I.

a.  Alice Walker’s short story, “Everyday Use” illustrates this concept through the characters and plot. 

            b.

c.  W.E.B Dubois’ theory of double consciousness refers to the awareness of the “two-ness” of being “an American and an African-American,” and the “largely unconscious, almost instinctive movement between these two identities.” (The Veil and Double Consciousness by W.E.B Dubois, page 2) 

            d. In this story, a mother and her youngest daughter, Maggie live together in a rather run-down old house in the southern countryside. They are visited by the other daughter, Dee, who has gone off to college in the city.

            e. Dee’s ignorance of her adopted African heritage is matched by her ignorance of her actual American heritage. 

II.

a.     When Dee (Wangero) says “I couldn’t bear it any longer being named after the people who oppress me,” she is actually blaming her ancestors for their enslavement, which is incredibly ironic.

b.      She was named Dee after her aunt Dee, who was named after her grandmother.

c.      She knew she had been named for her Aunt Dee, but was unaware of how far back the name went in her family."

(Everyday Use: Defining African American Heritage by David White)

d.     It is as if she has unconsciously convinced herself that being an    ancestor of slaves is something to be embarrassed about. She is ashamed to be descended from them because this idea of ‘double consciousness’ has sunk in so deeply. 

e.     The logic behind Dee’s name change is that the name ‘Dee’ was a name given to her grandmother by the slave owners and so a name from before their enslavement is better. However, the name she chose is a poor choice.

Every Day Use Quotes

NAMES—defining one’s self, naming one’s self--IDENTITY

IDEA of OPPRESSION—who is oppressing who?

1.) “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.”

2.) "'Take one or two of the others,' I said to Dee." –first time she calls her Dee instead of Wangero.

3.) “She washed us in a river of make-believe, burned us with knowledge we didn’t necessarily need to know. Pressed us to her with the serious way she read, to shove us away at just the moment, like dimwits, we seemed about to understand.” –dee is oppressing her family!


4.) quote showing the narrator's thoughts about the new name or something Dee says

Secondary Sources

1.) "In researching the name Wangero Leewanika Kemanjo, Helga Hoel found that the names Wangero and Kemanjo are misspellings of Kikiyu names ‘Wanjiro’ and ‘Kamenjo’. Leewanika is an African name, but it is not Kikiyu. Hoel also found that Dee’s dress is of West African origin (The Kikiyu are East African)." 
(Everyday Use: Defining African American Heritage by David White)

This explains how ignorant Dee is about every aspect of her heritage. She is a POSER.

2.) "Dee’s ignorance of her adopted African heritage is matched by her ignorance of her actual American heritage. She knew she had been named for her Aunt Dee, but was unaware of how far back the name went in her family."
(Everyday Use: Defining African American Heritage by David White)

3.)"Double consciousness is the awareness of the 'two-ness' of being 'an American and an African American,' and the largely unconscious, almost instinctive movement between these two identities, as needed." 


4.) "In this merging he wishes neither of the older selves to be lost. He would not Africanize America, for America has too much to teach the world and Africa." - The Souls of Black Folk pg 39

5.) Wangero proclaims a deplorable degree of alienation from her rural origins and family. The visitor who reproaches others for an ignorance of their own heritage is herself almost completely disconnected from a nurturing tradition." - Heritage and deracination in Walker's Everyday Use pg 172

Everyday use double consciousness

Duncan Camlin-Irving                         4/3/12                                                                             

                                        Everyday Use Double Consciousness

 “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.”

            W.E.B Dubois’ theory of double consciousness refers to the awareness of the “two-ness” of being “an American and an African-American,” and the “largely unconscious, almost instinctive movement between these two identities.” (The Veil and Double Consciousness by W.E.B Dubois, page 2). Many black people struggle with their identities as both Africans and Americans. They try to see themselves as Americans but have trouble because they are not treated like Americans, they are treated like a different species. Many black people in Dubois’ time chose to turn their back on their American heritage out of spite, and embrace their African roots. Alice Walker’s short story, “Everyday Use” illustrates this concept through the characters and plot. In this story, a mother and her youngest daughter, Maggie live together in a rather run-down old house in the southern countryside. They are visited by the other daughter, Dee, who has gone off to college in the city. She has lighter skin than that of her mother or sister, is modern and fashionable, and a self-styled intellectual. It is clear that she considers herself better than them.  Close to the beginning of the story, Dee announces to her mother that she has changed her name to “Wangero Leewanika Kemanjo.” This shows how desperate she is to abandon her African American heritage and explore her African side, which is a perfect example of double consciousness, because it shows that Dee does not consider herself as an American any more.

