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Analysis of Alice Walker’s Everyday Use

By NASRULLAH MAMBROL on May 24, 2021

Probably Alice Walker ’s most frequently anthologized story, “Everyday Use” first appeared in Walker’s collection In Love and Trouble: Stories by Black Women. Walker explores in this story a divisive issue for African Americans, one that has concerned a number of writers, Lorraine Hansberry, for instance, in her play Raisin in the Sun (1959). The issue is generational as well as cultural: In leaving home and embracing their African heritage, must adults turn their backs on their African-American background and their more traditional family members? The issue, while specifically African-American, can also be viewed as a universal one in terms of modern youth who fail to understand the values of their ancestry and of their immediate family. Walker also raises the question of naming, a complicated one for African Americans, whose ancestors were named by slaveholders.

The first-person narrator of the story is Mrs. Johnson, mother of two daughters, Maggie and Dicie, nicknamed Dee. Addressing the readers as “you,” she draws us directly into the story while she and Maggie await a visit from Dee. With deft strokes, Walker has Mrs. Johnson reveal essential information about herself and her daughters. She realistically describes herself as a big-boned, slow-tongued woman with no education and a talent for hard work and outdoor chores. When their house burned down some 12 years previous, Maggie was severely burned. Comparing Maggie to a wounded animal, her mother explains that she thinks of herself as unattractive and slow-witted, yet she is good-natured too, and preparing to marry John Thomas, an honest local man. Dee, on the other hand, attractive, educated, and self-confident, has left her home (of which she was ashamed) to forge a new and successful life.

Alice Walker/Thoughtco

When she appears, garbed in African attire, along with her long-haired friend, Asalamalakim, Dee informs her family that her new name is Wangero Leewanika Kemanio . When she explains that she can no longer bear to use the name given to her by the whites who oppressed her, her mother tries to explain that she was named for her aunt, and that the name Dicie harkens back to pre–CIVIL WAR days. Dee’s failure to honor her own family history continues in her gentrified appropriation of her mother’s butter dish and churn, both of which have a history, but both of which Dee views as quaint artifacts that she can display in her home. When Dee asks for her grandmother’s quilts, however, Mrs. Johnson speaks up: Although Maggie is willing to let Dee have them because, with her goodness and fine memory, she needs no quilts to help her remember Grandma Dee, her mother announces firmly that she intends them as a wedding gift for Maggie. Mrs. Johnson approvingly tells Dee that Maggie will put them to “everyday use” rather than hanging them on a wall.

Dee leaves in a huff, telling Maggie she ought to make something of herself. With her departure, peace returns to the house, and Mrs. Johnson and Maggie sit comfortably together, enjoying each other’s company. Although readers can sympathize with Dee’s desire to improve her own situation and to feel pride in her African heritage, Walker also makes clear that in rejecting the African-American part of that heritage, she loses a great deal. Her mother and sister, despite the lack of the success that Dee enjoys, understand the significance of family. One hopes that the next child will not feel the need to choose one side or the other but will confidently embrace both.

BIBLIOGRAPHY Walker, Alice. “Everyday Use.” In Major Writers of Short Fiction: Stories and Commentary, edited by Ann Charters. Boston: St. Martin’s, 1993, 1,282–1,299.

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A Summary and Analysis of Alice Walker’s ‘Everyday Use’

By Dr Oliver Tearle (Loughborough University)

‘Everyday Use’ is one of the most popular and widely studied short stories by Alice Walker. It was first published in Harper’s Magazine in 1973 before being collected in Walker’s short-story collection In Love and Trouble .

Walker uses ‘Everyday Use’ to explore different attitudes towards Black American culture and heritage.

‘Everyday Use’: plot summary

The story is narrated in the first person by Mrs Johnson, a largeAfrican-American woman who has two daughters, Dee (the older of the two) and Maggie (the younger). Whereas Maggie, who is somewhat weak and lacking in confidence, shares many of her mother’s views, Dee is rather different.

Mrs Johnson tells us how she and the local church put together the funds to send Dee away to school to get an education. When Dee returned, she would read stories to her mother and sister. Mrs Johnson tells us she never had much of an education as her school was shut down, and although Maggie can read, her eyesight is poor and, according to her mother, is not especially clever.

Mrs Johnson also tells us how their previous house recently burned down: a house, she tells us, which Dee had never liked. Dee hasn’t yet visited her mother and sister in the new house, but she has said that when she does come she will not bring her friends with her, implying she is ashamed of where her family lives.

However, Mrs Johnson then describes Dee’s first visit to the new house. She turns up with her new partner, a short and stocky Muslim man, whom Mrs Johnson refers to as ‘Asalamalakim’, after the Muslim greeting the man speaks when he arrives (a corruption of ‘salaam aleikum’ or ‘ As-salamu alaykum ’). He later tells Mrs Johnson to call him Hakim-a-barber.

Dee then tells her mother that she is no longer known as Dee, but prefers to be called Wangero Lee-wanika Kemanjo, because she no longer wishes to bear a name derived from the white people who oppressed her and other African Americans. Her mother points out that Dee was named after her aunt, Dicie, but Dee is convinced that the name originally came from their white oppressors.

Dee/Wangero now starts to examine the objects in the house which belonged to her grandmother (who was also known as Dee), saying which ones she intends to take for herself. When Mrs Johnson tells her she is keeping the quilts for when Maggie marries John Thomas, Dee responds that her sister is so ‘backward’ she’d probably put the special quilts to ‘everyday use’, thus wearing them out to ‘rags’ in a few years.

Although Maggie resignedly lets her older sister have the quilts, when Dee moves to take them for herself, Mrs Johnson is suddenly inspired to snatch them back from her and hold Maggie close to herself, refusing to give them up to Dee and telling her to take one of the other quilts instead.

Dee leaves with Hakim-a-barber, telling her mother and Maggie that they don’t understand their own heritage. She also tells Maggie to try to make something of herself rather than remaining home with their mother. After they’ve left, Maggie and her mother sit outside until it’s time to go indoors and retire to bed.

‘Everyday Use’: analysis

The central crux of Alice Walker’s story is the difference between Dee and her mother in their perspectives and attitudes. Where Mrs Johnson, the mother of the family, sees everything in terms of the immediate family and home, Dee (or Wangero, as she renames herself) is more interested in escaping this immediate environment.

She does this first by leaving the family home and becoming romantically involved with a man of African Muslim descent. She also looks deeper into her African roots in order to understand ‘where she comes from’, as the phrase has it: not just in terms of the family’s direct lineage of daughter, mother, grandmother, and so on (Mrs Johnson’s way of looking at it, as exemplified by their discussion over the origins of Dee’s name), but in a wider, and deeper sense of African-American history and belonging.

This departure from her mother’s set of values is most neatly embodied by her change of name, rejecting the family name Dee in favour of the African name Wangero Lee-wanika Kemanjo. Names, in fact, are very important in this story: Maggie is obviously known by a European name, and ‘Johnson’, the family name borne by ‘Mama’, and thus by her daughters, doubly reinforces (John and son) the stamp of male European power on their lives and history.

Dee, too, is very much a family name: not just because it is the name the family use for the elder daughter, but because it is a name borne by numerous female members of the family going back for generations. But Dee/Wangero suspects it is ultimately, or originally, of European extraction, and wants to distance herself from this. Dee’s rejection of the immediate family’s small and somewhat parochial attitude is also embodied by the fact that she reportedly hated their old house which had recently burned down.

‘Everyday Use’ was published in 1973, and Dee’s (or Wangero’s) search for her ancestral identity through African culture and language is something which was becoming more popular among African Americans in the wake of the US civil rights movement of the 1960s.

Indeed, a productive dialogue could be had between Dee’s outlook in ‘Everyday Use’ and the arguments put forward by prominent Black American writers and activists of the 1970s such as Audre Lorde, who often wrote – in her poem ‘ A Woman Speaks ’, for example – about the ancestral African power that Black American women carry, a link to their deeper roots which should be acknowledged and cultivated.

However, Walker does some interesting things in ‘Everyday Use’ which prevent the story from being wholly celebratory off Dee’s (Wangero’s) new-found sense of self. First, she had Mrs Johnson or ‘Mama’ narrate the story, so we only see Dee from her mother’s very different perspective: we only view Dee, or Wangero, from the outside, as it were.

Second, Dee/Wangero does not conduct herself in ways which are altogether commendable: she snatches the best quilts, determined to wrest them from her mother and sister and disregarding Maggie’s strong filial links to her aunt and grandmother who taught her how to quilt. The quilt thus becomes a symbol for Maggie’s link with the previous matriarchs of the family, which Dee is attempting to sever her from.

But she is not doing this out of kindness for Maggie, despite her speech to her younger sister at the end of the story. Instead, she seems to be motivated by more selfish reasons, and asserts her naturally dominant personality and ability to control her sister in order to get her way. The very title of Walker’s story, ‘Everyday Use’, can be analysed as a sign of Dee’s dismissive and patronising attitude towards her sister and mother: to her, they don’t even know how to use a good quilt properly and her sister would just put it out for everyday use.

