IGCSE Short Stories

"Journey" by Patricia Grace (1980)

A About the Author — Patricia Grace (1937)

P atricia Grace was born in Wellington in 1937. She graduated with a

Diploma in Teaching at Victoria University. Patricia began writing by
entering her work in competitions with local newspapers before joining
a Penwoman's Club in Auckland. Her first collection of short stories,
Waiariki, was published in 1975 and won the PEN/Hubert Church Award
for Best First Book of Fiction. Her first novel Mutuwhenua (1978) was
the first novel ever published by a Maori woman writer and was short
listed for the fiction section of the New Zealand Book Awards. Grace's
novels are well known throughout New Zealand and have also been
published in the United States, United Kingdom, Holland, Spain, Italy
and Germany.

In 1985, Patricia was awarded the Victoria University of Wellington writing fellowship. She
used this time to complete her second novel, Potiki (1986). This book won the fiction section
of the New Zealand Book Awards in 1987 and has been much applauded since. She was
awarded the Literaturpreis from Frankfurt, Germany for Potiki in 1994.

Patricia has written numerous short stories throughout her career. Collections such as The
Dream Sleepers and Other Stories (1980), Electric City and Other Stories, (1987), Selected
Stories (1991) and The Sky People (1994) allowed her to investigate often challenging Maori
experiences through a diverse range of protagonists. Patricia was awarded the Queen's Service
Order in 1988 and an Honorary Doctorate of Literature from Victoria University in 1989. Her
third novel, Cousins (1992), again placed her on the shortlist for the fiction section of the 1992
New Zealand Book Awards. Her fourth novel, Baby No—eyes (1998), was short listed for the
Tasmania/Pacific Prize for Literature.

Dogside Story was published in 2001. With this novel Patricia won the Kiriyama Pacific Rim
Fiction Book Prize in 2001; was long listed for the Booker Prize in 2002; was short listed for the
fiction prize of the Montana Book Awards 2002 and the Tasmania/Pacific Prize for Literature.
Her next novel, Tu (2004), won the Deutz Medal for Fiction or Poetry at the Montana New
Zealand Book Awards 2005. Prime Minister Helen Clark bestowed Patricia with the NZ$60,000
Prime Minister's Award for Literary Achievement in 2006. This Award recognises writers who
have made a significant contribution to New Zealand Literature. Patricia was acknowledged
in 2007 in the Queen's birthday honours list, becoming a Distinguished Companion of the
New Zealand Order of Merit (CNZM) for her services to literature. In the same year she was
selected as the 2008 Laureate of the Neustadt International Prize for Literature, announced
at a ceremony at the University of Oklahoma. An international jury representing 10 countries
selected her as the winner of the US$50,000 prize administered by the University of Oklahoma
and its international magazine, World Literature Today.

1
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English, Grades 9-12
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Patricia Grace continues to be active within the New Zealand literary community, presenting
her work at events and taking part in the NZ Book Council's Writers in Schools programme.
Patricia lives in Plimmerton on her ancestral land of Ngati Toa, near her home Marae at
Hongoeka Bay.

B Context — The Maori (Tangata Whenua: the local people)

T he Maori arrived in New Zealand in the 10th

century AD. They called the new land Aotearoa,
which means Land of the Long White Cloud. The
Maori brought dogs and rats. They also brought
yams and kumara or sweet potatoes and gourds.
The Maori also ate fern roots. There was also an
abundance of seafood in New Zealand. The Maori
hunted dolphins, whales and seals and they ate
fish and shellfish. They also hunted large, flightless Maori warriors perform a Haka, a dance
of welcome. The ceremony is an ancient
birds called moa - until they became extinct.
Maori tradition.

Maori society was tribal. Each person belonged to a family or whanau, a sub tribe or hapu
and the full tribe or iwi. Warfare was common in New Zealand. The Maori built fortified
settlements called pa. They fought with long wooden clubs called taiah and short wooden
clubs called patu. They also fought with short jade clubs called mere. People captured in
war became slaves.

The Maori are famous for their wood carvings. They also make pendants or tikis from
whalebone. The Maori are also famous for their tattoos or moko, which were made with
a bone chisel, a mallet and blue pigment.

