Nervous Conditions: Nyasha and Tambu
As with Babamukurus relationship to Nyasha the behavior of his extended family Tambu believes that a Christian wedding will have "made a mockery of the. Babamukuru - Tambu's uncle. Jeremiah - Tambu's father and Babamukuru's brother. Nyasha - Tambu's cousin, daughter of Babamukuru and Maiguru. When the adolescent Tambu newly arrives at the mission house, Nyasha .. relationship, whereby Mainini is the victimiser while Nyasha is the victim With .
Africas of the Mind are similar to each other. The marriage rules are prejudiced against Shona women and are implicitly endorsed by Jeremiah and Babamukuru.
Maiguru and Mainini, subtly endorse the same rules as well. Furthermore, Maiguru manipulates Tambu into meeting the requirements of the marriage rules. These rules are indirectly rejected by Lucia and Nyasha, where they each have their own resistance methods.
In the conclusion I propose that the law and code are detrimental to the characters because they cause bodily damage and the destruction of family relationships. Mambo Press, ; Henceforth, Growing; Genuine Frederik, Shona Customary Law: Oxford University Press, 8 Holleman, p.
Furthermore, both rules assert that a girl should be a virgin before marriage. Despite her pregnancy, Jeremiah wants to have her as a second wife Like the law, he confirms that a labourer wife is economically advantageous for the husband.
The answer is no. Africas of the Mind wealth by labouring in the fields. Her physical strength gives her the confidence to assert her own viewpoint, so that she scares Jeremiah and unsettles Babamukuru Notably, she says nothing about bringing Mainini back to him. Challenging the primary purpose means that she subtly rejects the law and code altogether as a system and not only the marriage rules that they endorse.
With the need to survive and feed herself, Lucia requests Babamukuru to find her a job, but that does not signify her male dependence However, his opposition becomes problematic when he prevents Maiguru from enjoying economic independence as he controls her income by using it to support his family She also contests the severe way in which Babamukuru punishes Tambu Furthermore, she challenges the unjust way in which he spends her income on frivolous weddings Subsequent to her argument, she leaves the house for five days.
After her return, she still maintains the disruption of the ethical good wife rule. Maiguru is still subjected to the demands of her husband and the men of her community. She knows and understands the "European way" but years of ingrained culture and patriarchy force her to keep silent and obedient.
Maiguru's education is viewed as an oddity. The people of her village assume she was simply taking care of her husband and her family while they lived in England. Nyasha is the rebellious female. She has had the benefit of a British education and knows first hand what kind of lives women in Europe lead. She is ever aware of the differences in the way Shona women are treated compared with the treatment of British women.
Unlike her mother, Nyasha has no memories of traditions and customs to silence her voice. Instead she finds herself caught between two worlds.
Her schoolmates shun her for her white mannerisms and she has no Shona mannerisms to fall back on. Nyasha is truly a woman without a home, and as she struggles to make a place for herself in society, she finds that the effort just may kill her. Lucia can be seen as either escaped or entrapped. She is escaped because she doesn't care what people think. She is set on gaining an education and bettering herself and will use any means available to achieve those goals.
She is entrapped, however, because she still relies on the men in the family, primarily Babamukuru, to fund her education. Tambu is the promise of the escaped female.
She views the cultural differences in social status and gender equality from a vantage point.TEDxHarare - Tsitsi Dangarembga - The question Posed by My Cat
She has experienced secondhand through her female relatives the effects of patriarchal rule on women's self-worth and the effects of cultural conflict when Africans allow colonial ideals to displace their African roots. Tambu comes close to forgetting her culture but her mother's caution always returns to remind her and ground her in the reality of her ethnic heritage.
You think your mother is so stupid she won't see Maiguru has turned you against me with her money and her white ways? You think I am dirt, me, your mother.
Nervous Conditions: Nyasha as an Essential Element in Tambu’s Development
Tambu's mother's use of the Shona language when speaking to her daughter and referring to her by her full name in the tirade seems a gesture to conjure some Shona "authenticity. This is perhaps why Dangarembga so carefully constructs each of her female characters as literary foils to one another - Nyasha and Maiguru, who succumb to colonial education like Tambu, are isolated by other Shona women for being educated and rich.
Simultaneously, they carry status, as exemplified when Babamakuru invites Maiguru into a patriarchal council meeting concerning a local dispute. Hence, the colonial woman of Southern Rhodesia occupies an ambivalent position in which education is both a liberating yet stifling entity in the context of Nervous Conditions. The cultural schizophrenia experienced by Tambu and other women in the novel brings them closer to a desirable economic status necessary to maintain a successful life that will support the family, yet simultaneously further displace them from the Shona culture and formidable connections with other Shona women.
For Tambu, Westernization is a necessity, even after she witnesses the mental demise of Nyasha and, early in the novel, is disgusted by the fact that Nhamo has forgotten Shona. This reflects Biman Basu's claim that "literacy as a technology provokes a violent reaction on the site of its implantation" She claims, "And I was quite proud of this fact, because the more I saw of worlds beyond the homestead the more I was convinced that the further we left the old ways behind the closer we came to progress" It is interesting that Tambu's concept of progress involves the loss of language rather than an integration of languages, and that she becomes a very product of what she dislikes in Nhamo and Nyasha it may be presumptive to claim she doesn't realize self-assimilation - Tambu in fact seems to accept and crave it.
Hence, we witness throughout the novel the reversal of Tambu's allegorical roles under the powerful influence of colonialism from being an upholder of Shona culture to suppliant of hegemonic Western discourses.