Everyday Use Quotes

     Dee believes she is more cultured than her family. She may have more knowledge about different cultures and religions that she learned in school, but she does not know as much about the family heritage as she thinks she does. For example, when Dee changes her name to “Wangero Leewanika Kemanjo” she destroys important links to her heritage that she will never understand. Her mother tries to explain to her that her name is significant because it belonged to particular beloved ones. However, Dee seems to reject the names of her ancestors, yet she is eager to seize their handmade goods. When Dee realizes she is not going obtain possession of the quilts, she storms out of the house without saying a word. It is apparent that the only reason for her visit is to get the family heirlooms, not to see the house, her mother, or Maggie.

She had to be very careful at this point because one wrong move could cause her a limb such as an arm or a leg and she was not going to let that happen. She had to do many things such as creep, crawl, and stretch along with other things in order to make it through this fence. Once she made it safely through the fence she was able to continue on with her journey. From this situation in the text Phoenix seems like the type of woman who will face anything no matter how big or small the obstacle is and will not think twice about it. Once she starts a task she has to complete it. She refuses to turn back especially if it is for her family. Family (meaning her grandson) is of high importance to her and she will not let anything stop her from getting what he needs.

In “A Good Man Is Hard to Find” the Grandmother is the protagonist. She is the focus of the narrative and the character whose reactions we encounter the most. More importantly, the third person narrative focuses strongly on the grandmother’s point of view, which establishes her in the reader’s mind much more than any other character. Nevertheless, the grandmother views herself as a rather dignified and traditional woman who appears to judge everyone, but manages to constantly overlook her own flaws. This appears various times such as when she conveys her ideas about the upcoming vacation and June Star states “She has to go everywhere we go” (O’Connor 567), in which merely displays the Grandmother as unwanted by the family. This can be compared to that of the Misfit in the story who also appears to be unwanted by his family. Despite this, the Grandmother continuously positions herself in the family’s everyday activities while imposing her judgment every chance she gets. Moreover, she is censorious of her son and daughter in law for not allowing their children to “see different parts of the world and be broad” (O’Connor 567). She is also critical of her grandchildren for not being like children “In my time” (O’Connor 569) who “were more respectful” (O’Connor 569). By doing this, O’Connor presents a strong characterization of the woman and her virtually unbreakable mindset. However, this story reflects on how through any conflict you can find the good in others, but sometimes it is too late for them to realize their own mistakes. Eventually, the Grandmother confronts evil in the form of The Misfit and seems to show a completely different side of

Dee on the other hand, represents more of a modern, complex, materialistic way of life. She moves to the city to become educated. She is ashamed of where she comes from. In a letter mama receives, Dee writes “no matter where we ‘choose’ to live, she will manage to come see us” (Walker 281). Furthermore, when she comes home to visit she tells mama that she has changed her name to Wangero Leewanika Kemanjo because “I couldn’t bear it any longer, being named after the people who oppress me” (Walker 282).

When we are first introduced to Dee, we learn that she no longer wants to be called by her given name but instead she would want to be called ‘Wangero’. Dee comments, “I couldn't bear it any longer, being named after the people who oppressed me” (Walker 62). Although Dee may have only known that she was named after Grandma Dee, Mama could have “carried back beyond the Civil War” (Walker 62) the name of her daughter. This offended Mama because it was the beginning of how Dee began to reject her heritage. In addition, Mama also realizes how Maggie acts around Dee because of the way she treats her. When Maggie gives into Dee’s wanting of the blankets, Mama sees that Maggie is hurting and Dee couldnt care less. Mama comments that Maggie answered Dee “like somebody used to never winning anything or having anything reserved for her” (Walker 65). These conflicts lead mama to take a stand against her daughter as well as drawing her closer to Maggie. This showed Dee that she could not just barge into the house and take things she did not even truly know the meaning of. Therefore the reader understands that Dee’s actions led Mama to act differently with both of her children, all for the sake of honoring her heritage and

Mama had been so excited for Dee’s visit because she hadn’t seen Dee in years, “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,” Mama had dreamed of this day to come because she knew she had done something good for her child, something to be proud of. But upon Dee’s arrival both Mama and Maggie had noticed her change as if she was better then them and understood more of African culture because she had an education, “ I couldn’t bear it any longer, being named after the people who oppress me.” Dee had converted not only her name but her clothes and jewelry to make a statement of what “real” heritage is. This quilts led to a controversy between the meanings of their heritage. Ironically for Dee, Mama had offered her the quilts a long time ago but was too interested in appearance rather than the legacy left behind, “ I had offered Dee a quilt when she went away for college. Then she had told they were old- fashioned, out of style.” Then when she comes back, she wants to hang them as décor and doesn’t want Maggie to have them because she’ll ruin them, ““Maggie can’t appreciate these quilts!” she said. “ She’d probably be backward enough to put them to everyday use.”

