everyday use by alice walker theme essay

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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Literary Theory and Criticism

Home › Literature › Analysis of Alice Walker’s Everyday Use

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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An Analysis of 'Everyday Use' by Alice Walker

Appreciation, Heritage, and the Generosity of Effort

• Short Stories
• Best Sellers
• Classic Literature
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• Ph.D., English, State University of New York at Albany
• B.A., English, Brown University

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 Essay

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Introduction

Works cited.

“Everyday use” by Alice Walker is a fictional story analyzed years over, in academic and professional circles from an initial collection of In live and trouble (Donnelly 124). The story is narrated from a first person point of view (by a single mother, Mrs. Johnson) and dwells on the perception of two sisters regarding cultural artifacts (Wangero). Maggie has a shy personality but Dee is a representation of a pretentious native African identity.

Throughout the story, Walker develops a deep criticism of postmodern ideals through symbolism, with the story’s meaning going deeper than the surface analysis, because even the title “Everyday Use” is a representation of whether cultural heritage should be preserved and used on an everyday basis or not.

The quilt is especially mentioned as a representation of culture and heritage, especially when Dee wants to hang the quilts: she has essentially removed the artifacts from their everyday contextual meaning and creates some form of symbolic representation of the quilts.

This study therefore identifies there points; in that, Walker seeks to convey the principle that art is a living and breathing part of its origin, a significant cultural possession, and a critique of the postmodern treatment of cultural art.

The story asserts that art should be valued in the context of its cultural and heritage origin. The quilt is strategically used in the story as a representation of cultural art and its existence has a rich cultural significance. The quilt is later depicted as inseparable from its culture because the historical trace of the quilt essentially represents the history of the Johnson family. Walker specifically says “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, that was from Great Grandpa Ezra’s uniform that he wore in the Civil War” (563). This shows that not only do the quilts represent the heirloom of the family, but they are a core factor in the family’s identity. The gist of this symbolism is that, not only is the quilt a representation of the Johnson culture but also an inseparable element from the culture itself.

How Mrs. Johnson treats the quilts shows that cultural artifacts should be treated as a significant cultural possession. Dee on the other hand views the quilts as financially and aesthetically valuable. When Dee realizes her mother intended to give them to Maggie; she exclaims that they were priceless.

Dee further adds that Maggie has the capability of wearing them everyday, something that she did not think was right for the quilts; implying that she viewed the quilts as an object instead of an item that should be used on a daily basis. Some sense of individualism is also noted from Maggie’s perception of the quilt, RO because in her opinion, the quilts bore some form of personal and emotional significance, which became clear when she said, “I can member Grandma Dee without the quilts” (Walker 564).

Maggie therefore implies that she perceives the quilt from its deep family connection. Moreover, she understood the fact that the quilts ought to “stay alive”, generations on end, through continuous renewal. Walker even points out that “Maggie knows how to quilt” (Walker 564), implying that she had the cultural significance of the quilts at heart.

The representation of the two sisters’ attitudes and perceptions of the quilts is a critique of the postmodern treatment of ancient artifacts and the way cultural art is treated in today’s society. Essentially, Dee’s perception of art for its monetary value represents the postmodern view of art while Maggie’s perception of the quilt for its personal significance is a representation of the contemporary view of art.

The author however does not leave us a in a huge dilemma of which perception is right because Mrs. Johnson snatches the quilts from Dee and gives them to Maggie thereby depicting the contemporary view of art as the right perception.

Walker’s literary piece is a good example of an educational piece that reflects the current perception of art, especially thriving in today’s commercially, oriented world. Basically art in its right form should be kept alive through generations on end in everyday use. This literally, “can be perceived”, through the short story, but should be perceived in a symbolic manner as a facet of conventional art (Factstaff 3).

Walker therefore shows that the true significance and meaning of art that can only be traced back to the culture or the root it came from. This is contrary to postmodern use of ancient artifacts as an object to be observed, by future generations, as Dee tries to express. Walker therefore shows that cultural artifacts should be used as a significant cultural possession, and be kept alive through generations.

