Blog of the Society for Menstrual Cycle Research

Traces of Feminist Rage

April 18th, 2014 by Breanne Fahs

In the past few weeks, I’ve been reflecting quite a lot about feminist rage, in part because I recently participated in a panel at New York University about feminist rage with philosopher Avital Ronell, American Studies scholar Lisa Duggan, and performance artist Karen Finley. In celebration of my new book, the first-ever biography of Valerie Solanas entitled Valerie Solanas: The Defiant Life of the Woman Who Wrote SCUM (and Shot Andy Warhol) (Feminist Press, 2014), we came together to think deeply about feminist rage and how anger has a place within feminist thought, pedagogy, and practice. Avital Ronell lit up the room with an analysis of devastation versus destruction, drawing on Heidegger, Lacan, and Derrida, while Karen Finley performed feminist rage by imagining the interplay between a homeless woman on the subway and a punk hipster girl. The evening was topped off by an appearance by Valerie’s friend, Ben Morea, who slammed the university for its elitism and said that Valerie hated universities and wanted nothing to do with them—a rage-filled riotous evening indeed!

Valerie Solanas wrote a manifesto that has continued to perplex, inspire, and enrage its readers. She blatantly expressed rage toward both men and “Daddy’s girls” (and some argue that her rage was more directed toward the latter than the former); Valerie wrote in her 1967 SCUM Manifesto, “The conflict, therefore, is not between females and males, but between SCUM—dominant, secure, self-confident, nasty, violent, selfish, independent, proud, thrill-seeking, free-wheeling, arrogant females, who consider themselves fit to rule the universe, who have freewheeled to the limits of this ‘society,’ and are ready to wheel on to something far behind what it has to offer—and nice, passive, accepting, ‘cultivated,’ polite, dignified, subdued, dependent, scared, mindless, insecure, approval-seeking Daddy’s Girls, who can’t cope with the unknown; who want to continue to wallow in the sewer that is at least familiar, who want to hang back with the apes; who feel secure only with Big Daddy standing by, with a big strong man to lean on and with a fat-hairy face in the White House” (63-64). Not insignificantly, while simultaneously declaring SCUM a “state of mind” and the manifesto a “literary device”—raising questions about whether Valerie understood this work as absurd satire or whether she believed it completely—she strode into Andy Warhol’s Factory and shot Andy Warhol and two of his associates on June 3, 1968 largely because she felt assaulted as an artist and a writer. In a little known fact, she also left a paper bag on Andy Warhol’s desk before she fled the scene that contained another gun, an ice pick, her address book, and a Kotex pad.

That Valerie left a menstrual pad on Andy Warhol’s desk has stuck with me as a curious point for several years while working on this book. Did Valerie merely forget the paper bag accidentally (implying that she may have been currently menstruating and needed the pad in a practical sense)? Or, did this twinning of the gun and menstrual pad signify something larger about her particular brand of rage? Both objects connect deeply to the spilling/shedding of blood; maybe Valerie used the menstrual pad as a conscious imposition of, or symbol around, her feminist rage. Perhaps Valerie meant to remind her victims that women and guns remained bound together, that SCUM would corrode the world with their own menstrual blood.

In any case, the whole incident (and subsequent reactions people have had to the shooting and to Valerie’s anger) made me again reflect on how much distance women often try to put between themselves and their rage. Women generally shy away from their own anger, both as individuals and as a collective force, and this has serious consequences for the advancement of feminist politics. We live in a culture adept at blocking, disallowing, suppressing, and discouraging women’s anger and rage; women know this deeply and often only feel entitled to express rage during their menstrual cycles (a “socially-acceptable” alternative). Women’s respectability and “proper” femininity often hinges, in fact, on denying anger altogether. Perhaps our reactions to Valerie (both our celebratory impulses and our tendencies to reject and discard her) occur because Valerie represents the rage and anger women themselves sense but cannot express or accept within themselves. Ultimately, there must be a place for rage in the contemporary landscape of gender politics and feminism; whether our menstrual cycles serve as a “cover” for it, or whether we just let it rip (in the words of Ti-Grace Atkinson), rage serves a necessary role in challenging oppression and fighting back against the prevailing powers that be.

