49 pages • 1 hour read
Eve EnslerA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
The narrator begins this untitled monologue by telling the audience she is worried about vaginas—what people do and do not say about them. Women often go weeks without even looking at their vaginas, so the narrator talks with women about them—over 200 women, in fact. The women differ in age, profession, and socioeconomic and ethnic backgrounds. She finds that women love to talk about their vaginas, despite how “unsexy” the word itself is. The narrator then lists a range of terms women use to describe their vaginas, including “pussycat,” “nishi,” “cooter,” and “Mimi” (6)—and reiterates that she is worried about vaginas.
The narrator shares a story about her husband, who made her shave her vagina. She describes the discomfort of shaving yet continues to do so because she hopes that doing so will make her husband stop cheating. Her marital counselor tells her to sacrifice her needs to fulfill her husband’s and that shaving her vagina is a compromise for their marriage. She realizes that hair protects the vagina and notes that her husband cheats on her regardless of whether she keeps it.
This untitled section begins with the question, “If your vagina got dressed, what would it wear?” (11). A chorus of responses cover a range of options: “a pink boa” (11), “a male tuxedo” (11), “something machine washable” (11), “glasses” (12), and “purple feathers and twigs and shells” (12).
Another untitled section begins with the question, “If your vagina could talk, what would it say, in two words?” (15). Another chorus of women respond: “yum, yum” (15), “brave choice” (15), “come inside” (15), “bonjour” (16), and “yes, there. There” (16).
In a Jewish Queens accent, an older female narrator describes her vagina as damp and clammy, saying that when she was a girl, women didn’t talk about their vaginas. She begins to talk about her first date before becoming embarrassed and saying she doesn’t often think about her vagina anymore. She then opens up about her experience with her first date and first kiss, which excited her sexually and caused her vagina to self-lubricate. She remembers it got on the seats of her date’s car, and while she couldn’t smell anything, her date told her it smelled and ruined his seats. He made fun of her, and she was so embarrassed and afraid of “the flood” that she avoided dating for the most part afterward.
Throughout her life, she had recurring dreams of Burt Reynolds; however, in her dreams, a date with him would turn into a nightmare: As he leaned in to kiss her, the flood would begin again and swallow up the restaurant. She shares that, after a hysterectomy because of cancer, the nightmares stopped. She says if her vagina wore something, it would be a sign that read, “Closed Due to Flooding” (24), and it wouldn’t talk because it’s out of order and a place she no longer goes. She says she feels better after telling that story, noting that it’s the first time she has.
An excerpt from The Woman’s Encyclopedia of Myths and Secrets describes the account of a woman bearing a “devil’s teat,” a description used by a male lawyer to identify a woman as a witch during the Salem trials in the 17th century. The anatomical mark was, in fact, her clitoris. The woman was convicted of witchcraft.
This section is a collective narrative sharing multiple women’s experiences with menstruation in adolescence, reflected in short, one- or two-sentence snippets of their experiences as girls ranging in age from seven to 16. In some responses, menstruation was a mark of maturation and a rite of passage; for others, it was a source of shame and guilt.
Several speakers reflect that their first period was scary and shameful, saying they were “terrified” or that they hid their used menstrual products. Some girls had nurturing mothers who bought them menstrual products, gave them wine, or took them out to dinner, while other mothers were indifferent or even seemed angry—two speakers were slapped by their mothers. Many speakers weren’t sure at first what was happening to them. Some women wanted their period, yet others dreaded it.
In an English accent, the narrator shares her experience taking a vagina workshop from a woman who cares about vaginas. The narrator speaks of her vagina as a flower and a shell—something beautiful and unique. She didn’t feel this way until after the workshop, though. Before the workshop, she thought of her vagina as something independent from her. During the workshop, she finally looked at her vagina. She was amazed by it, astounded at the layers she saw reflected in the mirror, and thought it was better than any natural wonder she had seen before.
When the instructor asked about orgasms, the narrator realized she had never tried to have an orgasm—she had only ever had them by accident. However, she was in the workshop because it had been too long since she’d had one and she was “frantic.” Once the instructor asked the participants to locate their clitorises, the narrator realized she hadn’t tried to look for hers because she was afraid she might not have one or might’ve lost it while swimming. As she panicked, the instructor helped her by telling her to “be” her clitoris, which helped her relax and find her clitoris and experience her vagina as a part of herself. She discovered both herself and her pleasure in this instance and realized she and her vagina are the same.
