I'm not against research of any sort. I fully understand the importance of research. But I'm against theft. I'm against appropriation — where those w… - Patricia Grace

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I'm not against research of any sort. I fully understand the importance of research. But I'm against theft. I'm against appropriation — where those who are powerful use their power to take from those who have less power, and then rationalise this by saying that what they are doing is for the greater good; or that those less powerful people will benefit. They never do. It's about sovereignty. There is nothing wrong with one group giving to another because they have absolute understanding of all aspects of what is going on and want it equally as much for the same reasons. It needs to be a giving, not a taking. And research needs to be done primarily to benefit those about whom research is being done — who need to have the say, the power, the knowledge, the 'sovereignty' regarding the project.

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About Patricia Grace

Patricia Frances Grace (born 17 August 1937) is a New Zealand author of novels, short stories and children's books. She was the first female Māori writer to publish a collection of short stories, Waiariki (1975) and has since written seven novels, seven short-story collections, a non-fiction biography and an autobiography.

Also Known As

Birth Name: Patricia Gunson
Alternative Names: Patricia Frances Grace Patricia Frances Gunson
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To be well in spirit is the most important health. [She] was the song of that run-down house. She was its roof, its walls, its windows, its doors. She was its song.
To be well in spirit is the most important wellness. To be well in spirit lifts the physical and mental state to an extraordinary level. All are affected by it. Dark thoughts disappear.

At the time I gave the paper (1987), New Zealand history was still being evaluated from a Eurocentric viewpoint. It generally glorified the European settler experience and by doing so negated the Māori experience and settlement of Aotearoa. A look at some of the vocabulary in use could be taken as a quick example. Take “pioneer” and “settler”. These referred to British pioneers and settlers. The ancestors of the Māori children sitting in our classrooms were referred to in many less complimentary terms. They were savage barbarians, hostile, cunning. Warlike. Yet the British with all their guns and armoury, sweeping in on many indigenous areas of the world, were never referred to as warlike. In those times, the wars between Māori and Pākehā were still being referred to as “Māori Wars”. A British fighting force was an army. A Māori fighting force was a war party (a term still in use). British fighters were soldiers or colonial forces. Māori fighters were rebels and raiders and warriors (again, still in use). A successful battle by the colonial forces was a victory, by a Māori fighting force a massacre.

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She did not agree with our acceptance of a situation, which was not a deep-down acceptance, but only a waiting one. She saw the strength of a bending branch to be not in its resilience, but in its ability to spring back and strike. (Roimata, chapter 23 p152)

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