Ms. April—Menstruation Pin-Up

April 11th, 2014 by Saniya Lee Ghanoui

Guest Post by Jen Lewis

Beauty in Blood Presents
Ms. April: Galaxy
Cycle: April 2013
Menstrual Designer: Jen Lewis
Photographer: Rob Lewis

Depo Provera and menstrual management

April 8th, 2014 by Holly Grigg-Spall

Melinda Gates speaking at the London Summit on Family Planning; Photograph courtesy Wikimedia Commons

A few weeks back I did an interview with Leslie Botha regarding the distribution of Depo Provera to women in developing countries. Recently Leslie shared with me an email she received from someone working in a family planning clinic in Karnataka, India. He described how he was providing the Depo Provera injection to women and finding that, after they stopped using it, they were not experiencing menstruation for up to nine months. He asked for advice – “what is the procedure to give them normal monthly menses….is there any medicine?”

I have written previously about one potential problem of providing women with Depo Provera – the possibility of continuous spotting and bleeding that would not only be distressing with no warning that this might happen and no medical support, but could also be difficult to navigate in a place with poor sanitation or with strong menstrual taboos. As women in developed countries are so very rarely counseled on side effects of hormonal methods of contraception, it seems unlikely women in developing countries receive such information. As we know, some women will instead experience their periods stopping entirely during use of the shot and, as we see from this email and from the comments on other posts written for this blog, long after use.

In this context I find it interesting that the Gates Foundation’s programs for contraception access have a very public focus on Depo Provera. The method was mentioned again by Melinda Gates in a recent TED interview and when she was interviewed as ‘Glamor magazine Woman of the Year’ the shot was front-and-center of the discussion of her work. Yet the Foundation also funds programs that provide support for menstrual management and sanitation.  Continuous bleeding from the shot, or cessation of bleeding altogether, would seem to be an important connecting factor between these two campaigns.

Much has been written on the menstrual taboo in India and how this holds women back. In the US we have come to embrace menstrual suppression as great for our health and our progress as women. We see menstruation as holding women back in a variety of ways. However, in India could lack of menstruation also be seen as a positive outcome? Instead of dealing with the menstrual taboo with expensive programs that provide sanitary products and education, might suppressing menstruation entirely be seen as a far more cost-effective solution? It may seem like a stretch, but I am surprised this has not been brought up during debates about the need for contraceptive access in developing countries. Yet of course, the menstrual taboo may well extend to absence of menstruation – a woman who does not experience her period might also be treated suspiciously or poorly.

When Melinda Gates says women “prefer” and “request” Depo Provera I always wonder whether that’s after they’ve been told how it works (perhaps described as a six-month invisible contraception) or after they’ve had their first shot or after they’ve been on it for two years and then, via FDA guidelines, must find an alternative? How much follow up is there? As the self-injectable version is released widely how will women be counseled? Gates argues that the invisibility of the method is part of the draw as women do not have to tell their partners they are using contraception, but what happens when they bleed continuously or stop entirely?

It seems to me like there might be a real lack of communication – both between medical practitioners and their patients, drug providers and the practitioners, and those who fund these programs with everyone involved. It is often argued that the risks of pregnancy and childbirth in developing countries justify almost any means to prevent pregnancy – including the use of birth control methods that cause health issues. How much feedback are groups like the Gates Foundation getting on women’s preferences if they seem to be so unaware of the potential problems, even those that would greatly impact their wider work?

