Menstrual Myths and Restrictive Practices among Adolescent Girls in Community Schools

Menstrual Myths and Restrictive Practices among Adolescent Girls in Community Schools | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Research Article Menstrual Myths and Restrictive Practices among Adolescent Girls in Community Schools Shanta Upadhya Adhikari This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-8938844/v1 This work is licensed under a CC BY 4.0 License Status: Posted Version 1 posted You are reading this latest preprint version Abstract Menstruation is a natural and important part of reproductive life, which starts from the time of adolescence and ends after menopause. In the context of Nepal, menstruation is still considered an impure socio-cultural taboo and is associated with various restrictive practices. The main purpose of this study is to examine menstrual myths and restrictive practices among adolescent by different caste/ethnicity and their religion. This study was based on a quantitative research design with a census method. The tool used was a self-administered, closed-ended questionnaire administered among eight selected community schools located in Kirtipur Municipality of Kathmandu district. The sample size of this study included all eligible menstruating girls from grades 6–10, totaling 565 respondents. To determine the menstrual myths and restrictive practices, univariate, bivariate, and multivariate linear regression analyses were used. The findings indicated that there are still deeply rooted menstrual myths and restrictive practices that exist across different caste/ethnic groups and religions. The results further explain that the maximum percentage of restrictive practices is found particularly among Brahmin/Chhetri castes and followers of the Hindu religion compared to other case/ethnicities and religions. These kinds of bad practices negatively affect the health of adolescent as well as hamper their academic career. The results underscore an urgent need for comprehensive menstrual education to dispel myths, reduce stigma, and promote healthier, evidence-based practices across all social groups, with special focus on adolescent girls in their schools, their families and their community. Women's studies Monophase myths stigma multiethnic restrictive practices Background of the Study Menstruation is a biological occurrence among females which is natural and inevitable. But young girls are still struggling with it owing to numerous myths and misguided information about it, as they are usually accompanied by stigma, shame, and silence, thus, preventing open communication and knowledge about menstrual health. Such myths and lack of access to correct information, cheap menstrual supplies and sanitation can affect the dignity of how girls handle their period, sometimes leading to embarrassment, absenteeism in school, and more severe effects on their well-being and education (Appiah-Agyekum et al., 2025 ). Adolescent girls’ menstrual behaviors, such as shame, mood swings, pride, or embarrassment, are linked to cultural beliefs, their level of preparedness for menstruation they are for menstruation, and the support they receive from others (Ubochi et al., 2023 ). Menstrual beliefs, perception and practices are regularly socio-culturally constructed in many societies. It is difference culture to culture. In some cultures, menstruation is considered a sign of physical maturity. However, in some, it is considered socio-cultural taboos, myth and impurity (Thapa et al., 2019 ). Nepal is a multilingual, multiethnic, multicultural caste/ethnicity, diverse country. The Constitution of Nepal has clearly addressed that any kinds of discrimination based on class, caste/ethnicity, religion, or a gender is illegal (Acharya, 2023 ). Menstrual practices are still shaped by socio-cultural taboos, and religious restriction. Traditional society discourages open discussion in menstruation, resulting adverse effect on their health and wellbeing and academic carrier (Sapkota et al., 2013 ). Menstruation is still considered a social taboo and it often seen as culturally impure. Inadequate knowledge and lack of awareness affect girls' school performance and regular attendance (Crawford et al., 2014 ). In a similar way, Hennegan et al. ( 2021 ) also found that cultural and religious limitation cause shame and inability to discuss them openly. Adolescent girls too have the urge to show shame and bewildered and falls shame to demand menstrual product in schools that results in drop out and irregular attendance schools. Access to safe and clean drinking water, sanitation, and hygiene (WASH) in schools is an important factor in preventing diseases, improving student health, increasing attendance, and enhancing academic performance. Nevertheless, in most schools, the inconvenience and absenteeism are due to inadequate WASH facilities and unavailability of menstrual products (Adhikari & Adhikari, 2023 ). Lack of proper WASH facilities poses problems to menstruating girls. Simply put, prevention disease requires access to the WASH facilities, clean and safe drinking water, sanitation and hygiene, and the use of unhygienic absorbent materials increases the likelihood of menstrual bleeding (Sharma et al., 2024 ). Menstruation often leads many adolescent girls to feel shame, fear, and guilt about this entirely natural physiological process. A lack of adequate information and knowledge about menstruation results in the use of unhygienic absorbent materials Menstrual taboos and cultural stigmatization might keep women and girls away of seeking proper support and information that can enable them to deal with their menstrual hygiene (Zahra et al., 2025 ). Girls and women often adhere to both visible and invisible restrictions during menstruation due to deep-rooted cultural taboos. These practices limit their access to accurate information about menstrual hygiene and reproductive health, resulting in the persistence of myths and misconceptions that may contribute to adverse health outcomes (Adhikari, 2025 ). Historically, menstruation was seen as taboo and dangerous. Such thinkers as Aristotle and Pliny the Elder considered that the menstrual blood possesses negative forces, killing the plants and animals and causing miscarriages and infertility (Johnson, 2019 ). So, harmful socio-cultural taboos and restrictive practices regarding menstruation continue to hamper the health and carrier of adolescent girls, which leads to absenteeism and dropout from the schools (Gautam, 2020 ). Such kinds of misconception, socio-cultural taboos, and restrictive practices relating to menstruation are observed worldwide, but different from one cultural to another (Pandey, 2020 ). Socio-cultural norms and traditions affect Nepalese society. Therefore, studies show there are still restrictive practices and that menstruation is considered impure, shameful, and stigmatized, which creates misconception. As a result, many adolescent girls and women feel uncomfortable talking openly about their menstrual problems, and are confused in decision making about menstrual activities, experience fear, and take mental stress during their periods (Jena et al., 2021 ). Nepal is a patriarchal society where girls and women are generally subordinate to men in virtually every aspect of life. Men are still considered to be the leaders of the households and superior to women. They are also the owners of house property and rights. So, many girls and women still face different kinds of discrimination and restricted practices, which create the main obstacles to women’s equal participation in socio-cultural and economic activities. That leads to the breakdown of the decision-making process (Bhandari, 2023 ). Female education play important role for socio economic development of any nation (Belbase, 2024 ). Similarly, Scholars like Van Eijk et al. ( 2016 ) revealed that in most cultures there is a prevalence of religious practices during menstruation. Cultural norms are different from one cultural to another. Some cultural practices that force daughters to remain at neighbors houses, whereas others concentrate on supplying hygiene materials, proper facilities, including healthy food (Upadhya, 2025 ). Therefore, female education of the menstrual period and adequate education, particularly among the adolescent girls is to be enhanced and a girl friendly atmosphere should be made in school. During the period, it is essential for raise awareness through correct and timely knowledge about safe and hygiene products and management facilities in schools, including safe and clean water, soap, bins, toilet with lock systems, and hand towels (Koskenniemi, 2023 ). Research Design This study is based on a quantitative research design to examine menstrual myths and restrictive practices among adolescent girls in selected community schools in Kirtipur Municipality, Kathmandu District. The data collection tool of this study was self-administered, closed-ended questionnaire, using the census methods. This study is based on a quantitative research design to examine menstrual myths and restrictive practices among adolescent girls in selected community schools in Kirtipur Municipality, Kathmandu District. The data collection tool of this study was self-administered, closed-ended questionnaire, using the census methods. Ethics Approval and Consent to Participate As a researcher, I ensured that all research ethics were carefully followed before, during, and after the study. Before the data collection of the study, written informed consent was obtained from all participants aged 18 years and above. For participants younger than 16 years, written informed consent was obtained from the school Head Teacher as they are the legal guardian while students are at the school. Participants were not offered any incentives i.e., money and any. In addition, permission was obtained from the respective school authorities to conduct the study. All selected respondents were provided with detailed information about the research objectives, methodology, and procedures and their informed consent was obtained. During the study, participants were treated with respect and dignity. After the study, the collected data was securely stored and used solely for research purposes, ensuring the findings were presented honestly and accurately. Results and Discussion Table 1 Demographic Characteristics of respondents Variable Category N Percent (%) Religion Hindu 447 79.1 Buddhist 58 10.3 Christian 43 7.6 Others 17 3 Caste/Ethnicity Brahmin 70 12.4 Kshetri 163 28.8 Janajati 255 45.1 Dalit 48 8.5 Madhesi 29 5.1 Table 1 explored the demographic profile of family including caste/ethnicity and religions. Table indicate that majority (79.1%) of respondents follow Hindu religion in these areas. Second largest (10.3%) religions are Buddhist followed by Christian (7.6%). In terms of caste/ethnicity, nearly half percent (45%) of total population are Janajati, followed by Kshetri (28.8%) and Brahmin (12.4%). Dalit respondents accounted for 8.5% of the total sample, while Madhesi groups comprised the smallest proportion (5.1%). Overall, the distribution of demographic profile socio-cultural diversity among respondents. Table 2 Believed of Menstrual Myths among Respondents Myths related menstruation Yes Percent No Percent Total Percent Bathing with cold water affect menstruation negatively 83 14.7 482 85.3 565 100.0 Bathing with hot water increase amount of menstrual blood. 