We can also analyse Walker’s story in terms of its use of the epiphany : a literary whereby a character in a story has a sudden moment of consciousness, or a realisation. In ‘Everyday Use’, this occurs when Mrs Johnson, seeing Maggie prepared to give up her special bridal present to her sister, gathers the courage to stand her ground and to say no to Dee. She is clearly in awe of what Dee/Wangero has become, so this moment of self-assertion – though it is also done for Maggie, too – is even more significant.

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An Analysis of 'Everyday Use' by Alice Walker

Appreciation, Heritage, and the Generosity of Effort

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American writer and activist Alice Walker is best known for her novel " The Color Purple ," which won both the Pulitzer Prize and the National Book Award. But she has written numerous other novels, stories, poems, and essays.

Her short story "Everyday Use" originally appeared in her 1973 collection, "In Love & Trouble: Stories of Black Women," and it has been widely anthologized since.

The Plot of 'Everyday Use'

The story is narrated in the first-person point of view by a mother who lives with her shy and unattractive daughter Maggie, who was scarred in a house fire as a child. They are nervously waiting for a visit from Maggie's sister Dee, to whom life has always come easy.

Dee and her companion boyfriend arrive with bold, unfamiliar clothing and hairstyles, greeting Maggie and the narrator with Muslim and African phrases. Dee announces that she has changed her name to Wangero Leewanika Kemanjo, saying that she couldn't stand to use a name from oppressors. This decision hurts her mother, who named her after a lineage of family members.

Claims Family Heirlooms

During the visit, Dee lays claim to certain family heirlooms, such as the top and dasher of a butter churn, whittled by relatives. But unlike Maggie, who uses the butter churn to make butter, Dee wants to treat them like antiques or artwork.

Dee also tries to claim some handmade quilts, and she fully assumes she'll be able to have them because she's the only one who can "appreciate" them. The mother informs Dee that she has already promised the quilts to Maggie, and also intends for the quilts to be used, not simply admired. Maggie says Dee can have them, but the mother takes the quilts out of Dee's hands and gives them to Maggie.

Chides Mother

Dee then leaves, chiding the mother for not understanding her own heritage and encouraging Maggie to "make something of yourself." After Dee is gone, Maggie and the narrator relax contentedly in the backyard.

The Heritage of Lived Experience

Dee insists that Maggie is incapable of appreciating the quilts. She exclaims, horrified, "She'd probably be backward enough to put them to everyday use." For Dee, heritage is a curiosity to be looked at—something to put on display for others to observe, as well: She plans to use the churn top and dasher as decorative items in her home, and she intends to hang the quilts on the wall "[a]s if that was the only thing you could do with quilts."

Treats Family Members Oddly

She even treats her own family members as curiosities, taking numerous photos of them. The narrator also tells us, "She never takes a shot without making sure the house is included. When a cow comes nibbling around the edge of the yard she snaps it and me and Maggie and the house."

What Dee fails to understand is that the heritage of the items she covets comes precisely from their "everyday use"—their relation to the lived experience of the people who've used them.

The narrator describes the dasher as follows:

"You didn't even have to look close to see where hands pushing the dasher up and down to make butter had left a kind of sink in the wood. In fact, there were a lot of small sinks; you could see where thumbs and fingers had sunk into the wood."

Communal Family History

Part of the beauty of the object is that it has been so frequently used, and by so many hands in the family, suggesting a communal family history that Dee seems unaware of.

The quilts, made from scraps of clothing and sewn by multiple hands, epitomize this "lived experience." They even include a small scrap from "Great Grandpa Ezra's uniform that he wore in the Civil War ," which reveals that members of Dee's family were working against "the people who oppress[ed]" them long before Dee decided to change her name.

Knows When to Quit

Unlike Dee, Maggie actually knows how to quilt. She was taught by Dee's namesakes—Grandma Dee and Big Dee—so she is a living part of the heritage that is nothing more than decoration to Dee.

For Maggie, the quilts are reminders of specific people, not of some abstract notion of heritage. "I can 'member Grandma Dee without the quilts," Maggie says to her mother when she moves to give them up. It is this statement that prompts her mother to take the quilts away from Dee and hand them to Maggie because Maggie understands their history and value so much more deeply than Dee does.

Lack of Reciprocity

Dee's real offense lies in her arrogance and condescension toward her family, not in her attempted embrace of African culture .

Her mother is initially very open-minded about the changes Dee has made. For instance, though the narrator confesses that Dee has shown up in a "dress so loud it hurts my eyes," she watches Dee walk toward her and concedes, "The dress is loose and flows, and as she walks closer, I like it."

Uses the Name 'Wangero'

The mother also shows a willingness to use the name Wangero, telling Dee, "If that's what you want us to call you, we'll call you."

But Dee doesn't really seem to want her mother's acceptance, and she definitely doesn't want to return the favor by accepting and respecting her mother's cultural traditions . She almost seems disappointed that her mother is willing to call her Wangero.

Shows Possessiveness

Dee shows possessiveness and entitlement as "her hand close[s] over Grandma Dee's butter dish" and she begins to think of objects she'd like to take. Additionally, she's convinced of her superiority over her mother and sister. For example, the mother observes Dee's companion and notices, "Every once in a while he and Wangero sent eye signals over my head."

When it turns out that Maggie knows much more about the history of the family heirlooms than Dee does, Dee belittles her by saying that her "brain is like an elephant's." The entire family considers Dee to be the educated, intelligent, quick-witted one, and so she equates Maggie's intellect with the instincts of an animal, not giving her any real credit.

Appeases Dee

Still, as the mother narrates the story, she does her best to appease Dee and refer to her as Wangero. Occasionally she calls her as "Wangero (Dee)," which emphasizes the confusion of having a new name and the effort it takes to use it (and also pokes a little fun at the grandness of Dee's gesture).

But as Dee becomes more and more selfish and difficult, the narrator starts to withdraw her generosity in accepting the new name. Instead of "Wangero (Dee)," she starts to refer to her as "Dee (Wangero)," privileging her original given name. When the mother describes snatching the quilts away from Dee, she refers to her as "Miss Wangero," suggesting that she's run out of patience with Dee's haughtiness. After that, she simply calls her Dee, fully withdrawing her gesture of support.

Needs to Feel Superior

Dee seems unable to separate her new-found cultural identity from her own long-standing need to feel superior to her mother and sister. Ironically, Dee's lack of respect for her living family members—as well as her lack of respect for the real human beings who constitute what Dee thinks of only as an abstract "heritage"—provides the clarity that allows Maggie and the mother to "appreciate" each other and their own shared heritage.

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Everyday Use

By alice walker, everyday use summary and analysis of everyday use.

The story begins with Mama waiting in the yard for her eldest daughter Dee to return. Mama’s yard is an extension of her living room: the dirt ground flows into the small shack without separation. We are told little about Mama's husband; he is simply out of the picture and all of Mama's accomplishments, including the raising of her children, seem to be done by her own hand. Walker does not state the geographic setting outright, but we can surmise that Mama’s small farm is located somewhere in rural Georgia.

Mama discusses her younger daughter Maggie . Maggie nervously anticipates her big sister Dee. Maggie is apprehensive about the emotional stress and anxiety that will come with Dee's arrival. Mama daydreams about being on the Johnny Carson Show and reuniting with Dee in front of a sea of white faces.

Mama breaks out of her reverie to explain the realities of her life. Unlike the slim and lighter-skinned fantasy of herself on the Johnny Carson Show, Mama has darker skin and is big boned, wearing overalls rather than feminine clothing. She points out that her fat keeps her warm in the winter and cool in the summer. Mama does the work of two men on her farm. She can kill a bull calf and have the meat hung up to chill by nightfall.

Maggie lurks in the shadows not wanting to be fully visible. Mama describes her as a lame dog. Mama recalls the fire that burned their first house down. Maggie still bears the scars of that fateful night. Mama also recalls that Dee just stood there and watched the house burn with a condescending smile on her face. To Dee, the old house defined them as poor black farmers, the descendants of sharecroppers. Mama remembers how Dee willed herself to be different from her rural neighbors with her book smarts and by having a style all her own. Dee wanted nice things and was intent on getting them. If she couldn't afford to buy fancy clothes, she would make them. She seldom heard the word "no".

Dee finally arrives wearing a colorful, chic African dress. Maggie tries to bolt for the house but Mama stops her. Dee has changed her name to the more “African” sounding "Wangero". Mama attempts to explain that her given name Dee holds deep family meaning but "Wangero" insists that, at one time, it must surely have been a slave name forced on them by white owners. Mama recalls that she and her church made great sacrifices to send Dee to school in Augusta, where she learned about her historical roots. Dee greets them with an emphatic "Wa-su-zo-Tean-o", a Ugandan greeting. She introduces her partner Hakim-a-barber , whom Mama calls "Asalamalakim" after his Muslim greeting. Mama is weary of Dee’s brief entrance back into her life.