            When Dee (Wangero) says “I couldn’t bear it any longer being named after the people who oppress me,” she is literally blaming her ancestors for their enslavement, which is incredibly ironic, even if she doesn’t see ho. She was named Dee after her aunt Dee, who was named after her grandmother. She wasn’t named by her oppressors, she was named by her African American family. It is as if Dee has unconsciously convinced herself that being a ancestor of slaves is something to be embarrassed about. She is ashamed to be descended from them because this idea of ‘double consciousness’ has sunk in so deeply. Dee has not noticed the presence of this idea of double consciousness that has been buried inside her mind. The logic behind Dee’s name change is that the name ‘Dee’ was a name given to her grandmother by the slave owners and so a name from before their enslavement is better. However, the name she chose is a poor choice.

“Wangero Leewanika Kemanjo” is a hybridization of names from both East and West Africa. In his essay, “Everyday Use: Defining African American Heritage”, David White states, "In researching the name Wangero Leewanika Kemanjo,  Helga Hoel found that the names Wangero and Kemanjo are misspellings of Kikiyu names ‘Wanjiro’ and ‘Kamenjo’. Leewanika is an African name, but it is not Kikiyu. Hoel also found that Dee’s dress is of West African origin (The Kikiyu are East African)." Dee’s ignorance of her adopted African heritage is matched by her ignorance of her actual American heritage. Dee knew she had been named for her Aunt Dee, but was unaware of how far back the name went in her family. Dee tries to argue with her Mother about the origins of the name “Dee.”

"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" (318).

By saying that she couldn’t bear being named after the people who oppress her, in a way, she means her mother and sister. She sees them as stupid and primitive, while Dee herself is charming and sophisticated. As Mama puts it,    “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 at just the moment, like dimwits, we seemed about to understand.” Obviously, Mama feels Dee’s frustration, but tries to understand nonetheless. When Dee gets out of the car and announces heartily, “Wa-su-zo-Tean-o,” she must have known her mother and sister would not understand, however she says it anyways. Wa-su-zo-Tean-o is a Ugandan greeting which means, “How did you sleep?”

Double consciousness can cloud someone’s daily life, creating rifts between family and friends, all because of a little idea that was planted and then grew into something that transforms the person permanently. Dee can’t see that she has changed into a different person, one who is ignorant of both sides of her heritage. She can’t see that maybe she is actually not the smartest person in her family.

Mad Men Analysis

           Mad Men is a new-ish show all about the treatment of women in the 1950's. Although it brings up some very good topics, the show itself just isn't my cup of tea, so to speak. I prefer action more than words, and the most action in Mad Men is either offscreen in the bedroom, or crashing a car into a bird bath at 20 miles per hour. To be honest, I'm only writing this because I need to in order to get credit for my english class. I would never watch Mad Men by myself, but oh well. I will now discuss some things about the show that did make me raise an eyebrow.

Betty Draper, the main character's wife, takes her precious children for a drive one day, but is distracted by her shaking hands and crashes the car into a birdbath. After a moment of shock, she scrambles to make sure her little cherubs weren't harmed in this devastating crash. Expecting the children to be bloody vegetables, she opens to car door to find them laughing in a heap. Later that night after telling her husband about it, she worries "what if poor little Sally had got a cut? She would have a horrible scar on her face for the rest of her life, and no man would want her. Maybe if that had happened, maybe it would have been better for her if she had been killed in the accident!" I really hope this isn't something that actually was an issue back in "the day". If it is, that is just really sad. It made me really realize how much the women in this time period rely on their looks to get by in life.

Another thing that caught my eye was when Pete stops by Peggy’s apartment to tell her that he was getting married, and then immediately start making a move on her, which to my astonishment, worked. This really disgusted me because I was sure she was going to say some witty remark, smile, and close the door in his face, but instead she took his hand and led him inside. He made many other attempts to hit on her, all of which failed, but as soon as she heard he was getting married, all aboard! What. The. Hell.

Don Draper, the main character of Mad Men, is a slick, successful ‘ladies man’, and I hate him. When one of the men in his office are being assholes to the secretaries or whatever you call them, Don, being the big cheese in charge, rushes to the ladies’ defense and says something subtly degrading, but only enough to make them back off. Then the ladies swoon and sigh and all that. He acts all cool and like “whatever, I respect women and anyone who is a jerk to them is beneath me”. Then he drives to the house/apartment of one of the many women he is having an affair with, while his wife makes dinner and waits for him to come home.

I think this show has the right idea to show people what it was like back then, and I’m sure there are thousands of people (mostly middle aged women) who can’t get enough of it. It probably is a great show. I just can’t tell because I don’t like this kind of stuff. These are the things that I thought should be analyzed. Ok cool I’m done.