50 8.8 515 91.0 565 100.0 Menstrual pain decreases after marriage 66 11.7 499 88.3 565 100.0 Drinking cold beverage affects menstruation badly 212 37.5 353 62.5 565 100.0 Drinking hot beverage decrease menstruation pain 386 68.0 179 31.7 565 100.0 Hard work affects badly during the time of menstruation 432 76.5 133 23.5 565 100.0 Hot milk or dairy product decrease menstrual pain 463 81.9 102 18.1 565 100.0 Carrying heavy object during menstruation causes uterus prolapse 486 86.0 79 14.0 565 100.0 Taking pain relief medicine during menstruation harmful menstrual cycle 486 86.0 79 14.0 565 100.0 Table 2 presents the belief regarding menstrual myths among respondents. The maximum (86%) of respondents believed that the pain relief medicine is harmful and carrying heavy object causes uterus prolapse during menstruation. Similarly, most proportion (81%) of respondent believed consuming hot milk and dairy products decreases menstrual pain. Additionally, higher percent respondents (76%) believed that hard work affects badly during menstruation. Respondents of (68%) believed that drinking hot beverage decrease menstrual pain and respondents of one third (37%) believed that drinking cold beverage affects badly. Likewise (14%) bathing with cold water affects menstrual badly, (11%) of respondents believed that menstrual pain decreases after marriage, and (8%) of respondents supposed that bathing with hot water increase the amount of menstrual blood. Table 3 Experience of Respondents in their First- time Menstruation Experience N Percent Happy 98 17.3 Afraid 165 29.2 Normal shyness 118 20.9 Confused 140 24.8 Sad 44 7.8 Total 565 100.0 The table 3 shows the experiences of girls during their menarche. Out of 565 girls, more than one fourth (29%) were afraid, nearly one fourth (24%) of them were confused, one fifth (20%) were shy, nearly one fifth (17%) were happy, and a few respondents (7%) were sad during their first menstruation. Mostly, during the menarche, girls are found to be unaware and afraid. However, some of them were happy to have the first experience of menstruation. Table 4 Menstrual Practices and Behaviour in Terms of Their Caste/Ethnicity Caste/ethnicity Restriction Brahmin Kshetri Janajati Dalit Madhesi Entering Kitchen 50 111 94 16 11 71.4 68.1 36.9 33.3 37.9 Cooking food 51 112 92 16 10 72.9 68.7 36.1 33.3 34.5 Touching male 39 79 76 17 8 55.7 48.5 29.8 35.4 27.6 To participate in wedding ceremony 41 80 102 18 5 58.6 49.1 40 37.5 17.2 Eat curd and milk 33 72 73 22 4 Total 47.1 44.2 28.6 45.8 13.8 The table 4 outlines menstrual restriction practices across various castes and ethnic groups, revealing notable differences in beliefs and behaviors. A significant percent of Brahmins (71%) and Kshetris (68%) avoid entering the kitchen during menstruation, while Janajati (36%), Dalit (33%), and Madhesi (37%) show much lower adherence, indicating a more relaxed approach. In cooking, still maximum (72%) of Brahmins and 68 percent of Kshetris restricted themselves, compared to lower percent among Janajati (36%), Dalit (33%), and Madhesi (34%). Restrictions on touching males are less common, with 55 percent of Brahmins and 48 of Kshetris adhering, while Janajati 29 percent, Dalit 35 percent, and Madhesi 27 percent were restricted. Participation in wedding ceremonies also varies more than fifty (58%) of respondents of Brahmins and nearly fifty (49%) of Kshetris restricted attendance, but only 17 percent of Madhesi. The consumption of curd and milk shows varied restrictions, with Brahmins nearly fifty (47%) and Kshetris (44%) avoiding them more than Janajati (28%), Dalit (45%), and Madhesi (13%). Overall, the data highlights a complex landscape of menstrual practices influenced by caste and ethnicity, with some groups evolving towards more relaxed attitudes. In the case worshiping the God and entering religious places, all respondents were strictly restricted. Table 5 Menstruation Behaviour During the Time of Menstruation in Terms of Religion Religion Menstrual Practices Hindu Buddhist Christian Others N P N P N P N P Entering Kitchen 253 56.6 11 19 10 23.3 8 11.1 Cooking food 251 56.2 13 22.4 9 20.9 8 11.1 Touching male 191 42.7 12 20.7 9 20.9 7 9.7 To participate in wedding ceremony 203 45.4 23 39.7 13 30.2 7 9.7 Eating curd and milk 167 37.4 14 24.1 15 34.9 8 11.1 Total 447 58 43 72 Source: Field Survey, 2081 The table 5. presents the menstrual practices regarding restrictions imposed on respondents from different religions. It reflects the differences in their behavior during menstruation. The religion of Hindus respondents faced the highest rates restriction to entering the kitchen which was more than fifty (56%) and cooking food (56%), touching male less than fifty (42%), wedding ceremony nearly fifty (45%), eating curd and milk more than one third (37%) and all of the respondents worshiping the God and entering religious places was strictly restricted. Similarly, Buddhists religion reported the lower restriction of participation that is entering kitchen, nearly one fifth (19%), cooking food more than one fifth (22%), touching male (20%), and eating curd and milk (24%) but in case of weeding ceremonies more than one forth (30%), of respondents were restricted. Christian respondents faced comparatively fewer restrictions, including entering the kitchen which was more than one third (23%), cooking food (20%), touching males (20%), attending wedding ceremonies one third (34%), and consuming curd and milk (8%). However, worshiping God and entering religious places remained strictly prohibited. Table 6 Menstrual behaviour in terms of Educational Qualification of Mother Restriction Illiterate Basic level_1-8 Secondary level_9-12 Higher level Total Entering Kitchen 55 123 82 19 279 52.9 48.4 51.6 43.2 Cooking food 53 127 80 19 279 51 50 50.3 43.2 Touching male 44 104 54 16 218 42.3 40.9 34 36.4 To participate in wedding ceremony 48 111 72 14 245 46.2 43.7 45.3 31.8 Eat curd and milk 37 96 57 13 203 35.6 37.8 35.8 29.5 Total 104 254 159 44 561 Source: Field Survey, 2081 The table 6 examines menstrual practices based on mothers' educational qualifications, showing notable trends. Among illiterate mothers, more than fifty (52%) restricted their daughters from entering the kitchen during menstruation, with this percent slightly decreasing for those with basic education (48%) and more than fifty percent secondary education (51%). However, it drops significantly for university-educated mothers (43%). In cooking practices, more than fifty (51%) of total population illiterate mothers and half of total population (50%) of those with basic education impose restrictions, while this remains consistent at 50 percent for secondary education and falls to 43 percent for higher educated mothers. Restrictions on touching males are lower overall, with 42 percent of illiterate mothers enforcing this practice. For participating in wedding ceremonies, more than one third (46%) of illiterate mothers restrict their daughters, with slightly lower percent among those with basic (43%) and secondary education (45%). University-educated mothers show a decrease in restrictions (31%), while no restrictions are reported for MPhil graduates. In contrast, all respondents, regardless of education, report strict restrictions on worshiping God and entering religious place, reflecting a universal adherence to these religious practices. The consumption of curd and milk showed varied restrictions, with more than over (35%) of illiterate mothers and more than one third (37%) of those with basic education imposing limits, decreasing to 29 percent of respondents among university-educated mothers. Overall, while higher education is linked to less stringent menstrual practices, religious observance remains consistently restricted across all groups. Table 7: Menstrual Behaviour in terms of Family Structure Types of family Restriction Nuclear family Joint family N Percent N Percent Total Entering Kitchen 185 47.3 97 55.7 282 Cooking food 186 47.6 95 54.6 281 Touching male 151 38.6 68 39.1 219 To participate in wedding ceremony 173 44.2 73 42.0 246 To worship God 391 100.0 174 100.0 565 Entering temple 391 100.0 174 100.0 565 Eat curd and milk 139 35.5 65 37.4 204 Source: Field Survey, 2081 This table 7 presents about the menstrual practices in terms of family structure. All the respondents of both; nuclear and joint family restricted to worshiped God and enter religious place during their menstruation. Likewise, in terms of entering in the kitchen, nearly half (47%) of nuclear family and (55%) of joint family were restricted, 47 percent of respondents from nuclear family and more than half (54%) of total population from joint family were restricted to touch male. Moreover, one third (44%) of respondents belonging to nuclear family and (42%) belonging to joint family cannot participate in wedding ceremony and 35 percent from nuclear family and 37 percent from joint family are restricted to eat curd and milk during their menstruation. Discussion This study finds that the most common restriction imposed on girl during menstruation was restriction from attending religious functions. This finding aligns with the results of Mahapatra (2024). Who also reported that the most common restriction faced by girls during the time of their menstruation is the prohibition to participate in the religious activities. According to this study majority of Brahmin/Chhetri respondents reported restrictive practices during menstruation. Which reflected socio-cultural taboos, stigma, myths and misconception that hinder open dialogue and contribute to limited understanding of menstrual health. This finding is consistent with a study conducted by Farage et al. (2014) . In present study, explored there is restrictive practices in various caste/ethnicity and religious places, which is similar to another study conducted by (Sultan & Sahu, 2017). The present study found that in Nepal there are persistent socio‑cultural taboos, misconceptions, and stigma surrounding menstruation. Kind of perception and thought regarding menstruation, significantly hinder many girls and women from managing their menstruation hygienically, leading to considerable challenges in both daily life and health outcomes this results is similar to the study conducted in semi-urban and rural secondary schools in Enugu State Nigeria (Ubochi et al., 2023). This study found that many adolescents reported that their first menstrual is very negative experience, characterized by fear and confusion. The findings are consistent with the study conducted by Pandey (2014). Conclusion This study shows that the experiences of adolescent girls of the selected community schools are still shaped regardless of increasing awareness and educational creativities, restrictive practices and menstrual myth. The behaviors of the family structures, caste or ethnic groups and education background are influenced by the cultural taboos, religious beliefs and