WHY SHOULD I BLEED?: A CONVERSATION WITH LOUISE LANDER AND LARA OWEN ABOUT THE MEANING(S) OF MENSTRUATION. By Lisa J. Smith A thesis submitted in partial fulfilment of the requirements of the degree of Master of Philosophical Foundations The Institute for Christian Studies Toronto, Ontario November 1995 TABLE OF CONTENTS Chapter 1 - Introduction Chapter 2 - Lander's View of Menstruation Chapter 3 - Owen's View of Menstruation Chapter 4 - Toward a Christian Feminist View of Menstruation Chapter 5 - A Multi-Dimensional Analysis of Mentruation Works Cited Appendix A CHAPTER ONE: INTRODUCTION Why should I bleed? Why sh o u ld I be stuck, month after month, with the mess, the fuss, the logistic complications; with the aches, the pains, the feeling out o f sorts? Why only women? Why saddle only us with stigma, taboo, with feeling cursed and unclean? —Louise Lander1 In her introduction to Images of Bleeding. Menstruation as Ideology. Louise Lander suggests that menstruation is an experience so sharply at odds with the other aspects of women's lives in today's industrial Western society that it requires some explanation. In a cultural context in which women are freer than ever before to pursue a myriad of opportunities and enjoy high degree of personal control over the direction of their lives, a situation in which contraception is widely available and the uterine lining shed during women's periods is utilized for an average of only one or two full-term pregnancies in a lifetime, the fact of menstruation begs questions: "Why should I bleed?" (Lander 3). Menstruation's monthly reccurence seems to defy Western (liberal and feminist) notions of fairness. For Lander it is an inexplicable and (it would seem) self-evidently negative part of women's lives(Lander 3). The physical and emotional discomfort associated with cyclic bleeding— "the aches, the pains, the feeling out of sorts"—constitute a unique burden which "only women" bear. Moreover, menstruation is something which women are "stuck" with. It is an unwanted and unpleasant given in women's lives. Women cannot choose whether to menstruate or not. We have no control over even the timing of our periods. To make matters worse, says Lander, women are unjustly stigmatized and made to feel "cursed" and "unclean" because of this involuntary process.2 1 Citation taken from Louise Lander's Images of Bleeding: Menstruation as Ideology (New York: Orlando Press, 1988), page 3. All future references to this book will be designated by the word Lander and a page number. 2 Delaney, Lupton and Toth, for example, see modem practices concerning menstrual hygiene and heterosexual abstinence during menstruation as examples of contemporary Western menstrual taboo and that the roots of negative Western understandings of menstruation lie in the Jewish and Christian traditions (especially in the foundational biblical Lander's rhetorical introduction to Images of Bleeding, then, suggests a number of fundamental questions about menstruation which feminists and others have begun to address to different degrees and from different angles. Is menstruation a burden and if so why (i.e. do its burdensome qualities derive from nature or nurture or both)? What significance (if any) should we assign to the fact that only women menstruate? What implications does menstruation have, if any, for women's lifestyles and roles in society? Has nature given women a raw deal, as Lander's rhetoric implies? Or, is menstruation a special attribute of women, as others including Lara Owen suggest. This thesis examines the particular stances which two particular women, Louise Lander and Lara Owen, take with respect to these kind of questions concerning the meaning(s) given to menstruation in Western society. While Owen and Lander share a belief that Western understandings of menstruation are masculinist and oppressive to women and both seek to develop an alternative "woman-centered" view of menstruation, they come to very different conclusions about the significance of menstruation for women in the industrialized West. Despite her criticisms of masculinist medical views of menstruation, Lander favours a scientific approach to menstruation and conceptualizes menstruation in terms of evolutionary theory. In contrast, Owen pays little attention to menstruation as a biological function, focusing instead on what she perceives as its significance for women's identity and women's emotional and spiritual well being. Like Owen and Lander I am concerned about the way in which past and present understandings of menstruation in our society have been shaped by male interests to the detriment of women. I also share their desire for ways of understanding menstruation which honour women's experience, though, I question their claims that their own approaches to menstruation are (or even can be) truly "woman-centered". For story of the fall of humanity and "curse" of Eve in Genesis 3). In chapter 4 , 1 will do re-reading of this text based on Phyllis Trible's biblical scholarship. 