The Joys of Motherhood Women and Femininity Quotes
How we cite our quotes: Citations follow this format: (Chapter.Paragraph)
Her baby…her baby! Nnu Ego's arms involuntarily went to hold her aching breasts, more for assurance of her motherhood than to ease their weight. She felt the milk trickling out, wetting her buba blouse; and the other choking pain got heavier, nearing her throat, as if determined to squeeze the very life out of her there and then. But, unlike the milk, this pain could not come out, though it urged her on, and she was running, running away from it. Yet it was there inside her. There was only one way to rid herself of it. For how would she be able to face the world after what had happened? No, it was better not to try. It was best to end it all this way, the only good way. (1.4)
Nnu Ego's sole pride in her identity as a woman is as a mother. When she loses her baby, she loses her identity.
As she walked, pain and anger fought inside her; sometimes anger came to the fore, but the emotional pain always won. And that was what she wanted to end, very, very quickly. She would soon be there, she told herself. It would all soon be over, right there under the deep water that ran below Carter Bridge. Then she would be able to seek out and meet her chi, her personal god, and she would ask her why she had punished her so. She knew her chi was a woman, not just because to her way of thinking only a woman would be so thorough in punishing another. (1.8)
We get a glimpse here of the often damaging relationships between women in Ibo culture. Nnu Ego is certain that only another woman would take away her child from her.
Like most handsome men who are aware of their charismatic image, he had many women in his time. Whenever they raided a neighbouring village, Agbadi was sure to come back with the best-looking women. He had a soft spot for those from big houses, daughters of chiefs and rich men. He knew from experience that such women had an extra confidence and sauciness even in captivity. And that type of arrogance, which even captivity could not diminish, seemed to excite some wicked trait in him. In his young days, a woman who gave in to a man without first fighting for her honour was never respected. To regard a woman who is quiet and timid as desirable was something that came after his time, with Christianity and other changes. Most of the women Nwokocha Agbadi chose as his wives and even slaves were those who could match his arrogance, his biting sarcasm, his painful jokes, and also, when the mood called, his human tenderness.
He married a few women in the traditional sense, but as he watched each of them sink into domesticity and motherhood he was soon bored and would go further afield for some other exciting, tall and proud female. This predilection of his extended to his mistresses as well. (2.1-2)
We see here the contrast in the ideal woman before colonialism – a proud, sarcastic woman who could deal with male arrogance – and the ideal woman after Christianity came – a timid, quiet woman.