misinformation that are deeply rooted. These programs should aim on dispelling the myths and adopting open exchange of ideas so as to normalize menstruation. The dignified menstruation can be ensured and there can be dismantle of enduring stigma surrounding menstruation by the combination of educational reform, community engagement and policy support. Particularly, a significant proportion of respondents contribute to scientifically unfounded beliefs such as the idea that pain relief medication is harmful or that physical exertion can lead to uterine prolapse. These misconceptions anxiety, fear, and confusion, particularly during menarche, indicating a significant gap in menstrual education and awareness. The data further show that religious analyses also demonstrate variation, with Hindu respondents facing stricter controls compared to their Buddhist and Christian complements. Overall, the findings emphasize the urgent need for menstrual health education programs in schools and communities. Declarations Ethics Approval and Consent to Participate The study was conducted in accordance with the ethical principles of the Declaration of Helsinki. Ethical approval and permission to conduct the study were obtained from the concerned school authorities in Kirtipur Municipality, Kathmandu, Nepal. Research Committee of the Central Department of Population Studies approved the study. Oral informed consent was obtained from all participants aged 18 years and above. For participants below 16 years of age, oral informed consent was obtained from the respective school Head Teachers as legal guardians during school hours. Participation was voluntary, and no incentives were provided. Confidentiality and anonymity of all participants were strictly maintained. Abbreviations Not applicable. Ethics approval and consent to participate As a researcher, I ensured that all research ethics were carefully followed before, during, and after the study. Before the data collection of the study, in accordance with the principles of the Declaration of Helsinki. Written informed consent was obtained from all participants aged 18 years and above. For participants younger than 16 years, written informed consent was obtained from the school Head Teacher as they are the legal guardian while students are at the school. Participants were not offered any incentives i.e., money and any goods. Consent for publication Not applicable. Availability of data and materials The datasets used and/or analyzed during the current study are available from the author, Shanta Upadhya Adhikari, on reasonable request. Competing interests The author declares that there are no competing interests. Funding This study was funded by the University Grants Commission (UGC), Sanothimi, Bhaktapur, Nepal, under the UGC MPhil Fellowship Programme. Authors’ contributions Shanta Upadhya Adhikari conceptualized the study, designed the methodology, collected and analysed the data, and drafted and revised the manuscript. Acknowledgements The author gratefully acknowledges the financial support provided by the University Grants Commission (UGC), Sanothimi, Bhaktapur, Nepal, through the UGC MPhil Fellowship Programme. This article is based on the findings of the MPhil dissertation submitted to Tribhuvan University. References Acharya S (2023) A general review on women empowerment in Nepal. 10 . https://doi.org/10.3126/nutaj.v10i1-2.63045 Adhikari SU (2025) Menstrual Health: Family support and household practices among bachelor level female students. KMC J 7(1):325340. https://doi.org/10.3126/kmcj.v7i1.75158 Adhikari SU, Adhikari A (2023) Menstruation hygiene practices among girl students in Kathmandu valley. Pragyaratna 5(1):89–98. https://doi.org/10.3126/pragyaratna.v5i1.59275 Appiah-Agyekum NN, Nyamekye MA, Agbenu IA, Otoo D (2025) Menstrual hygiene knowledge and practices among female senior high school students in the new Juaben North municipality of Ghana: a cross-sectional study. https://doi.org/10.1186/s12889-025-22836-8 Belbase NP (2024) Challenges and opportunities of continuing girl's education. Nepal 6(1). https://doi.org/10.3126/ijmss.v6i1.75404 Bhandari K (2023) Changing Status of women in Nepal. J Popul Dev. https://doi.org/10.3126/jpd.v4i1.64237 Crawford M, Menger LM, Kaufman MR (2014) Culture, health & sexuality: An international journal for research, intervention and care. https://doi.org/10.1080/13691058.2014.887147 Farage AM, Miller WK, Davis A (2014) Cultural aspects of menstruation and menstrual hygiene in adolescents. 6 . https://doi.org/10.1586/eog.11.1 Gautam MG (2020) Menstrual hygiene management and practices in campuses. J health promotion 8:73–84. https://doi.org/10.3126/jhp.v8i0.32987 Hennegan J, Winkler IT, Bobel C, Keiser D, Hampton J, Larsson G, Chandra-Mouli V, Plesons M, Mahon T (2021) Menstrual health: a definition for policy. Pract Res 29(1):18. https://doi.org/10.1080/26410397.2021.1911618 Jena SK, Mudi PK, Gouda LK, Mali N, Usama M (2021) Practices and awareness of menstrual hygiene among adolescent girl in Bastar. Int J Sci Res 10(12). https://doi.org/10.36106/ijsr Johnson ME (2019) Menstrual Justice. UC Davis Law Rev 53(1):1–80. https://scholarworks.law.ubalt.edu/cgi/viewcontent.cgi?article=2091&context=all_fac Koskenniemi A (2023) Extremely private and incredibly public – free menstrual products and the problem of menstruation in the finnish public discourse. 31 . https://doi.org/10.1080/08038740.2023.2189301 Mahapatra T (2024) Menstrual health and status of tribal adolescent girls of Balasore. Odisha 12(2). https://doi.org/10.30574/ijsra.2023.8.1.0067 Pandey A (2014) Challenges experienced by adolescent girls while menstruation in kathmandu, valley: A qualitative study. 4(3):24. https://doi.org/10.4172/2161-0711.1000285 Pandey L (2020) Quest for dignified menstruation in North America Quest for Dignified Menstruation in North America. https://dignifiedmenstruation.org/wp-content/uploads/2020/08/Quest-for-Dignified-Menstruation-in-North-America.pdf Sapkota D, Sharma D, Budhathoki SS, Khanal VK, Pokharel HP (2013) Knowledge and practices regarding menstruation among school going adolescents of rural in Nepal. J Kathmandu Med Coll 2(5):122–128. file:///C:/Users/Hp/Downloads/Knowledge%20and%20practices%20regarding%20menstruation%20among.pdf Sharma MK, Adhikar R, Khanal SP, Acharya D, Teijlingen Ev (2024) Do school Water, Sanitation, and Hygiene facilities affect students' health status, attendance, and educational achievements? A qualitative study in Nepal. https://doi.org/10.1002/hsr2.2293 Sultan S, Sahu DS (2017) Knowledge, attitude and practices about menstruation and related problems in adolescent girls. 6(12). https://doi.org/10.18203/2320-1770.ijrcog20175088 Thapa S, Bhattarai S, Aro AR (2019) Menstrual blood is bad and should be cleaned’: A qualitative case study on traditional menstrual practices and contextual factors in the rural communities of far-western Nepal. 7:1. https://doi.org/10.1177/2050312119850400 Ubochi NE, Chinweuba UA, Iheanacho NP, Osuchukwu C, Nwodo CO, Nnamani AJ, Ogbonnaya NP, Ubochi VN (2023) Menstruation behaviour influencer model: a grounded theory of menstrual experiences of shame, embarrassment, stigma and absenteeism among pubescent girls in semi-urban and rural secondary schools in Enugu State, Nigeria. 45 (47). https://doi.org/0.11604/pamj.2023.45.47.39675 Upadhya S (2025) Menstrual hygiene management [Degree of Master of Philosophy, Central department of population studies faculty of humanities and social sciences Tribhuvan University Kirtipur, Kathmandu]Global Van Eijk AM, Sivakami M, Thakkar MB, Bauman A, Laserson KF (2016) Menstrual hygiene management among adolescent girls in India: A systematic review and meta-analysis. BMJ Open. https://doi.org/10.1136/bmjopen-2015-010290 Zahra FT, Sultana UF, Quinn-Walker N (2025) Overview of menstrual hygiene management and other risk factors concerning bacterial vaginosis. Discover Public Health. https://doi.org/10.1186/s12982-025-00416-w Additional Declarations The authors declare no competing interests. Cite Share Download PDF Status: Posted Version 1 posted You are reading this latest preprint version Research Square lets you share your work early, gain feedback from the community, and start making changes to your manuscript prior to peer review in a journal. As a division of Research Square Company, we’re committed to making research communication faster, fairer, and more useful. We do this by developing innovative software and high quality services for the global research community. Our growing team is made up of researchers and industry professionals working together to solve the most critical problems facing scientific publishing. Also discoverable on Platform About Our Team In Review Editorial Policies Advisory Board Help Center Resources Author Services Accessibility API Access RSS feed Manage Cookie Preferences © Research Square 2026 | ISSN 2693-5015 (online) Privacy Policy Terms of Service Do Not Sell My Personal Information {"props":{"pageProps":{"initialData":{"identity":"rs-8938844","acceptedTermsAndConditions":true,"allowDirectSubmit":true,"archivedVersions":[],"articleType":"Research Article","associatedPublications":[],"authors":[{"id":595115214,"identity":"a962c20e-d637-4567-af31-8f5f8946e126","order_by":0,"name":"Shanta Upadhya Adhikari","email":"data:image/png;base64,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","orcid":"https://orcid.org/0009-0009-2160-216X","institution":"Tribhuvan University","correspondingAuthor":true,"prefix":"","firstName":"Shanta","middleName":"Upadhya","lastName":"Adhikari","suffix":""}],"badges":[],"createdAt":"2026-02-22 11:46:07","currentVersionCode":1,"declarations":{"humanSubjects":true,"vertebrateSubjects":false,"conflictsOfInterestStatement":false,"humanSubjectEthicalGuidelines":true,"humanSubjectConsent":true,"humanSubjectClinicalTrial":false,"humanSubjectCaseReport":false,"vertebrateSubjectEthicalGuidelines":false},"doi":"10.21203/rs.3.rs-8938844/v1","doiUrl":"https://doi.org/10.21203/rs.3.rs-8938844/v1","draftVersion":[],"editorialEvents":[],"editorialNote":"","failedWorkflow":false,"files":[{"id":104402101,"identity":"c6de0012-e7b9-48d8-bcb1-259c9edc2bdb","added_by":"auto","created_at":"2026-03-11 12:14:18","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":502182,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-8938844/v1/7a4b2bfc-0574-4d25-94ec-45a87d2c1518.pdf"}],"financialInterests":"The authors declare no competing interests.","formattedTitle":"\u003cp\u003eMenstrual Myths and Restrictive Practices among Adolescent Girls in Community Schools\u003c/p\u003e","fulltext":[{"header":"Background of the Study","content":"\u003cp\u003eMenstruation is a biological occurrence among females which is natural and inevitable. But young girls are still struggling with it owing to numerous myths and misguided information about it, as they are usually accompanied by stigma, shame, and silence, thus, preventing open communication and knowledge about menstrual health. Such myths and lack of access to correct information, cheap menstrual supplies and sanitation can affect the dignity of how girls handle their period, sometimes leading to embarrassment, absenteeism in school, and more