3 while both Lander and Owen are aware of the role which interests, values, and biases have played in the development of masculinist views of menstruation. They are insufficently conscious of the extent to which their own interests, values and biases shape their respective understandings of the meaning of menstruation. We never simply describe a phenonomena such as menstruation as it is. The describer always shapes or constructs the reality which s/he describes. As Ruth Hubbard has observed with respect to science: . facts aren't just out there. Every fact has a factor, a maker. The interesting question is: as people move through the world, how do we sort those aspects of it that we permit to become facts from those that we relegate to being fiction—untrue, imagined, imaginary or figments of the imagination—and from those that, worse yet, we do not even notice and that therefore do not become fact, fiction, or figment? In other words, what criteria and mechanisms of selection do scientists use in the making of facts(Hubbard 119)? In this analysis, then, I try to discern some of the "criteria and mechanisms of selection" which Lander and Owen employ as they develop their respective understandings of the significance of menstruation for Western women. I pay close attention to their use of language as a clue to their underlying commitments. I also assess the priority they give to particular ways of understanding menstruation—biological, social, affective, religious, or cultural. In addition, because neither Owen or Lander consciously situate themselves within Western feminist thought, I draw connections between specific emphasizes in their work and larger feminist themes. As a Christian feminist, however, I advocate a more holistic approach to menstruation than either Owen or Lander achieve, an understanding which incorporates an awareness of scientific understandings of menstruation aspects of menstruation highlighted by Lander with the affective and spiritual dimensions of menstruation stressed by Owen. In what follows I engage in a close and critical reading of two primary texts, Louise Lander's 4 Images of Bleeding: Menstruation as IdeologvH 988) and Lara Owen's Her Blood is Gold: Celebrating the Power of Menstruationf 1993 ),3 In chapter 2 ,1 focus specifically on Lander's critique o f androcentric Anglo-American medical views of menstruation and her concept of menstruation as an evolutionary anomaly. Similarly, I devote chapter 3 to an examination of Owen's critique of the dominant Western view of menstruation as a shameful nuisance and her Goddess feminist celebration of menstruation as the key to women's physical, psychological and spiritual wholeness. In chapter 4, I observe that neither Owen or Lander have left much room in their respective frameworks for a Christian feminist approach to menstruation. I lay the ground work for such an approach through an egalitarian re-reading of the creation story. Finally, in chapter 5, I discuss problems with the reductionistic tendencies in both Lander and Owen's approaches and engage in a multi-dimensional analysis of menstruation which may help to guard against such destructive tendencies. Before I proceed in this manner, however, I would like to situate my analysis within the wider scope of emerging studies on menstruation and briefly discuss my reasons for choosing Lander and Owen as dialogue partners. Until very recently the subject of menstruation has been socially taboo in Western culture. As Vivian Smith writes, the "basic body function that hits half of the population every month for 35 or 40 years is just beginning to lose its status as disgusting and dangerous"(Smith A30). Not surprisingly given this reputation, menstruation has really only attracted significant scholarly attention during the last few decades. As Alice J. Dan notes: One of the lesser-known effects o f. [the] social movement for women's equality was the 3 All future references to Lara Owen's Her Blood is Gold will be indicated by the word Owen followed by a page number. 5 legitimation of women's experience as a suitable topic for research-and the resulting expansion of our knowledge about menstruation has been extremely rapid(Dan ix). Sharon Golub reports that one positive result of this new scholarly attention is that we now know "a great deal" about "the biology of the cycle, the anatomy of the reproductive system, the hormonal changes, and the complex feedback system that exists between the brain and the body regulating menstruation"(Golub xii). While initially menstruation research focused on determining the 'normal' characteristics of a process feminists believed had been pathologized in older medical literature(Dan ix), the topic that in Golub's words was "once the exclusive domain of the male gynecologist" has now become a subject of interest in a wide variety of fields including anthropology, sociology, psychology, history and literature.4 However, while attitudes toward menstruation have changed significantly since Delaney, Lupton and Toth first published their groundbreaking interdisciplinary book, The Curse: A Cultural History of Menstruation(T976).