Social norms and values of Chhaupadi practice: a study on social thoughts and belief of locals on Chhaupadi in Karnali, Nepal.
SUMMARY: Women and girls in Nepal have generally some restrictions at home and religious place during mensuration both in urban and rural areas. However, 'Chhaupadi' is a deeply rooted socio-cultural practice during menstruationstrictly followed in mid & far western regions of Nepal....
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| 100 | |a Dahal,Bhola Prasad. |9 2333 | ||
| 100 | |a Acharya,Suraj. |9 3321 | ||
| 100 | |a Munakarmi,Rupa. |9 3322 | ||
| 100 | |a Sunar,Tej. |9 3323 | ||
| 245 | |a Social norms and values of Chhaupadi practice: a study on social thoughts and belief of locals on Chhaupadi in Karnali, Nepal. | ||
| 260 | |c c2017. | ||
| 300 | |a vii,32p. | ||
| 500 | |a Research Report. | ||
| 520 | |a SUMMARY: Women and girls in Nepal have generally some restrictions at home and religious place during mensuration both in urban and rural areas. However, 'Chhaupadi' is a deeply rooted socio-cultural practice during menstruationstrictly followed in mid & far western regions of Nepal. In such practice, the menstruating women and girls are considered as 'impure' and they have to follow several restrictions and barriers inside and outside their homes. In many communities, the menstruating women and girls have to stay in isolated place like Chhau-hut, Cow-hut and separate room in the house. They are restricted to enter into home, consume nutritious foods, touch male family members, use similar toilets and water taps, participate in social functions, and other essential daily activities. All these barriers and restriction are directly affecting the life and wellbeing status of women and girls; and ultimately impact on overall livelihood. While considering the 'Chhaupadi' as harmful practice, the GON promulgated a directive regarding to eliminate it in 2007. Similarly, development organizations, local institutions, CBOs, right actors are raising the voice against this mal practice; and working to address the issues related to such practice. Similar to this, AWON and BEE Group has been implementing an action in three districts of Karnali through financial support of EU. This research is a part of the project to assess the existing social thoughts and belief relating to Chhaupadi practice in the research districts. Further it is expected that the findings should be captured as strategies to enhancing leadership of women and finally contribute on eliminating the Chhaupadi practice in the project working districts. The research applied both quantitative and qualitative approaches of data collection from 21 working VDCs of three districts: Julmla, Mugu and Kalikot. The random samplingmethod was used to get quantitative data from 655 respondents who represents several groups such as political leaders, school teachers, house hold head, youth leaders, traditional healers, priests, FCHV, and other general public. Similarly, qualitative information was captured through FGD, KII, groups meeting, consultation with district and local committee, and observation of the real context. After the field work, the data were transcribed, tabulated, and information was categorically analysed with their themes and sub-themes. It was found that the socio-cultural beliefs, norms and values regarding to menstruation and Chhaupadi are deeply rooted and practiced in the research areas. Respondents' education level, age and occupation generally shape the perception, understanding and belief system on Chhaupadi among the research participants. Similarly, the female members havemore deeply rooted belief, perception and social thoughts towards traditional aspect of menstruation and Chhaupadi as compared to male. It was found that: i) nuclear family has less restriction than the joint family; ii) female members are stricter than the male members of the family; iii) grandparents are stricter than other members; iv) daughters have more flexibility than daughter-in-law; v) semi-urban and urban areas are flexible than rural areas; vi) mix communities are more open than homogenous community; vii) family with migrant members are less restrictive; and viii) family of religious leaders and priests are more restrictor. Here is the summary of major research findings: 58.6% of respondents perceived that girls/women become impure during their menstruation. Such believe is higher among the female respondents. 33.3% of respondents (46.7% female and 26.2% male) perceived the girls/women should stay in separate place outside home like Chhau-hut, Cow-shed and other separate place during menstruation. The understating and believes on 'staying at Chhau/cow-shed' is found significantly high with the age and education level of respondents. Mostly high age respondents perceivedon ''staying at Chhau/cow-shed' whereas mostly highly educated persons perceived on 'not staying at Chhau/cow-shed'. The occupation and social identity of respondents is also shaping the understanding and beliefs of respondents upon menstruation and Chhaupadi practice. It was found that 72.4% traditional healers/priest perceived that girls/women should strictly stay at Chhau-hut/Cow-shed at menstruation. 29.9% of respondents perceived that women/girls should not eat as usual food and 56.6% believed that they should not eat milk or milk products during menstruation. 33% of respondent believes that menstruating girls/women should not touch the public water tap; 68.8% believes that they should not walk through the religious sites. 46.3% of respondents believed that if the Chhaupadi practice is violated (i.e. do not follow properly), then the God will angry and will have negative implication to the family. Based on this study and its findings, the research teamrecommends the following for changing the social thoughts and beliefs of local people that will contribute on elimination of Chhaupadi in the research districts and in similar context: Perception, thoughts and belief among the women respondents are not convincing towards menstruation and Chhaupadi system. Education and empowering the girls and women is more important to change their perception and behaviours. Education might be a best strategy to eliminate the practice of Chhaupadi. However, in the shortterm, some informal education programme targeting to women and family members can be targeted to aware and educate them on basic principles of women's rights, menstruation practices, and harmful consequences of Chhaupadi. It seems that the youth/adolescents are gradually changing their attitude and behaviours regarding the negative aspects of Chhaupadi. In this regards, the Youths/adolescents can be mobilized as change-agent. In-laws group (Sasubuhari) could be formed and mobilized as role model for change and transformation. Pay special attention to the traditional healers, priests and religious leaders to educate them on the biological, social and psychological aspects of Chhaupadi. Similarly, those religious leaders who are adapted the changes can play as role-model in community to educate and counsel other religious leader as well as the community people on the negative aspects of Chhauapdi system. | ||
| 650 | |a Social norms. |9 3324 | ||
| 650 | |a Chhaupadi practice. |9 3325 | ||
| 650 | |a Social thoughts. |9 3326 | ||
| 650 | |a Locals. |9 3327 | ||
| 650 | |a Chhaupadi. |9 2334 | ||
| 650 | |a Karnali. |9 3328 | ||
| 650 | |a Nepal. |9 362 | ||
| 856 | |u http://nhrc.gov.np/contact/ |y Visit NHRC Library | ||
| 942 | |2 NLM |c RR | ||