By Deepak Joshi Pokhrel
In 2005, the Supreme Court in its historic verdict banned an orthodox and outdated practice, Chhaupadhi, which had been taking a high toll on the lives of adolescent girls and post-natal women in western and far-western districts of Nepal. Likewise, in 2010, the National Plan of Action against gender-based violence in Nepal recognized Chhaupadhi as a harmful practice and form of violence against women. Furthermore, more than a decade later after the Supreme Court outlawed the ancient practice, the legislature parliament enacted a new law criminalizing the centuries-old custom. As per the law, anyone forcing a woman to follow the custom will be liable to a month’s jail sentence or Rs 3000 fine or both. But one wonders why women in many parts of the country are still forced to practice a harmful and orthodox Chhaupadhi despite having all legal apparatus in place.
Chhauapadhi is an orthodox and outdated practice which is still prevalent in some western and far-western districts of Nepal. It banishes women and adolescent girls from chow shed during their menstrual cycle for 10-14 days. While in Chhaupadhi, the girls and women are vulnerable to wild animal attacks, sexual assault and even death as a result of unbearable cold during winter. The practice also has a psychological impact on women who are left to feel abandoned and insecure in an isolated hut resulting in depression, low self-esteem and disempowerment. The practice has hindered the growth of girls and women from social, economic and cultural aspects.
Just a few days ago, a 16-year-old girl was reportedly raped in a Chhaugoth (menstrual shed) at ward 2 of Panchadewal Binayak Municipality, Achham. The victim reveal that the perpetrator raped her as she came out at 2 am to address nature’s call. However, the relatives and locals remained tight-lipped to conceal the crime. This is a tight slap on those who say that we have done away with Chhaupadhi and the eventualities arising from it. According to report According to a report by the National Human Rights Commission in 2019, there have been 18 reported cases of women and girls dying in Chhau goths, 13 of them in Achham district alone, since 2005.
But why do such harmful and orthodox continue to thrive in our country? Many experts say that ineffective implementation of the laws is the major cause triggering chhapadhi. Others argue people in these locations are ignorant, illiterate and poor. They are devoid of knowledge and as a result, they are not able to end these practices. Let alone the rural areas, even the well-off families in urban cities like Kathmandu follow this practice. They fear that something bad will befall their families if they discontinue the centuries-old custom.
People living in the districts where Chhaupadi is actively practised have deeply ingrained superstitions associated with menstruation. They believe women to be impure during their periods and that if they don’t follow the Chhaupadi ritual, “the god might get angry” and that they will be followed by a bad omen. This clearly illustrates that people are unable to accept this saying is a myth and not a reality no matter how sophisticated we claim in terms of social and cultural aspects.
Our social structure is equally responsible for our inability to make Chhaupadhi a thing of the past. Our social structure is based on the principle that men are superior while women are inferior. Such perception is deeply rooted and it is extremely difficult to challenge it. The prevalence of such a mindset is the biggest challenge to ending such harmful practices.
Another reason why this harmful practice continues is the fact that there is a lack of support from women who want to discontinue the practice. When they challenge the stereotype, they are viewed as an antagonist with an agenda to destroy the century-old custom. Even the family resisted their move and played the spoilsport. For almost all women, who dare to go against their family’s wishes, and then there is no guarantee they will receive help from members of the local community, where they will have to live. This is where we have failed and failed miserably.
When we assess the past instances related to Chhaupadhi, we will find that even the police have shown reluctance to register the complaint citing several excuses. However, it is believed that fear would face dire consequences from the locals for their move to take action against the perpetrators.
While countries across the globe are living in the digital age, we are still struggling to ensure an environment where our daughters can lead a dignified life without any subjugation. We do not understand what is stopping us from making the Chhaupadi a thing of the past. What puzzles this scribe is the fact that what led our advocates and feminists to continue to claim that the western and far western districts of Nepal are Chhaupadi free zones when reports from the ground suggest otherwise.
As things stand now, it is clear that Chhaupadhi and the eventualities resulting from it are still highly prevalent in our society throwing our decade’s efforts and resources to the dustbin. Over the years, countless seminars and conferences in high and posh hotels have been organized to send fabricated messages to please the donors who fund to end such unethical practices. While the donors feel pleased seeing their funds bringing the changes the ground realities belie their claims. It is simply the effort to please the donors and extract funds for not to end the practice- something which is a milking cow for so-called activists. What a pity.
The views expressed in this article are the author’s own and do not necessarily reflect People’s Review’s editorial stance.
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