What do you call your private parts, to yourself, to your doctor, in polite company? There are plenty of slang words for the female genitalia—some cute, some raunchy, some silly, some banal—but none of them, not even the scientific-sounding vagina, is quite right.

The term vagina refers to the canal that connects the inner, non-visible organs—cervix, uterus, ovaries—to the visible, outer part, which is the vulva. Often, when we refer to our pussy, hoo-haw, cooter, or vagina, we’re actually talking about is our vulva. Given that “vagina” isn’t —arguably— the prettiest or most exciting word out there, why is that our collective, patriarchal culture insists on using it?

Swedish artist Liv Strömquist wants women to reclaim the word vulva. Or, more specifically, she wants us to—finally—claim it. The illustrator, whose book of graphic nonfiction, Fruit of Knowledge: The Vulva vs the Patriarchy, was released in English last month, aims to destigmatize the female body, especially the vulva, the orgasm, and menstruation.

The 40-year-old feminist activist felt a lot of shame about her body growing up, especially when it came to menstruation. As an adult, she decided to start looking into the taboos associated with the female body. She started asking pointed questions, like, “Where does the taboo around the vulva come from? Has it always looked the same throughout history? How does the taboo around the vulva affect us women psychologically?” she told me via email in early October. “All these things were very interesting for me. I wanted to investigate why there is so much shame surrounding women’s bodies—and in particular the genital parts—in order to change it.”

And then, in 2012, she started turning what she had discovered into Fruit of Knowledge (originally published in Swedish in 2014 as Kunskapens frukt), a cultural history that explores—in edgy, satirical tones and comic-book form—the pathologies, politics, and oft horrifying punishments that female and trans bodies have suffered at the hands of religion, science, and men.    

The meticulously researched Fruit of Knowledge chronicles—toggling between dead serious and drop-dead funny tones—the female body’s mistreatment and mishandling, starting with Eve and winding through history, medicine, pop culture, sex ed, contemporary advertisements, and more.

As graphic nonfiction gains more of a foothold in the literary world, we see more and more serious subjects conveyed in comics form. Here it brings awesome power to a misunderstood and hushed-up topic.

Where does the taboo around the vulva come from? Has it always looked the same throughout history?
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“So much is communicated with a well-drawn side-eye, angry eyebrows, etc.,” translator Melissa Bowers told me via email. “The first time I read [Fruit of Knowledge] I was either giggling, cringing, or both. I was so charmed by Liv’s simple, expressive drawing style.” Charmed is a surprisingly accurate response to the way Strömquist conveys information. When asked why she chose the comics form to write about such thorny material, she said, “I’ve always really liked comics, since I was a child. If you see a comic in a magazine you immediately want to read it—and this is why I really like this art form. It’s very appealing, not difficult or pretentious. It’s folksy. Articles about feminism and left-wing politics often tend to be very heavy, academic and serious, so I like to make my work fun to read.”

Fruit of Knowledge certainly achieves that artistic intention, turning a gallery of “Men Who Have Been Too Interested in the Female Genitalia” into an informative yet humorous hall of shame, and, in “Blood Mountain,” poking fun at the superstitions around menstruation, while also digging into ancient times, when it “appears that menstruation was MORE holy and LESS icky.”

For thousands of years and across cultures, Strömquist relays, the vulva and menstruation had been integral parts of the sacred landscape—vulvas made their appearance in Greek myth, Egyptian lore, European fables, and notably, monasteries, churches, and village gates in Celtic culture. It was once believed that the female orgasm was necessary (and thus highly valued) for procreation. Sounds a bit different than the way we treat the female body today, doesn’t it?

Strömquist explains the disparity this way: “The very overt hatred and fixation that the monotheistic religions have with the female body and sexuality [arose because religions]—in their early stage—were in competition with fertility cults.”

During the Enlightenment, and with the rise of medical science (and male doctors), those in power had to come up with new theories for female inferiority.

For thousands of years and across cultures, Strömquist relays, the vulva and menstruation had been integral parts of the sacred landscape.
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Strömquist continued explaining that:

“Science had to try to find explanations as to why women were different from men and couldn’t have the same access to power and money in society. Before they could say, ‘Women have no power in society because that’s what god wants’—but later they had to come up with scientific reasons. That’s when medical science started to obsess on things like the uterus, menstruation and so on.

“In the debate over if women could enter university in the end of the 1800s, there was a doctor who wrote a book that argued that women couldn’t enter university because of their menstruation. If they studied, their brain would use the blood they needed for menstruation, and become infertile. So if women started to study in the university, it would be the end of the human race.”

