In this paper I raise epistemological, methodological, and moral questions. The quest is to demonstrate how contrasting self-identifications noted in the process of collecting oral histories can profoundly affect the outcome of the research. For example, can a white Western feminist who is collecting the oral histories of Sudanese women (which I have done for over 50 years) be considered by her interlocutor in the same way that she self-identifies--as a leftist feminist from a working-class background, and a racially enlightened women’s rights activist when she may, in fact, represent so many other categories to the woman she is interviewing? In my case, the Sudanese oral history interviewee may see me only as a white, Western, privileged symbol of colonialism. I have been exploring if this matters, and if it does, is there anything I can do about it? One challenge is to question if we should try to create a different persona, that is, set up an artificial arena for the purpose of encouraging and more closely identifying with the narrator? If we are committed to a particular standpoint, and are engaged in praxis, is it authentic or moral to be other than ourselves? Many feminist oral historians may see a contradiction in a process whereby the oral historian builds an artificial setting of like personas, whereby the women whose oral history is being collected is encouraged to become the narrator of her own life, in contrast to the much-heralded feminist methodology of the facilitator building an interactional process. For me, in the Sudanese context, I ask if/when there are class differences and/or racial differences, or when the oral historian represents the colonizer and the narrator the colonized, can the scene, which is already artificially-constructed by the oral historian, lead to anything of value to Sudanese, considering that Sudan is a country rife with conflicts—ethnic, class, regional, race—and where some Sudanese are trying in many ways to decolonize? Is it possible for a feminist oral historian to contribute to that process of decolonializing? This topic should be of great concern to the twenty-first century western feminist oral historian as we sort out accountability, honesty, and not only the value of our research, but if we are only taking and not giving.