Dee has come back to lay claim to some old blankets that she has a newfound “historic” appreciation for: she thinks they would make trendy décor for her apartment. To Dee, the quilts represent the historical significance of an oppressed people. The problem is that Mama has a much more practical use for the quilts; Mama intends to give them to Dee’s much less sophisticated, and less garish, younger sister Maggie. Unlike Dee, Maggie is destined to get married within the community and live out her life in a setting much like Mama’s.

Hakim-a-barber attempts to kiss Maggie but she recoils in horror. They sit down to eat but, while Dee treats the meal as an exotic buffet, Hakim-a-barber announces that he can't eat an unclean animal like pork. Both feign interest in visiting with Mama and Maggie as they rifle through Mama’s house looking for “quaint” collectables. Dee makes a dozen or so patronizing insults, veiled as casual “chit-chat”, directed at Mama and Maggie. She insists that Maggie will use the quilts she desires for everyday use. Maggie attempts to show her displeasure with her sister by dropping a plate in the shadows but she finally succumbs to Dee's forcefulness. In her meek voice, Maggie squeaks that Dee can have the quilts.

Mama, however, has had enough of this emotional bludgeoning, and tells Wangero to take two other quilts not intended for Maggie and leave. Dee tells Maggie to make something of herself and ironically tells Mama that she doesn't understand her own heritage. Then both Dee and Hakim-a-barber climb into their car and disappear in a cloud of dust as quickly as they arrived.

Alice Walker does an adept job at blurring the difference between the stereotypes of rural black American women with the realities that make up their lives. To the casual viewer, Mama’s old homestead looks dilapidated: a stereotype of the humble lives of poor black subsistence farmers of the Old South. Mama’s yard is nevertheless clean and she finds her abode comfortable and relaxing. Although Mama’s eldest daughter Dee and her “friend” Hakim-a-barber will look down on the way she lives, her reality is her own and she is proud of what she has accomplished. Telling the story in first person allows the reader to get inside Mama's perspective without judgment. As Mama explains her situation in a matter-of-fact tone, Walker is able to paint the picture of the setting in a neutral way.

The reader is introduced to the tension between Mama and her eldest daughter Dee early in the story. Mama fantasizes about the kind of reunion she might have with Dee on television. She thinks of Johnny Carson and a sea of white people waiting to be warmed by the reunion of a poor black woman and her long lost daughter who has “made it” in the world. There are the requisite tears and sighs from the audience. Mama stands sheepishly to one side while Dee takes control of the situation. Mama marvels at how Dee can manipulate the white audience, twisting her own history into a narrative they want to hear. Here we see Mama imagining her daughter’s fantasy, not her own. It is crucial that in this fantasy, Mama imagines herself as lighter - in skin tone, body weight and wit. She knows that she does not fit the ideal that Dee so desperately aspires to. Mama understands that Dee despises her circumstances, and Mama wishes she could be what her daughter wants. However, she understands that this cannot be, and she is who she is.

In real life, Mama is not "camera-ready"; she is large and big boned. She wears flannel nightgowns to bed and old thick overalls during most days. There is a quiet sincerity about Mama that earns her the reader’s respect early in her narrative. She is loving, forgiving, and frank. She has no illusions about either of her daughters. Her memories of Dee growing up help give us perspective on the self-absorbed patronizing young woman who will soon blow through her house. Mama refuses to draw attention to herself: she personifies an ethos born out of humbleness and practicality. Indeed, she never even tells us her name; her identity is comprised of a hard life of experience and her position as head of her matriarchal family.

Unlike Dee, Maggie will be the one to inherit that position from Mama. While Dee is intelligent and assertive, Maggie is “slow” and withdrawn; while Dee preens over her attractive appearance and lighter skin, Maggie darts away from her own reflection, so self-conscious of her plainness and scars. Mama describes Maggie as a wounded animal who must live her life forever subjugated to forces greater than her own will. Throughout the story, Maggie is described in less than flattering terms. Although loyal and affectionate, Mama does not reinforce her with any strong qualities. It is even more disconcerting that Mama believes Maggie incapable of acquiring any strong qualities. Mama’s half-compliments about Dee’s natural beauty, “lighter skin”, and clever wit is juxtaposed with her comments about good looks, money, and quickness passing Maggie by. Mama has long been content with her lot in life and projects this same sense of fatalism onto young Maggie. According to Mama, the best Maggie can hope for is to “marry John Thomas (who has mossy teeth in an earnest face).” Much like Dee, Mama’s limitations help shape her strengths. But with her acceptance of circumstance comes complacency. Maggie is, however, still young and Mama fails to accept that her life has possibilities. While Mama has carved out a life for herself, she gives us the sense that Maggie will fail at becoming an individual; she will disappear into a life of farm work, caring for children, and becoming an extension of her husband.

Even as a young girl, Dee searched for what she perceived as “better”. She wanted nice things and stylish clothes. Dee was self-possessed, clever and critical. Her mind craved education. For Dee, education was a way to transcend her experiences and forecast a brighter future for herself in the dawn of the Civil Rights era. Education was not something Mama had access to; the school closed in second grade and no one ever asked why. She says, in 1927, “colored asked fewer questions than they do now.” (92) Her generation was more complacent with their lot in life, not for lack of pride or hope, but because of the oppressive mechanism of racism that made a life like Dee's impossible for Mama. Dee, however, did not take no for an answer. Her immaturity and selfishness were tools used to escape a life she did not want.

However, Dee is incredibly judgmental and naive about Mama and Maggie's lives. She insists that Mama and Maggie "choose" to live where they do. While they may accept their fate, Maggie and Mama did not choose the life they were born into. Though Dee has access to changing times, not everyone born in the poor, rural black South is able to craft a new life and identity out of sheer will - and the financial help from Mama and her church. In return for her family's generosity, Dee patronized them with stories of other people’s lives and more “civilized” ways. Dee used her education as a weapon to wield against her own family.

Dee has reinvented herself as Wangero, and wears a bright African dress that Mama dislikes at first. Dee says that she refuses to go by the name given to her by white oppressors. Mama attempts to educate “Wangero” on the family lineage of her name. Dee rebukes her immediate genealogy, claiming that all their names come from white slave owners at one point in history. This is indeed true, yet Dee's adoption of Wangero and her Ghanaian greeting read as a superficial attempt to bury a past she despises.

The irony of Dee rebuking her own heritage in exchange for imagined pre-slavery identity is what shapes the rest of the story. She photographs her family home as an archaeologist would for National Geographic. Dee makes sure she gets a picture of Mama, the old house, and Maggie cowering in the corner. Both Mama and Maggie are objectified and exploited in these photos, like actors in costume at some living tourist museum. Dee envisions herself a journalist with a keen insight into her own life, but this insight is sanitized rather than enlightened by education as well as her personal hypocrisy.

Dee's shift in attitude is more fully revealed during dinner. Hakim-a-barber refuses to eat collards and pork, calling them “unclean”. Dee gets into her food like a tourist who has just discovered her new favorite ethnic meal. Dee gets excited about the benches, butter churn and various other objects, which she considers important artifacts, around the house. Dee finds them quaint and worthy showpieces for her apartment. Dee suddenly becomes fixated on some quilts that were put together by Grandma Dee, Big Dee, and Mama - despite earlier rejecting them as disgustingly quaint signifiers of her rural youth. She wants them now because she thinks they represent the historical significance of an oppressed people. Her education has taught her the value of the quilts, but only as items of the past, stripped of their familial context.

Mama tells Dee that she can have a set of newer quilts but Dee objects. Mama insists that the quilts will go to Maggie who will use them after she gets married. Wangero becomes incensed that her much less sophisticated sister will put the quilts to “everyday use”. Finally we see that even Mama has a breaking point. Much like her daydream about the Johnny Carson Show, whatever hopes that Mama might have had of re-connecting with her daughter become the stuff of fantasy. Mama can no longer endure Dee's shaming. In Mama's first real act of dissent, Mama tells Dee to take one or two of the other blankets if she wishes and walks out of the house. Walker concludes her characterization of Dee with a final insult veiled as advice: she tells Mama that, “you just don’t…understand your heritage.” (96) This passive aggressive mockery is extended to Maggie as well when Dee tells her to “make something of herself.” Of course, Mama understands her heritage is more than symbols or artifacts, but of the context of family that created them. Tradition cannot be boiled down to a decorative object; it is still living and breathing, in Mama and Maggie.

The immediate conclusion the reader has about Dee might generally be negative. This conclusion, however, is largely born out of Dee's immaturity towards both her heritage and her own family. There is a subtext to Dee that Walker subtly weaves throughout the story. Dee would have had to overcome many obstacles to get to the point of her loud and garish arrival to Mama's house. Being intelligent was not enough for a black girl from rural Georgia to excel in an institutionalized white university. She would also have had to be tenacious and driven. Ironically it is the parts of Dee’s personality that we might find objectionable that has enabled her deeper understanding of herself, however misguided. Even Mama gives Dee the benefit of the doubt at first. Mama does not protest about Dee's name change, and insists she will call her daughter by whatever name she chooses for herself. While Mama has no time for pretense, she does offer a more balanced and complex insight into the struggle represented by the girls' behavior. Mama can see right and wrong in both children, and in both points of view. But she does put her foot down when Dee tries to take Maggie's quilts away. In Maggie's marriage, she will keep the traditions passed down from her aunts and grandmother alive. Giving Dee the quilts would kill what Dee believes is already dead. But Maggie can continue traditions into the future by putting these humble objects to everyday use.