The first European to see New Zealand was a Dutchman called Abel Tasman who arrived
in 1642. Ominously Europeans fought with the Maori and the Europeans were not keen
to return. However the new land was named New Zealand after a Dutch province.

Europeans left New Zealand alone until 1769 when Captain James Cook arrived in his
ship The Endeavour. The first encounters with the Maori were violent so Cook called
the place Poverty Bay and sailed away. However later, at Mercury Bay, Cook managed to
befriend the local Maori. He went on to circumnavigate New Zealand and to accurately
map it. Cook made two more voyages to New Zealand in 1773 and 1777. Furthermore
other European explorers came, French and Spanish.

Towards the end of the 18th century sealers began to sail to New Zealand. The first group
arrived on South Island in 1792. Then, at the beginning of the 19th century whalers came
to New Zealand. Sailors began to cut wood from New Zealand for masts and spas and a
small group of Europeans settled there. In the early 19th century some Europeans began

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buying land from the Maori.

Moreover, there were isolated conflicts between the Maori and Europeans but generally
relations were peaceful. The Maoris traded food and flax for European goods - including
muskets. Imported muskets made Maori warfare much more bloody. The so-called musket
wars were fought between 1819 and 1825. Furthermore Europeans brought diseases to
New Zealand to which the Maoris had no resistance. On the other hand they did bring
potatoes and pigs.

Meanwhile, missionaries went to New Zealand. The first was Samuel Marsden who arrived
in 1814. At first the missionaries had little success. The first Roman Catholic missionaries
arrived in 1838. Then in 1817 the laws of New South Wales were extended to New Zealand.
However, in reality there was little law and order among the European settlers and some
of them appealed to the British government for help. So in 1833 the government sent
a man named James Busby as 'official British Resident'. The British government were
concerned about the way people were buying land from the Maori and they wanted it to
be properly regulated. Busby's job was to unite the Maori tribes into a federation that the
British could deal with. In 1838 Busby was replaced with a man named William Hobson.

At first the British government was reluctant to make New Zealand a colony. They changed
their minds when they feared the French were about to do so. In 1840 William Hobson
persuaded the Maori to accept annexation by the treaty of Waitangi. The Maori accepted
the sovereignty of the British crown. In return the Maoris became British subjects and
they were guaranteed possession of their land. However despite the treaty the British
and the Maori soon quarrelled. Also in 1840 Hobson made Auckland the capital of New
Zealand. Meanwhile the Maori grew disenchanted with the treaty of Waitangi and in
1844 a chief named Hone Heke cut down the British flag (symbol of British authority in
New Zealand) several times. He sacked the town of Kororareka and he fought a 2-year war
with the British. However he was eventually defeated.

The white population of New Zealand grew at a tremendous rate. By 1861 it was
almost 100,000. By 1881 it was nearly 500,000. However the Maori were increasingly
discontented. Some Maoris in North Island appointed a king in 1858. In 1860 simmering
Maori resentment broke out into war. The fighting dragged on until 1872. As a result of
the war large amounts of land was confiscated from rebel tribes.

The Maori also suffered from diseases introduced to New Zealand by Europeans and their
numbers declined drastically. In 1769, when Cook arrived, there were about 100,000
Maori. By 1896 their numbers had fallen to 42,000. By 1956 the white population of New
Zealand reached about 2 million. The Maori population was about 135,000. In 1975 the
Treaty of Waitangi Act was passed. It formed a tribunal to examine Maori land claims.
However many Maori continue to suffer deprivation.

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 C "Journey" by Patricia Grace (1980)

H e was an old man going on a journey. But not really so old, only they made him old
buttoning up his coat for him and giving him money. Seventy—one that's all. Not a
journey, not what you would really call a journey — he had to go in and see those people
about his land. Again. But he like the word Journey even though you didn't quite say it. It
5 wasn't a word for saying only for saving up in your head, and that way you could enjoy it.
Even an old man like him, but not what you would call properly old. The coat was good and
warm. It was second—hand from the jumble and it was good and warm. Could have ghosts
in it but who cares, when that's the main thing. If some old pakeha died in it that's too bad
because he wasn't scared of the pakeha1 kehuas2 anyway. The pakeha kehuas they couldn't do
10 anything, it was only like having a sheet over your head and going woo — woo at someone
in the lavatory . .

