Menstrual Taboos and Social Rigidity

Abstract

thoroughout most of a woman's life. The restrictions range from generally held beliefs that menstrual blood is somehow dangerous through a wide vari? ety of limitations on personal behavior, requirements that men and male things be avoided, and, in some cases, physical seclusion in a hut or segregated area. In their long-term and periodic aspect they differ from initiation ceremonies that occur once in a lifetime, although there is considerable overlap in the content of the customs. Moreover, menstrual taboos are not obviously directed toward the enhancement of the individual as are most initia? tion ceremonies. In their degrading aspect they are closer to the customs of social separation and abasement imposed on ethnic groups and low-caste persons, except, of course, that the latter apply at all times. Actually, the periodicity of menstrual taboos, while helpful for a prelimi? nary operational definition, is a secondary problem. It may be that some of the restrictions apply at all times and are simply not reported. It may be also that menstruation is not the only signal for the observance of restrictions on female behavior. At any rate, there is no necessary relationship between the physical facts of menstruation and the taboo customs, as is demonstrated by the widespread nonoccurrence of the latter. Like skin color, the particular stimulus is used to hang the customs on, but another cue might conceivably just as well have been found.