Analysis of Everyday Use by Alice Walker

Analysis of day-to-day Use by Alice pusherCarly FischerDr. Gregory BrownApril 28, 2015Ameri feces Classics free-and-easy Use of hereditary pattern in a Growing universe of discourseHeritage is an essential tenet to human invigoration. It is the faucet that leave behinds sight to subsume and relate. In order for humans to continue to relate and evolve hereditary pattern needs to evolve as well. Everyday Use by Alice Walker is the twaddle of devil childs, hotshot educated traveler and one round-eyed homebody. Through a simple conflict, so much is revealed about how the two sisters give-up the ghost their go throughs and what is of hold dear to them. This fable, although short, carries a big message about hereditary pattern in a growing world. Heritage at its better(p) cig artnot be standing mute or merely something of the erstwhile(prenominal), nevertheless rather it essential constantly transform and develop as time unf out of dates.This story, narrated by the ir overprotect, recounts an ungainly reunion of two sisters, Maggie and Dee. Maggie has al representations been a simpler girl who preferred to squelch at home with their mother, florists chrysanthemum, in Augusta, Georgia. Dee, however, was sent to school, traveled the world, and gained success. Dees stretch is premediated by an air of uneasiness as neither Maggie nor mama tell apart what strange customs Dee may have picked up. As the time draws approximate a car approaches and Dee emerges with a foreign boyfriend. Maggie is awkward and cold to the virgin guest, and mama is weary. Dee announces that she has changed her prenomen to Wangero Leewanika Kemanjo because she does not want to be named after the bulk who oppressed the African Americans so she gave herself a traditional African name to honor her roots (for arguments sake she will unperturbed be referred to as Dee). Dees arrival is met with even more than uneasiness as she treats Maggie like a simpleton. She t husly asks Mama to defy home family artifacts that atomic number 18 still used by the women in their everyday lives such as an old cover toil.As Dee continues to claim rights to these old household items, feeling that she can properly appreciate them, she comes across some particular family belongings that transcend the story to its conflict about the meaning and present day value of inheritance. Dee goes through Mamas trunk and emerges with quilts woven with the clothes of their familys ancestors including their Grandma Dees dresses and their great grandfathers civil war uniform. Dee says that she will take the quilts out of their hands so that she can proudly hang and presentment them at her home. This does not go over well as these quilts were already promised to Maggie. Dee rebuffs this by stating that Maggie will use them as if they are retributive a common, unsentimental item and will wear out such precious heirlooms. The story concludes with Dee belittling both Mama an d Maggie saying they dont understand their own inheritance and that Maggie needs to separate herself from the family farm and set up something of her life as she drives off (Walker 1531-1537).Everyday Use brings up numerous points that can be applied to society as a whole. The story contains many lessons to be learned in heritage, tradition, and roots. Dee has an opposing opinion to Mama and Maggie. Dee sees heritage as something that is to be displayed and honored, but should be left in the past. Her mother and Maggie see no harm in continuing to live life the port their ancestors al looks have. They think of that by doing this ones heritage is being honored and properly maintained. In order to real appreciate heritage it is important that it is continued as a government agency of life, however, this does not mean that it cannot change and people must be cemented in the past.It is very clear that Dee has locomote on from the simple agency of life of her mother and sister, and in doing so she has alienated herself from her family as well as her roots. She, however, doesnt seem to notice as she still wants to display still-functional artifacts of her people around her own house. This is evidenced in the part of the story where Dee sees the cover churn not for a churn, but for an object of ribbon I can use the churn top as a centrepiece for the alcove table, she said, sliding a plate over the churn, and Ill think of something artistic to do with the dasher. (Walker 1535) As if this wasnt enough of a denounced of her realistic heritage, she again proves this point during the quilt tantrum between her and her motherShe can unceasingly make some more, I said. Maggie dos how to quilt. Dee (Wangero) looked at me with hatred. You will retributory 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 but thing you could do with quilts (Walker 1536).It is very obvious that Dee has detached herself from her past and she has embraced a more global outlook on life. However, this is not necessarily a bad thing as people need to be continually evolving to survive. Joe Sarinowski points out the merit behind Dees fount and compliments her on her innovation of thought. Even though Dees opposing view to her sister and mother make her seem like she doesnt understand where they are coming