He better go to the lavatory because he didn't trust town lavatories, people spewed there and
wrote rude words. Last time he got something stuck on his shoe. Funny people those town
people.
15 — Taxi.
— It's coming Uncle.
—Taxi Uncle. They think he's deaf. And old. Putting more money in his pocket and wishing
his coat needed buttoning, telling him it's windy and cold. Never mind, he was off. Off on his
journey, he could get round town good on his own, good as gold.
20 — Out early today old man.. Business young fulla.
— Early bird catches the early worm.
— It'll be a sorry worm young fulla, a sorry worm. Like that is it?
— Like that.
You could sit back and enjoy the old taxi smells of split upholstery and cigarette, and of
25 something else that could have been the young fulla's hair oil or his bow. It was good. Good.
Same old taxi same old stinks. Same old shop over there, but he wouldn't be calling in today,
no. And tomorrow they'd want to know why. No, today he was going on a journey, which was
a good word. Today he was going further afield, and there was a word no one knew he had. A
good wind today but he had a warm coat and didn't need anyone fussing.
30 Same old butcher and same old fruit shop, doing all right these days not like before. Same
old Post Office where you went to get your pension money, but he always sent Minnie down
to get his because he couldn't stand these old—age people. These old—age people got on his
nerves.
— Yes, same old place, same old shops and roads, and everything cracking up a bit. Same old
35 taxi. Same old young fulla.
— How's the wife?
— Still growling old man.
— What about the kids?

1
  pakeha: Caucasians (in New Zealand's native language).
2
  kehuas: ghost (in New Zealand's native language).
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 — Costing me money.
40 — Send them out to work that's the story.
— I think you're right you might have something there old man. Well here we are, early.
— Still another half hour to wait for the train.
— Best to be early. Business. Guess you're right.
— What's the sting?
45 — Ninety—five it is.
— Pull out a fistful and give the young fulla full eyes. Get himself out on to the footpath and
shove the door, give it a good hard slam. Pick me up later young fulla, ten past five. Might as
well make a day of it, look round town and buy a few things.
— Don't forget ten past five. Right you are old man five ten.

50 People had been peeing in the subway the dirty dogs. In the old days all you needed to do
to get on to the station was to step over the train tracks, there weren't any piss holes like this
to go through, it wasn't safe. Coming up the steps on to the platform he could feel the quick
huffs of his breathing and that annoyed him, he wanted to swipe at the huffs with his hand.

Steam engines went out years ago.

55 Good sight though seeing the big engines come bellowing through the cutting and pull in
squealing, everything was covered in soot for miles those days.

New man in the ticket office, looked as though he still had his pyjamas on under his outfit.
Miserable looking fulla and not all impressed by the ten—dollar note handed through to
him. A man feels like a screwball yelling through that little hole in the glass and then trying
60 to pick up the change that sourpuss has scattered all over the place. Feels like giving sourpuss
the fingers, yes. Yes he knows all about those things, he's not deaf and blind yet, not by a long
shot.

Ah warmth. A cold wait on the platform but the carriages had the heaters on, they were warm
even though they stank. And he had the front half of the first carriage all to himself. Good
65 idea getting away early. And right up front where you could see everything. Good idea coming
on his own, he didn't want anyone fussing round looking after his ticket, seeing if he's warm
and saying things twice. Doing his talking for him, made him sick. Made him sick them trying
to walk slow so they could keep up with him. Yes he could see everything. Not many fishing
boats gone out this morning and the sea's turning over rough and heavy — Tamatea that's
70 why. That's something they don't know all these young people, not even those fishermen
walking about on their decks over there. Tamatea a Ngana, Tamatea Aio, Tamatea Whakapau
— when you get the winds — but who' d believe you these days. They'd rather stare at their
weather on television and talk about a this and a that coming over because there's nothing
else to believe in.

