Final Reflection Paper

GSWS 3440F Gendered Blood: Critical Menstrual Studies

Ashlee Dixon
251171969
Laura Cayen
December 10th, 2023
Introduction:

Throughout the last few weeks, I have been using the menstrual app Flo to track my

period. Flo is an app for tracking menstruation that helps users keep track of and comprehend

their periods. Features including recording symptoms, cycle predictions, and fertility insights are

available through the app. With the help of individualized health information and education, Flo

hopes to empower people and improve their knowledge of their reproductive health. I became

immediately aware of the risks and opportunities associated with the connection between

personal data and digital health as I explored the app's features. Additionally, by actively

participating in roundtable conversations, I was exposed to a variety of narratives that challenged

my preconceived notions and broadened my perspective. Through the use of an academic

category, I hope to critically evaluate my interaction with Flo, analyze the broader implications

of self-tracking technologies through a political reflection category, and assess the importance of

collaborative conversations in forming our collective understanding of these advancements.

Personal Reflection: (add reading from course) - Polzer

Beginning the menstrual tracking project prompted a wide range of complex emotions

and thoughts about how one's own experiences connect with larger narratives in society. When I

first shared personal information about my menstrual cycle, even in an allegedly private digital

setting, I was nervous about the vulnerability involved (Polzer et al, 2022). This discomfort

stemmed from the belief that we had to constantly hide our periods to please other people, which

mandates the desire for seclusion when it comes to menstruation (Polzer et al, 2022). The project

highlighted the subtle but widespread stigma around conversations about normal bodily

functions, especially those that are unique to women (Polzer et al, 2022). But the more I
participated in the monitoring process, the more a feeling of empowerment and resistance against

the social conventions that uphold shame and silence appeared. Regaining control over my body

information and resisting the need to hide it turned into a way of fighting the stigma associated

with menstruation (Polzer et al, 2022).

During our course discussions on gendered physical functions, this incident brought to

light the complex interplay between individual emotions and social norms. The discomfort

reinforced the deeply embedded societal narratives surrounding menstruation, which uphold the

idea that it is a private matter that needs to be concealed (Polzer et al, 2022). It also emphasized

how technology and honest communication might challenge these conventions in a

transformational way. I took a proactive role in breaking the taboo and confronting the shame

associated with normal physiological functions by being transparent with the menstrual tracking

app (Polzer et al, 2022). This initiative functioned as a small part of the larger cultural revolution

that is required to de-stigmatize conversations about women's health and advance a more

empowered and inclusive narrative about the gendered bodily experience (Polzer et al, 2022).

In terms of whether or not I'll keep track of my menstrual cycle when this experiment is

over, I believe I will. I had an amazing and educational experience with the menstrual tracking

app, especially with the insights I received about the regularity of my cycle, hormonal swings,

and related symptoms (Polzer et al, 2022). For example, the pictures below show off the app's

predictive capabilities and how they helped me plan for self-care routines by helping me foresee

and get ready for the days when menstruation discomfort is at its worst. This increased

awareness of my reproductive health has helped me feel more in control of both my body's

natural processes and what lies ahead, in addition to helping me manage my symptoms.
Figures 1 and 2

Bobel and Fahs have examined the opportunities and constraints that menstrual

monitoring technology brings to individuals who identify as gender nonbinary and who do not

belong to traditional heterosexual partnerships (Bobel and Fahs, 2020). The restrictions stem

from the binary presumptions that are frequently present in these technologies and may fail to

take into consideration the variety of gender experiences (Bobel and Fahs, 2020). For example,

Bobel's investigation of menstrual monitoring apps shows how they could perpetuate

conventional ideas of femininity and reproduction, alienating people who identify as gender

nonbinary (Bobel and Fahs, 2020). Nonetheless, there are opportunities to question queer

traditional views on reproductive potential inside these technologies (Bobel and Fahs, 2020).

Fahs's research highlights the cultural and social aspects of menstruation, offering a platform for

reconsidering heteronormative myths about reproductive health (Bobel and Fahs, 2020).

Redefining menstrual tracking to allow people to investigate and communicate their reproductive
experiences outside of heterosexual partnerships would embrace a more inclusive conception of

gender and fertility (Bobel and Fahs, 2020). Different viewpoints can be integrated into the

development and application of these technologies to challenge established narratives and

advance a queer and more expansive awareness of reproductive abilities that goes beyond the

binary limitations that are frequently reinforced by mainstream discourse (Bobel and Fahs,

2020).

In addition, this activity has helped me better understand how I relate to technology. The

immediate unease I experienced while disclosing such private information highlighted the social

conditioning that envelops conversations about women's health. Nonetheless, the app's beneficial

effects in promoting proactive well-being and offering tailored information demonstrated how

technology can dispel stigma and give people control (Polzer et al, 2022). I now regard

technology as a tool for self-awareness and health management, rather than just a way to gather

statistics, thanks to my use of this digital app Flo (Polzer et al, 2022).