Moreover, she didn’t write the piece with the intention of being microscopically analyzed, or to be quantified monetarily; her literary piece, despite being written in past decades, was meant to be explored, investigated, questioned and even debated by today’s commercially driven society where culture is slowly fading away and postmodern values are quickly catching up (Factstaff 4). In summary, the author says that cultural artifacts with a special reference to the quilt should be put into everyday use.

Donnelly, Mary. Alice Walker: The Color Purple and Other Works . New York: Marshall Cavendish, 2009. Print.

Factstaff. Quilts and Art in “Everyday Use” . 23 February. 2010. Web.

Walker, Alice. “Everyday Use.” New Jersey: Rutgers University Press, 1994. Print.

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IvyPanda. (2018, July 2). "Everyday Use" by Alice Walker. https://ivypanda.com/essays/everyday-use-by-alice-walker/

""Everyday Use" by Alice Walker." IvyPanda , 2 July 2018, ivypanda.com/essays/everyday-use-by-alice-walker/.

IvyPanda . (2018) '"Everyday Use" by Alice Walker'. 2 July.

IvyPanda . 2018. ""Everyday Use" by Alice Walker." July 2, 2018. https://ivypanda.com/essays/everyday-use-by-alice-walker/.

1. IvyPanda . ""Everyday Use" by Alice Walker." July 2, 2018. https://ivypanda.com/essays/everyday-use-by-alice-walker/.

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Literary Analysis of Everyday Use by Alice Walker

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Published: Feb 9, 2023

Words: 705 | Pages: 2 | 4 min read

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Everyday Use

By alice walker, everyday use essay questions.

What is Alice Walker’s purpose in writing Everyday Use ?

Many critics argue that the character of Dee is modeled after Walker herself. In the 1960's, Walker, the daughter of sharecroppers, was attending university and, like Dee, felt that black Americans were finally finding their own voice. But Walker also shares traits with Maggie - a childhood accident left her self-consciously scarred and shy. Dee and Maggie are on opposite sides regarding how their identity. Dee seeks to fetishize and reject the existence that comprises Maggie's everyday world. Maggie knows the inherent value of objects beyond signifiers for a culture; she recognizes the traditions and heritage that are still active. The sisters are sides of the same coin, having opted diverging paths newly open to them in the 1960s. That Walker shares characteristics with both of her characters illustrates her aim in writing the story. While Maggie and Mama are cast in a "good" light at the end of the story and Dee comes off as selfish, Walker's women give voice to the myriad interpretations of identity in an era of Civil Rights.

What is the significance of Mama's dream, in which she reunites with Dee on a television show?

Although Mama seems to accept her reality, her day dream vignette has her conforming to a much more socially accepted definition of beauty. In her dream, Mama is light-skinned, thinner, and witty: she displays all the traits that white middle class America find desirable in a "pre-Oprah" African-American woman. It is worth noting that the woman in this dream is not a product of Mama’s own conception of beauty but rather a manifestation of what Dee would admire in a “beautiful” mother. Although Mama is anxious over the wounds Dee will reopen upon her arrival, she still has the latent desire to be accepted and respected by her eldest daughter, and the world in which Mama believes she exists.

What is the significance of Dee's taking photographs of her family when she meets them in the yard?

After she greets her family, Dee returns to the car to take out a Polaroid camera. Like a tourist on an archeological expedition, Dee takes shots of the dilapidated authenticity of her family’s home. Dee is careful to include Maggie in the peripheries of the picture, like a tacked on artifact that gives added meaning to her portrait of home. Dee is also careful to separate herself from both the pictures and the context of the pictures. Ironically, Dee's camera shots are as much a reflection of Dee’s rebuke of her culture as they are of chronicling it.

Dee/Wangero takes objects from Mama's home because she sees them as being fashionable, and insists that they are priceless items meant to be displayed rather than used. To Mama, however, these quilts serve a more practical and deeper meaning. Comment on the difference between both views.