75 Now this slip here, it's not really land at all, it's where we used to get our pipis, any time or
tide. But they pushed a hill down over it and shot the railway line across to make more room
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 for cars. The train driver knows it's not really land and he is speeding up over this strip. So fast
you wait for the nose dive over the edge into the sea, especially when you're up front like this
looking. Well too bad. Not to worry, he's nearly old anyway and just about done his dash, so
80 why to worry if they nose dive over the edge into the sea. Funny people putting their trains
across the sea. Funny people making land and putting pictures and stories about it in the
papers as though it's something spectacular, it's a word you can use if you get it just right and
he could surprise quite a few people if he wanted to. Yet other times they go on as though land
is just a nothing. Trouble is he let them do his talking for him. If he'd gone in on his own last
85 time and left those fusspots at home he'd have got somewhere. Wouldn't need to be going in
there today to tell them all what's what.

Lost the sea now and coming into a cold crowd. This is where you get swamped, but he
didn't mind, it was good to see them all get in out of the wind glad to be warm. Some of his
whanaungas3 lived here but he couldn't see any of them today. Good job too, he didn't want
90 them hanging round wondering where he was off to on his own. Nosing into his business.
Some of the old railway houses still there but apart from that everything new, houses,
buildings, roads. You'd never know now where the old roads had been, and they'd filled a
piece of the harbour up too to make more ground. A short row of sooty houses that got new
paint once in a while, a railway shelter, and a lunatic asylum and that was all. Only you didn't
95 call it that these days, he'd think of the right words in a minute.

There now the train was full and he had a couple of kids sitting by him wearing plastic
clothes, they were gog—eyed stretching their necks to see. One of them had a snotty nose
and a wheeze.

On further it's the same — houses, houses — but people have to have houses. Two or three
100 farms once, on the cold hills, and a rough road going through. By car along the old road you'd
always see a pair of them at the end of the drive waving with their hats jammed over their
ears. Fat one and a skinny one. Psychiatric hospital, those were the words to use these days,
yes don't sound so bad. People had to have houses and the two or three farmers were dead
now probably. Maybe didn't live to see it all. Maybe died rich.

105 The two kids stood swaying as they entered the first tunnel, their eyes stood out watching
for the tunnel's mouth, waiting to pass out through the great mouth of the tunnel. And
probably the whole of life was like that, sitting in the dark watching and waiting. Sometimes
it happened and you came out into the light, but mostly it only happened in tunnels. Like
now.

110 And between the tunnels they were slicing the hills away with big machines. Great­looking
hills too and not an easy job cutting them away, it took pakeha determination to do that.
Funny people these pakehas, had to chop up everything. Couldn't talk to a hill or a tree these
people, couldn't give the tree or the hills a name and make them special and leave them.
Couldn't go round, only through. Couldn't give life, only death. But people had to have
3
  whanaungas: peers (in New Zealand's native language).
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115 houses, and ways of getting from one place to another. And anyway who was right up there
helping the pakeha to get rid of things — the Maori of course, riding those big machines.
Swooping round and back, up and down all over the place. Great tools the Maori man had
for his carving these day, tools for his new whakairo4, but there you are, a man had to eat.
People had to have houses, had to eat, had to get from here to there — anyone knew that.
120 He wished the two kids would stop crackling, their mothers dressed them in rubbish clothes
that's why they had colds.

Then the rain'll come and the cuts will bleed for miles and the valleys will drown in blood, but
the pakeha will find a way of mopping it all up no trouble. Could find a few bones amongst
that lot too. That's what you get when you dig up the ground, bones.

125 Now the next tunnel, dark again. Had to make sure the windows were all lit up in the old days
or you got a face full of soot5.

And then coming out of the second tunnel that's when you really had to hold your breath,
that's when you really had to hand it to the pakeha, because there was a sight. Buildings miles
high, streets and steel and concrete and asphalt settled all round the great—looking curve that
130 was the harbour. Water with hip on it, and roadways threading up and round the hills to layer
on layer of houses, even in the highest and steepest places. He was filled with admiration.
Filled with admiration, which was another word he enjoyed even though it wasn't really a
word for saying, but yes he was filled right to the top — it made him tired taking it all in. The
kids too, they'd stopped crackling and were quite still, their eyes full to exploding.

