Introduction
Background of Study
“Nervous Conditions,” by Tsitsi Dangarembga, and first published in 1988, is the fictional story of the formative years of Tambudzai (generally referred to as “Tambu”), a native African girl growing up in a rural part of Rhodesia (now Zimbabwe) in the 1960’s and 1970’s. Written in first-person perspective, as an adult reflecting upon her upbringing, the story focuses on the inner turmoil that Tambu struggles with during her childhood, as she recognizes disparities and unfairness due to racism and sexism, among other things.
Tsitsi Dangarembga is a writer and filmmaker whose work centers the African experience, with a focus on Zimbabwe. Her 2020 Booker Prize–shortlisted novel This Mournable Body (Faber & Faber, 2020) completes her Tambudzai Trilogy, which traces the life of a rural girl from her childhood in colonial Zimbabwe to her adulthood in a country repressed by political elites. Dangarembga lives and works in Zimbabwe, where she is the founding director of the Institute of Creative Arts for Progress in Africa (ICAPA) Trust.
Interrogating the ongoing repression and oppression in her home country—which includes torture, abduction, rampant corruption, and vote manipulation in a nation of largely immiserated, acquiescent citizens—Dangarembga’s research explores answers to the question, “What kind of people behave like that?” This question applies not only to power elites but also to enablers of systematic national oppression and to those who allow themselves to be oppressed. Her work is premised on the assumption that when a given population generates people who wield power destructively on an ongoing basis, the source of this tendency lies within the construct of that population.
Literature Review
The story opens with, “I was not sorry when my brother died.”
The protagonist, Tambu, as she is known, experiences a life of abject poverty. As a child, she toils in the fields, performing difficult tasks at a very young age, as this is simply the way of life for the Shona people. Hard work is not to be questioned. As she develops into a young adult, however, she yearns for more than a life of poverty, difficulty, and subservience. She resents the patriarchal construct of the culture, which seems to be designed to prevent a female from pursuing the opportunities afforded males. She fears and resents the influence of white culture, as well, yet is drawn to it with a conflicting desire to receive education, even at the risk of unintended assimilation.
While Tambu’s father is well known for his laziness and resultant financial failure, her uncle, Babamukuru, is quite the opposite. He finds the motivation and the means to leave Africa for a time in order to study in England. While doing so, his family— wife, daughter, and son— accompanies him. We learn later on in the book that to Tambu’s great surprise, her aunt Naiguru also earns a degree at the university.
After five years abroad, Babamukuru and his family triumphantly return to Africa, now proudly able to claim university degrees, and prepared to reap the benefits. From the moment of the glorious return, Babamukuru achieves God-like status within his family, as he is the only male member of the family to have earned a degree. Babamukuru is promoted to headmaster of a Christian mission, where he is granted the benefits of a generous salary, a house with indoor plumbing, and not just one, but two automobiles. Once established, he agrees to host and sponsor Tambu’s older brother, Nhamo, as a student at the mission. As the only surviving male produced by Tambu’s parents, he is the natural choice to receive the education.
Over the course of the next few months, Tambu notices troubling behavior from her brother, Nhamo, as his assimilation to the culture at the mission naturally results in the disintegration of his own roots. Nhamo rejects the native tongue in favor of using more English. He gloats frequently about how much more worthy of a person he is becoming, and how he no longer deserves this life of squalor afforded by the home he grew up in. All of this breeds deep resentment in Tambu, who wishes for the opportunity to become educated, but is resigned to the knowledge that the odds of this dream ever coming true are infinitesimally small.
Tambu presents her educational goals to her parents. Her father scoffs at the idea, and scolds her for expecting him to pay for this folly. Tambu has come prepared for the argument, and replies that she will pay for own education, which her father mocks as silly. However, Tambu’s mother understands that Tambu is not easily dissuaded, so she suggests that Tambu be given the opportunity to try. She tells her husband that Tambu’s predicted failure will be the most effective way to teach Tambu that this dream of hers is impossible. This reasoning is enough for Tambu’s father to agree that if she pays the tuition, she may attend school.