But, I also want to draw attention to one of my less-than-ideal encounters with the app

and its features. It was depressing to observe, as depicted in the pictures below, that the longer I

used the app, the harder it was to resist the app's attempts to get me to pay money and subscribe

to Flo. The subscription component of the Flo menstrual cycle offers additional utility, but it also

got me thinking about the thin line separating user interests from corporate goals. The app's

initial purpose is superseded by the emphasis on subscription-based business models. Giving

women useful information regarding their menstrual cycles and overall health was Flo's

experience. Prioritizing money over other factors could jeopardize the app's user-centric focus

and feeling of community, which are crucial for supporting individuals on their reproductive
health journeys.

Figures 3,4,5 and 6.

The link between my autonomy and the menstruation monitoring app's technological

capabilities strikes me as I continue to use it. According to the figure below, the app's capacity to

identify trends, forecast cycles, and offer customized health insights is consistent with a larger

movement in the healthcare industry to use technology to deliver individualized treatment

(Polzer et al, 2022). It also sheds light on the app's technological capabilities and how everything

you enter is saved when it recalls data that was collected during earlier cycles.

Figure 7
 My confidence in the beneficial effects of technology on well-being has been

strengthened by this experience, and it has motivated me to look into further technologies that

enable people to actively participate in their health journeys. This means that the project has

shaped not just my behaviours but also my understanding of how people and technology interact

in the field of healthcare.

The act of self-tracking my menstrual cycle has had a profound impact on my perception

and understanding of my body and identity. Through the process, my knowledge of my

reproductive health's natural changes has increased, strengthening my bond with my body's

complex cycles. It has made it possible for me to see my menstrual cycle as a dynamic

component of my general health rather than just a biological event (Polzer et al., 2022). A deeper

comprehension of how hormone variations affect not just my physical condition but also my

emotional and mental health has resulted from my awareness of the patterns in my cycle (Polzer

et al, 2022). This knowledge has led to a more considerate and understanding attitude toward

both myself and other people, as well as an understanding of the influence of hormone

fluctuations on mood and vitality (Polzer et al, 2022).

Period monitoring has become a vital component of my daily routine and has shaped my

life. I can anticipate and control any discomfort or mood swings by using the app's insights to

help me arrange my routine. My general productivity and well-being have improved as a result

of this proactive approach, proving the usefulness of integrating self-tracking into my everyday

life (Polzer et al, 2022).

There are several benefits to discussing the data from menstrual monitoring with

classmates. First of all, it helps dispel the stigma that society attaches to talking about women's
health. I actively oppose the need for concealment by being transparent about my menstrual

cycle and promoting a more inclusive and honest conversation about normal physiological

processes (Polzer et al., 2022). Second, distributing this information can be instructive,

especially in light of our class discussions. It facilitates the sharing of viewpoints and

experiences, enhancing our understanding of the various ways people interact with and interpret

their reproductive health data as a group (Polzer et al., 2022). Gaining knowledge from my peers

throughout these conversations has enhanced my awareness of the uniqueness of each person's

relationship with their body and menstrual health by presenting alternate points of view and

useful insights into a variety of experiences (Polzer et al, 2022).

Political Reflection: (add course reading) - Bobel & Rosewarne? ,.’/Bobel&Fahs

The act of self-monitoring my menstrual cycle highlights the potential of menstruation

goods and information as significant instruments for advancing gender equity and empowerment.

There is a chance to change the stigma and shame associated with menstruation to one of

empowerment and understanding by using technology to offer tailored insights and data on

menstrual health (Baldy, N.D). Menstrual products and data from tracking can help create a more

knowledgeable and aware approach to women's health (Baldy, N.D.).

It is essential to provide accurate and conveniently accessible information regarding

menstrual health from the perspective of gender equity. When combined with cutting-edge tools

like menstruation tracking apps, such as Flo comprehensive education about menstrual cycles

and reproductive health can close knowledge gaps and enable people to make empowered

decisions about their bodies (Baldy, N.D). This may help dispel social stigmas associated with
menstruation and create an atmosphere where women feel more empowered to make decisions

about their reproductive health (Baldy, N.D).

The complex relationship between societal norms and women's reproductive experiences

is further shown by Baldy's examination of menstrual taboos and politics (Baldy, N.D.). Baldy

explores historical and cross-cultural viewpoints on menstruation taboos in her reading,

demonstrating how these limitations have been employed as a means of control (Baldy, N.D.).

