Menstruation is arguably the first stage in a woman's reproductive cycle. Among the Temiar, as in many other traditional societies, menstruation represents a time during which a woman is considered to be vulnerable or polluted and there may be food or behavior avoidances and restrictions. The Temiar is one of the eighteen indigenous sub-ethnic groups in Peninsular Malaysia. The objective of this study was to examine the food restrictions and taboos imposed on menstruating Temiar women. A total of 38 participants from four different locations took part in five focus group discussions which represents different lifestyle experiences of the Temiar sub-ethnic group. The findings unfolds many practices: foods to be avoided and spirit in the landscape in order to protect the menstruating woman; isolating the menstruating woman in order to protect the community; consequences of not observing the menstruation food taboos and maintenance of the menstrual taboos. The menstruating women in all locations were prohibited from consuming salt, cooking oils, wild or domesticated animals, and Monosodium glutamate to protect themselves from the excessive flow of menstrual blood and future ill-health. They must eat separately from others because they are deemed polluted and dangerous to the community. The study concludes that the taboos directed towards the menstruating women often do have a caring and protective intention. Menstrual restrictions function not only to protect the menstruating women and the community but also to keep intact the symbolic boundary between human and the non-human world from which disease and weakness comes.
Background: Human milk provided by healthy, well-nourished mothers represents the best food available for infants. Human milk is species-specific and recommended as the sole source of nutrition for the first 6 months of life and is an important food source until the infants reach 2 years of life. Unlike infant formula, which has a standardized composition, human milk composition varies among and within women. Aim: While many studies of human milk composition have been conducted, none have been done among the Orang Asli people in Malaysia. Hence, this study protocol is designed to determine the human milk composition of the Orang Asli in Peninsular Malaysia and how the transition of culture, nutrition, and different lifestyle experiences will affect the nutrient content of their milk. Methods: Quantitative (interviewer-administered questionnaire) and qualitative (focus group discussion) approaches will be employed in this study and in addition, laboratory works will also be carried out to analyze the nutrient composition of the milk samples collected from various Orang Asli subethnic groups in Peninsular Malaysia. Conclusion: Standardized, multipopulation studies of human milk composition are sorely needed to create a rigorous, comprehensive reference inclusive of nutrients and other factors. The establishment of any dietary parameters positively affecting the nutrient content of human milk may help design healthcare strategies in Malaysia to improve the quality of human milk and therefore the infants' health status.