45, no. 2 (2021): 447–49. http://dx.doi.org/10.1017/s0364009421000192.

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16

Marienberg, Evyatar. "Menstruation in sacred spaces. Medieval and early-modern Jewish women in the synagogue." Nordisk Judaistik/Scandinavian Jewish Studies 25, no. 1 (2004): 7–16. http://dx.doi.org/10.30752/nj.69606.

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How sacred is the Synagogue? Can a woman enter this holy place while menstruating? What is more sacred: the space, or the Holy objects within it? In the classic sources of the Halakhah, the Jewish Law, one can find no restrictions on women from entering a synagogue while being in the state of Niddah, the state of menstrual impurity. Nevertheless, in the medieval period, more and more sources indicate that many women avoided going to the synagogue when at this state. Why? Was this custom created by women, or by men? Where did it originate? The article suggests it was the same religious mentalit

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17

Julian, Ungar-Sargon. "Erotic Discipline and Halakhic Mastery: Reconceptualizing the Am Ha'aretz and the Talmid Chacham in Contemporary Discourse." Advanced Educational Research & Reviews 02, no. 01 (2025): 05. https://doi.org/10.5281/zenodo.15532363.

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Abstract This article examines the tension between the <em>am ha'aretz</em> (unschooled layman) and the <em>talmid chacham</em> (Torah scholar) through the lens of contemporary scholarship on Jewish sexuality, gender dynamics, and the laws of <em>niddah</em>. Drawing on recent developments in the Orthodox community—particularly the emergence of female halakhic advisors (<em>yoatzot halacha</em>)—this analysis reconsiders traditional paradigms of access to knowledge and bodily discipline. By situating the Talmudic discussions of sexual restraint within broader frameworks of power, k

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18

Esperanza, Anabella. "Medicalising the Jewish Ritual Bath: Women, Health and Purity in the Late Ottoman Empire." September 15, 2021. https://doi.org/10.5281/zenodo.6451175.

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Menstrual impurity is among the most important religious practices in Jewish lore. Examining two case studies of Judeo–Spanish Ottoman Jewry: discussions of the temperature of the ritual bath water; and purity, hygiene and the collective of the Jewish body, this article demonstrates that menstrual impurity in Ottoman Judaism underwent an intensive <em>medicalisation</em> process. This process reframed menstruation from a religious concern to one involving medicine, health and hygiene. This article offers a glimpse of how non-Western Jews dealt with European conceptions of medic

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19

Thapa, Subash, and Arja R. Aro. "‘Menstruation means impurity’: multilevel interventions are needed to break the menstrual taboo in Nepal." BMC Women's Health 21, no. 1 (2021). http://dx.doi.org/10.1186/s12905-021-01231-6.

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Abstract Background During their menstrual period, women are generally considered impure in Nepal; in the rural areas of the western part of the country, they are even banished to stay in sheds (called chhaupadi) during this time, which increases their vulnerability to a variety of health consequences. There is lack of clarity regarding the effectiveness of interventions that have been implemented to address menstrual taboo and improve menstrual hygiene and practices in Nepal (e.g., public awareness, community sensitization and legislation). In this paper, we discuss why menstruation managemen

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20

Chaudhary, Anchala. "The Menstrual Impurity of Women and Girls: Chhaupadi Practice and Resistance." Asian Journal of Population Sciences, January 10, 2023, 90–106. http://dx.doi.org/10.3126/ajps.v2i1.51094.

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The practices and beliefs attached to menstruation in different parts of world vary across time and space and have been shaped by various factors such as: gender, religion, society and culture. Although menstruation is a natural biological phenomenon, the social taboos and stigma attached with the practice isolates and detach women and girls from doing their everyday normal activities. Nepal is a secular country but due to its traditional gender norms and values practices, the menstruating women are suffering from physical and psychological problem where menstruation is not simply a biological

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21

Sathe, Nisha, Divya Kudal, Shubham Hembade, and Swati Aher. "Formulation And Evaluation Of Herbal Chocolate For Menstrual Pain." International Journal For Multidisciplinary Research 7, no. 3 (2025). https://doi.org/10.36948/ijfmr.2025.v07i03.45542.

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Chocolate is one of the most popular food types and flavors in the world, while the medicine is a odious substance. The ideal of this study is to design and fabricate chocolate. It is also called chocolate drug delivery. The global consumption of chocolate at different ages and for different purposes served as the motivation for this study. The high demand for chocolate in the request has resulted in the potential for impurity of chocolate products to meet this demand. This exploration delves into the innovative operation of herbal chocolate, an enjoyable emulsion of traditional enjoyment and

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22

Bonesho, Catherine E. "R. Cleopatra? Constructions of an Egyptian Queen in the Babylonian Talmud." Journal of Ancient Judaism, April 18, 2022, 1–28. http://dx.doi.org/10.30965/21967954-bja10020.

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Abstract Informed by the political power of the image of Cleopatra VII Philopator in late ancient southwest Asia and the eastern Mediterranean, this study investigates the Babylonian Talmud’s portrait of the Egyptian queen. I argue that depictions of the queen in classical rabbinic literature may not be as negative as previously thought and that the figure of Cleopatra acts as a potent character for the rabbis of the Babylonian Talmud to assert rabbinic authority because of the depth of her knowledge about the human body and her fight against Rome. The portrait of Cleopatra serves a variety of

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23

"The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and Its Sasanian Context by Shai Secunda (review)." AJS Review: The Journal of the Association for Jewish Studies 45, no. 2 (2021): 447–49. http://dx.doi.org/10.1353/ajs.2021.0112.

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24

Katyal, Aishwarya, and Neha Jain. "LOOK, LOOK! THIS SHRINE IS LEAKING RED “MENSTRUAL ACTIVISM IN NINA PAGALIES’ GRAPHIC TEMPLES”." ShodhKosh: Journal of Visual and Performing Arts 4, no. 1 (2023). http://dx.doi.org/10.29121/shodhkosh.v4.i1.2023.324.

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Menstruation is a physiological phenomenon that has long been associated with taboos and myths that justify women's exclusion from religious ceremonies and the public realm. Many cultures around the world consider menstruating women as unholy and polluting, often associating them with filth that must stay beyond the threshold of shrines and places of worship. Owing to the negative attributes associated with menstruation, the equation between women’s bodies and divinity gets problematized leading to their polarised conception. Such beliefs culminate into sexist practices that often undermine wo

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25

Uma, Saumya. "Menstrual “impurity”, women’s access to public worship and the law: a feminist re-writing of the Sabarimala judgement S. Mahendran v The Secretary, Travancore Devaswom Board AIR 1993 Ker 42." Indian Law Review, June 28, 2021, 1–22. http://dx.doi.org/10.1080/24730580.2021.1937893.

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