Choice, Fertility, and Menstrual Cycle Awareness

April 2nd, 2014 by Laura Wershler

Guest Post by Lisa Leger

Photos courtesy Lisa Leger

Posing while pregnant in my pro-choice T-shirt in 1993 was a political statement, one I made with a huge sassy grin on my face. When I recreated the pose recently on my daughter’s 21st birthday, I found it easy to reprise the grin. First take, in fact. My choice tee is well worn; it’s a house/jammy shirt that my daughter has seen me in her whole life. Little does she know that she’s had her nose wiped by a piece of Canadian history.

I bought the choice tee at a fundraiser in Toronto when the Ontario Coalition for Abortion Clinics was helping Canadian abortion rights crusader Dr. Henry Morgentaler with legal expenses when he was forced to defend in court his practice of providing safe abortions in a free-standing clinic. At the time, abortion was legal in Canada, but only if approved by a Therapeutic Abortion Committee and performed in a hospital. I was 27 years old, fresh from university, and a legal abortion had allowed me to finish my degree unburdened by an unplanned pregnancy, but I supported fewer restrictions to access.

Like most twenty-somethings, I had a long history of contraceptive use. I’d tried the pill, an IUD, and even the rhythm method, a fuzzy grasp of which I probably had picked up in a public school health class. I had a rotten attitude about my fertility, saw it as a huge hassle, and had no interest whatsoever in becoming a mother. My social and political opinions about the right to reproductive choice were fully formed when I bought this T-shirt for the cause I so ardently supported.

I was 32 years old when I posed in it while pregnant. By then I’d been charting my menstrual cycles for enough years to have improved my attitude about fertility dramatically. I’d met Geraldine Matus in the late 80s and learned to use the Justisse Method for Fertility Awareness that she developed. It changed my life forever; not only did I gain body literacy, develop a healthy relationship with my cycling body, and break free from contraceptive drugs and devices forever, I also gained a cherished mentor in Geraldine, and a career path as a Justisse fertility awareness educator that has sustained and gratified me for the past 25 years.

I took that picture in my choice T-shirt in 1993 because, for me, it says “I’m choosing to be pregnant.” I grinned because it was my choice to have Clair; I wasn’t scared or forced or coerced into that pregnancy. It was entirely my free will to lend my body to the great task of having a child and I made that choice because of the healing that had gone on over the years of charting, coming into relationship with my body, and learning to appreciate the awesomeness of my pro-creative power. Now that my daughter is 21 years old, I think about the freedom and choices she has as a Canadian woman in 2014, and feel sadness for those who don’t have that choice. I reflect on what a shame it is that these battles over reproductive choice, human rights, access to birth control, stigma, and power seem never to be put to rest. On Clair’s birthday, I posed in my choice T-shirt for my family archives and for those who still do not have choice.

Lisa Leger is a Holistic Reproductive Health Practitioner (HRHP) and women’s health activist on Vancouver Island. She serves on the board of the Society for Menstrual Cycle Research.

Happy Birthday, Gloria Steinem!

March 25th, 2014 by David Linton

The SMCR joins thousands of other groups and individuals around the world in celebrating Gloria Steinem’s 80th birthday. Her contribution to the full array of feminist causes is immeasurable, not the least of which is her insightful essay on the social construction of the menstrual cycle, “If Men Could Menstruate.” We were honored to present her with the first Making Menstruation Matter Award in June 2013 and recall her presentation fondly. Her opening statement to the auditorium full of menstrual activists and scholars was, “I can’t tell you how happy I am that you exist.” Well, there is no doubt that the feeling is mutual!

The Subject of Sneers or Jests: Menstrual Education in the Service of Racism

March 20th, 2014 by David Linton

Title page of What a Young Woman Ought to Know

Sometimes, when it seems that progress toward the elimination of harmful menstrual stereotypes, myths, and misinformation is slow or even stalled, it is bracing to take a look back at the kinds of educational materials, marriage manuals, and sources of advice that women were offered in the past in order to be reminded that progress does actually exist. Consider, for instance, an effort to enlighten women about sex, marriage, and the menstrual cycle from the early 20th Century.