The old quilts, butter churn, and whittled benches are living manifestations of the Johnson family past. The items are not only meant for “everyday use” but they also contain memories. Each square of old fabric on the quilt represent the lives of family and friends that have come and gone; they are a reminder of times filled with pleasure and pain, the sacred and profane. The butter churn represents the tree in Mama's sister’s yard, the whittled handles contoured with the hand shapes of people who fed the family. The pressed-in smoothness of the wooden benches represents the countless family and friends who sat at the family table. Dee wants these heirlooms as displays of art salvaged from a culture that is dead to her. Maggie and Mama, however, still use these items and, in doing so, keep their culture alive.

Is Dee a wholly unsympathetic character?

At first glance, it is easy to reject Dee as a selfish and insensitive person. Upon closer inspection, one can begin to understand the struggles that led her up to this point in her life. To become the person she is, Dee would have had to overcome many obstacles - namely, the limitations placed on her rural upbringing. Her education has opened up her world, and her success at college is certainly the product of her self-possession and tenacity. Dee is in a transitional phase between childhood and womanhood, so the pretension can be interpreted as the growing pains of maturity. Dee may be selfish, but she is no doubt driven. Ironically it is the parts of Dee’s personality that we might find objectionable that has enabled her socio- economic emancipation. Sure Dee could use a long lecture on empathy, but she was able to transcend the life that was preordained for her.

Is Mama a wholly sympathetic character?

There is much about Mama to admire. She is humble, caring, hard working and self-aware. She keeps her little farm going with the strength and determination that would put many men to shame. She has no illusions about herself or either of her daughters. Mama knows Dee lives in a world outside her own, and she knows that Maggie is destined to live a life that is similarly small. With Maggie, Mama’s pragmatism feels rather pessimistic. Throughout the story, Maggie is described in less than flattering terms. Mama describes her a “lame animal” who, although loyal and affectionate, has no strong qualities. It is even more disconcerting that Mama believes Maggie incapable of acquiring any strong qualities. Mama’s half-compliments of Dee’s natural beauty, “lighter skin”, and clever wit is juxtaposed with her comment about good looks, money, and quickness passing Maggie by. Mama has long been content - or complacent - 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 she has trouble seeing beyond her front yard.

Would you characterize Mama as a dynamic character in the story?

Mama has spent her life in the shadow of her own daughter. She has recognized that Dee’s looks, intelligence, and drive will allow her to surpass her upbringing. She has stood by when Dee has objectified and insulted both her and Maggie with condescending remarks and called them ignorant. Dee's homecoming inspires nervous anxiety rather than joyful anticipation. When Dee finally shows up, she is much like an amplified version of her spoiled self. Dee’s dismissal of Mama’s lifestyle and objectification of the items needed for “everyday use” puts Dee into final perspective for Mama. Critic David White argues that “Mama’s pride in the practical aspects of her nature” means that she has not contemplated “abstract concepts such as heritage". Mama knows she has always been refused access into this world and hence knows when she is being manipulated.

Dee’s insistence on acquiring the quilts that are meant for Maggie finally pushes Mama to react. Mama rebukes Dee in the way she should have many years ago - by calling out her immaturity and shifting her care to Maggie. For Mama, the quilts represent both a practical and emotional consciousness that she refuses to let be compromised. Thus, Mama becomes a dynamic character through the changing relationships with her daughters.

What effect does the story being told in first person have on the narrative?