Tambu ambitiously works, growing extra crops on an unused plot on the family’s property, in the hope of selling the produce to tourists. Her plan is to eventually save up enough money to pay for formal education. She encounters some difficulties, including Nhamo’s theft of some of her crops, but eventually has enough to sell. In a stroke of good fortune, on her first attempt to sell at a tourist area, a wealthy white woman is outraged at the sight of a child working, and, believing she is witnessing the tragedy of child slavery, simply hands over a sum of money great enough to cover Tambu’s school expenses for many years to come.
One day, Babamukuru arrives, bearing the terrible news that Nhamo had suddenly fallen ill while at the mission, and has died.
After the mourning period has passed, Tambu realizes that her position is now assured as the child chosen to receive an education. Not only has she found the means to finance her education, but now, as the eldest sibling to two sisters, she is no longer outranked by a male sibling. She fully embraces the opportunity to pursue a better life through education.
Tambu enrolls at the mission where her Babamukuru is the headmaster, and she lives in his home. Babamukuru’s daughter, Nyasha, is Tambu’s age, and while they’ve known each other for many years, only become close now, as they share a bedroom. A deep friendship develops, although there are still misgivings, doubts, and some lack of trust on Tambu’s part, as she feels that her cousin has sacrificed too much of her own culture and traditions in favor of, “Englishness.”
Both girls are dedicated students, but Nyasha soon begins to exhibit the signs of teenage rebellion. Her interest in boys has increased, and she resents her father’s rules. While she remains dedicated to her studies, she is distracted by dancing, dress, and other English influences. This distraction is disturbing for Tambu to see, and she remains wary of her cousin, and becomes even more aware of the possibility of English influence upon herself.
On a long Christmas break, the entire family returns to the village. Tambu does not want to go, as she has grown fond of the comforts of living at the mission. However, being ordered to do so, she returns to her parents’ home, only to find it even more wretched than she had remembered. She is disgusted by the filth and the disrepair of the house, and is not impressed with her father’s continued laziness.
During this family reunion, unrest and bickering overshadow the stay. Relatives have personal complaints about others, and animosity flows freely. However, the resolution of conflict appears to be decided by the patriarchy, as males are to be obeyed. The men will sometimes accept information or even advice from female members of the family, but all final decisions and judgements are those of the men. Observing this sexist system only strengthens Tambu’s resolve to become educated and successful, in order to empower herself, and thus empower other women in her family and community.
Tambu returns to the mission boarding school, and feels less and less motivation to return to her home. At the same time, she struggles with her desire to maintain her heritage, without losing it to the ways of the whites. She is disturbed by the behavior of Nyasha, as her cousin becomes more and more rebellious. Nyasha wears seemingly inappropriate clothes, speaks disrespectfully to her father, and smokes cigarettes. Towards the later chapters, she even develops an eating disorder in an effort to remain thin, a shallow value instilled in her by the white culture she has grown to embrace.
A few months after returning to school, she is accepted into a more sophisticated, more Westernized school, run by the Catholic Church. Her apprehension over the dangers of assimilation is eclipsed by her personal desire to succeed, and to overcome the constraints that a male, and white, dominated society have placed upon her. She knows that she must gain the education, in order to overcome, yet she remains ever wary of the dangers that threaten to rob her of her culture. Thus, her nervous condition is maintained, as she tries to walk the fine line between preserving her heritage, and boldly seeking freedoms.
Significance of the Study
Chapter 6-7
Summary
Although Tambu had once thought of white people as repulsive (an opinion she hated to have), she learns to admire the white people who live and work at the mission, and makes friends with one girl in particular, Nyaradzo. Nyaradzo has two older brothers, Brian and Andy, who attend secondary school in Salisbury. When Chido is old enough, Babamukuru sends him to the school in Salisbury as well, which has a mostly white student body. Meanwhile, Nyasha is studying for her Form Two examinations, even though it is likely that she will pass because she is the headmaster’s daughter. Determined to succeed, she works so hard that she is loses weight rapidly (this is also due to Nyasha’s eating disorder, but Tambu does not understand that yet). Nyasha passes at the top of her class, thanks to all her hard work.