The African heritage plays a major role in the story, “Everyday Use”. Alice Walker emphasizes the meaning of heritage by having Dee come visit her family and contradicting her heritage. As Dee go off to college, she meets new people and finds her a boyfriend, Asalamalakim. Alice Walker adds attention onto Dee’s new name, Wangero, because Dee changes her name, not understanding the true root of her original name. “No, mama,’ she says. ‘Not Dee, Wangero Leewanika Kemanjo!’ ‘What happened to ‘Dee’?’ I wanted to know. ‘She’s dead…” (160). However, Dee truly believes that her heritage lies way back to Africa. The African clothes and name gives an understanding that Dee thinks that she is from Africa and that is where her heritage originally lies. In addition, Mama and Dee have different point of views on what heritage truly is. Mama tells Wangero (Dee) that her name comes from a line of ancestors, yet Wangero believes that her new name has more roots in it. “You know as well as me you were named after your aunt Dicie,’ I said. Dicie is my sister. She named Dee. We

Dee's inability to accept who she is can be seen as a weakness. Dee has turned her back on a part of her past by taking the Muslim name of "Wangero Leewanika Kemanjo" (412). Her reason for changing her name was because she "couldn't bear it any longer being named after the people who oppress me" (412). Her mother sees the action of the name change as Dee turning her back on her immediate blood relatives. Dee's insecurity concerning her past becomes evident, and her mother sees it as a denial of where she came from. It is as though she would rather claim the name of an unknown slave to that of her aunt and grandmother. Her biggest fear seems to be that by not declaring her heritage, she might someday have to return to the simple life of her mother and sister. Dee uses the

The setting of this story describes to be in “December a bright frozen early morning, far out in the country” (Welty 418). Introducing the story with a vivid description of where it’s going to take place. Welty introduces the setting in an easy manner for the readers to learn where it takes place. In the setting, throughout the story we know that Phoenix, travels through the woods tell their own stories of human intervention. Phoenix walks "along a path through the pine woods" (Welty 419). She comments later, '"Up through pines,' she said at length. “Now down through oaks” (Welty 420). Welty gives you a vivid prospective of where she is leading Phoenix in the story as she describes the paths and what she sees. Welty also elaborates on the time of day, keeping you in mind of how clear, the sun is beating on the old woman’s faces as she is walking in the same path she takes all the time to go to the city. Also the setting is in the depression era. In the source it says “Phoenix journeys through the forest to Natchez, her path takes her from a nonhuman natural world into a space impacted by

To clarify, Walker’s narrative focuses on two classes of people: one lower and one higher. In general, Mama and Maggie represent a class that only appreciates practicality, whereas Dee and Hakim-a-barber represent a class that places more value on artistic interest. For example, when Mama asks Dee why she would rather be called Wangero, she explains that “[she] couldn 't bear it any longer, being named after the people who oppress [her]," (Walker). In effect, Dee’s new and dramatically different name exemplifies how serious she is about defining her identity with her new culture as opposed to remaining in the same culture as her Mama. In other words, Dee has taken the sole purpose of having a name, identity, and added a symbolism to it of her defiance. In another instance, when Dee sees her family’s butter churn, her

Dee shows that she does not value heritage by changing her name to Wangero. She adopts an African name "Wangero Leewanika Kemanjo" and rejects her identity. She tells her mother that the name Dee is dead and that she "couldn't bear it any longer, being named after the people who oppress me". When Dee does speak of her changed name, "it's as if there is not even a tombstone to make the presence of her absence and it is as if her return seems less a return, she appears a curious visitor who has momentarily stopped off a road which began and ends elsewhere". Through heritage, her name was chosen after her aunt and Grandma Dee.

The concept of being a “good” person has painted the picture of how people have handled their lives throughout history. On the same note, this concept has also been the subject of much debate; such is the case in Flannery O’Connor’s “A Good Man is Hard to Find”. The protagonist, the unnamed grandmother struggles to find the “good” in others and herself. O’Conner uses foreshadowing, characterization, and a distinct point of view to make her point. In my interpretation, her point is that only through conflict and turmoil can good truly be found.

Dee is clearly distancing herself from her mother and sister. She goes so far as to change her name from Dee to Wangero Leewanika Kemanjo, saying, "I couldn't bear it any longer being named after the people who oppress me." Yet, she wants the quilts that are made by the very people that she despises. Mama is uneducated but not so ignorant as to realize Dee's unrooted, superficial motivation to have the quilts. "For her, heritage is something to be displayed on the coffee table and on the wall." Dee blatantly disrespects her mother's authority and free will.

At the beginning of the story, Phoenix is described as “Her eyes were blue with age. Her skin has a pattern all of its own numberless branching wrinkles…” (1). This description helps to verify that Phoenix is very old and this will be a difficult trip for a woman of her age. Therefore it is with sheer determination that Phoenix faces another challenge--having to cross a creek by walking over a log. This activity is a difficult

When Dee comes back to visit her family she makes herself an outcast. Dee greets her family with a language that they are not familiar with. She wants things from her “past” life to decorate her house with. Dee distances herself further by changing her name. Dee believes that her name is a way of tying her self to the “people who oppress” her (2440) instead of thinking about her family’s history with that name. She claims that Dee is dead and her new name was Wangero Leewanika Kemanjo. Dee’s beliefs are also shallow. Her and her boyfriend Hakim-a-barber are supposed to be Muslim but when mama makes food with pork she gobbles it down.