One hundred years ago, in 1913, a book appeared in the “Self and Sex Series” titled, What a Young Woman Ought to Know by an author identified as Mrs. Mary Wood-Allen, MD. Her credentials, displayed on the title page, include the following: “National Superintendent of the Purity Department Woman’s Christian Temperance Union,” and she is credited with having written six other books, including Almost a Man and Almost a Woman.

To get a hint of the direction the book takes in its effort to instruct young women in what they ought to know a glance at some of the chapter titles may suffice:

Ch. V – “Breathing”
Ch. VI – “Hindrances to Breathing”
Ch. VII – “Added Injuries from Tight Clothing”
Ch. XVI – “Some Causes of Painful Menstruation”
Ch. XVII – “Care During Menstruation”
Ch. XIX – “Solitary Vice”
Ch. XXVII – “”The Law of Heredity”
Ch. XXXIV – “Effects of Immorality on the Race”
Ch. XXX – “The Gospel of Heredity”

As these titles suggest, the book manages to link menstrual education with some of the most virulent eugenic nonsense that had gained widespread acceptance in American science and politics of the time, the same sham-science that led to sterilization of disabled people and African-Americans in the U.S. and found a welcome home in Nazi Germany in the following decades.

Perhaps the best way to communicate the stupidity of the book’s content is to allow it to speak for itself. Consider the explanations of menstrual discomfort and the effects of bad reading habits:

“Whenever there is actual pain at any stage of the monthly period, it is because something is wrong, either in the dress, or the diet, or the personal and social habits of the individual.” (119)

“Romance-reading by young girls will, by this excitement of the bodily organs, tend to create their premature development, and the child becomes physically a woman months, or even years, before she should.” (124)

“…if girls from earliest childhood were dressed loosely, with no clothing suspended on the hips, if their muscles were well developed through judicious exercise, they would seldom find it necessary to be semi-invalids at any time.” (146)

The underlying disdain or fear of sexual pleasure is expressed in the chapter about masturbation, titled “Solitary Vice,” in which it states, “the reading of sensational love stories is most detrimental…This stimulation sometimes leads to the formation of an evil habit, known as self-abuse….The results of self-abuse are most disastrous. It destroys mental power and memory, it blotches the complexion, dulls the eye, takes away the strength, and may even cause insanity.”

As if these dire consequences were not bad enough, it turns out that once one has inflicted these conditions on one’s self, they can enter the girl’s genetic code and be passed along to future generations. Even a girl’s clothing choices can have long term, disastrous effects: “The dress of women is not merely an unimportant matter, to be made the subject of sneers or jests. Fashions often create deformities, and are therefore worthy of most philosophical consideration, especially when we know that the effects of these deformities may be transmitted.” (223)

The author minces no words as to the effects on the children of such a careless mother: “The tightly-compressed waist of the girl displaces her internal organs, weakens her digestion, and deprives her children of their rightful inheritance. They are born with lessened vitality, with diminished nerve power, and are less likely to live, or, living, are more liable not only to grow up physically weak, but also lacking in mental and moral stamina.”

Are There Limits to Empathy?

March 17th, 2014 by Chris Bobel

Readers—I need your help!

Next month, I will participate in a friendly debate at the Museum of Modern Art about Sputniko!’s provocative piece “Menstrutation Machine.” We’ve written about Menstruation Machine on re:Cycling before. In short, the metal device is equipped with a blood-dispensing system and electrodes that stimulate the lower abdomen, thus replicating the pain and bleeding of a five-day menstrual period.

Here’s the video that the artist created to simulate what it was like for one fictional boy (Takashi) when he wore the device while socializing with a friend in the streets of Tokyo.

The debate is part of a series Design and Violence-an “ongoing online curatorial experiment that explores the manifestations of violence in contemporary society by pairing critical thinkers with examples of challenging design work.”

The exact debate resolution is still being worked out, but it will revolve around this question of EMPATHY.