In the end, Wangero severs her connection with her real heritage for an imagined stylized heritage; in her drive to create a "new day" for Black Americans, she has also dismissed the very people that have shaped it.

Everyday Use Questions and Answers

The Question and Answer section for Everyday Use is a great resource to ask questions, find answers, and discuss the novel.

Everyday Use by Alice Walker

From the text:

I never had an education myself. After second grade the school was closed down.

In paragraphs 61-72, how does the conversation between Dee and Mama about the quilts develop the theme?

I'm sorry, please provide the text in question.

I saw my brother sneaking out of my room, his (1) movements slow and silent. When he saw me the poor kid was flinching, practically (2) under my gaze. "I was just looking at your CDs," he told me. At least he admitted he had been (3) _. annoyed, I decided

Is this related to the book Everyday use? What are you asking here?

Study Guide for Everyday Use

Everyday Use study guide contains a biography of Alice Walker, literature essays, quiz questions, major themes, characters, and a full summary and analysis.

• About Everyday Use
• Everyday Use Summary
• Character List

Essays for Everyday Use

Everyday Use essays are academic essays for citation. These papers were written primarily by students and provide critical analysis of Everyday Use.

• Identity Confusion in Alice Walker's "Everyday Use"
• The Black Empowerment Movement within Bambara's "The Lesson" and Walker's "Everyday Use"
• Pride and Heritage in “Everyday Use”
• "Everyday Use" from an Antipatriarchal Perspective
• A Comparison of Dee and Mathilde

Wikipedia Entries for Everyday Use

• Introduction

Conflict in Everyday Use Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

In the short story Everyday Use , Alice Walker talks about the conflict that exists between Mama and Dee. This observation is shared by many. All the literary critic and commentator will agree that there is conflict between the mother and her eldest daughter. All of them will also agree that Mama chose to stand beside Maggie and supported her while she turned her back on Dee. However, there is no universal agreement when it comes to who is right and who is wrong.

There are those who said that Mama recognized the superficiality of Dee while she favored the moral strength of Maggie. On the other side of the fence there are those who said that Dee had the correct worldview and that she was justified her attempt to transform Mama’s old way of thinking. The reader must not take sides and instead find a way to reconcile the opposing worldviews of Mama and Dee.

Nancy Tuten echoes the sentiment of most readers and most commentators who said that Dee was a bad example of how a girl should behave. This is evident in the introduction to an article that she had written on this subject and she wrote “Commentaries on Alice Walker’s “Everyday Use” typically center on Mama’s awakening to one daughter’s superficiality and to the other’s deep-seated understanding of heritage (Tuten, 1993, p.125). There are many examples in Alice Walker’s story that supports this view.

In the very beginning of the story one can already see the reason why Tuten disapproved of Dee’s actions and supported the desire of Mama and Maggie to continue with their way of life. There was a romantic air to Mama’s description of her home. She said it with affection and pride:

A yard like this is more comfortable than most people know. It is not just a yard. It is like an extended living room. When the hard clay is swept clean as a floor and the fine sand around the edges lined with tiny, irregular grooves, anyone can come and sit and look up into the elm tree and wait for the breezes that never come inside the house (Walker, 1973, p. 284).

The simple life is favored over the sophisticated life of the urban dwellers. Based on the world view of Tuten someone has to preserve the best of yesteryears, when the world was all about the beauty of family and enjoying the slow-paced lifestyle. A world populated by people who are not pressured to buy the latest gadgets and be updated with the latest trend.

Tuten’s commentary is a criticism to the lifestyle chosen by Dee. Tuten condemned her using a strong word and she said that is superficial. In other words she implied that Dee is all about the outward appearance and yet unable to fathom and appreciate what is deep and real.

Tuten’s made some valid arguments but she must also consider the importance of progress. It is being overly romantic to keep on wishing that the old days will not pass away. Sooner or later change will overtake every country and every community. The well swept hard clay may be nice during summer but what will happen when there is heavy rain? Is it possible that Mama and Maggie will not be able to come out of the house because the place is all muddied and they can even walk to buy their food?

On the other extreme Susan Farrell disagrees with the worldview of Mama and Maggie and instead favored the forward-thinking attitude of Dee. Susan Farrell made an emphatic argument against those who try to put down Dee and she wrote: “We must remember from the beginning that the story is told by Mama; the perceptions are filtered through her mind and her views of her two daughters are not to be accepted uncritically” (Farrell, 1998, p.179).

This is in direct opposition to Tuten’s analysis of the short story. However, Farrell went to the extreme. It is difficult to understand why she turned a blind eye to the faults of Dee.

It has to be made clear that Farrel’s understanding of Alice Walker’s story is an acceptable argument. One has to question who had the correct worldview. It is no loner convenient to praise Mama and Maggie’s dedication to preserve traditions and to condemn Dee for her progressive thinking.

It has to be said that perhaps Dee was not materialistic but simply wanted to improve her life. She simply wanted progress over backwardness and chose improvement over stagnation. However, Farrell just like Tuten went to the extreme in their praise and condemnation of the main characters.

Both Mama and Dee needed to see the big picture. Mama cannot keep on postponing her date with the present reality. It is time for her kids to experience what it feels like to be educated. There is nothing wrong with the fact that Dee decided to go to school and desire for a better life. It is wrong for her in not encouraging Maggie to reach for the stars.

She seemed justified in her actions because of Maggie’s injuries but even with a disability a child must go to school. There is no indication that Maggie is retarded and so it begs the question why she is attached to her mother like a cat’s tail to a cat.

On the other hand Dee must learn to value family and traditions. She must value it the way Mama and Maggie values their family history and heritage. It seems that Dee can only manage to appreciate what they have on an intellectual level while Mama and Maggie were able to embrace what they went through and their past history from an emotional and spiritual level.

It can be argued that Alice Walker is suggesting that the qualities of Mama and Dee must be fused. This is perhaps the reason why she inserted Maggie in the story. Maggie does not hate Dee’s sophistication and learning, in fact she wants to be like Dee. But at the same time Maggie is sensitive enough to honor and respect her mother and their traditions.

Maggie is the embodiment of what is possible if Mama’s conservatism and Dee’s progressive mindset can be combined in one person. The only thing that Maggie needed to do is to get out of her shell and not use her injuries as an excuse to grow and mature as a person.

It is not correct to take sides to choose between Mama and Dee. Both of them are correct and both of them are wrong when it comes to specific areas of their lives and their worldview. Mama cannot force her daughters to be like her – uneducated and living in a mud hut. On the other hand it is wrong for Dee to reduce everything into an intellectual treatise.

She knew the value of the quilts from a historical and analytical perspective but she is unable to show her mother and sister how much she respects the spiritual and emotional value of those quilts. Both mother and daughters must learn to live in the modern world without forgetting where they came from.

Works Cited

Farrell, Susan. “Fight vs. Flight: A Re-evaluation of Dee in Alice Walker’s ‘Everydayuse’”.

Studies in Shrot Fiction . 35.2 (1998): 179. Academic Search Premier. Web.

Tuten, Nancy. “Alice Walker’s Everyday Use.” Explicator . 51.2 (1993): 125. Academic Search Premier. EBSCO. Web.

Walker, Alice. “Everyday Use.” Fiction: Reading, Reacting, Writing . Laurie Kirszner & Stephen Mandell. FL: Harcourt Brace & Company, 1994.

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IvyPanda. (2018, July 23). Conflict in Everyday Use. https://ivypanda.com/essays/everyday-use/

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Bibliography

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I will wait for her in the yard that Maggie and I made so clean and wavy yesterday afternoon. A yard like this is more comfortable than most people know. It is not just a yard. It is like an extended living room. When the hard clay is swept clean as a floor and the fine sand around the edges lined with tiny, irregular grooves, anyone can come and sit and look up into the elm tree and wait for the breezes that never come inside the house.

Maggie will be nervous until after her sister goes: she will stand hopelessly in corners, homely and ashamed of the burn scars down her arms and legs, eying her sister with a mixture of envy and awe. She thinks her sister has held life always in the palm of one hand, that “no” is a word the world never learned to say to her.

You’ve no doubt seen those TV shows where the child who has “made it” is confronted, as a surprise, by her own mother and father, tottering in weakly from backstage. (A pleasant surprise, of course: What would they do if parent and child came on the show only to curse out and insult each other?) On TV mother and child embrace and smile into each other’s faces. Sometimes the mother and father weep, the child wraps them in her arms and leans across the table to tell how she would not have made it without their help. I have seen these programs.

