Celie keeps on being very notwithstanding the individuals who mistreat her till energized by her association with Shug. At the beginning, she disseminates her suffering by means of letters particularly to Nettie and God. Her messages to God divulge a business of self-understanding, self-scrutiny, and self-revelation. They are also opined to be correspondence of self- examination, allowing her to explicit her musing and passions. Since, she has noticed no one to converse and portion her troubles, she put in writing about her complications in the kind of letter to Nettie and God, which creates comfort to her. So, it is comprehensible that a missive of Celie has ushered out her intrinsic adversities of life. Her observations of life are dreadful and Celie has to remain her life against all eccentric amidst her hardships and repressions in her end in life circumstances, her missives to Nettie or God look good as a catalyst. These letters have no concealed sub-rosa and they plainly display that she has no reticence in divulging the happenings of her life.The letters of Celie gush also out her strength of feelings. Celie expresses her hardships and her repressed concerns via these missives and by that means avows her existence. So, these letters are not the thing but confirming of her survival. This is proved when she writes letters to God, “which have been coordinated toward the undertaking of making self, have been suitably tended to. Her letters associate her to this inside being” (89). The unresponded in kind letters recorded to God in the end provide her with the force she wants to brawl back. This opinion is picked out by Winchell when she says: “In keeping in touch with God, she is keeping in touch with the piece of her identity becoming logically more grounded until the point when she can recognize the God inside herself and request the regard due her” (89). These letters also substantiate that Celie’s notions are merges with her concerns, deeds and expressions, producing the letters to surmise a standard of strength and sway.
Through these letters Celie enunciates the consequences of injustice on her psychic, soma and pneuma as well as her increasing vigor against it and her eventual victory over the barbarity. She has ushered out, via letters, the physical and psychological exploitation she goes through. Her letters copy the march of her character and the metaphases which she comes in for. She is not fully timorous, starved, mute or indistinct. Pronouncing words are short-lived, while written work endures always. By guiding her opinions through messages, it is workable for Celie to detect the twinge and unfair treatment that she is subjectivity. Through jotting down her mortification, Celie appraises to human race that she is not a big zilch. At all individuality the male dominated her refuses her, she attempts to search through her messages.
Therefore, her words over throw prolonged unjust treatment in the progress of endorsing it. These missives addressed to Nettie are differently stamped “Your Sister, Celie” and “Amen,” as utterance of approval, of proclamation and of validation. Celie is now ratifying, asserting and validating her own words, her own worth, and the authority of her own experience. When Celie instructs Mary Agnes that she should not allow people to call her Squeak. It is clear that she attempts to save, reinstate her identity. She initiates to pursue that her moniker is an emblem of her prestige and living hood. When she denies to be degraded by her sobriquet, she triumphs her own moniker and identity. By her seizure of the epistolary structure, Celie has independence to figure her survival. This is observed by Elizabeth Fifer, when she says it: “By utilizing linguistic, the main dialect she knows, when all open correspondence is forbidden, she finds and adventures a ground-breaking instrument in her advancement of mindfulness through self-articulation” (158). Her languages explicit the power of the beastly erotic cruelty, Celie as an uneducated black woman, has felt the pain. This is observed by Walker when she puts it in writing, “For it is dialect more than whatever else that uncovers and approves one’s presence, and if the dialect we really talk is denied us, at that point it is inescapable that the frame we are allowed to accept verifiably will be one of personification, reflecting another person’s abstract or social dream” (Living By the Word 58).