That is, what is the potential of “Menstruation Machine,” specifically, or any other object, to engender empathy in another?

Need more examples? Think Empathy Belly (thanks to sister blogger Chris Hitchcock who conjured that connection).

But we can extend the concept to ANY experience designed to expressly help an individual see inside someone else’s reality. Think “Walk a Mile in Her Shoes”, the International Men’s March to Stop Rape, Sexual Assault & Gender Violence, “a playful opportunity for men to raise awareness in their community about the serious causes, effects and remediations to men’s sexualized violence against women”; The Blind Café; or the TV show 30 Days, “An unscripted, documentary-style program where an individual is inserted into a lifestyle that is completely different from his or her upbringing, beliefs, religion or profession for 30 days.”

So, dear readers, I am hungry for you to share your thoughts as I prepare for the debate.

What do YOU think?

Can design help us be more empathic?

Can a non-menstruator ever really know what it is like to menstruate?

Can a temporary simulated experience, like this or any other, build a bridge?

Are there limits to what we can know of another’s lived experience, even if we can, for a short while, FEEL the pain?

Ms. March—Menstruation Pin-Up (Video)

March 14th, 2014 by Saniya Lee Ghanoui

Guest Post by Jen Lewis

Beauty in Blood Presents
Untitled #1
Cycle: March 2014
Menstrual Designer: Jen Lewis
Director of Photography: Rob Lewis

Untitled #1 is currently part of the “Period Pieces” Art Show curated by SMCR member Josefin Persdotter. This exhibition opened on March 1st and is on display all month long at the Urban Artroom in Gothenburg, Sweden.

Untitled #1.mov from Robert Lewis on Vimeo.

Is the birth control pill a cancer vaccine?

March 11th, 2014 by Holly Grigg-Spall

I’d given up reading the comments on online articles for the good of my mental health when a small slip last week steeled my resolve. In response to an article exploring the arguments made by “birth control truthers” a concerned father decided to have his say, taking the defensive arguments put forward by those in opposition to these “truthers” to their only logical conclusion:

“Perhaps we should market contraceptive pills as hormonal supplements to reduce cancer risk instead of as “contraception”? After all, it is only in modern times that women have hundreds of menstrual cycles throughout their lives. Even up until 1800 it was common for women to be either pregnant or lactating throughout much of their short lives.

The body simply wasn’t built to handle so many menstrual cycles, which raises the risk for cancer.

Who could argue with taking supplements to prevent cancer?

This may sound strange, but I am seriously considering putting my 11 year-old daughter on the pill (with no placebo) just for the health benefits. I just have to convince my wife first who is a little shocked by the idea…”

I cannot count how many times I have heard that the birth control pill “prevents cancer” – specifically “preventing” ovarian and endometrial cancer.  In the last few months I have seen references to this benefit explained less and less so as a “lowered risk” and more and more so as a “preventative” action.  I think this is significant as the word “prevent” suggests that the pill guarantees you will not get these forms of cancer. And yet, to remark that the pill is counted as a carcinogenic substance by WHO – due on the increased the risk of breast and cervical cancers – will get you tagged as a “truther.”

What is interesting, of course, is that despite the “cancer protecting” benefits of pregnancy, and early pregnancy at that, we do not see women encouraged to get pregnant in order to lower their risk of ovarian cancer.  Criticism of child-free women does not generally include comments about their lax attitude towards their own health. The risk goes down further with every pregnancy and further still with breast feeding, especially breast feeding for a long period of time after birth. Women who have children young, and multiple children, have a lower risk of breast cancer than women who have no children or children after 30. Yet we see more talk of women having “too many” children at an age that is “too young” – in fact I was contacted via Twitter by someone who read this piece and who saw, in the comments, that one woman who uses natural family planning admitted to both liking the method and having 14 children. This admission disgusted the person who contacted me, even when I pointed out that it seemed the woman had very much chosen to have those 14 children.

