Summary
Highlights
Bailey Sarian welcomes viewers to the library of Dark History, focusing on the uncomfortable yet fascinating topic of menstruation. She highlights the prevalent discomfort in discussing periods, contrasting common euphemisms with the physical and emotional challenges women experience. The host expresses curiosity about historical and cultural approaches to menstruation, especially before modern products, noting that women spend approximately seven years of their lives menstruating. The discussion aims to destigmatize and unravel the historical narrative surrounding this natural bodily function.
Historically, before 3000 BCE, many human tribes were matriarchies where women held significant power and control over their bodies. However, this shifted to patriarchal societies where men took over, leading to the subjugation of women. Men began to weaponize menstruation, portraying it as 'yucky,' 'gross,' and a 'point of shame' to maintain control. This foundational shame deeply impacted women's self-perception. Bailey then explores how ancient civilizations, including the Greeks and Romans, viewed menstruation. Greek philosophers, like Aristotle, deemed women inferior, while Romans associated menstruating women with mystery and magic, though often in superstitious ways, like believing a naked menstruating woman could stop storms or protect crops. The Mayan civilization linked menstrual blood to negative supernatural transformations, reinforcing a negative perception through mythology.
Bailey emphasizes that religion often intertwines with views on menstruation. She references the biblical story of Adam and Eve, where Eve's 'original sin' was interpreted to justify women's pain in childbirth and menstruation being considered 'unclean.' This concept of 'menstrual pollution' spread across Judaism, Christianity, and Islam. In Islam, menstruating women are deemed 'less pure,' exempting them from fasting during Ramadan but requiring them to make up for missed days. This creates a challenging situation where women may face public shame if they eat, despite their exemption, highlighting a significant social and emotional dilemma fueled by the stigma.
The concept of menstrual seclusion is examined, contrasting the positive (Ojibwe) and negative (Nepali) examples. The Ojibwe tribe practiced the 'berry fast,' where girls experiencing their first period would retreat to specially made huts for reflection and wisdom from elder women, viewing menstruation as a powerful symbol of fertility and a time for self-care and community support. In stark contrast, Nepal practices 'chhaupadi,' where menstruating women are forced into tiny, unsafe huts for days, considered impure due to Hindu beliefs. This practice, though outlawed in 2018, continues, leading to deaths from cold, fires, and even sexual assault, illustrating the severe and dangerous consequences of cultural stigma.
Bailey delves into historical methods for managing menstrual pain and blood. Ancient Aztecs and Koreans used vaginal steams, while ancient Egyptians used honey and cannabis. Greeks used motherwort, and Native Americans used black cohosh, many of which are still used today as natural remedies. Opium was widely used across cultures for its effectiveness in pain relief. For menstrual hygiene, before modern products, women used cloth rags (giving rise to the term 'on the rag'), grass, or vegetable fibers. Later, in the 1800s, rubber was incorporated into underwear, an early form of a menstrual cup. Women made their own washable pads, or simply bled into their clothes, which was more easily concealed by layered attire.
The late 1800s saw a growing concern about hygiene and bacteria, leading to the birth of the 'feminine hygiene market.' Early patents included menstrual cups and Lister's towels, precursors to maxi pads. Johnson & Johnson's early sanitary napkins were withdrawn due to social taboos around advertising such products. World War I brought cellu-cotton bandages, proving highly absorbent for menstrual use. As more women entered the workforce, the need for effective, discreet menstrual products became crucial. Lillian Gilbreth, a pioneering psychologist, worked with Johnson & Johnson in the 1920s to create marketing strategies that focused on convenience and allowing women to maintain active lifestyles, despite the ingrained shame surrounding menstruation.
The tampon was introduced in 1937 by the Tampax Company, marking a significant shift. Although early tampons existed, the modern version catered to women's independence, despite some opposition to women touching themselves. In 1969, Stayfree innovated with adhesive strips for maxi pads, revolutionizing period care. However, the 1980s saw a health crisis with Toxic Shock Syndrome (TSS), linked to synthetic tampons. This exposed a lack of regulation in menstrual products, even though they were considered medical devices. Investigations revealed dioxin in tampons, a toxic chemical linked to severe health issues. Despite the FDA changing manufacturing processes, dioxin is still present, and ingredient transparency remains a battle. Congresswoman Carolyn Maloney has repeatedly advocated for legislation requiring full disclosure of tampon ingredients, highlighting that 30 U.S. states still have a 'tampon tax,' affecting accessibility and exacerbating period poverty globally.
Period poverty, where women cannot afford menstrual products, significantly impacts millions globally. In the U.S., one in five girls miss school due to this, and products aren't covered by public assistance or health insurance. Countries like Kenya report high costs leading some women to resort to transactional sex for products. While states like New York and California mandate ingredient disclosure, 30 other U.S. states still impose a 'tampon tax.' Scotland and England have made strides in providing free menstrual products, and many other countries have eliminated the tax. Bailey concludes by urging for open discussion about periods, celebrating women's resilience and bodies, fighting against shame, and advocating for free menstrual products for all.