Sometimes I dream a dream in which Dee and I are suddenly brought together on a TV program of this sort. Out of a dark and soft-seated limousine I am ushered into a bright room filled with many people. There I meet a smiling, gray, sporty man like Johnny Carson who shakes my hand and tells me what a fine girl I have. Then we are on the stage and Dee is embracing me with tears in her eyes. She pins on my dress a large orchid, even though she has told me once that she thinks orchids are tacky flowers.

In real life I am a large, big-boned woman with rough, man-working hands. In the winter I wear flannel nightgowns to bed and overalls during the day. I can kill and clean a hog as mercilessly as a man. My fat keeps me hot in zero weather. I can work outside all day, breaking ice to get water for washing; I can eat pork liver cooked over the open fire minutes after it comes steaming from the hog. One winter I knocked a bull calf straight in the brain between the eyes with a sledge hammer and had the meat hung up to chill before nightfall. But of course all this does not show on television. I am the way my daughter would want me to be: a hundred pounds lighter, my skin like an uncooked barley pancake. My hair glistens in the hot bright lights. Johnny Carson has much to do to keep up with my quick and witty tongue.

But that is a mistake. I know even before I wake up. Who ever knew a Johnson with a quick tongue? Who can even imagine me looking a strange white man in the eye? It seems to me I have talked to them always with one foot raised in flight, with my head fumed in whichever way is farthest from them. Dee, though. She would always look anyone in the eye. Hesitation was no part of her nature.

H ow do I look, Mama?” Maggie says, showing just enough of her thin body enveloped in pink skirt and red blouse for me to know she’s there, almost hidden by the door.

“Come out into the yard,” I say.

Have you ever seen a lame animal, perhaps a dog run over by some careless person rich enough to own a car, sidle up to someone who is ignorant enough to be kind to him? That is the way my Maggie walks. She has been like this, chin on chest, eyes on ground, feet in shuffle, ever since the fire that burned the other house to the ground.

Dee is lighter than Maggie, with nicer hair and a fuller figure. She’s a woman now, though sometimes I forget. How long ago was it that the other house burned? Ten, twelve years? Sometimes I can still hear the flames and feel Maggie’s arms sticking to me, her hair smoking and her dress falling off her in little black papery flakes. Her eyes seemed stretched open, blazed open by the flames reflected in them. And Dee. I see her standing off under the sweet gum tree she used to dig gum out of; a look of concentration on her face as she watched the last dingy gray board of the house fall in toward the red-hot brick chimney. Why don’t you do a dance around the ashes? I’d wanted to ask her. She had hated the house that much.

I used to think she hated Maggie too. But that was before we raised money, the church and me, to send her to Augusta to school. She used to read to us without pity; forcing words, lies, other folks’ habits, whole lives upon us two, sitting trapped and ignorant underneath her voice. She washed us in a river of make-believe, burned us with a lot of knowledge we didn’t necessarily need to know. Pressed us to her with the serious way she read, to shove us away, like dimwits, at just the moment we seemed about to understand.

Dee wanted nice things. A yellow organdy dress to wear to her graduation from high school; black pumps to match a green suit she’d made from an old suit somebody gave me. She was determined to stare down any disaster in her efforts. Her eyelids would not flicker for minutes at a time. Often I fought off the temptation to shake her. At sixteen she had a style of her own: and knew what style was.

I never had an education myself. After second grade the school was closed down. Don’t ask me why: in 1927 colored asked fewer questions than they do now. Sometimes Maggie reads to me. She stumbles along good-naturedly but can’t see well. She knows she is not bright. Like good looks and money, quickness passes her by. She will marry John Thomas (who has mossy teeth in an earnest face) and then I’ll be free to sit here and I guess just sing church songs to myself. Although I never was a good singer. Never could carry a tune. I was always better at a man’s job. I used to love to milk till I was hooked in the side in ’49. Cows are soothing and slow and don’t bother you, unless you try to milk them the wrong way.

I have deliberately turned my back on the house. It is three rooms, just like the one that burned, except the roof is tin; they don’t make shingle roofs anymore. There are no real windows, just some holes cut in the sides, like the portholes in a ship, but not round and not square, with rawhide holding the shutters up on the outside. This house is in a pasture too, like the other one. No doubt when Dee sees it she will want to tear it down. She wrote me once that no matter where we “choose” to live, she will manage to come see us. But she will never bring her friends. Maggie and I thought about this and Maggie asked me, “Mama, when did Dee ever have any friends?”

She had a few. Furtive boys in pink shirts hanging about on washday after school. Nervous girls who never laughed. Impressed with her they worshiped the well-turned phrase, the cute shape, the scalding humor that erupted like bubbles in lye. She read to them.

When she was courting Jimmy T she didn’t have much time to pay to us, but turned all her fault-finding power on him. He flew to marry a cheap city girl from a family of ignorant flashy people. She hardly had time to recompose herself.

W hen she comes I will meet … but there they are!

Maggie attempts to make a dash for the house, in her shuffling way, but I stay her with my hand. “Come back here, ” I say. And she stops and tries to dig a well in the sand with her toe.

It is hard to see them clearly through the strong sun. But even the first glimpse of leg out of the car tells me it is Dee. Her feet were always neat looking, as if God himself had shaped them with a certain style. From the other side of the car comes a short, stocky man. Hair is all over his head a foot long and hanging from his chin like a kinky mule tail. I hear Maggie suck in her breath. “Uhnnnh,” is what it sounds like. Like when you see the wriggling end of a snake just in front of your foot on the road. “Uhnnnh.”

Dee next. A dress down to the ground, in this hot weather. A dress so loud it hurts my eyes. There are yellows and oranges enough to throw back the light of the sun. I feel my whole face warming from the heat waves it throws out. Earrings gold, too, and hanging down to her shoulders. Bracelets dangling and making noises when she moves her arm up to shake the folds of the dress out of her armpits. The dress is loose and flows, and as she walks closer, I like it. I hear Maggie go “Uhnnnh” again. It is her sister’s hair. It stands straight up like the wool on a sheep. It is black as night and around the edges are two long pigtails that rope about like small lizards disappearing behind her ears.

“Wa-su-zo-Tean-o!” she says, coming on in that gliding way the dress makes her move. The short stocky fellow with the hair to his navel is all grinning and he follows up with “Asalamalakim, my mother and sister!” He moves to hug Maggie but she falls back, right up against the back of my chair. I feel her trembling there and when I look up I see the perspiration falling off her chin.

“Don’t get up,” says Dee. Since I am stout it takes something of a push. You can see me trying to move a second or two before I make it. She turns, showing white heels through her sandals, and goes back to the car. Out she peeks next with a Polaroid. She stoops down quickly and snaps off picture after picture of me sitting there in front of the house with Maggie cowering behind me. She never takes a shot without making sure the house is included. When a cow comes nibbling around the edge of the yard she snaps it and me and Maggie and the house. Then she puts the Polaroid in the back seat of the car, and comes up and kisses me on the forehead.

Meanwhile Asalamalakim is going through motions with Maggie’s hand. Maggie’s hand is as limp as a fish, and probably as cold, despite the sweat, and she keeps trying to pull it back. It looks like Asalamalakim wants to shake hands but wants to do it fancy. Or maybe he don’t know how people shake hands. Anyhow, he soon gives up on Maggie.

“Well,” I say. “Dee.”

“No, Mama,” she says. “Not ‘Dee,’ Wangero Leewanika Kemanjo!”

“What happened to ‘Dee’?” I wanted to know.

“She’s dead,” Wangero said. “I couldn’t bear it any longer, being named after the people who oppress me.”

“You know as well as me you was named after your aunt Dicie,” I said. Dicie is my sister. She named Dee. We called her “Big Dee” after Dee was born.

“But who was she named after?” asked Wangero.

“I guess after Grandma Dee,” I said.

“And who was she named after?” asked Wangero.

“Her mother,” I said, and saw Wangero was getting tired. “That’s about as far back as I can trace it,” I said. Though, in fact, I probably could have carried it back beyond the Civil War through the branches.

“Well,” said Asalamalakim, “there you are.”

“Uhnnnh,” I heard Maggie say.

“There I was not,” I said, “before ‘Dicie’ cropped up in our family, so why should I try to trace it that far back?”

He just stood there grinning, looking down on me like somebody inspecting a Model A car. Every once in a while he and Wangero sent eye signals over my head.

“How do you pronounce this name?” I asked.

“You don’t have to call me by it if you don’t want to,” said Wangero.

“Why shouldn’t I?” I asked. “If that’s what you want us to call you, we’ll call you.”

“I know it might sound awkward at first,” said Wangero.

“I’ll get used to it,” I said. “Ream it out again.”

Well, soon we got the name out of the way. Asalamalakim had a name twice as long and three times as hard. After I tripped over it two or three times he told me to just call him Hakim-a-barber. I wanted to ask him was he a barber, but I didn’t really think he was, so I didn’t ask.