135 The snotty one reminded him of George, he had pop eyes and he sat quiet not talking. The
door would open slowly and the eyes would come round and he would say I ran away again
Uncle. That's all. That' all for a whole week or more until hi mother came to get him and take
him back. Never spoke, never wanted anything. Today if he had time he would look out for
George.

145 Railway station much the same as ever, same old platforms and not much cleaner than the
soot days. Same old stalls and looked like the same people in them. Under­ground part is new.
Same cafeteria, same food most likely, and the spot where they found the murdered man
looked no different from any other spot. Always crowded in the old days especially during the
hard times. People came there in the hard times to do their starving. They didn't want to drop
150 dead while they were on their own most probably. Rather all starve together.

Same old statue of Kupe6 with his woman and his priest, and they've got the name of the
4
  whakairo: A Maori traditional art of carving in wood, stone or bone. Wood was formed into houses, fence poles,
containers, and tool handles.
5
  soot: Soot is mostly made of carbon, and it forms when matter burns incompletely. Engines, burning coal, and
house fires are all sources of soot, and soot is a major contributor to air pollution around the world. It's dangerous
for people to breathe too much soot into their lungs.
6
  Kupe: According to tribal narratives, Kupe was the first Polynesian to discover the islands of New Zealand. . His
journey there was triggered by difficulties with fishing in Hawaiki, his homeland.
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 canoe spelt wrong his old eyes aren't as blind as all that. Same old floor made of little coloured
pieces and blocked into patterns with metal strips, he used to like it but now he can just walk
on it. Big pillars round the doorway holding everything in place, no doubt about it you had
155 to hand it to the pakeha.

Their family hadn't starved, their old man had seen to that. Their old man had put all the
land down in garden, all of it, and in the weekends they took what they didn't use round by
horse and cart. Sometimes got paid, sometimes swapped for something, mostly got nothing
but why to worry. Yes great looking veggies they had those days, turnip as big as pumpkins,
160 cabbages you could hardly carry, big tomatoes, lettuces, potatoes, everything. Even now
the ground gave you good things. They had to stay home from school for the planting and
picking, usually for the weeding and hoeing as well. Never went to school much those days
but why to worry.

Early, but he could take his time, knows his way round this place as good as gold. Yes he's
165 walked all over these places that used to be under the sea and he's ridden all up and down
them in trams too. This bit of sea has been land for a long time now. And he's been in all
the pubs and been drunk in all of them, he might go to the pub later and spend some of his
money. Or he could go to the continuous pictures but he didn't think they had them any
more. Still, he might celebrate a little on his own later, he knew his way round this place
170 without anyone interfering. Didn't need anyone doing his talking, and messing things up
with all their letters and what not. Pigeons, he didn't like pigeons, they'd learned to behave
like people, eat your feet off if you give them half a chance.

And up there past the cenotaph, that's where they'd bulldozed all the bones and put in the
new motorway. Resited, he still remembered the newspaper word, all in together. Your leg
175 bone, my arm bone, someone else's bunch of teeth and fingers, someone else's head, funny
people. Glad he didn't have any of his whanaungas underground in that place. And they had
put all the headstones in a heap somewhere promising to set them all up again tastefully — he
remembered — didn't matter who was underneath. Bet there weren't any Maoris driving those
bulldozers, well why to worry it's not his concern, none of his whanaungas up there anyway.

180 Good those old trams but he didn't trust these crazy buses, he'd rather walk. Besides he's nice
and early and there's nothing wrong with his legs. Yes, he knows this place like his own big
toe, and by Jove he's got a few things to say to those people and he wasn't forgetting. He'd
tell them, yes.

The railway station was a place for waiting. People waited there in the old days when times
185 were hard, had a free wash and did their starving there. He waited because it was too early to
go home,— his right foot was sore. And he could watch out for George, the others had often
seen George here waiting about. He and George might go and have a cup of tea and some kai7.