severe effects on their well-being and education (Appiah-Agyekum et al., \u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e2025\u003c/span\u003e). Adolescent girls\u0026rsquo; menstrual behaviors, such as shame, mood swings, pride, or embarrassment, are linked to cultural beliefs, their level of preparedness for menstruation they are for menstruation, and the support they receive from others (Ubochi et al., \u003cspan citationid=\"CR21\" class=\"CitationRef\"\u003e2023\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eMenstrual beliefs, perception and practices are regularly socio-culturally constructed in many societies. It is difference culture to culture. In some cultures, menstruation is considered a sign of physical maturity. However, in some, it is considered socio-cultural taboos, myth and impurity (Thapa et al., \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e2019\u003c/span\u003e). Nepal is a multilingual, multiethnic, multicultural caste/ethnicity, diverse country. The Constitution of Nepal has clearly addressed that any kinds of discrimination based on class, caste/ethnicity, religion, or a gender is illegal (Acharya, \u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). Menstrual practices are still shaped by socio-cultural taboos, and religious restriction. Traditional society discourages open discussion in menstruation, resulting adverse effect on their health and wellbeing and academic carrier (Sapkota et al., \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2013\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eMenstruation is still considered a social taboo and it often seen as culturally impure. Inadequate knowledge and lack of awareness affect girls' school performance and regular attendance (Crawford et al., \u003cspan citationid=\"CR7\" class=\"CitationRef\"\u003e2014\u003c/span\u003e). In a similar way, Hennegan et al. (\u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e2021\u003c/span\u003e) also found that cultural and religious limitation cause shame and inability to discuss them openly. Adolescent girls too have the urge to show shame and bewildered and falls shame to demand menstrual product in schools that results in drop out and irregular attendance schools. Access to safe and clean drinking water, sanitation, and hygiene (WASH) in schools is an important factor in preventing diseases, improving student health, increasing attendance, and enhancing academic performance. Nevertheless, in most schools, the inconvenience and absenteeism are due to inadequate WASH facilities and unavailability of menstrual products (Adhikari \u0026amp; Adhikari, \u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). Lack of proper WASH facilities poses problems to menstruating girls. Simply put, prevention disease requires access to the WASH facilities, clean and safe drinking water, sanitation and hygiene, and the use of unhygienic absorbent materials increases the likelihood of menstrual bleeding (Sharma et al., \u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2024\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eMenstruation often leads many adolescent girls to feel shame, fear, and guilt about this entirely natural physiological process. A lack of adequate information and knowledge about menstruation results in the use of unhygienic absorbent materials Menstrual taboos and cultural stigmatization might keep women and girls away of seeking proper support and information that can enable them to deal with their menstrual hygiene (Zahra et al., \u003cspan citationid=\"CR24\" class=\"CitationRef\"\u003e2025\u003c/span\u003e). Girls and women often adhere to both visible and invisible restrictions during menstruation due to deep-rooted cultural taboos. These practices limit their access to accurate information about menstrual hygiene and reproductive health, resulting in the persistence of myths and misconceptions that may contribute to adverse health outcomes (Adhikari, \u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2025\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eHistorically, menstruation was seen as taboo and dangerous. Such thinkers as Aristotle and Pliny the Elder considered that the menstrual blood possesses negative forces, killing the plants and animals and causing miscarriages and infertility (Johnson, \u003cspan citationid=\"CR12\" class=\"CitationRef\"\u003e2019\u003c/span\u003e). So, harmful socio-cultural taboos and restrictive practices regarding menstruation continue to hamper the health and carrier of adolescent girls, which leads to absenteeism and dropout from the schools (Gautam, \u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Such kinds of misconception, socio-cultural taboos, and restrictive practices relating to menstruation are observed worldwide, but different from one cultural to another (Pandey, \u003cspan citationid=\"CR16\" class=\"CitationRef\"\u003e2020\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eSocio-cultural norms and traditions affect Nepalese society. Therefore, studies show there are still restrictive practices and that menstruation is considered impure, shameful, and stigmatized, which creates misconception. As a result, many adolescent girls and women feel uncomfortable talking openly about their menstrual problems, and are confused in decision making about menstrual activities, experience fear, and take mental stress during their periods (Jena et al., \u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). Nepal is a patriarchal society where girls and women are generally subordinate to men in virtually every aspect of life. Men are still considered to be the leaders of the households and superior to women. They are also the owners of house property and rights. So, many girls and women still face different kinds of discrimination and restricted practices, which create the main obstacles to women\u0026rsquo;s equal participation in socio-cultural and economic activities. That leads to the breakdown of the decision-making process (Bhandari, \u003cspan citationid=\"CR6\" class=\"CitationRef\"\u003e2023\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eFemale education play important role for socio economic development of any nation (Belbase, \u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). Similarly, Scholars like Van Eijk et al. (\u003cspan citationid=\"CR23\" class=\"CitationRef\"\u003e2016\u003c/span\u003e) revealed that in most cultures there is a prevalence of religious practices during menstruation. Cultural norms are different from one cultural to another. Some cultural practices that force daughters to remain at neighbors houses, whereas others concentrate on supplying hygiene materials, proper facilities, including healthy food (Upadhya, \u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e2025\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eTherefore, female education of the menstrual period and adequate education, particularly among the adolescent girls is to be enhanced and a girl friendly atmosphere should be made in school. During the period, it is essential for raise awareness through correct and timely knowledge about safe and hygiene products and management facilities in schools, including safe and clean water, soap, bins, toilet with lock systems, and hand towels (Koskenniemi, \u003cspan citationid=\"CR13\" class=\"CitationRef\"\u003e2023\u003c/span\u003e).\u003c/p\u003e"},{"header":"Research Design","content":"\u003cp\u003eThis study is based on a quantitative research design to examine menstrual myths and restrictive practices among adolescent girls in selected community schools in Kirtipur Municipality, Kathmandu District. The data collection tool of this study was self-administered, closed-ended questionnaire, using the census methods.\u003c/p\u003e\n\u003cp\u003eThis study is based on a quantitative research design to examine menstrual myths and restrictive practices among adolescent girls in selected community schools in Kirtipur Municipality, Kathmandu District. The data collection tool of this study was self-administered, closed-ended questionnaire, using the census methods.\u003c/p\u003e\n\u003cp\u003eEthics Approval and Consent to Participate\u003c/p\u003e\n\u003cp\u003eAs a researcher, I ensured that all research ethics were carefully followed before, during, and after the study.\u0026nbsp;Before the data collection of the study,\u0026nbsp;written informed consent was obtained from all participants aged 18 years and above. For participants younger than 16 years, written informed consent was obtained\u0026nbsp;from the school Head Teacher as they are the legal guardian while students are at the school. Participants were not offered any incentives i.e., money and any.\u0026nbsp;In addition, permission was obtained from the respective school authorities to conduct the study. All selected respondents were provided with detailed information about the research objectives, methodology, and procedures and their informed consent was obtained.\u0026nbsp;During the study, participants were treated with respect and dignity. After the study, the collected data was securely stored and used solely for research purposes, ensuring the findings were presented honestly and accurately.\u003c/p\u003e"},{"header":"Results and Discussion","content":"\u003cp\u003eTable 1\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eDemographic Characteristics of respondents\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"475\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eVariable\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eCategory\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003ePercent (%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eReligion\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eHindu\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e447\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e79.1\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eBuddhist\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e58\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e10.3\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eChristian\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e43\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e7.6\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eOthers\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e17\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eCaste/Ethnicity\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eBrahmin\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e70\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e12.4\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eKshetri\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e163\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e28.8\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eJanajati\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e255\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e45.1\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eDalit\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e48\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e8.5\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003eMadhesi\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e29\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e5.1\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eTable 1 explored the demographic profile of family including caste/ethnicity and religions. Table indicate that majority (79.1%) of respondents follow Hindu religion in these areas. Second largest (10.3%) religions are Buddhist followed by Christian (7.6%).