“You must belong to those beef cattle peoples down the road,” I said. They said “Asalamalakim” when they met you, too, but they didn’t shake hands. Always too busy: feeding the cattle, fixing the fences, putting up salt-lick shelters, throwing down hay. When the white folks poisoned some of the herd, the men stayed up all night with rifles in their hands. I walked a mile and a half just to see the sight.

Hakim-a-barber said, “I accept some of their doctrines, but farming and raising cattle is not my style.” They didn’t tell me, and I didn’t ask, whether Wangero (Dee) had really gone and married him.

We sat down to eat and right away he said he didn’t eat collards and pork was unclean. Wangero, though, went on through the chitlins and corn bread, the greens and everything else. She talked a blue streak over the sweet potatoes. Everything delighted her. Even the fact that we still used the benches her daddy made for the table when we couldn’t afford to buy chairs.

“Oh, Mama!” she cried. Then turned to Hakim-a-barber. “I never knew how lovely these benches are. You can feel the rump prints,” she said, running her hands underneath her and along the bench. Then she gave a sigh and her hand closed over Grandma Dee’s butter dish. “That’s it!” she said. “I knew there was something I wanted to ask you if I could have.” She jumped up from the table and went over in the corner where the churn stood, the milk in it clabber by now. She looked at the churn and looked at it.

“This churn top is what I need,” she said. “Didn’t Uncle Buddy whittle it out of a tree you all used to have?”

“Yes,” I said.

“Uh huh,” she said happily. “And I want the dasher, too.”

“Uncle Buddy whittle that, too?” asked the barber.

Dee (Wangero) looked up at me.

“Aunt Dee’s first husband whittled the dash,” said Maggie so low you almost couldn’t hear her. “His name was Henry, but they called him Stash.”

“Maggie’s brain is like an elephant’s,” Wangero said, laughing. “I can use the churn top as a centerpiece for the alcove table,” she said, sliding a plate over the churn, “and I’ll think of something artistic to do with the dasher.”

When she finished wrapping the dasher the handle stuck out. I took it for a moment in my hands. You didn’t even have to look close to see where hands pushing the dasher up and down to make butter had left a kind of sink in the wood. In fact, there were a lot of small sinks; you could see where thumbs and fingers had sunk into the wood. It was beautiful light yellow wood, from a tree that grew in the yard where Big Dee and Stash had lived.

After dinner Dee (Wangero) went to the trunk at the foot of my bed and started rifling through it. Maggie hung back in the kitchen over the dishpan. Out came Wangero with two quilts. They had been pieced by Grandma Dee and then Big Dee and me had hung them on the quilt frames on the front porch and quilted them. One was in the Lone Star pattern. The other was Walk Around the Mountain. In both of them were scraps of dresses Grandma Dee had worn fifty and more years ago. Bits and pieces of Grandpa Jarrell’s paisley shirts. And one teeny faded blue piece, about the size of a penny matchbox, that was from Great Grandpa Ezra’s uniform that he wore in the Civil War.

“Mama,” Wangero said sweet as a bird. “Can I have these old quilts?”

I heard something fall in the kitchen, and a minute later the kitchen door slammed.

“Why don’t you take one or two of the others?” I asked. “These old things was just done by me and Big Dee from some tops your grandma pieced before she died.”

“No,” said Wangero. “I don’t want those. They are stitched around the borders by machine.”

“That’ll make them last better,” I said.

“That’s not the point,” said Wangero. “These are all pieces of dresses Grandma used to wear. She did all this stitching by hand. Imagine!” She held the quilts securely in her arms, stroking them.

“Some of the pieces, like those lavender ones, come from old clothes her mother handed down to her,” I said, moving up to touch the quilts. Dee (Wangero) moved back just enough so that I couldn’t reach the quilts. They already belonged to her.

“Imagine!” she breathed again, clutching them closely to her bosom.

“The truth is,” I said, “I promised to give them quilts to Maggie, for when she marries John Thomas.”

She gasped like a bee had stung her.

“Maggie can’t appreciate these quilts!” she said. “She’d probably be backward enough to put them to everyday use.”

“I reckon she would,” I said. “God knows I been saving ’em for long enough with nobody using ’em. I hope she will!” I didn’t want to bring up how I had offered Dee (Wangero) a quilt when she went away to college. Then she had told they were old-fashioned, out of style.

“But they’re priceless !” she was saying now, furiously; for she has a temper. “Maggie would put them on the bed and in five years they’d be in rags. Less than that!”

“She can always make some more,” I said. “Maggie knows how to quilt.”

Dee (Wangero) looked at me with hatred. “You just will not understand. The point is these quilts, these quilts!”

“Well,” I said, stumped. “What would you do with them?”

“Hang them,” she said. As if that was the only thing you could do with quilts.

M aggie by now was standing in the door. I could almost hear the sound her feet made as they scraped over each other.

“She can have them, Mama,” she said, like somebody used to never winning anything, or having anything reserved for her. “I can ‘member Grandma Dee without the quilts.”

I looked at her hard. She had filled her bottom lip with checkerberry snuff and gave her face a kind of dopey, hangdog look. It was Grandma Dee and Big Dee who taught her how to quilt herself. She stood there with her scarred hands hidden in the folds of her skirt. She looked at her sister with something like fear but she wasn’t mad at her. This was Maggie’s portion. This was the way she knew God to work.

When I looked at her like that something hit me in the top of my head and ran down to the soles of my feet. Just like when I’m in church and the spirit of God touches me and I get happy and shout. I did something I never done before: hugged Maggie to me, then dragged her on into the room, snatched the quilts out of Miss Wangero’s hands and dumped them into Maggie’s lap. Maggie just sat there on my bed with her mouth open.

“Take one or two of the others,” I said to Dee.

But she turned without a word and went out to Hakim-a-barber.

“Y ou just don’t understand,” she said, as Maggie and I came out to the car.

“What don’t I understand?” I wanted to know.

“Your heritage,” she said, And then she turned to Maggie, kissed her, and said, “You ought to try to make something of yourself too, Maggie. It’s really a new day for us. But from the way you and Mama still live you’d never know it.”

She put on some sunglasses that hid everything above the tip of her nose and chin.

Maggie smiled; maybe at the sunglasses. But a real smile, not scared. After we watched the car dust settle I asked Maggie to bring me a dip of snuff. And then the two of us sat there just enjoying, until it was time to go in the house and go to bed.

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"Everyday Use" by Alice Walker: Summary

• Categories: Alice Walker Everyday Use Short Story

About this sample

Words: 549 |

Published: May 4, 2021

Words: 549 | Page: 1 | 3 min read

The essay explores Alice Walker's short story "Everyday Use" and delves into the themes of heritage and identity within the narrative. The story is narrated by Mama, a hardworking woman awaiting the return of her daughter, Dee, who has been away at school. Mama's younger daughter, Maggie, is also present but feels overshadowed by Dee's success and confidence.

Dee arrives with her boyfriend, Hakim-a-barber, and immediately shows an interest in family artifacts, such as a butter churn and some handmade quilts. She has changed her name to "Wangero Leewanika Kemanjo" to distance herself from her family's history of oppression. The conflict arises when Dee insists on taking the family quilts, which Mama had promised to Maggie. Mama ultimately decides to give the quilts to Maggie, recognizing her appreciation for their heritage.

The essay highlights the contrasting views of heritage and identity between Dee, who seeks to display her roots as a form of art, and Maggie, who values the practical and emotional significance of these items. It underscores the idea that heritage is not just about preserving objects but also understanding the experiences and traditions passed down through generations. In the end, Mama's choice to give the quilts to Maggie reflects her belief that heritage should be used and cherished rather than put on display.

Depiction of Heritage and Identity in Walker's "Everyday Use"

Works cited:.

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• American Medical Association. (2019). About the AMA.
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• Dolmans, D. H., Wolfhagen, I. H., & Essed, G. G. (2005). Students' perceptions of relationships between some educational variables in the Maastricht medical curriculum. Medical Education, 39(5), 470-477.
• Global Health Workforce Alliance. (2016). A universal truth: No health without a workforce. World Health Organization. https://www.who.int/workforcealliance/knowledge/resources/GHWA-a_universal_truth_report.pdf?ua=1
• Jain, R. (2017). Healthcare delivery in India: Challenges and opportunities. International Journal of Scientific and Research Publications, 7(4), 87-91.
• Kumar, S., & Goyal, A. (2015). An analytical study of medical tourism: A review. Journal of Tourism and Hospitality Management, 3(2), 37-44.
• National Institutes of Health. (2021). MedlinePlus: Medical encyclopedia.
• World Health Organization. (2021). WHO guidelines for the management of cancer pain in adults and children. https://www.who.int/publications/i/item/9789241550369
• World Health Organization. (2022). Global strategy on human resources for health: Workforce 2030. https://www.who.int/workforcealliance/knowledge/resources/HRHStrategyWorkforce2030.pdf?ua=1

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Everyday Use Literary Analysis

This essay about Alice Walker’s “Everyday Use” examines the intricate dynamics of familial relationships and cultural heritage. Through Mama, Dee (Wangero), and Maggie, Walker skillfully navigates the complexities of identity and authenticity. The narrative into the symbolism of quilts as tangible representations of shared history and the clash between superficial appropriation and genuine connection. It culminates in a poignant exploration of the true essence of heritage, emphasizing the importance of lived experience and familial bonds over academic understanding. Walker’s work prompts readers to reflect on their own relationship with heritage and the enduring significance of personal connections.