7
  kai: traditional Maori food. Kai Maori is made up of kaiwhenua – food from the land, and kaimoana – food from
the sea.
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 He agreed. Of course he agreed. People had to have houses. Not only that, people had to have
other things — work, and ways of getting from place to place, and comforts. People needed
190 more ·now than they did in his young days, he understood completely. Sir. Kept calling him
Sir, and the way he said it didn't sound so well, but it was difficult to be sure at first. After a
while you knew, you couldn't help knowing. He didn't want any kai, he felt sick. His foot hurt.

Station getting crowded and a voice announcing platforms. After all these years he still didn't
know where the voice came from but it was the same voice, and anyway the trains could go
195 without him it was too soon. People. Queueing for tickets and hurrying towards the platforms,
or coming this way and disappearing out through the double door, or into the subway or the
lavatory or the cafeteria. He was too tired to go to the lavatory and anyway he didn't like ...
Some in no hurry at all. Waiting. You'd think it was starvation times. Couldn't see anyone he
knew.
200 — I know I know. People have to have houses, I understand and it's what I want. Well it's not
so simple Sir.
— It's simple. I can explain. There's only the old place on the land and it needs bringing down
now. My brother and sister and I talked about it years back. We wrote letters ...
— Yes yes but it's not as simple as you think.
205 — But now they're both dead and it's all shared — there are my brother's children, my sister's
children, and me. It doesn't matter about me because I'm on the way out, but before I go I
want it all done.
— As I say it's no easy matter, all considered. Subdivision. It's what we want.
— There'll be no more subdivision Sir, in the area.
210 — Subdivision. My brother has four sons and two daughters, my sister has five sons. Eleven
sections so they can build their houses. I want it all seen to before...
— You must understand Sir that it's no easy matter, the area has become what we call a
development area, and I've explained all this before, there'll be no more subdivision.
— Development means houses, and it means other things too, I understand that. But houses,
215 it's what we have in mind.
— And even supposing Sir that subdivision were possible, which it isn't, I wonder if you fully
comprehend what would be involved in such an undertaking.
— I fully comprehend ...

— Surveying, kerbing and channelling and formation of adequate access, adequate right of
220 ways. The initial outlay ...
— I've got money, my brother and sister left it for the purpose. And my own, my niece won't
use any of my money, it's all there. We've got the money.
— However that's another matter, I was merely pointing out that it's not always all plain
sailing.
225 — All we want is to get it divided up so they can have a small piece each to build on ...
— As I say, the area, the whole area, has been set aside for development. All in the future of
course but we must look ahead, it is necessary to be far—sighted in these concerns.
— Houses, each on a small section of land, it's what my niece was trying to explain ...
— You see there's more to development than housing. We have to plan for roading and
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230 commerce, we have to set aside areas for educational and recreational facilities. We've got to
think of industry, transportation ...
— But still people need houses. My nieces and nephews have waited for years. They'd be given
equivalent land or monetary compensation of course.

But where was the sense in that, there was no equal land. If it's your it' stamping ground and
235 you have your ties there, then there's no land equal, surely that wasn't hard to understand.
More and more people coming in to wait and plastic kids had arrived. They pulled away from
their mother and went for a small run crackling. He wished he knew their names and hoped
they would come and sit down by him, but 110, their mother was striding, turning them
toward a platform because they were getting a train home. Nothing to ay for a week or more
240 and never wanted anything except sitting squeezed beside him in the armchair after tea until
he fell asleep. Carry him to bed, get in beside him later then one day his mother would come.
lt was too early for him to go home even though he needed a pee.

— There's no sense in it don't you see? That's their stamping ground and when you've got
your ties there's no equal land. It's what my niece and nephew were trying to explain the last
245 time, and in the letters ...
— Well Sir I shouldn't really do this, but if it will help clarify the position I could show you
what has been drawn up. Of course it's all in the future and not really your worry ...
— Yes yes I'll be dead but that's not ... I'll get the plans.

And it's true he'll be dead, it's true he's getting old, but not true if anyone thinks his eyes have
250 had it because he can see good enough. His eyes are still good enough to look all over the
paper and see his land there, and to see that his land has been shaded in _and had 'Off Street
Parking' printed on it.