Everyday Use is told in Mama's voice. The reader never learns her name, only her familial title as Dee and Maggie call her. This gives Mama an authority earned through wisdom, age, and position as matriarch. However, her namelessness also strips Mama of identity beyond that which is defined by the home. The first person narration allows the reader to get inside the head of the protagonist, but the narrative is also skewed by that character's thoughts and feelings. We glean that Mama is matter-of-fact in how she describes herself, almost as an omniscient narrator would. We understand the fraught relationship with Dee via Mama's fantasy of being on Johnny Carson's show. These glimpses allow the reader to understand Mama through her thoughts rather judging her based on appearances, or how others see her - but it also colors how we view Dee (dynamic, selfish) and Maggie (sweet, slow). At first, Mama is a passive observer allowing her story - and her daughters' lives - to unfold around her. However, as Dee brings the larger, changing world to her doorstep, Mama becomes a fully realized person in her reaction to Dee's fetishizing their heritage. Throughout, the reader never loses sight of Mama because her voice is the story.

Even though Everyday Use was written over 40 years ago, does it still have relevance today?

Race and racial identity will always be a prevailing theme in American literature despite the increasingly diverse makeup of the populace. The dichotomy between preserving heritage while driving towards an evolving identity is a constant struggle between the past and the future. The artifacts that Dee wishes to collect would now no longer be in everyday use, signaling that the recent past has always been, and will always be, displaced through technological advances. But just as constant are the cultures and traditions that are carried forth through generations. While Dee's story has a very concrete time and place (the Civil Rights era), the Johnson family story is one that can be played out through the future, and the relevance of one's search for identity is perennial.

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
• Publication details

Everyday Use

Alice walker, ask litcharts ai: the answer to your questions.

In “Everyday Use,” Mama , the story’s first person narrator, describes her relationship to her daughter Dee as Dee, an educated young African-American woman, returns to visit her childhood house in the Deep South. The story begins as Mama and Maggie , Dee’s sister and Mama’s younger daughter, prepare for the visit. Maggie changes her clothes as Mama fantasizes about reconciling with her daughter on a television show hosted by someone like Johnny Carson. Mama then dismisses her fantasy as unrealistic, because she believes she is not the kind of person who would appear on such a show.

As she waits for Dee, Mama looks around the yard and at Maggie, triggering memories of Dee’s troubled childhood in their house—her anger towards her family and their poverty, her hunger for higher quality clothes and an education, her charisma, assertiveness, and her beauty. Mama thinks about how Dee’s attitude towards them changed as she became educated thanks to money from Mama and the Church, turning her from hateful to hurtfully condescending. As she remembers Dee as a child, Mama contrasts her with Maggie—a diffident, kind, homely young woman with a scar on her face from the house fire. Mama recounts the traumatizing fire, which burnt down their home, and forced them to build a new one, exactly like it, where they now live.

At last Dee and her partner, Hakim-a-Barber , arrive at the house. Dee is dressed in a beautiful, colorful, floor-length dress in African style. She introduces herself as “Wangero,” not as Dee, stating that she changed her name so she would not be named after her “oppressors.” Mama is originally skeptical of both these choices, but decides that she likes the dress. Mama reminds Dee that she is, in fact, named after her aunt Dicie, but agrees to call Dee by her chosen name.

Dee takes pictures of her family with their house. She and Hakim-a-Barber eat with Mama and Maggie, and while Hakim-a-Barber is unenthusiastic about the family’s fare, Dee enjoys the collard greens and pork with relish. Dee, who, as Mama mentioned, once disdained the family’s possessions, now unexpectedly covets them. She admires the worn stools, coos over her grandmother’s butter dish, and demands to be given the top of the family’s butter churn to use as decoration in her house. Mama acquiesces, and gives Dee the churn.

After dinner, Dee insists on taking home her grandmother’s quilts as well, to hang on her walls. Mama, however, had planned on giving the quilts to Maggie. When Mama refuses, saying that she promised them to Maggie, Dee becomes angry. She insists that Maggie cannot appreciate the quilts, and will wear them out with “everyday use.” When Mama brushes Dee’s anger off, saying that Maggie can simply make new quilts since she knows how to sew, Dee insists that the quilts are “priceless” and that Mama does not “understand” her heritage. Still, Mama refuses to give Dee the quilts, and dumps them on Maggie’s lap. The story ends with Dee’s departure, leaving Mama and Maggie alone together in the house.