How it works

In Alice Walker’s compelling narrative “Everyday Use,” the tapestry of familial bonds, cultural lineage, and the quest for authenticity intertwine to unveil profound insights into human relationships and identity. Through the characters of Mama, Dee (Wangero), and Maggie, Walker masterfully orchestrates a symphony of symbolism and character dynamics, inviting readers into a realm where heritage is not merely a matter of artifacts but a tapestry of lived experiences and personal connections.

Within the narrative, the tension between Mama’s daughters serves as a microcosm of broader societal struggles over the interpretation and preservation of cultural heritage.

Dee, now Wangero, emerges as the embodiment of a modern, cosmopolitan worldview, infused with a desire to reclaim her African roots. Her return home is marked by a palpable eagerness to lay claim to family artifacts, like quilts and churns, as symbols of her newfound cultural identity. However, her approach is tinged with a superficiality that belies a deeper yearning for connection, as she seeks to possess these artifacts more as trophies of heritage than as conduits of familial memory.

Conversely, Maggie embodies a quieter, more understated reverence for her familial heritage. Scarred by the remnants of a childhood house fire, Maggie’s physical scars serve as a poignant metaphor for the deeper wounds inflicted by the passage of time and the erosion of cultural traditions. Yet, her connection to the family’s history runs deep, woven into the fabric of her being through the everyday rituals and traditions passed down through generations. While lacking Dee’s outward confidence and academic prowess, Maggie’s authenticity shines through in her unassuming demeanor and her steadfast commitment to preserving the familial legacy, not as a relic of the past but as a living testament to resilience and continuity.

Central to the narrative’s exploration of heritage is the symbolism imbued within the quilts themselves. These patchwork masterpieces, painstakingly stitched together by generations of women in the family, serve as tangible manifestations of shared history and collective memory. Each swatch of fabric carries with it a fragment of the past, woven into a larger narrative of survival, creativity, and familial bonds. While Dee sees the quilts as objects of artistic merit, to be preserved and displayed as tokens of cultural heritage, Mama recognizes their true value lies not in their aesthetic appeal but in their utility and the stories they encapsulate.

The climax of the story unfolds as Mama is faced with the pivotal decision of to whom she will entrust the quilts: Dee, with her academic understanding of heritage, or Maggie, whose connection runs deeper than words can convey. In choosing to bestow the quilts upon Maggie, Mama not only affirms her daughter’s intrinsic worth but also challenges Dee’s superficial interpretation of heritage. It is a moment of profound significance, wherein the true essence of heritage—rooted in lived experience and familial bonds—is reaffirmed, transcending the confines of academic discourse and cultural commodification.

Through “Everyday Use,” Alice Walker invites readers on a journey of self-discovery and introspection, urging us to confront our own relationship with heritage and identity. In the tapestry of Mama, Dee, and Maggie’s story, we find echoes of our own struggles, aspirations, and yearnings for connection—a reminder that, ultimately, the most enduring legacies are those woven not from thread and fabric but from the intangible threads of love, memory, and shared experience.

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"Everyday Use" by Alice Walker critic my literary analysis essay

silverystars 14 / 105   Apr 27, 2009   #2 Hello, You have something, but it needs some refining. That's why we're here! I would rephrase your thesis into something that focuses and ties in better with your main body. The trick is that I'm not even sure myself the best way to do that: "In trying to understand her own African-American heritage, Dee..." ...does what? Dee comes home from college and tries to get closer to her own heritage, but only does so, initially, in a shallow, materialistic sense. There are conflicts, sure, but, specifically, what kind? Though it might be obvious in the main body, it needs to be portrayed as well in your thesis. In other words, if the reader (i.e. your teacher) were to see only your introduction and conclusion, the gist of your essay should be loud and clear. Also, I would clarify the passage about Asalamalakim and the conflict between Dee's culture and black power culture. It needs to relate directly to your thesis. Alice Walker's short story "Everyday Use" contains a parallel to the author's childhood. As a little girl , she was shot in the eye by a BB gun, similar to how Maggie was burnt in a house fire. During their meal , Dee ate the pork and collards that her mother prepared , which Asalamalakim did not eat. Being Muslim, he does not eat pork. During this time , Dee finds out how the quilts were made and wants to have them to put up as a display of her culture. Dee , however, does not receive the quilts from her mother because she has promised Maggie she would receive them once she is married. Keep going!

EF_Sean 6 / 3481   May 1, 2009   #4 You say that Dee learns about her heritage, but you never specify exactly how this experience changes her. Does she come to realize that she is being too materialistic? Does she come to some great realization about her cultural background? Or does she miss the point, but in a way that allows the reader to come to a realization, either about black culture or about the importance of heritage generally? Answering these questions might lead you to a more focused thesis.

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Everyday Use

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Walker’s writing style in “Everyday Use” is both colloquial and literary. Its colloquial nature comes across in the way Walker captures how Mama, the narrator, would actually speak as a Black woman in rural Georgia. Its literary nature comes across in the rich figurative language that Mama uses. Both of these elements are evident in the following passage, as Mama watches her daughter Dee arrive for a visit:

It is hard to see them clearly through the strong sun. But even the first glimpse of leg out of the car tells me it is Dee. Her feet were always neat-looking, as if God himself had shaped them with a certain style. From the other side of the car comes a short, stocky man. Hair is all over his head a foot long and hanging from his chin like a kinky mule tail. I hear Maggie suck in her breath. “Uhnnnh,” is what it sounds like. Like when you see the wriggling end of a snake just in front of your foot on the road. Cite this Quote

Here, Mama combines informal language (like describing Dee’s feet as “neat-looking” and capturing the sound Maggie makes as “Uhnnnh”) with figurative language, such as describing how Dee’s feet looked “as if God himself had shaped them with a certain style,” how Hakim-a-barber’s beard looked “like a kinky mule tail,” and how the sound of Maggie sucking in her breath was like “when you see the wriggling end of a snake just in front of your foot on the road.”

This combination of stylistic choices is significant because it demonstrates that even though Mama is uneducated, she still has a sophisticated and artistic relationship to language. While Dee may look down on her mother for living in poverty in rural Georgia, Mama’s narration indicates that she has a rich and perceptive understanding of the world.

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• How to write a literary analysis essay | A step-by-step guide

How to Write a Literary Analysis Essay | A Step-by-Step Guide

Published on January 30, 2020 by Jack Caulfield . Revised on August 14, 2023.

Literary analysis means closely studying a text, interpreting its meanings, and exploring why the author made certain choices. It can be applied to novels, short stories, plays, poems, or any other form of literary writing.

A literary analysis essay is not a rhetorical analysis , nor is it just a summary of the plot or a book review. Instead, it is a type of argumentative essay where you need to analyze elements such as the language, perspective, and structure of the text, and explain how the author uses literary devices to create effects and convey ideas.

Before beginning a literary analysis essay, it’s essential to carefully read the text and c ome up with a thesis statement to keep your essay focused. As you write, follow the standard structure of an academic essay :

• An introduction that tells the reader what your essay will focus on.
• A main body, divided into paragraphs , that builds an argument using evidence from the text.
• A conclusion that clearly states the main point that you have shown with your analysis.

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Table of contents

Step 1: reading the text and identifying literary devices, step 2: coming up with a thesis, step 3: writing a title and introduction, step 4: writing the body of the essay, step 5: writing a conclusion, other interesting articles.

The first step is to carefully read the text(s) and take initial notes. As you read, pay attention to the things that are most intriguing, surprising, or even confusing in the writing—these are things you can dig into in your analysis.

Your goal in literary analysis is not simply to explain the events described in the text, but to analyze the writing itself and discuss how the text works on a deeper level. Primarily, you’re looking out for literary devices —textual elements that writers use to convey meaning and create effects. If you’re comparing and contrasting multiple texts, you can also look for connections between different texts.

To get started with your analysis, there are several key areas that you can focus on. As you analyze each aspect of the text, try to think about how they all relate to each other. You can use highlights or notes to keep track of important passages and quotes.

Language choices

Consider what style of language the author uses. Are the sentences short and simple or more complex and poetic?

What word choices stand out as interesting or unusual? Are words used figuratively to mean something other than their literal definition? Figurative language includes things like metaphor (e.g. “her eyes were oceans”) and simile (e.g. “her eyes were like oceans”).

Also keep an eye out for imagery in the text—recurring images that create a certain atmosphere or symbolize something important. Remember that language is used in literary texts to say more than it means on the surface.

Narrative voice

Ask yourself:

• Who is telling the story?
• How are they telling it?

Is it a first-person narrator (“I”) who is personally involved in the story, or a third-person narrator who tells us about the characters from a distance?