This might sound extreme to us now, but considering the contemporary struggle to simply close the gender pay gap or support working mothers—how far have we really come? Society continues to use the female body—and its natural functions—against women.

While much of what Strömquist covers in her work relates to the biologically female body, she also fixes her searing gaze on the binary two-gender system, criticizing the surgeries that intersex babies undergo, often in the first weeks of their life, which only serve to “categorize genitals” and “remove sensitive tissues that the person might miss later in life.”

In “Blood Mountain,” the chapter which covers menstruation, Strömquist explores the fallacy of PMS being linked to a particular gender, illustrating her point with a male figure skater lifting a leg to expose bloody panties, accompanied by the captioned thought that if we didn’t live in a binary two-gender society, “I could have drawn the first page of this chapter like this → Or in some completely different way!! Which I am too socially conditioned to even think of!!!”

Social conditioning plays a strong role throughout Strömquist’s work, and she’s keen to exploit that awareness, not allowing how we culturally perceive biology and gender to dominate her art.  

In all areas of her work, Strömquist explores “provocative” subject matter. Last year, her art came under fire last year when Stockholm’s metro commuters found her subway illustrations of women menstruating “disgusting,” while others insisted it was awkward explaining the red stains to their children.

“There was a big debate over my pictures when they were displayed in the Stockholm Metro-station,” Strömquist says.

“They were vandalized twice so they had to be replaced with new prints. There was a political debate, where the populist right-wing party in Sweden wrote an article criticizing the use of tax money to support this kind of art and promised that if they got in power they would replace this kind of art with pre-modern oil painting. People still have quite strong feelings about [menstruation], which I find interesting.”

Despite the controversy over her artwork, she also “received a lot of support and positive reactions” for depicting menstruation—something that happens to millions of bodies every day—in a celebratory public forum.

Strömquist currently lives in Malmö, where she works for a youth radio station and hosts a political podcast. She has two new books in the works. One, a comic titled “Rise and Fall,” covers “climate change and problems of world capitalism.” The other is “a book about the social construction of romantic love,” which she hopes to see published in English as well.

In her chapter, “Upside Down Rooster Comb,” where she quotes Sartre and The Latin Kings, Strömquist also cites psychologist Harriet Lerner, who has been writing about the consequences of mislabeling the vulva as the vagina for decades. Lerner “likens this misuse of language to ‘psychic genital mutilation.’”

Whereas the vagina is often described in terms of absence, “a ‘hole’ waiting to be filled with a cock,” the vulva is very rarely mentioned—in conversation, and even in biology textbooks.

We are literally discouraged from properly naming the vulva. “If we don’t have the words,” Stromquist says, “we cannot understand what the organ is or how it looks and works. Words are really important. In many languages there isn’t even a proper word for the [female] sexual organ—one that isn’t an insult.”

Imagine being encouraged to call your arm your hand, or being told your entire life that your toes are your leg. This kind of senseless mislabeling encourages confusion, avoidance, and embarrassment, all of which prevent many people from treating the vulva with the respect and veneration it deserves.

If we don’t have the words we cannot understand what the vulva is or how it looks and works.
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Given the current political climate in the United States, Strömquist’s vibrant, excoriating work is more necessary than ever. Fruit of Knowledge is the kind of self-care Western culture needs—accessible, intelligent, and engaging renderings of culture and history—that provide the encouragement to help us finally name and reclaim the female body.

In Naturalis Historia, the Roman naturalist Pliny the Elder wrote that period blood has the power to stop whirlwinds, kill bees, and drive dogs mad…

If you feel compelled to chuckle, keep in mind that nearly 2,000 years later, menstruation is still shrouded in myth, taboo, and beliefs that are nearly as bizarre as what ‘ol Pliny was peddling.

In fact, the actual science of why people have periods is almost stranger than the myths. And while periods are part of the everyday lives of over half the population, the answer to the simple question “why do they exist?” is far from being common knowledge.

Humans — along with old world primates and certain types of bats — are one of the few species on Earth that menstruate. In these species, a drop in the levels of the hormone progesterone triggers the breakdown of the inner lining of the uterus. What follows is an extraordinary process of scar-free wound healing. The uterus can break down and regenerate every month, hundreds of times in a lifetime — all without ever leaving a scar.