It seems the people who are advocating prescription of the pill for cancer prevention purposes are not advocating women have children earlier, more children, or consider breast feeding for the good of their own health – in fact two of the loudest critics of my “birth control truther” book are vehemently against pregnancy and breast feeding being part of women’s lives (Amanda Marcotte and Lindsay Beyerstein). The risks of the pill are frequently compared to the health risks associated with pregnancy and child birth,  but we don’t often hear women say they are choosing to not have children to avoid putting their health at risk for nine or so months.

Which leads me to this article in the LA Times that suggested nuns should also be on the birth control pill for its cancer-protecting abilities:

“And are the pills really unnatural? Our hunter-gatherer ancestors had their babies four or five years apart, because of long intervals of breastfeeding. As a result of that and their shorter life spans, they had as few as 40 menstrual cycles in a lifetime, while a modern woman can have 400. Though we can’t claim that today’s pills are perfect, their use is certainly less unnatural than enduring the hormone turmoil of hundreds of menstrual cycles.

Why (Menstrual) Children’s Books Matter

March 10th, 2014 by Saniya Lee Ghanoui

Are You There God? It’s Me, Margaret. on display at the NYPL. Photo courtesy Saniya Lee Ghanoui

For those living in or around New York City, the New York Public Library currently has an exhibition called “The ABC of It: Why Children’s Books Matter.” As the title suggests, the exhibit looks at popular children’s stories—consisting of The Wizard of Oz and Mary Poppins to Pippi Långstrump (Pippi Longstocking) and Goodnight Moon—from a historical perspective and examines the cultural impact of books and stories on society.

When I visited the exhibit one section caught my attention: books that have been censored. There were the usual “culprits” including Mark Twain’s The Adventures of Huckleberry Finn, so censored because of its use of racial epithets and stereotypes. Also represented was The Diary of a Young Girl in which Anne Frank describes her own genitalia. The library highlighted that portion of the diary so visitors could read Anne’s description:

Between your legs there are two soft, cushiony things, also covered with hair, which press together when you’re standing, so you can’t see what’s inside. They separate when you sit down, and they’re very red and quite fleshy on the inside. In the upper part, between the outer labia, there’s a fold of skin that, on second thought, looks like a kind of blister. That’s the clitoris.

Anne’s narrative of her own body is an honest picture of the female body and I was pleasantly surprised that the New York Public Library decided to enlarge the text and bring such attention to it.

Another book mentioned is an obvious classic in the menstrual world, Are You There God? It’s Me, Margaret. by Judy Blume. As a menstrual scholar I was waiting to read how the discussion of puberty and menstruation was deemed too much and the book was censored for such depictions. However, the enlarged book page that accompanied the exhibit was from the section where Margaret laments her lack of breasts and eventually asks her mother for her first bra:

All through supper I thought about how I was going to tell my mother I wanted to wear a bra. I wondered why she hadn’t ever asked me if I wanted one, since she knew so much about being a girl.
When she came in to kiss me goodnight I said it. “I want to wear a bra.” Just like that—no beating around the bush.

I was a bit surprised that the library chose this portion of the book to use as an example. The seemingly tame thoughts about wanting a bra counter the more graphic description of the female body that Anne Frank mentions in her diary. Furthermore, menstruation was never mentioned as for the reasons why Are You There God? It’s Me, Margaret. was censored (the word “puberty” was mentioned, though).

The Enduring Menstrual Mystique of Carrie

March 6th, 2014 by Saniya Lee Ghanoui

David Linton and Saniya Lee Ghanoui

Since its publication in 1974, Steven King’s story of a young girl whose telekinetic powers are activated by a humiliating menstrual experience has fascinated readers, movie goers, and theater audiences ever since. Now, with the release of a new film (recently out on DVD) treatment of the story by the director Kimberly Peirce (director of another film with powerful menstrual moments, Boys Don’t Cry) the saga is on the popular radar once again. This is at least the seventh rendering the novel has received, beginning with Brian De Palma’s film in 1976 followed by a 1988 Broadway musical, a sequel (The Rage: Carrie 2) in 1999, a made-for-TV version in 2002, an off-Broadway revival in 2012 (previously reviewed on re:Cycling), and, along the way at least two camp parodies in which Carrie is played by a male actor in drag. What makes the story so enduring? Or, in show-biz language, what gives it such strong legs?