During the holidays, Chido comes back from boarding school in Salisbury, and he, Tambu, and Nyasha attend a student Christmas party. Babamukuru is furious with the way Nyasha is dressed to go to the event, but Maiguru defends her daughter’s attire. Tambu is anxious about going to the Christmas dance, as she rarely attends social events, but once she finds her friends and starts to dance, she relaxes and has fun. Andy, one of Nyaradzo’s older brothers, walks home with Chido, Tambu, and Nyasha, and stays to flirt with Nyasha at the end of the driveway. Chido and Tambu try to sneak indoors without being seen but are caught by Babamukuru, who has waited up for them. He goes to the end of the driveway to fetch Nyasha and sees her talking to Andy.
Babamukuru and Nyasha have a terrible fight and Tambu, not knowing what to do, wakes up Maiguru. Tambu, Maiguru, and Chido watch as Babamukuru calls Nyasha a whore and hits her twice. The second time, she hits him right back in the eye. Babamukuru attacks his daughter violently and she continues to fight back, while Maiguru pleads with her husband that if he must kill someone to kill her instead. She and Chido pull Babamukuru off Nyasha and hold him so he cannot kill her. Nyasha and Tambu retreat to the servants quarters and Nyasha smokes a cigarette. Tambu reconsiders the unyielding respect she used to have for her uncle. Chido brings the girls back inside and Maiguru tries to hug Nyasha, but she ignores her mother. For a week after the fight, Babamukuru stays away from the house and Nyasha retreats into herself. She stops eating again, so Tambu has lunch alone with her aunt. Maiguru confesses the pain she feels when she sees Nyasha and Babamukuru fighting. Tambu feels closer to Nyasha than ever and climbs into bed with her that night to cuddle until they fall asleep.
Babamukuru, Maiguru, Nyasha, and Tambu return home to the village before Christmas. Chido doesn’t accompany them because he has been invited to a friend’s ranch for the holiday, and Nyasha resents having to go. On the drive, Maiguru complains that they have brought too much food, and now she will have to “end up slaving for everybody” cooking all of it. Tambu looks at her former home through different eyes. She is suddenly aware the squalor she used to live in. She cleans the latrine because it is too filthy to use, and even then it is not clean enough. To Babamukuru’s chagrin, he discovers that Jeremiah has left the homestead with Takesure (his distant cousin) who is staying at the house with Lucia (Tambu’s mother’s sister), despite Babamukuru’s order for the couple to leave. Lucia is pregnant with Takesure’s child. Takesure already has two wives who live elsewhere, which is why Babamukuru does not approve of him living in the homestead. Jeremiah had agreed to send both Takesure and Lucia away, but he has clearly not done so. Netsai reports that, in addition, Tambu’s mother is pregnant and has been ill and unable to work for some time. However, when Tambu visits her bedridden mother, she observes that her mother actually looks quite strong.
Thomas and Gladys show up unexpectedly with their family, which upsets the sleeping arrangements in the small house. All the unmarried women end up sleeping in the kitchen together for the two-week visit. There are twenty-four people in the homestead, and the women are saddled with unending housework in order to take care of all the men and children. The rationing of food becomes impossible, and, despite Ma’Shingayi’s best efforts, the meat that could not fit in the refrigerator turns green. However, she refuses to throw away the rotten meat, so the women have to eat it while the men feast on the refrigerated portion.