\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eIn terms of caste/ethnicity, nearly half percent (45%) of total population are Janajati, followed by Kshetri (28.8%) and Brahmin (12.4%). Dalit respondents accounted for 8.5% of the total sample, while Madhesi groups comprised the smallest proportion (5.1%). Overall, the distribution of demographic profile socio-cultural diversity among respondents.\u003c/p\u003e\n\u003cp\u003eTable 2\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eBelieved of Menstrual Myths among Respondents\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"100%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eMyths related menstruation\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eYes\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003ePercent\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eNo\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003ePercent\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003ePercent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eBathing with cold water affect menstruation negatively\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e83\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e14.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e482\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e85.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eBathing with hot water increase amount of menstrual blood.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e50\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e8.8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e515\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e91.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eMenstrual pain decreases after marriage\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e66\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e11.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e499\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e88.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eDrinking cold beverage affects menstruation badly\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e212\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e353\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e62.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eDrinking hot beverage decrease menstruation pain\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e386\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e68.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e179\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e31.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eHard work affects badly during the time of menstruation\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e432\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e76.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e133\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e23.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eHot milk or dairy product decrease menstrual pain\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e463\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e81.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e102\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e18.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eCarrying heavy object during menstruation causes uterus prolapse\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003e486\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e86.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e79\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e14.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTaking pain relief medicine during menstruation harmful menstrual cycle\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e486\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e86.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e79\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e14.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eTable 2 presents the belief regarding menstrual myths among respondents. The maximum (86%) of respondents believed that the pain relief medicine is harmful and carrying heavy object causes uterus prolapse during menstruation. Similarly, most proportion (81%) of respondent believed consuming hot milk and dairy products decreases menstrual pain. Additionally, higher percent respondents (76%) believed that hard work affects badly during menstruation. Respondents of (68%) believed that drinking hot beverage decrease menstrual pain and respondents of one third (37%) believed that drinking cold beverage affects badly. Likewise (14%) bathing with cold water affects menstrual badly, (11%) of respondents believed that menstrual pain decreases after marriage, and (8%) of respondents supposed that bathing with hot water increase the amount of menstrual blood.\u003c/p\u003e\n\u003cp\u003eTable 3\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eExperience of Respondents in their First- time Menstruation\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"577\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eExperience\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003ePercent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eHappy\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e98\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e17.3\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eAfraid\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e165\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e29.2\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eNormal shyness\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e118\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e20.9\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eConfused\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e140\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e24.8\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eSad\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e44\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e7.8\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eThe table 3 shows the experiences of girls during their menarche. Out of 565 girls, more than one fourth (29%) were afraid, nearly one fourth (24%) of them were confused, one fifth (20%) were shy, nearly one fifth (17%) were happy, and a few respondents (7%) were sad during their first menstruation. Mostly, during the menarche, girls are found to be unaware and afraid. However, some of them were happy to have the first experience of menstruation.\u003c/p\u003e\n\u003cp\u003eTable 4\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eMenstrual Practices and Behaviour in Terms of Their Caste/Ethnicity\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"570\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eCaste/ethnicity\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eRestriction\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eBrahmin\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eKshetri\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eJanajati\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eDalit\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eMadhesi\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEntering Kitchen\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e50\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e111\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e94\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e16\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e11\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e71.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e68.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e36.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e33.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37.9\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eCooking food\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e51\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e112\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e92\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e16\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e10\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e72.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e68.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e36.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e33.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e34.5\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTouching male\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e39\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e79\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e76\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e17\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e8\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e55.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e48.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e29.8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e35.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e27.6\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTo participate in wedding ceremony\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e41\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e80\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e102\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e18\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e5\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e58.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e49.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e40\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e17.2\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEat curd and milk\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e33\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e72\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e73\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e22\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e4\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e47.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e44.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e28.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e45.8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e13.8\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eThe table 4 outlines menstrual restriction practices across various castes and ethnic groups, revealing notable differences in beliefs and behaviors. A significant percent of Brahmins (71%) and Kshetris (68%) avoid entering the kitchen during menstruation, while Janajati (36%), Dalit (33%), and Madhesi (37%) show much lower adherence, indicating a more relaxed approach.