The second “Vagina Fact” is an excerpt from Natalie Angier’s Woman: An Intimate Geography. The passage details that the clitoris has 8,000 nerve fibers and is “the only organ in the body designed purely for pleasure” (41). This is twice the number of nerves found in the penis.
A speaker takes an irreverent tone as she recounts her journey toward loving her vagina, reflecting that because she hated her vagina due to internalized patriarchal notions, it is not a “politically correct” journey (43). She thought her vagina was ugly and so imagined it to be something else. She forgot her vagina until she met a man named Bob. Bob loves to stare at vaginas and told the narrator that before they could make love, he needed to look at her vagina. In doing so, he stared so long that the narrator came to appreciate her own vagina as it is—instead of imaging it as something better.
The author dedicates this section to the women who were brutally raped during the Bosnian War. In alternating paragraphs that use italics to denote shifts in time, the narrator reflects on her vagina before rape and what it became after. Before, she describes her vagina as lush fields, songs, clean water, and happy memories. After, her vagina has been battered and destroyed with glass bottles and other objects and subjected to gang rape and torture. It’s no longer a place to go or remember.
Pages 3-26 of The Vagina Monologues set the scene for the play’s format: an anonymous voice that speaks in character on behalf of hundreds of women to share experiences of pain, pleasure, assault, and joy, with an aim to build Feminine Community and Empowerment. The play does not present women or their experiences as monoliths, however. Juxtaposing varying structures and tones—of entire monologues or the voices within them—creates texture within the play, reflecting the diverse ages, voices, and cultures of the women whose stories and responses constitute the monologues. V juxtaposes individual, character-driven narratives like “Hair” with the choral responses of “What does a vagina smell like?” Other monologues are short textual excerpts, like the “Vagina Facts.” Others are written in forms of verse, like “My Vagina Was My Village,” which uses frequent metaphors and time shifts—indicated in italics throughout the piece—to emphasize the changes induced by the trauma of sexual assault. The Monologues also blend irreverence and humor with earnestness and seriousness, which differentiates individual voices but also introduces comic relief amidst discussions of trauma and pain.
As established in the Preface, the vagina represents myriad social and cultural concepts, each rooted in patriarchal culture. “Hair” investigates the pressure placed upon women to remain sexually satisfying despite their own needs and wishes, and the marital counselor functions as an extension of the patriarchy by suggesting it’s the narrator’s job to keep her husband from cheating. As women respond to questions for their own vaginas—such as what they’d wear—the vagina represents identity. The vagina represents shame for the older woman from Queens in “The Flood,” who describes being shamed for natural processes by her first date. Finally, a woman in the 16th century was convicted of witchcraft simply because she had a clitoris, representing ignorance about women’s bodies.
The anatomical processes attached to being assigned female at birth have long been misunderstood, silenced, or ignored for women—even by their own mothers. This ignorance shows up in “The Vagina Workshop,” when the narrator explains how she didn’t know where her clitoris was nor how to have an orgasm on purpose. The author turns such ignorance of women’s bodies into a communal experience, which is most evident in “I Was Twelve. My Mother Slapped Me.” The piece depicts menstruation as a near-universal experience that is at once a source of confusion, pain, shame, and celebration. Some responses reflect the cultural silence surrounding menstruation: “I went to my mother. ‘What’s a period?’ ‘It’s punctuation,’ she said” (27). Others reflect intense fear: “I was sure I was bleeding to death” (30). Twice, women indicate that their mothers slapped them; one mother follows the slap with a confusing “Mazel tov,” and the other purchases her daughter a red shirt, suggestive of the scarlet “A” that marks Hester Prynne in The Scarlet Letter. In this sense, the piece highlights the confusion and fear that women face when they aren’t taught about their bodies. In later monologues, the author will highlight how such ignorance contributes not only to confusion but also to the ways that Patriarchal Systems Perpetuate Violence Against Women.
One critique of The Vagina Monologues is that the play equates women to their vaginas, and both “The Vagina Workshop” and “Because He Liked to Look at It” contribute to this notion. In both monologues, the vagina becomes a symbol for both self-love and self-discovery in opposition to systems that create both ignorance of and hatred for the feminine body, while simultaneously turning the body into an object. The narrator of “Because He Liked to Look at It” did, in fact, imagine her vagina as an array of objects as a way to deal with her intense self-loathing.
The Vagina Monologues also might be critiqued for colonizing the experience of Bosnian women and speaking on behalf of a community of which V is not part. This portion of the text conflates the vagina with villages, identity, and safety. This stylistic move creates a sense of destruction that impacts both the body and the community for generations—neither the women’s vaginas nor their war-torn villages can bring them a sense of safety, belonging, or home.