Just after New Year’s Day, Babamukuru calls the men into a meeting to determine the fate of Takesure, and the women listen at the door. A battle ensues between Lucia and Tambu’s mother, who believe that Babamukuru is wrong to demand that Lucia and Takesure leave. Maiguru claims that since she was not born into this family, it is not her concern, and refuses to stick up for Lucia. After Maiguru leaves, Ma’Shingayi goes on a hysterical tirade about the injustices of her life. She is furious with Maiguru, whom she believes killed Nhamo. She accuses her sister-in-law of “stealing other people’s children because she could only produce two of her own, and you can’t call those two people.” She accuses Lucia of having sex with Jeremiah and Takesure at the same time, and curses Tambu for following Maiguru around like she can do no wrong.
Lucia overhears Takesure accusing her of witchcraft to Babamukuru during the counsel meeting, so she storms in and tweaks his ear, defending herself. She says, “I shall leave this home of yours, Babamukuru, and I shall take my sister with me.” She claims that the reason she refused to leave earlier was because she had to defend her sister against Jeremiah. After Lucia leaves in a huff, Jeremiah suggests bringing a witchdoctor into the house to perform a ceremony and rid the household of evil. Babamukuru is incredulous at this suggestion. He believes that the family’s misfortunes are the result of Jeremiah and Ma’Shingayi never having an official wedding and “living in sin.” The next morning, Tambu overhears Tete Gladys and Maiguru laughing about how ridiculous the men are.
Chapter 8-10
Summary
The preparations for Jeremiah and Ma’Shingayi’s wedding begin, and Tambu becomes extremely anxious. She grows resentful of Babamukuru for “having devised this plot which made such a joke of my parents, my home and myself.” She can feel her anger against Babamukuru rising up inside herself and yet, squashes it back down because she considers him to be Godlike and therefore, infallible. She amuses herself by making clay pots for fun with Nyasha. When Babamukuru goes back to the mission with Maiguru and Nyasha, he leaves Tambu at the homestead to help with the wedding preparations. Lucia continues trying to convince Ma’Shingayi to leave the homestead with her, but Ma’Shingayi has reservations. She says, “What I have endured for nineteen years I can endure for another nineteen, and nineteen more if need be.” Meanwhile, Tambu and Lucia fix the damaged roof but when Babamukuru comes to collect Tambu and take her back to the mission, Jeremiah takes credit for it.
Back at the mission, Tambu continues to be an “exemplary young lady” while Nyasha keeps disappointing her father. Ma’Shingayi comes to the mission hospital to give birth, accompanied by Lucia. Lucia takes the opportunity to pester Babamukuru about Takesure and it becomes clear that she hopes to stay at the mission and get a job there. Much to everyone’s surprise, Babamukuru does find Lucia a job cooking food at the girls’ hostel. She also begins to go to Grade One classes in the evening. This once again changes the way Tambu views her uncle, once again.
Meanwhile, Nyasha, Maiguru, and Tambu help Ma’Shingayi plan the wedding. Nyasha takes on the task of organizing almost everything, including shopping for material to make a dress. Tambu is offended by the frenzy, feeling that it reduces her parents “to the level of the stars of a comic show, the entertainers.” On the night that Tambu is supposed to return home to help start wedding preparations, she hides in the girls’ hostel. The next morning, Tambu is depressed, unable to get out of bed, and apologizes to her uncle, refusing to go to the wedding. Babamukuru is furious, of course, but eventually the rest of the family goes to the homestead and Tambu is allowed to stay at the mission. After the family returns, Babamukuru punishes Tambu with fifteen lashes and two weeks of maid’s work. Tambu finds a certain measure of satisfaction in her punishment, because it is the result of having stood up for herself.
Lucia visits with her new baby, Farai, and stands up to Babamukuru, insisting that he should not be punishing Tambu so severely, and Maiguru agrees with her. After Lucia leaves, Maiguru continues to argue with her husband, finally saying what has been on her mind for some time: “When I keep quiet you think I am enjoying it. So today I am telling you I am not happy. I am not happy any more in this house.” Babamukuru reacts by telling her to go wherever she wants. Nyasha predicts that her mother won’t leave, but she is wrong. Maiguru departs by bus the next morning. Tambu is surprised by how much this pleases Nyasha, since her cousin points out, “there was a difference between people deserting their daughters and people saving themselves.” She sees hope in her mother’s actions, since now she can foresee her own emancipation from Babamukuru’s rule. Five days later, Maiguru returns, much happier and refreshed.