This incredible process is practically unheard of in adult tissues, but, as many of us know, periods can also be debilitating. So biologists have been puzzled as to why this phenomenon should have evolved. And, more specifically, why did it only evolve in humans, old world primates, and certain bats?

Recent research suggests that the answer lies in an ancient conflict. It’s in the best interests of the father (or parent providing the sperm) for the mother (or parent providing the egg) to pour as much energy and resources into pregnancy as possible. But it’s in the best interests of the mother to balance the needs of pregnancy with maintaining their own health. In humans, this conflict has left its mark on our very DNA.

We each have two complete copies of the human genome: one paternal and one maternal. Usually, the two copies are equally active. But sometimes, the father or mother modifies their copy so that certain genes are “off” — most of the genes that are modified in this way are involved in fetal growth.

Herein lies the rub.

If both copies of those parental genes were active, the fetus would grow abnormally large. So, in the copy of the genome she provides, the mother’s body gets the hell in there and shuts those genes off.

Likewise, there are certain genes that repress growth, and if both copies of those genes were on, the fetus would be abnormally small. The father goes in and shuts those genes off. The size to which the fetus will grow is ultimately determined by this genetic tug-of-war.

This conflict has also driven the evolution of a particularly gruesome kind of placenta: the hemochorial placenta.

Some types of placentas don’t invade maternal tissues at all. But the hemochorial placenta — which all menstruating species have — burrows through the walls of the uterus and hooks into the mother’s bloodstream. Once the invasion is complete, the placenta can control the mother’s entire body by releasing hormones into her blood. So it was necessary for people with wombs to develop a defense system to mediate placental invasion.

This was particularly crucial because of another strange quirk of human biology: Human embryos are 10 times more likely than other mammals to carry an abnormal number of chromosomes. Some variation in chromosome number can be tolerated: For instance, three copies of chromosome 21 in Down Syndrome or only one copy of the X chromosome in Turner Syndrome. But in general, embryos with large parts of their genomes missing or duplicated will not be able to develop.

Why We Must Stop Calling Menstruation A ‘Women’s Issue’
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Because so many human embryos are actually inviable, our species has an incredibly high rate of miscarriage. Fifteen percent of clinically recognized pregnancies end in miscarriage, but counting pregnancies that aren’t clinically recognized, that number is actually closer to 50%. Unfortunately, society tends to tell pregnant people that something is wrong with them if they experience miscarriage, when really, a high chance of miscarriage is just part of being human.

Periods result from an adaptation to those two things: the invasive, hemochorial placenta and the prevalence of chromosomal abnormalities. One thing that humans, old world primates, and menstruating bats all have in common is a phenomenon called “spontaneous decidualization.”

Decidualization is the remodeling of the uterine lining that occurs in preparation for pregnancy. In other animals, decidualization is triggered by the presence of an embryo, but menstruating species have taken control of that process. In these species, decidualization occurs cyclically, whether there is an embryo or not.

A high chance of miscarriage is just part of being human.
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So why is this a good thing? Here’s why. Many people believe that the uterine lining thickens and changes in order to provide a hospitable environment for an embryo, but that’s not the whole story. Once the cells of the uterine lining turn into decidual cells, they gain the ability to sense whether or not an embryo is developing normally, even before it implants. If it is, the cells permit the invasion of the placenta. But if it’s not, the cells quickly self-destruct. By making the transformation into decidual cells occur cyclically, our species has made sure it’s prepared to defend against potentially harmful pregnancies before the embryo implants.

Some biologists argue that periods are just the coincidental result of combining spontaneous decidualization with cycling hormone levels. Once cells are decidualized, a drop in progesterone will trigger them to self-destruct. And, so long as pregnancy doesn’t occur, progesterone levels rise and fall each month.

It makes sense that periods might not have intrinsic benefit, because in the natural state, periods are pretty rare. Our ancestors, who were more frequently pregnant, only had about 40 periods in a lifetime. But some biologists think that menstruation does have intrinsic benefit. Because the uterus is able to repeatedly break down and rebuild itself, it may be able to learn from previous reproductive events and adapt. If this is true, it might explain why most pregnant people who experience miscarriage eventually go on to successfully conceive.

Menstruation is, in many ways, a potent symbol of the socio-cultural stronghold the patriarchy still wields. In a society that has become increasingly inured to the ubiquity of sex and violence, periods remain largely unmentionable, further complicating our long history with the uterine lining. But I tend to believe that — although he may have been oh-so-wrong in the specifics — Pliny the Elder was damn right when he wrote “over and above all this there is no limit to woman’s power.”