I think the time was just right for myself and for people like Witi Ihimaera and Hone Tuwhare. The real pioneers were JC Sturm, Rowley Habib, Arapera… - Patricia Grace

When I left teaching, I imagined myself spending every possible minute scribbling, or sitting for hours in front of the computer, and for some months this is what I did. But I soon came to realise that, for me, the writing life needs real life and interaction going on. So, though I did spend time writing every day, often long hours on week days, I found myself caught up in the many activities associated with family and community life as well. (chapter 19, p214)

("have you ever thought of yourself as a member of a corpus of post-colonial writers?") I try to keep away from that sort of vocabulary and theorising. I'm aware of my work being classified, but don't want to be influenced in any way by those classifications — or by reviews or analyses. I need to keep myself as free as I can from commentary. I have to judge my own work for myself, do things my own way, make my own choices and decisions. I must own what I do. Once a work has been published it's been given. It's gone.

When Potiki first came out there was quite a bit of criticism of it. One of the reasons was because of the use of Māori terms and passages in the book; the other was that some people thought I was trying to stir up racial unrest. The book was described as political. I suppose it was but I didn’t realise it. The land issues and language issues were what Māori people lived with every day and still do. It was just everyday life to us, and the ordinary lives of ordinary people was what I wanted to write about, so I didn’t expect the angry reaction from some quarters. But there was one deliberate political act, and that was not to have a glossary for Maori text or to use italics. A glossary and italics were what were used for foreign languages, and I didn’t want Māori to be treated as a foreign language in its own country.