ALL HAIL THE WICKED WORM BEAST

Feminism vs Sexism in the Game

I began my life as a gamer around the age of 8. On Christmas morning, I opened a bright green GameBoy Color complete with some nameless and now long forgotten game. As I got older, I expanded to TV consoles like the Nintendo GameCube and Xbox. I remember hearing about a brand new online game called World of Warcraft, which was becoming more and more popular. One day while at a friend's house I even got a glimpse of his older brother playing it on their home computer. A year or two after that, while at a different friend's house, I got to play it. Within the next day, the game was being downloaded on my own home computer. When the download finished, I started the game eagerly, and the opening cinematic began to play. Fierce warriors with battle-axes traded blows and evil warlocks summoned demons to do their bidding. But then, a graceful female elf clad in extremely scandalous armor dashed through a dark forest. I was confused at first, but i soon forgot about it as I began playing. Since then, I have noticed that almost all female characters in video games are portrayed as super models wearing highly revealing clothing. There is never an option to have anything besides a perfect body. After all, who would want anything else? Even the male characters are portrayed as ultra-buff and handsome with no option to be slightly less brick-ish than the average linebacker. Although at first glance this game appears to be extremely sexist, I have also noticed a few feminist aspects to the game.

         Brunnhildar Village

In the farthest reaches of the Storm Peaks, deep within the frozen continent of Northrend, lives a tribe of Vrykul, the giant Norsemen who are native to this wasteland. However unlike the rest of the Vrykul settlements scattered across Northrend (all of which have a typical patriarchal society), Brunnhildar Village is controlled by Vrykul shield-maidens. Since this is World of Warcraft we are talking about, each and every woman in the village has a perfect body and is drop-dead gorgeous. They have enslaved all the men of their village to work in the mines in order to supply the demand of iron needed to make weapons and armor for the female warriors (some may see this as a male fantasy, but I think that is ridiculous). These women only trust their fellow shield-maidens, so in order to infiltrate their village I had to magically disguise myself as one of their own. After completing a few tasks for them, I was given a quest to beat the exhausted men who have stopped working. Some of these men decide they've had enough and attempted to attack me. Being the badass that I am, I of course slaughtered them with little effort. As I stood over their corpses, I wondered, what were the developers trying to say here?


Thrall and Aggra


Something else that caught my eye was the quest line to save Thrall, the High Shaman and former chief of the orcs. These quests only became available in the patch 4.3, the Hour of Twilight, which is the most current installment to the World of Warcraft story. During a meeting between members of the Earthen Ring and Cenarion Circle in Hyjal, an agent of the Twilight's Hammer attacked and split Thrall's spirit in to four pieces, casting each into a separate elemental plane. The council members grieved and were convinced he had been lost forever, but Thrall's fiance, Aggra, did not give up hope. She set out to find her love and bring him back from the elemental planes. Each plane had an emotion tied to it. Air was guilt, water was desire, earth was stubbornness, and fire was rage. Each showed what Thrall felt he was guilty of, or desired. This implies that Aggra was the only one who could access his subconscious. I believe that this ties in with the feminist mystique. Even though I ended up doing all of the work to save Thrall, it was really the thought that counted. A very powerful male character being saved by his fiance may just be a good plot twist, or it might be saying that women are just as powerful and ambitious as men.


Sylvanas Windrunner and Jaina Proudmoore


Among the many important and powerful female characters in the game, the two that stand out the most are Sylvanas and Jaina. Sylvanas Windrunner was once a beautiful elf, but was murdered by Arthas, the Lich King, and resurected to do his bidding. She broke free of her enslavement and became the Banshee Queen, founder of the Forsaken, who are the undead who have been enslaved by Arthas, but have broken free. She is feared by almost everyone in the entire game as a ruthless warrior, and her skill with a bow is unrivaled. However, she does wear a bikini. Jaina Proudmoore is an extremely powerful mage who was previously second in Command of Stormwind city, but left, feeling that she could not agree with the King's warmongering. She now rules over Theramore Isle, a small human settlement in Dustwallow marsh. Funnily enough, she and Arthas were very much in love before he became corrupted by hatred for the demon that destoyed  his city. He then became the Lich King and murdered Sylvanas. Jaina ALSO wears a bikini. I went in-game to do some further research, and I discovered that all female characters with power are scantily clothed. It's good that the creators are including important female characters, but come on. 

All in all, World of Warcraft is sexist. There's just no getting around it, however it doesn't seem to be a problem. With over 11 million players worldwide, World of Warcraft is the most popular online game in the world. I even asked some members of my guild what they thought of the way the game portrayed men and women. Most were unresponsive or unhelpful, but those who did respond agreed that it was sexist. However none complained or showed that they wanted the game to change. Some female members even said they liked their characters the way they were.  I guess most player just don't care that it's sexist.