Baldy gives instances of communities in which women are prohibited from taking part in

specific religious rites or social gatherings when they are menstruating because they are believed

to be intrinsically impure (Baldy, N.D.). This emphasizes how cultural norms are used to uphold

gender hierarchies and conventional power structures, hence underscoring the political aspect of

menstruation taboos (Baldy, N.D.). As Baldy discusses, breaking these taboos becomes a

political statement against the control mechanisms ingrained in these long-standing prohibitions

(Baldy, N.D.). Women participate in a political act that questions the narrative around women's

bodies and helps to reshape cultural ideas of menstruation by closely examining and dismantling

menstrual taboos (Baldy, N.D). The reading highlights how crucial it is to acknowledge and

address these political aspects to promote a more fair and inclusive conversation on women's

reproductive health.

Moreover, thinking of menstruation products as tools that improve agency and well-being

rather than just practical objects might support a larger narrative of gender equality. This

addresses not just the bodily needs but also the psychological and emotional components of

menstruation (Baldy, N.D.). A more inclusive and equitable approach to reproductive health can
result from developing goods and information systems that recognize the variety of experiences

that people have.

In the context of menstruation and self-tracking, this assignment shed light on the

complex interactions between social and political pressures, power dynamics, and the link

between technology and embodiment. By monitoring my menstrual cycles through self-tracking

exposed the complementary aspects of self-surveillance and empowerment. On the one hand,

having control over one's health can be fostered by using technology to monitor and comprehend

one's body (Baldy, N.D.). Nonetheless, when people voluntarily divulge private information

about their bodies on digital platforms, this empowerment is closely related to self-surveillance

(Baldy, N.D). This dichotomy makes one consider the possible weaknesses that may emerge

from the relationship between embodiment and technology, where the desire for empowerment

and the monitoring system coexist with one another (Baldy, N.D.).

Power and surveillance are related in a way that is consistent with larger ideas in my

research, especially when it comes to how technology and information exchange affect the

distribution and accumulation of power. In the context of self-tracking, conversations about

digital surveillance, privacy issues, and the consequences of data gathering reverberate, posing

issues regarding who owns the narratives surrounding personal health data and its use.

I considered the power dynamics of consumer goods, the environment, and menstruation

activism after reading Gaybor and Harcourt's work (Gaybor and Harcourt, 2021). Reading that

women had to convince manufacturers of menstrual products to quit using extremely hazardous

materials like bleach while producing disposable goods was heartbreaking (Gaybor and

Harcourt, 2021). Gaybor and Harcourt (2021) explain how the manufacture and distribution of
menstruation goods are often intertwined in a complicated web of profit-driven incentives,

indicating a capitalist strategy that takes advantage of women's need for these products.

They clarified in their reading how the menstrual hygiene sector produces a wide range of

products and heavily markets them to profit from the biological inevitability of menstruation

(Gaybor and Harcourt, 2021). As organizations try to maximize profits by establishing a

consistent demand for their broad range of products, the commercialization of menstruation

items can be seen as a money grab (Gaybor and Harcourt, 2021). As noted by Gaybor and

Harcourt, the industry's emphasis on marketing and packaging draws customers in visually,

upholding preconceived notions about beauty and societal norms (Gaybor and Harcourt, 2021).

Menstrual products' aesthetics are closely related to politics since they perpetuate gendered ideas

of cleanliness and femininity (Gaybor and Harcourt, 2021). These items' aesthetic appeal

contributes to the larger political environment, where women's bodies are frequently objectified

and turned into commodities, in addition to reflecting societal standards. Companies contribute

to the larger political conversation around the marketing of women's bodies and the business-

driven character of the menstrual hygiene sector by producing aesthetically pleasing products

that uphold traditional gender roles (Gaybor and Harcourt, 2021).

Not to mention, it is depressing that the government and those in positions of authority do

not consider menstruation products necessary in the same manner that they do food and

medications (Gaybor and Harcourt, 2021). It merely demonstrates how everything is a political

game and how the government and everyone else in our society are more concerned with where

and how they can make the most money.

Academic Reflection: Fahs

My comprehension of the readings covered in class was much enhanced by taking part in

roundtable discussions and keeping a personal record of my menstrual cycles. Because the talks

were participatory, a variety of viewpoints could be exchanged dynamically, connecting

theoretical ideas to real-world situations. Speaking with others who had also used the

menstruation app to track their periods provided, in my perspective, real-world experiences that

connected with scholarly debates about the social effects of technology on women's health.

The idea of the roundtable discussion gave me a completely new perspective on the idea

of menstrual cycles and their synchronization with one another, which helped me better grasp the

reading by Fahs: Cycling Together (Fahs, 2016). Thinking back on Fahs's discussion of the

discriminatory, shame-based, and menstrually negative culture that we, as women and

menstruating individuals, live in felt inspiring (Fahs, 2016). It started a discussion at our round

table regarding circumstances in which we might have felt ashamed due to our period (Fahs,

2016).