Just before Tambu’s Grade Seven examinations, nuns visit the mission school to recruit students to attend a Catholic convent school called Sacred Heart. To her surprise, Tambu is offered a generous scholarship to attend. However, Nyasha thinks she will be brainwashed by the nuns. Meanwhile, Babamukuru refuses to let Tambu go, thinking that she will go astray. Maiguru uses her newfound confidence to speak up for Tambu, pointing out that in the 1950s, when she went to school, “people were prejudiced against educated women,” and argues that it is high time that things changed.
Babamukuru takes Tambu back to the homestead for Christmas alone, since Maiguru has refused to “spend another Christmas catering for a family of two dozen”. Babamukuru commutes between the mission and the homestead for weeks, and sometimes brings Nyasha and Maiguru with him. Tambu eavesdrops on a conversation between Babamukuru and Jeremiah, in which Babamukuru reveals that he is going to allow Tambu to go to the convent school. Excited, Tambu discusses this development with her mother, who becomes visibly depressed at the prospect of losing her child again. She won’t eat or do any work; and the new baby, Dambudzo, develops diarrhea. Jeremiah sends for Lucia, who forces her sister to get up, bathe, eat meat stew, and take care of her baby.
After the holidays, Tambu returns to the mission. Her old friends, Maidei and Jocelyn, are no longer kind to her and show resentment that she is leaving to go to a “white” convent school. Back at the house, Nyasha refuses to eat. After Babamukuru commands her to eat all the food on her plate, she gobbles it down quickly and then goes to the bathroom to vomit. She confesses to Tambu that after she leaves, “there won’t be anyone to laugh with.” She worries about facing her father alone. When it is time to go to Sacred Heart, Babamukuru, Maiguru, and Nyasha all drive Tambu to the convent. The building and grounds are impossibly beautiful and well groomed, but Babamukuru is clearly on edge upon seeing the entirely white student body. A nun shows them to the room where “the Africans” will be sleeping – there are six beds crammed into a space for four.
As the semester progresses, Tambu throws herself into her studies. She does not keep in good touch with Nyasha, though Nyasha writes her many letters. One letter in particular is very emotional, revealing that Nyasha does not get along with the girls at school or with her father. In the following letter, she informs Tambu that she has “embarked on a diet,” and after that, her letters stop coming as regularly. Tambu is so busy with her new activities and school work that she barely notices. When Tambu returns to the mission for a night, she notices a definite change in Nyasha, who has “grown skeletal.” She shovels food into her mouth and then vomits. While Babamukuru wants Tambu to return to the convent the next day, she feels she cannot leave her cousin in this state. She is right; that evening, Nyasha flies into a suicidal rage.
Babamukuru agrees to take Nyasha to a white psychiatrist in the city of Salisbury. Unfortunately, that psychiatrist claims that “Africans did not suffer in the way [he] … described,” and almost convinces Babamukuru to just take Nyasha home and punish her. Later, a second psychiatrist recognizes that Nyasha needs to be put in a clinic for several weeks for observation and recovery. While she is there, Babamukuru takes Tambu back to the homestead, where Ma’Shingayi is adamant that Nyasha is being killed by her “Englishness,” and warns Tambu to watch out for it. Tambu tries to banish her suspicion, but the narrator acknowledges that it stays with her. She shares that as she gets older, “quietly, unobtrusively and extremely fitfully, something in my mind began to assert itself, to question things and refuse to be brainwashed, bringing me to this time when I can set down this story.”
Conclusion:
Nervous Condition discusses African Modernism and exposes the world to the Culture, and Family dynamics of African Modernism. It expresses the importance of education in the African Modernism Society and a woman’s place in their world is far from equal especially when trying to transition her lifestyle from poverty into becoming established in the African World. Displays how the African woman is or was viewed in African Modernism at that time .