He can see good close up and he can see good far off, and that's George over the other side
standing with some mates. He can tell George anywhere no matter what sort of get—up he's
255 wearing. George would turn and see him soon.

But you can't, that's only a piece of paper and it can be changed, you can change it. People
have to live and to have things. People need houses and shops but that's only paper, it can
be changed.

— It's all been very carefully mapped out. By experts. Areas have been selected according to
260 suitability and convenience. And the aesthetic aspects have been carefully considered ...
— Everything grows, turnips the size of pumpkins, cabbages you can hardly carry, potatoes,
tomatoes ... Back here where you've got your houses, it's all rock, land going to waste there.
You would all receive equivalent sites. Resited ...
— As I say on equivalent land ... There's no land equal ...
265 — Listen Sir, it's difficult but we've got to have some understanding of things. Don't we?
— Yes yes I want you to understand, that's why I came. This here, it's only paper and you can
change it. There's room for all the things you've got on your paper, and room for what we
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 want too, we want only what we've got already, it's what we've been trying to say.
— Sir we can't always have exactly what we want ...
270 — All round here where you've marked residential it's all rock, what's wrong with that for
shops and cars. And there'll be people and houses. Some of the people can be us, and some of
the houses can be ours.
— Sure, sure. But not exactly where you want them. And anyway, Sir there's no advantage do
you think in you people all living in the same area?
275 — It's what we want, we want nothing more than what is ours already. It does things to your
land value.
He was an old man but he wanted very much to lean over the desk and swing a heavy punch.
— No sense being scattered everywhere when what we want ...
— It immediately brings down the value of your land ...
280 — ...is to stay put on what is left of what has been ours since before we were born. Have a
small piece each, a small garden, my brother and sister and I discussed it years ago.
— Straight away the value of your land goes right down.

Wanted to swing a heavy punch but he's too old for it. He kicked the desk instead. Hard. And
the veneer cracked and splintered. Funny how quiet it had become.
285 — You ought to be run in old man, do you hear.
— Cripes! Look what the old blighter's gone and done. Look at Paul's desk. He must be whacky.
He can't do that Paul, get the boss along to sort him out. Get him run in.
— Get out old man, do you hear.
— Yes he could hear, he wasn't deaf, not by a long shot. A bit of trouble getting his foot back
290 out of the hole, but there, he was going, and not limping either, he'd see about this lot later.
Going, not limping, and not going to die either. It looked as though their six eyes might all
fall out and roll on the floor.

There's no sense, no sense in anything, but what use telling that to George when George
already knew sitting beside him wordless. What use telling George you go empty handed
295 and leave nothing behind, when George had always been empty handed, had never wanted
anything except to have nothing.
— How are you son?
— All right Uncle. Nothing else to say. Only sitting until it was late enough to go. Going, not
limping, and not going to die either.
300 — There you are old man, get your feet in under that heater. Got her all warmed up for you.
— Yes young fulla that's the story. The weather's not so good.
— Not the best.
— How was your day all told? All right.
— It's all those hard footpaths, and all the walking that gives people sore feet, that's what
305 makes your legs tired.
— There's a lot of walking about in that place. You didn't use the buses?
— Never use the buses.
— But you got your business done? All done. Nothing left to do.
— That's good then isn't it?
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310 — How's your day been young fulla? A proper circus.
— Must be this weather.
— It's the weather, always the same in this weather. This is your last trip for the day is it?
— A couple of trains to meet after tea and then I finish. Home to have a look at the telly. For
a while, but there's an early job in the morning ...
315 — Drop me off at the bottom young fulla. I'm in no hurry. Get off home to your wife and kids.
— No, no, there's a bad wind out there, we'll get you to your door. Right to your door, you've
done your walking for the day. Besides I always enjoy the sight of your garden, you must have
green fingers old man.
— It keeps me bent over but it gives us plenty. When you come for Minnie on Tuesday I'll
320 have a couple of cabbages and a few swedes for you.
— Great, really great, I'm no gardener myself. Almost too dark to see.
— Never mind I had a good look this morning, you've got it all laid out neat as a pin.
— Neat as a pin old man.
— And here we are.
325 — One step away from your front door. You can get off home for tea.
— You're all right old man?
— Right as rain young fulla, couldn't be better. I'll get along then.

