Menstrual taboos are pervasive today and are often based on ideas of purity and impurity and include practices of seclusion. In western Nepal, the tradition of chhaupadi prohibits menstruating individuals from cooking and they must spend the time outside the home². Seclusion may also be evident in ancient societies. In the UK, taboos surrounding menstruation have led to period poverty. Although negative menstrual taboos are nearly universal, there are exceptions. Ojibwe women (Minnesota) traditionally secluded themselves for the duration of their period, which was seen as a healthy time of rest, regeneration and a way to celebrate womanhood.

Few studies have been able to detect evidence of menstrual seclusion archaeologically. Evidence can be detected when it is deemed important enough to consider. An example of archaeological evidence of menstruation and seclusion is at the Newt Kash shelter (eastern Kentucky). Claassen³ determined that the activities conducted within the shelter (the production of string and cord) were ‘women’s activities’ carried out during menstruation. Equally, menstrual huts are often used for childbirth and the pacifiers, cradleboards and a child’s mobile could be evidence of children and women using this space at times of ‘impurity’³.

月经禁忌在今天很普遍，通常基于纯洁和不纯洁的观念，包括隐居的做法。在尼泊尔西部，chhaupadi 的传统禁止经期的人做饭，他们必须花时间在家外²。与世隔绝在古代社会中也可能很明显。在英国，围绕月经的禁忌导致了经期贫困。尽管负面的月经禁忌几乎是普遍的，但也有例外。奥吉布韦妇女（明尼苏达州）传统上在月经期间与世隔绝，这被视为健康的休息、再生和庆祝女性身份的方式。

很少有研究能够在考古学上发现月经隔离的证据。当证据被认为足够重要以至于值得考虑时，就可以检测到证据。月经和隐居的考古证据的一个例子是在 Newt Kash 庇护所（肯塔基州东部）。Claassen³ 确定在庇护所内进行的活动（生产绳子和绳子）是在月经期间进行的“女性活动”。同样，月经小屋通常用于分娩，安抚奶嘴、摇篮板和儿童手机可能是儿童和妇女在“不洁”时使用这个空间的证据³。