There’s something about the mysterious nature of menstruation that compels both awe and fear, particularly in men and others who have internalized the prevailing menstrual phobias. Steven King has claimed that the inspiration for the story occurred while he was working as a janitor’s assistant in a high school and, while they were cleaning the girls’ locker room, asked what the dispenser machine on the wall was for. The man replied, “They’re pussy plugs.” Thus, the girls chant at the panicked Carrie while they pelt her with tampons and pads from a broken machine, “Plug it up! Plug it up!”

In DePalma’s Carrie this “plug it up” scene is a catalyst for Carrie’s telekinetic powers, but that is where the direct menstrual references end. Not so in Peirce’s version. What is most striking about this latest remake is the way Peirce uses technology and social media to further publicize the menstrual horror that Carrie experiences. Chris, the antagonist, uses her smartphone to film Carrie cowering on the shower floor as the girls scream “plug it up.” The clip is later uploaded to YouTube and becomes central to the way the director stages the horrendous prom scene in which Carrie is drenched in pig blood. Peirce frames Carrie between two large projection screens onstage. As Carrie accepts her crown, and the pig blood falls on her, the YouTube clip from the shower appears on the screens having been programmed by Chris as part of her plot to humiliate her.

Why is this so important? In DePalma’s version menstruation is shown only as the facilitator for Carrie’s first use of her powers. In Peirce’s version it is shown not only in the opening shower scene, but in the climactic prom scene where the wrath of Carrie’s powers is truly leashed. Here, Carrie’s first period is meant to serve as a point of embarrassment for her in front of the entire student body, thanks to Chris’s YouTube video. Those who exposed Carrie’s menstrual embarrassment in such a viral way are punished for their actions.

The new version is the first by a woman director, though in a New York Times article she says she had conversations with De Palma about his vision of the story. It remains to be seen if future directors will find new ways to get even more mileage out of this endlessly fascinating story of menstrual mystery.

Help Me Spread Some Positive Messages

March 3rd, 2014 by Saniya Lee Ghanoui

Guest Post by Jennifer Aldoretta

I’ve made it a personal mission of mine to spread some self-love with positive messages about female reproductive function and the menstrual cycle. It’s no secret here on re:Cycling that society’s current views of menstruation have crippling effects on girls and women and on the way the female body is perceived.

The internet gives us a unique opportunity to exploit these societal flaws and lessen the stigmas felt by today’s young women. To take advantage of this opportunity, I have created a YouTube channel that will exist to spread both awareness and education about important topics relating to menstruation, women’s health, female sexuality, and body image, among others. Thus far, I have discussed some popular menstrual myths and a basic run-down of the menstrual cycle.

A lack of education about my first two video topics is far too prevalent (and very personal since I was totally in that boat once upon a time), so making these my intro videos felt like an easy decision. But I want to know what others think, too. I don’t just want this channel to be about my thoughts and opinions. I hope to make videos that people can relate to.

Have you noticed any myths or misconceptions about the female body or menstruation that you think should be debunked? Is there a certain topic that you’ve found women to be really interested in learning more about? Is there a topic that totally changed your life when you learned about it? Is there something few women are ever taught that you think is an absolute must? Help me share these things with other women!

Let me know in the comments if you have any topic suggestions or info that I should share in my upcoming videos! I absolutely love this community, and I hope to see lots of great ideas flowing.

Readers should note that statements published in re: Cycling are those of individual authors and do not necessarily reflect the positions of the Society as a whole.