from, and why their way of life is so valuable to them, she value her heritage and embodies a new modern view. She promotes a new way for African Americans to cope with their differences from the rest of America and the issues that they face and offers a way to use their heritage in a proud, public way that Mama and Maggie do not (275).The other extreme of heritage preservation seen in the story is Maggie and Mamas view, that the consistent utilization and practice of ones heritage as it al ways has been will keep it in tact the best. Although the characters are l iving in the 20th Century, Maggie and Mama seem to be stuck in the Civil state of war era. Dee points out the error of their ways at the end of the story when she tells her sister, You ought to savor to make something of yourself, too, Maggie. Its really a new day for us. exclusively from the way you and Mama still live youd never know it. (Walker, 1536) This kind of cultural preservation is too extreme and doesnt allow for people to innovate beyond the point they are stuck.However, just as Dees extreme view of heritage had some merit, so does Maggie and Mamas. They are truly utilizing their past to their advantage. The other side of the quilt incident, in fact, points out the benefits behind their view with Mamas pleasure in Maggies intended use of the quilts when Mama says I reckon she would, I said. God knows I been saving em for long enough with zippo using em. I hope she will (Walker 1536).Within these opposing ideas of heritage one can try to decide which is right, but the answer is more complex. It very easily can be said that parts of both vox populis combined create the truth of heritage. stopping point can best be preserved by a blend of the extremes we see in Everyday Use. In order to preserve heritage at its best Dees part of modernization needs to meet Maggies element of utilization.Dees belief of cultural heritage is centered on adjusting to a modern world and Maggies belief is focused on preserving the way she lives and not changing a thing. The middle ground, where culture can be appreciated for what happened and continued as a way of life but adapted to fit a changing, modern world. An author who also argues this belief is Federico LenzeriniIn consideration of the fact that culture is a living and uncertain entity, one given cultural revelation can represent a culture through the passing of time only if such manifestation is capable of continuously modifying itself in parallel to the transformations characterizing the cultural whole o f which it is a part (108).An integral part to the law of continuation of humanity is adaptability. If culture cannot adapt, then neither can people.An important symbol in the story that advance emphasizes this point is the butter churn. Dee views the butter churn as an old keepsake that could be used as an art piece. Whereas Mama still sees the butter churn for its use for making butter, making note of the hand attach that have been engraved in the handle after years of utilization. shorthorn writes, Symbolic products also possess a certain concreteness. But if they are not used, the work that brought them into being is in a sense unawares (Durham 2013) in order to explain that the use of cultural products is essential to the continuation of heritage. If the butter churn is a symbol then it is not just a relic that symbolizes a past people it is an object that is still used by Mama and by using the butter churn they are, in a sense, preserving a piece of their culture.Everyday Use is the story of two sisters that have grown apart physically, emotionally, and intellectually. Dee has traveled the world and has moved on from the way she was raised while Maggie stayed home and continued the ingest way of life that she was raised in., very much so because her mother has never moved away from the traditional life of her ancestors. The two ways of life seen in this story both embody the extremes in which one can embrace their heritage. People do not have to live every day in and out repeating traditions of the past to maintain their roots, but there is more to living within ones heritage than appreciating relics of the past. Heritage must be more than just a meaningful decoration, for that decoration would just be a symbol of those who actually experienced their heritage during life. Dees side of total globalization that leaves heritage in the past to modernize and expand must meet Maggie and Mamas side of heritage utility and repetition. In this middle ground the best way to maintain, appreciate, and live ones true heritage can be found.Works CitedWalker, Alice. Everyday Use. The Norton Anthology American Literature. Ed. Nina Baym. Vol. 2. New York New York, 2013. 1531-1537. Print.Eunice Ribeiro, Durham. Reflections On Culture, Heritage And Preservation. Vibrant 9oVirtual Brazilian Anthropology 1 (2013) 77. SciELO. Web. 28 Apr. 2015.Lenzerini, Federico. Intangible Cultural Heritage The Living Culture Of Peoples. European Journal Of International Law 22.1 (2011) 101-120. Academic Search Complete. Web. 28 Apr. 2015.Sarnowski, Joe. Destroying To Save Idealism And Pragmatism In Alice Walkers Everyday Use.. Papers On Language Literature 48.3 (2012) 269-286. Academic Search Complete. Web. 28 Apr. 2015.