Consider the narrator’s perspective . Is the narrator omniscient (where they know everything about all the characters and events), or do they only have partial knowledge? Are they an unreliable narrator who we are not supposed to take at face value? Authors often hint that their narrator might be giving us a distorted or dishonest version of events.

The tone of the text is also worth considering. Is the story intended to be comic, tragic, or something else? Are usually serious topics treated as funny, or vice versa ? Is the story realistic or fantastical (or somewhere in between)?

Consider how the text is structured, and how the structure relates to the story being told.

• Novels are often divided into chapters and parts.
• Poems are divided into lines, stanzas, and sometime cantos.
• Plays are divided into scenes and acts.

Think about why the author chose to divide the different parts of the text in the way they did.

There are also less formal structural elements to take into account. Does the story unfold in chronological order, or does it jump back and forth in time? Does it begin in medias res —in the middle of the action? Does the plot advance towards a clearly defined climax?

With poetry, consider how the rhyme and meter shape your understanding of the text and your impression of the tone. Try reading the poem aloud to get a sense of this.

In a play, you might consider how relationships between characters are built up through different scenes, and how the setting relates to the action. Watch out for  dramatic irony , where the audience knows some detail that the characters don’t, creating a double meaning in their words, thoughts, or actions.

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Your thesis in a literary analysis essay is the point you want to make about the text. It’s the core argument that gives your essay direction and prevents it from just being a collection of random observations about a text.

If you’re given a prompt for your essay, your thesis must answer or relate to the prompt. For example:

Essay question example

Is Franz Kafka’s “Before the Law” a religious parable?

Your thesis statement should be an answer to this question—not a simple yes or no, but a statement of why this is or isn’t the case:

Thesis statement example

Franz Kafka’s “Before the Law” is not a religious parable, but a story about bureaucratic alienation.

Sometimes you’ll be given freedom to choose your own topic; in this case, you’ll have to come up with an original thesis. Consider what stood out to you in the text; ask yourself questions about the elements that interested you, and consider how you might answer them.

Your thesis should be something arguable—that is, something that you think is true about the text, but which is not a simple matter of fact. It must be complex enough to develop through evidence and arguments across the course of your essay.

Say you’re analyzing the novel Frankenstein . You could start by asking yourself:

Your initial answer might be a surface-level description:

The character Frankenstein is portrayed negatively in Mary Shelley’s Frankenstein .

However, this statement is too simple to be an interesting thesis. After reading the text and analyzing its narrative voice and structure, you can develop the answer into a more nuanced and arguable thesis statement:

Mary Shelley uses shifting narrative perspectives to portray Frankenstein in an increasingly negative light as the novel goes on. While he initially appears to be a naive but sympathetic idealist, after the creature’s narrative Frankenstein begins to resemble—even in his own telling—the thoughtlessly cruel figure the creature represents him as.

Remember that you can revise your thesis statement throughout the writing process , so it doesn’t need to be perfectly formulated at this stage. The aim is to keep you focused as you analyze the text.

Finding textual evidence

To support your thesis statement, your essay will build an argument using textual evidence —specific parts of the text that demonstrate your point. This evidence is quoted and analyzed throughout your essay to explain your argument to the reader.

It can be useful to comb through the text in search of relevant quotations before you start writing. You might not end up using everything you find, and you may have to return to the text for more evidence as you write, but collecting textual evidence from the beginning will help you to structure your arguments and assess whether they’re convincing.

To start your literary analysis paper, you’ll need two things: a good title, and an introduction.

Your title should clearly indicate what your analysis will focus on. It usually contains the name of the author and text(s) you’re analyzing. Keep it as concise and engaging as possible.

A common approach to the title is to use a relevant quote from the text, followed by a colon and then the rest of your title.

If you struggle to come up with a good title at first, don’t worry—this will be easier once you’ve begun writing the essay and have a better sense of your arguments.

“Fearful symmetry” : The violence of creation in William Blake’s “The Tyger”

The introduction

The essay introduction provides a quick overview of where your argument is going. It should include your thesis statement and a summary of the essay’s structure.

A typical structure for an introduction is to begin with a general statement about the text and author, using this to lead into your thesis statement. You might refer to a commonly held idea about the text and show how your thesis will contradict it, or zoom in on a particular device you intend to focus on.

Then you can end with a brief indication of what’s coming up in the main body of the essay. This is called signposting. It will be more elaborate in longer essays, but in a short five-paragraph essay structure, it shouldn’t be more than one sentence.

Mary Shelley’s Frankenstein is often read as a crude cautionary tale about the dangers of scientific advancement unrestrained by ethical considerations. In this reading, protagonist Victor Frankenstein is a stable representation of the callous ambition of modern science throughout the novel. This essay, however, argues that far from providing a stable image of the character, Shelley uses shifting narrative perspectives to portray Frankenstein in an increasingly negative light as the novel goes on. While he initially appears to be a naive but sympathetic idealist, after the creature’s narrative Frankenstein begins to resemble—even in his own telling—the thoughtlessly cruel figure the creature represents him as. This essay begins by exploring the positive portrayal of Frankenstein in the first volume, then moves on to the creature’s perception of him, and finally discusses the third volume’s narrative shift toward viewing Frankenstein as the creature views him.

Some students prefer to write the introduction later in the process, and it’s not a bad idea. After all, you’ll have a clearer idea of the overall shape of your arguments once you’ve begun writing them!

If you do write the introduction first, you should still return to it later to make sure it lines up with what you ended up writing, and edit as necessary.

The body of your essay is everything between the introduction and conclusion. It contains your arguments and the textual evidence that supports them.

Paragraph structure

A typical structure for a high school literary analysis essay consists of five paragraphs : the three paragraphs of the body, plus the introduction and conclusion.

Each paragraph in the main body should focus on one topic. In the five-paragraph model, try to divide your argument into three main areas of analysis, all linked to your thesis. Don’t try to include everything you can think of to say about the text—only analysis that drives your argument.

In longer essays, the same principle applies on a broader scale. For example, you might have two or three sections in your main body, each with multiple paragraphs. Within these sections, you still want to begin new paragraphs at logical moments—a turn in the argument or the introduction of a new idea.

Robert’s first encounter with Gil-Martin suggests something of his sinister power. Robert feels “a sort of invisible power that drew me towards him.” He identifies the moment of their meeting as “the beginning of a series of adventures which has puzzled myself, and will puzzle the world when I am no more in it” (p. 89). Gil-Martin’s “invisible power” seems to be at work even at this distance from the moment described; before continuing the story, Robert feels compelled to anticipate at length what readers will make of his narrative after his approaching death. With this interjection, Hogg emphasizes the fatal influence Gil-Martin exercises from his first appearance.

Topic sentences

To keep your points focused, it’s important to use a topic sentence at the beginning of each paragraph.

A good topic sentence allows a reader to see at a glance what the paragraph is about. It can introduce a new line of argument and connect or contrast it with the previous paragraph. Transition words like “however” or “moreover” are useful for creating smooth transitions:

… The story’s focus, therefore, is not upon the divine revelation that may be waiting beyond the door, but upon the mundane process of aging undergone by the man as he waits.

Nevertheless, the “radiance” that appears to stream from the door is typically treated as religious symbolism.

This topic sentence signals that the paragraph will address the question of religious symbolism, while the linking word “nevertheless” points out a contrast with the previous paragraph’s conclusion.

Using textual evidence

A key part of literary analysis is backing up your arguments with relevant evidence from the text. This involves introducing quotes from the text and explaining their significance to your point.

It’s important to contextualize quotes and explain why you’re using them; they should be properly introduced and analyzed, not treated as self-explanatory:

It isn’t always necessary to use a quote. Quoting is useful when you’re discussing the author’s language, but sometimes you’ll have to refer to plot points or structural elements that can’t be captured in a short quote.

In these cases, it’s more appropriate to paraphrase or summarize parts of the text—that is, to describe the relevant part in your own words:

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The conclusion of your analysis shouldn’t introduce any new quotations or arguments. Instead, it’s about wrapping up the essay. Here, you summarize your key points and try to emphasize their significance to the reader.

A good way to approach this is to briefly summarize your key arguments, and then stress the conclusion they’ve led you to, highlighting the new perspective your thesis provides on the text as a whole:

If you want to know more about AI tools , college essays , or fallacies make sure to check out some of our other articles with explanations and examples or go directly to our tools!

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By tracing the depiction of Frankenstein through the novel’s three volumes, I have demonstrated how the narrative structure shifts our perception of the character. While the Frankenstein of the first volume is depicted as having innocent intentions, the second and third volumes—first in the creature’s accusatory voice, and then in his own voice—increasingly undermine him, causing him to appear alternately ridiculous and vindictive. Far from the one-dimensional villain he is often taken to be, the character of Frankenstein is compelling because of the dynamic narrative frame in which he is placed. In this frame, Frankenstein’s narrative self-presentation responds to the images of him we see from others’ perspectives. This conclusion sheds new light on the novel, foregrounding Shelley’s unique layering of narrative perspectives and its importance for the depiction of character.

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