\u003c/p\u003e\n\u003cp\u003eIn cooking, still maximum (72%) of Brahmins and 68 percent of Kshetris restricted themselves, compared to lower percent among Janajati (36%), Dalit (33%), and Madhesi (34%). Restrictions on touching males are less common, with 55 percent of Brahmins and 48 of Kshetris adhering, while Janajati 29 percent, Dalit 35 percent, and Madhesi 27 percent were restricted.\u003c/p\u003e\n\u003cp\u003eParticipation in wedding ceremonies also varies more than fifty (58%) of respondents of Brahmins and nearly fifty (49%) of Kshetris restricted attendance, but only 17 percent of Madhesi. The consumption of curd and milk shows varied restrictions, with Brahmins nearly fifty (47%) and Kshetris (44%) avoiding them more than Janajati (28%), Dalit (45%), and Madhesi (13%). Overall, the data highlights a complex landscape of menstrual practices influenced by caste and ethnicity, with some groups evolving towards more relaxed attitudes.\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;In the case worshiping the God and entering religious places, all respondents were strictly restricted.\u003c/p\u003e\n\u003cp\u003eTable 5\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eMenstruation Behaviour During the Time of Menstruation in Terms of Religion\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"100%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd colspan=\"8\" valign=\"bottom\"\u003e\n \u003cp\u003eReligion\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eMenstrual Practices\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eHindu\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eBuddhist\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eChristian\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eOthers\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eP\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eP\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eP\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eP\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEntering Kitchen\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e253\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e56.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e11\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e19\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e10\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e23.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e11.1\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eCooking food\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e251\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e56.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e22.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e20.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e11.1\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTouching male\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e191\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e42.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e20.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e20.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e9.7\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTo participate in wedding ceremony\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e203\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e45.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e23\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e39.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e30.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e9.7\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEating curd and milk\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e167\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e14\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e24.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e15\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e34.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e11.1\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e447\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e58\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e43\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e72\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u003cem\u003eSource: Field Survey, 2081\u003c/em\u003e\u003c/p\u003e\n\u003cp\u003eThe table 5. presents the menstrual practices regarding restrictions imposed on respondents from different religions. It reflects the differences in their behavior during menstruation. The religion of Hindus respondents faced the highest rates restriction to entering the kitchen which was more than fifty (56%) and cooking food (56%), touching male less than fifty (42%), wedding ceremony nearly fifty (45%), eating curd and milk more than one third (37%) and all of the respondents worshiping the God and entering religious places was strictly restricted. Similarly, Buddhists religion reported the lower restriction of participation that is entering kitchen, nearly one fifth (19%), cooking food more than one fifth (22%), touching male (20%), and eating curd and milk (24%) but in case of weeding ceremonies more than one forth (30%), of respondents were restricted.\u003c/p\u003e\n\u003cp\u003eChristian respondents faced comparatively fewer restrictions, including entering the kitchen which was more than one third (23%), cooking food (20%), touching males (20%), attending wedding ceremonies one third (34%), and consuming curd and milk (8%). However, worshiping God and entering religious places remained strictly prohibited.\u003c/p\u003e\n\u003cp\u003eTable 6\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eMenstrual behaviour in terms of Educational Qualification of Mother\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\" width=\"101%\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eRestriction\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eIlliterate\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eBasic level_1-8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eSecondary level_9-12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eHigher \u0026nbsp; level\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEntering Kitchen\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e55\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e123\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e82\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e19\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e279\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e52.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e48.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e51.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e43.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eCooking food\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e53\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e127\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e80\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e19\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e279\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e51\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e50\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e50.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e43.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTouching male\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e44\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e104\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e54\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e16\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e218\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e42.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e40.9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e34\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e36.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTo participate in wedding ceremony\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e48\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e111\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e72\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e14\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e245\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e46.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e43.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e45.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e31.8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEat curd and milk\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e96\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e57\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e203\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e35.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37.8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e35.8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e29.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e104\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e254\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e159\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e44\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e561\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u003cem\u003eSource: Field Survey, 2081\u003c/em\u003e\u003c/p\u003e\n\u003cp\u003eThe table 6 examines menstrual practices based on mothers\u0026apos; educational qualifications, showing notable trends. Among illiterate mothers, more than fifty (52%) restricted their daughters from entering the kitchen during menstruation, with this percent slightly decreasing for those with basic education (48%) and more than fifty percent secondary education (51%). However, it drops significantly for university-educated mothers (43%). In cooking practices, more than fifty (51%) of total population illiterate mothers and half of total population (50%) of those with basic education impose restrictions, while this remains consistent at 50 percent for secondary education and falls to 43 percent for higher educated mothers. Restrictions on touching males are lower overall, with 42 percent of illiterate mothers enforcing this practice.\u003c/p\u003e\n\u003cp\u003eFor participating in wedding ceremonies, more than one third (46%) of illiterate mothers restrict their daughters, with slightly lower percent among those with basic (43%) and secondary education (45%). University-educated mothers show a decrease in restrictions (31%), while no restrictions are reported for MPhil graduates.\u003c/p\u003e\n\u003cp\u003eIn contrast, all respondents, regardless of education, report strict restrictions on worshiping God and entering religious place, reflecting a universal adherence to these religious practices. The consumption of curd and milk showed varied restrictions, with more than over (35%) of illiterate mothers and more than one third (37%) of those with basic education imposing limits, decreasing to 29 percent of respondents among university-educated mothers. Overall, while higher education is linked to less stringent menstrual practices, religious observance remains consistently restricted across all groups.