Fah provided an intriguing lens through which we could study the complex dynamics of

female social bonding with her persuasive argument that the belief in menstrual synchrony is a

projection of gendered solidarity with other women (Fahs, 2016). Within her article, Fah

diligently analyzes the cultural and psychological aspects that support the amazing notion of

synchronized menstruation (Fahs, 2016). Fah reveals how women may unintentionally accept

this concept as a way to strengthen a common sense of identification and unity by highlighting

the communal element (Fahs, 2016). There is a strong link between the development of

collective feminine identity and the shared experience of menstruation, as demonstrated by Fah's

instances of women overcoming the difficulties associated with the menstrual cycle (Fahs, 2016).
Fah's work highlights the complex link between individual experiences and the larger fabric of

gendered social bonds by challenging readers to reevaluate preconceived notions about

menstrual synchrony and encouraging a more in-depth examination of how these convictions

serve as a manifestation of women's innate desire for connection and solidarity (Fahs, 2016).

In addition, the roundtable discussions' narratives provided illustrations of the subjects

covered in the readings, which helped to make abstract ideas more approachable and real.

Menstrual solidarity, as defined by Fahs (2016), is a concept discussed in the reading that reflects

the belief that women's common experience of menstruation creates a sense of solidarity and

connection. Fah stresses how important these conversations are in dispelling stigmas and

creating a safe space where women can speak candidly about their experiences (Fahs, 2016). For

Fah, comprehending menstrual solidarity is essential as it reveals the commonalities of the

monthly experience and untangles the intricacies of women's interactions with their bodies (Fahs,

2016). In contrast, my group found that talking about menstrual equity and any similar

experiences we may have had helped to break down taboos and create a more accepting and

compassionate environment when discussing menstruation (Fahs, 2016). One instance that

particularly stood out to me was when Lily said that she was watching a video on her phone with

her father when she received a notification on her phone about her period from the tracking app.

It said something like, "Are your breasts sore today? As your period approaches, you may

experience more discharge". She disclosed how her father had tried to play it off as if he had not

seen anything. But as the room's silence grew increasingly loud, she realized that was not the

case. This started a never-ending discussion about similar experiences we had in which we felt

humiliated or embarrassed due to our periods. Where we felt as though we couldn't address the
"elephant in the room" as we called it. There were moments when we all believed that, even

though it made us uncomfortable, we had to keep our menstruation and symptoms to ourselves to

make others feel better. Real-world examples helped to clarify these ideas and highlighted the

significant influence that cultural norms have on personal experiences. A more sophisticated

knowledge of how cultural views affect how women's reproductive health is seen and managed

was fostered by these incidents, which gave concrete meaning to abstract concepts (Fahs, 2016).

Lily's experience and her sentiments were linked to other course ideas we discussed, such as the

need to conceal and the stigma associated with menstruation.

Moreover, self-tracking offered an intimate look at the connections between personal agency and

technology. I was able to relate theoretical conversations regarding informed permission, data

protection, and the potential for health-tracking apps to empower users to real-world

applications. I had a stronger understanding of the ethical issues involved in using digital tools

for self-monitoring by actively researching the menstruation app's features and thinking about

the potential consequences of sharing such personal information.

Conclusion

Overall, by connecting theoretical ideas with actual experiences, the roundtable

discussions and my self-tracking of menstrual cycles improved my understanding of the

readings. The integration of scholarly, private, and political reflections promoted critical thinking

and a more thorough comprehension of the sociological, ethical, and personal aspects of

women's health and menstruation in modern society.

 References

Bobel, C., & Fahs, B. (2020). From bloodless respectability to radical menstrual embodiment:

Shifting menstrual politics from private to public. Signs: Journal of Women in Culture

and Society, 45(4), 955–983. https://doi.org/10.1086/707802

Fahs, B. (2016). Out for blood: Essays on menstruation and resistance. State University of New

York Press.

Gaybor, J., & Harcourt, W. (2021). Seeing the colour red: Menstruation in global body politics.

Global Public Health, 17(10), 2388–2400. https://doi.org/

10.1080/17441692.2021.2016886

Polzer, J., Sui, A., Ge, K., & Cayen, L. (2022). Empowerment through Participatory

Surveillance? Menstrual and Fertility Self-Tracking Apps as Postfeminist Biopedagogies.

In Gender, sex, and tech! : an intersectional feminist guide (pp. 163–184). essay,

Women’s Press.

Risling Baldy, C. (2017). mini-k’iwh’e:n (For That Purpose—I Consider Things):

(Re)writing and (Re)righting Indigenous Menstrual Practices to Intervene on

Contemporary Menstrual Discourse and the Politics of Taboo. Cultural Studies

Critical Methodologies, 17(1), 21-29. https://doi-org.proxy1.lib.uwo.ca/

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