ABSTRACT
In this article, we set out how menstrual activism is emerging as a novel strand in global feminist health demands that challenge the norms and practices which condone and institutionalise gender inequalities. Menstruation has moved from being understood principally as a biological function, invisible in the public sphere, to a vibrant form of global body politics with a flourishing set of diverse practices. We examine how menstruation has been brought to global attention in two ways: one through a global development discourse that promotes menstrual health by improving hygiene and the sanitary infrastructure in the Global South; and two through the upswell of feminist groups involved in menstrual activism around the world. The article is a contribution to moving closer towards productive alliances between these two strands as together they contribute to important changes in menstrual health and sexual rights.
Subject(s)
Hygiene , Menstruation , Color , Female , Health Knowledge, Attitudes, Practice , Humans , PoliticsABSTRACT
Using the example of a human rights training in Nepal, the author looks at global body politics in a reflexive piece on her engagement in development practices that translate western feminist ideas on gender inequality and empowerment via UN human rights policies into non-western contexts. It firsts look at postcolonial and critical literature on feminist engagement in gender and development processes including a discussion on the concept of global body politics before examining briefly the framing of gender-based violence in Nepal. The core of the paper is a reflexive analysis and interrogation of the training in Nepal in order to bring out the tensions and contradictions around western developmental, feminist and human rights discourses. The discussion looks at how difficult it is for feminist, human rights and developmental discourses and practices to unmoor themselves from the notion of the 'expert' and those who do the rights/work/righting rights training and those who are perennially seen as requiring training. The conclusion reflects on possibilities of other epistemic practices found in intercultural dialogues.