\u003c/p\u003e\n\u003cp id=\"_Toc191190838\"\u003eTable 7:\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eMenstrual Behaviour in terms of Family Structure\u003c/em\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\" width=\"586\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd colspan=\"5\" valign=\"bottom\"\u003e\n \u003cp\u003eTypes of family\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eRestriction\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eNuclear family\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eJoint family\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\u003cbr\u003e\u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003ePercent\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eN\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003ePercent\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003eTotal\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEntering Kitchen\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e185\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e47.3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e97\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e55.7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e282\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eCooking food\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e186\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e47.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e95\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e54.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e281\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTouching male\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e151\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e38.6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e68\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e39.1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e219\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTo participate in wedding ceremony\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e173\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e44.2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e73\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e42.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e246\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eTo worship God\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e391\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e174\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEntering temple\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e391\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e174\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e100.0\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e565\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd colspan=\"2\" valign=\"bottom\"\u003e\n \u003cp\u003eEat curd and milk\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e139\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e35.5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e65\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e37.4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"bottom\"\u003e\n \u003cp\u003e204\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eSource: Field Survey, 2081\u003c/p\u003e\n\u003cp\u003eThis table 7 presents about the menstrual practices in terms of family structure. All the respondents of both; nuclear and joint family restricted to worshiped God and enter religious place during their menstruation. Likewise, in terms of entering in the kitchen, nearly half (47%) of nuclear family and (55%) of joint family were restricted, 47 percent of respondents from nuclear family and more than half (54%) of total population from joint family were restricted to touch male. Moreover, one third (44%) of respondents belonging to nuclear family and (42%) belonging to joint family cannot participate in wedding ceremony and 35 percent from nuclear family and 37 percent from joint family are restricted to eat curd and milk during their menstruation.\u003c/p\u003e\u003cp\u003eDiscussion\u003c/p\u003e\n\u003cp\u003eThis study finds that the most common restriction imposed on girl during menstruation was restriction from attending religious functions. This finding aligns with the results of Mahapatra (2024). Who also reported that the most common restriction faced by girls during the time of their menstruation is the prohibition to participate in the religious activities.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eAccording to this study majority of Brahmin/Chhetri respondents reported restrictive practices during menstruation. Which reflected socio-cultural taboos, stigma, myths and misconception that hinder open dialogue and contribute to limited understanding of menstrual health. This finding is consistent with a study conducted by Farage et al. (2014) . In present study, explored there is restrictive practices in various caste/ethnicity and religious places, which is similar to another study conducted by (Sultan \u0026amp; Sahu, 2017). The present study found that in Nepal there are persistent socio‑cultural taboos, misconceptions, and stigma surrounding menstruation. Kind of perception and thought regarding menstruation, significantly hinder many girls and women from managing their menstruation hygienically, leading to considerable challenges in both daily life and health outcomes this results is similar to the study conducted in \u0026nbsp; semi-urban and rural secondary schools in Enugu State Nigeria (Ubochi et al., 2023).\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThis study found that many adolescents reported that their first menstrual is very negative experience, characterized by fear and confusion. The findings are consistent with the study conducted by \u0026nbsp;Pandey (2014).\u0026nbsp;\u003c/p\u003e"},{"header":"Conclusion","content":"\u003cp\u003eThis study shows that the experiences of adolescent girls of the selected community schools are still shaped regardless of increasing awareness and educational creativities, restrictive practices and menstrual myth. The behaviors of the family structures, caste or ethnic groups and education background are influenced by the cultural taboos, religious beliefs and misinformation that are deeply rooted.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThese programs should aim on dispelling the myths and adopting open exchange of ideas so as to normalize menstruation. The dignified menstruation can be ensured and there can be dismantle of enduring stigma surrounding menstruation by the combination of educational reform, community engagement and policy support.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eParticularly, a significant proportion of respondents contribute to scientifically unfounded beliefs such as the idea that pain relief medication is harmful or that physical exertion can lead to uterine prolapse. These misconceptions anxiety, fear, and confusion, particularly during menarche, indicating a significant gap in menstrual education and awareness.\u003c/p\u003e\n\u003cp\u003eThe data further show that religious analyses also demonstrate variation, with Hindu respondents facing stricter controls compared to their Buddhist and Christian complements.\u003c/p\u003e\n\u003cp\u003eOverall, the findings emphasize the urgent need for menstrual health education programs in schools and communities.\u003c/p\u003e"},{"header":"Declarations","content":"\u003cp\u003eEthics Approval and Consent to Participate The study was conducted in accordance with the ethical principles of the Declaration of Helsinki. Ethical approval and permission to conduct the study were obtained from the concerned school authorities in Kirtipur Municipality, Kathmandu, Nepal. Research Committee of the Central Department of Population Studies approved the study. Oral informed consent was obtained from all participants aged 18 years and above. For participants below 16 years of age, oral informed consent was obtained from the respective school Head Teachers as legal guardians during school hours. Participation was voluntary, and no incentives were provided. Confidentiality and anonymity of all participants were strictly maintained.\u003c/p\u003e\u003cp\u003eAbbreviations\u003c/p\u003e\n\u003cp\u003eNot applicable.\u003c/p\u003e\n\u003cp\u003eEthics approval and consent to participate\u003c/p\u003e\n\u003cp\u003eAs a researcher, I ensured that all research ethics were carefully followed before, during, and after the study.\u0026nbsp;Before the data collection of the study, in accordance with the principles of the Declaration of Helsinki. Written informed consent was obtained from all participants aged 18 years and above. For participants younger than 16 years, written informed consent was obtained\u0026nbsp;from the school Head Teacher as they are the legal guardian while students are at the school. Participants were not offered any incentives i.e., money and any goods.\u003c/p\u003e\n\u003cp\u003eConsent for publication\u003c/p\u003e\n\u003cp\u003eNot applicable.\u003c/p\u003e\n\u003cp\u003eAvailability of data and materials\u003c/p\u003e\n\u003cp\u003eThe datasets used and/or analyzed during the current study are available from the author, Shanta Upadhya Adhikari, on reasonable request.\u003c/p\u003e\n\u003cp\u003eCompeting interests\u003c/p\u003e\n\u003cp\u003eThe author declares that there are no competing interests.\u003c/p\u003e\n\u003cp\u003eFunding\u003c/p\u003e\n\u003cp\u003eThis study was funded by the University Grants Commission (UGC), Sanothimi, Bhaktapur, Nepal, under the UGC MPhil Fellowship Programme.\u003c/p\u003e\n\u003cp\u003eAuthors’ contributions\u003c/p\u003e\n\u003cp\u003eShanta Upadhya Adhikari conceptualized the study, designed the methodology, collected and analysed the data, and drafted and revised the manuscript.\u003c/p\u003e\n\u003cp\u003eAcknowledgements\u003c/p\u003e\n\u003cp\u003eThe author gratefully acknowledges the financial support provided by the University Grants Commission (UGC), Sanothimi, Bhaktapur, Nepal, through the UGC MPhil Fellowship Programme. This article is based on the findings of the MPhil dissertation submitted to Tribhuvan University.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\u003cli\u003e\u003cspan\u003eAcharya S (2023) A general review on women empowerment in Nepal. \u003cem\u003e10\u003c/em\u003e. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3126/nutaj.v10i1-2.63045\u003c/span\u003e\u003cspan address=\"10.3126/nutaj.v10i1-2.63045\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eAdhikari SU (2025) Menstrual Health: Family support and household practices among bachelor level female students. KMC J 7(1):325340. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3126/kmcj.v7i1.75158\u003c/span\u003e\u003cspan address=\"10.3126/kmcj.v7i1.75158\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eAdhikari SU, Adhikari A (2023) Menstruation hygiene practices among girl students in Kathmandu valley. Pragyaratna 5(1):89\u0026ndash;98. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3126/pragyaratna.v5i1.59275\u003c/span\u003e\u003cspan address=\"10.3126/pragyaratna.v5i1.59275\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eAppiah-Agyekum NN, Nyamekye MA, Agbenu IA, Otoo D (2025) Menstrual hygiene knowledge and practices among female senior high school students in the new Juaben North municipality of Ghana: a cross-sectional study. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1186/s12889-025-22836-8\u003c/span\u003e\u003cspan address=\"10.1186/s12889-025-22836-8\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eBelbase NP (2024) Challenges and opportunities of continuing girl's education. Nepal 6(1). \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3126/ijmss.v6i1.75404\u003c/span\u003e\u003cspan address=\"10.3126/ijmss.v6i1.75404\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eBhandari K (2023) Changing Status of women in Nepal. J Popul Dev. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3126/jpd.v4i1.64237\u003c/span\u003e\u003cspan address=\"10.3126/jpd.v4i1.64237\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eCrawford M, Menger LM, Kaufman MR (2014) Culture, health \u0026amp; sexuality: An international journal for research, intervention and care. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1080/13691058.2014.887147\u003c/span\u003e\u003cspan address=\"10.1080/13691058.2014.887147\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eFarage AM, Miller WK, Davis A (2014) Cultural aspects of menstruation and menstrual hygiene in adolescents. \u003cem\u003e6\u003c/em\u003e. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1586/eog.11.1\u003c/span\u003e\u003cspan address=\"10.1586/eog.11.1\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eGautam MG (2020) Menstrual hygiene management and practices in campuses. J health promotion 8:73\u0026ndash;84. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.3126/jhp.v8i0.32987\u003c/span\u003e\u003cspan address=\"10.3126/jhp.v8i0.32987\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eHennegan J, Winkler IT, Bobel C, Keiser D, Hampton J, Larsson G, Chandra-Mouli V, Plesons M, Mahon T (2021) Menstrual health: a definition for policy. Pract Res 29(1):18. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1080/26410397.2021.1911618\u003c/span\u003e\u003cspan address=\"10.1080/26410397.2021.1911618\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eJena SK, Mudi PK, Gouda LK, Mali N, Usama M (2021) Practices and awareness of menstrual hygiene among adolescent girl in Bastar. Int J Sci Res 10(12). \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.36106/ijsr\u003c/span\u003e\u003cspan address=\"10.36106/ijsr\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eJohnson ME (2019) Menstrual Justice. UC Davis Law Rev 53(1):1\u0026ndash;80. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://scholarworks.law.ubalt.edu/cgi/viewcontent.cgi?article=2091\u0026amp;context=all_fac\u003c/span\u003e\u003cspan address=\"https://scholarworks.law.ubalt.edu/cgi/viewcontent.cgi?article=2091\u0026amp;context=all_fac\" targettype=\"URL\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eKoskenniemi A (2023) Extremely private and incredibly public \u0026ndash; free menstrual products and the problem of menstruation in the finnish public discourse. \u003cem\u003e31\u003c/em\u003e. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1080/08038740.2023.2189301\u003c/span\u003e\u003cspan address=\"10.1080/08038740.2023.2189301\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eMahapatra T (2024) Menstrual health and status of tribal adolescent girls of Balasore. Odisha 12(2). \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.30574/ijsra.2023.8.1.0067\u003c/span\u003e\u003cspan address=\"10.30574/ijsra.2023.8.1.0067\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003ePandey A (2014) Challenges experienced by adolescent girls while menstruation in kathmandu, valley: A qualitative study. 4(3):24. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.4172/2161-0711.1000285\u003c/span\u003e\u003cspan address=\"10.4172/2161-0711.1000285\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003ePandey L (2020) \u003cem\u003eQuest for dignified menstruation in North America\u003c/em\u003e Quest for Dignified Menstruation in North America. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://dignifiedmenstruation.org/wp-content/uploads/2020/08/Quest-for-Dignified-Menstruation-in-North-America.pdf\u003c/span\u003e\u003cspan address=\"https://dignifiedmenstruation.org/wp-content/uploads/2020/08/Quest-for-Dignified-Menstruation-in-North-America.pdf\" targettype=\"URL\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eSapkota D, Sharma D, Budhathoki SS, Khanal VK, Pokharel HP (2013) Knowledge and practices regarding menstruation among school going adolescents of rural in Nepal. J Kathmandu Med Coll 2(5):122\u0026ndash;128. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003efile:///C:/Users/Hp/Downloads/Knowledge%20and%20practices%20regarding%20menstruation%20among.pdf\u003c/span\u003e\u003cspan address=\"http://file:///C:/Users/Hp/Downloads/Knowledge%20and%20practices%20regarding%20menstruation%20among.pdf\" targettype=\"URL\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eSharma MK, Adhikar R, Khanal SP, Acharya D, Teijlingen Ev (2024) Do school Water, Sanitation, and Hygiene facilities affect students' health status, attendance, and educational achievements? A qualitative study in Nepal. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1002/hsr2.2293\u003c/span\u003e\u003cspan address=\"10.1002/hsr2.2293\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eSultan S, Sahu DS (2017) Knowledge, attitude and practices about menstruation and related problems in adolescent girls. 6(12). \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.18203/2320-1770.ijrcog20175088\u003c/span\u003e\u003cspan address=\"10.18203/2320-1770.ijrcog20175088\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eThapa S, Bhattarai S, Aro AR (2019) Menstrual blood is bad and should be cleaned\u0026rsquo;: A qualitative case study on traditional menstrual practices and contextual factors in the rural communities of far-western Nepal. 7:1. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1177/2050312119850400\u003c/span\u003e\u003cspan address=\"10.1177/2050312119850400\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eUbochi NE, Chinweuba UA, Iheanacho NP, Osuchukwu C, Nwodo CO, Nnamani AJ, Ogbonnaya NP, Ubochi VN (2023) Menstruation behaviour influencer model: a grounded theory of menstrual experiences of shame, embarrassment, stigma and absenteeism among pubescent girls in semi-urban and rural secondary schools in Enugu State, Nigeria. \u003cem\u003e45\u003c/em\u003e(47). https://doi.org/0.11604/pamj.2023.45.47.39675\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eUpadhya S (2025) \u003cem\u003eMenstrual hygiene management\u003c/em\u003e [Degree of Master of Philosophy, Central department of population studies faculty of humanities and social sciences Tribhuvan University Kirtipur, Kathmandu]Global\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eVan Eijk AM, Sivakami M, Thakkar MB, Bauman A, Laserson KF (2016) Menstrual hygiene management among adolescent girls in India: A systematic review and meta-analysis. BMJ Open. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1136/bmjopen-2015-010290\u003c/span\u003e\u003cspan address=\"10.1136/bmjopen-2015-010290\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e \u003cli\u003e\u003cspan\u003eZahra FT, Sultana UF, Quinn-Walker N (2025) Overview of menstrual hygiene management and other risk factors concerning bacterial vaginosis. Discover Public Health. \u003cspan class=\"ExternalRef\"\u003e\u003cspan class=\"RefSource\"\u003ehttps://doi.org/10.1186/s12982-025-00416-w\u003c/span\u003e\u003cspan address=\"10.1186/s12982-025-00416-w\" targettype=\"DOI\" class=\"RefTarget\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/li\u003e\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[{"identity":"ef80a424-62b0-4256-9731-77c83b993d30","identifier":"10.13039/501100009647","name":"University Grants Commission- Nepal","awardNumber":"MPhil-80/81-H\u0026S-09","order_by":0}],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":true,"hideJournal":true,"highlight":"","institution":"Tribhuvan University, Nepal","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true},"keywords":"Monophase, myths, stigma, multiethnic, restrictive practices","lastPublishedDoi":"10.21203/rs.3.rs-8938844/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-8938844/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eMenstruation is a natural and important part of reproductive life, which starts from the time of adolescence and ends after menopause. In the context of Nepal, menstruation is still considered an impure socio-cultural taboo and is associated with various restrictive practices. The main purpose of this study is to examine menstrual myths and restrictive practices among adolescent by different caste/ethnicity and their religion. This study was based on a quantitative research design with a census method. The tool used was a self-administered, closed-ended questionnaire administered among eight selected community schools located in Kirtipur Municipality of Kathmandu district. The sample size of this study included all eligible menstruating girls from grades 6\u0026ndash;10, totaling 565 respondents. To determine the menstrual myths and restrictive practices, univariate, bivariate, and multivariate linear regression analyses were used. The findings indicated that there are still deeply rooted menstrual myths and restrictive practices that exist across different caste/ethnic groups and religions. The results further explain that the maximum percentage of restrictive practices is found particularly among Brahmin/Chhetri castes and followers of the Hindu religion compared to other case/ethnicities and religions. These kinds of bad practices negatively affect the health of adolescent as well as hamper their academic career. The results underscore an urgent need for comprehensive menstrual education to dispel myths, reduce stigma, and promote healthier, evidence-based practices across all social groups, with special focus on adolescent girls in their schools, their families and their community.\u003c/p\u003e","manuscriptTitle":"Menstrual Myths and Restrictive Practices among Adolescent Girls in Community Schools","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2026-03-05 07:18:44","doi":"10.21203/rs.3.rs-8938844/v1","editorialEvents":[{"type":"communityComments","content":0}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"95d9d9ed-12d5-4b60-9b40-034b6b56ad49","owner":[],"postedDate":"March 5th, 2026","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[{"id":63328310,"name":"Women's studies"}],"tags":[],"updatedAt":"2026-03-05T07:18:44+00:00","versionOfRecord":[],"versionCreatedAt":"2026-03-05 07:18:44","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-8938844","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-8938844","identity":"rs-8938844","version":["v1"]},"buildId":"XKTyCvWXoU3ODBz1xrDgd","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}