Tuesday. Now he could get in and close the door behind him and walk without limping to
the lavatory because he badly needs a pee. And when he came out of the bathroom they
330 were watching him, they were stoking up the fire and putting things on the table. They were
looking at his face.

Seated at the table they were trying not to look at his face, they were trying to talk about
unimportant things, there was a bad wind today and it's going to be a rough night.
Tamatea8 Whakapau.
335 — It must have been cold in town. Heaters were on in the train.
— And the train, was it on time?
— Right on the minute.
— What about the one coming home?
— Had to wait a while for the one coming home.
340 — At the railway station, you waited at the railway station? And I saw George.
— George, how's George?
— George is all right, he's just the same.
— Maisie said he's joined up with a gang and he doesn't wash. She said he's got a big war sign
on his jacket and won't go to work.
345 — They get themselves into trouble she said and they all go round dirty. George is no different,
he's just the same. They were quiet then wondering if he would say anything else, then after
a while they knew he wouldn't.

But later that evening as though to put an end to some silent discussion that they may have
been having he told them it wasn't safe and they weren't to put him in the ground. When I go
8
  tamatea: tornado (in New Zealand's native language).
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350 you're not to put me in the ground, do you hear. He was an old man and his foot was giving
him hell, and he was shouting at them while they sat hurting.
— Burn me up I tell you, it's not safe in the ground, you'll know all about it if you put me
in the ground. Do you hear?
— Some other time, we'll talk about it.
355 — Some other time is now and it's all said. When I go, Burn me up, no one's going to
mess about with me when I'm gone.
He turned into his bedroom and shut the door. He sat on the edge of his bed for a long time
looking at the palms of his hands.

D Comprehension, Close Reading, and Analysis

1 What is the purpose of the old man's journey? Provide a detailed commentary.

2 To what extent did the officials listen to the old man? Find examples and quotes to
support your point of view. What tone are the officials' remarks made in?

3 "And anyway Sir there's no advantage do you think in you people all living together in
the same area." (274-275) Why do you think the authorities think there is no benefit in
the family living close together? What does Grace imply here about different defintions
of community, belonging, and family in the story?

4 Why does the old man want to be cremated instead of buried? What is the symbolic
significance of this choice?

5 How do the opening two paragraphs and the closing passage starting with "They were
quiet wondering if he would say anything else" reflect the Uncle's changing mood?

6 Why do you think the story concludes with the Uncle "looking at the palm of his
hands"?

7 How does the old man view the land and the way the pakeha have 'developed' it? Be
sure to refer to the story in your response.

8 Comment on the way Grace has structured the 'journey' of the story. Consider the
physical journey, the opening and ending taxi rides, as well as the reader's own journey
through the story.

9 Comment on the overall style, diction, and use of language by Patricia Grace in her
short story "Journey". What is the effect of her choice of diction and style?

10 How does Grace use narrative point of view and her narrative style to particular effect,
in "Journey", and how do these choices reinforce the purpose of the story?

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 E Essay Questions, Exam Practice, and Creative Writing Tasks

Write a detailed response to one of the following questions:

1 You are the elderly man and write your thoughts as you sit on the dge of your "bed for
a long time looking at the palms" of your hands. Be sure to write in an authentic style
and to refer to directly and to allude to the short story "Journey".

2 Regarding her characters and techniques of characterisation, Patricia Grace has said: ‘I
need to explore characters and bend them, find ways for them to be seen in the way I
want them seen.’ Comment on Patricia Grace's characterisation of the narrator of the
story; to what extent does the reader sympathise with the old man's attitudes towards
the land? How does Grace use diction, narrative point of view, and both direct and
indirecht characterisation techniques to "find ways for [the old man] to be seen in the
way [she wants him] to be seen"?

3 How does the lack of a clear outcome in Patricia Grace's short story "Journey" make
it an impactful and successful short story nonetheless? How does the lack of a clear
outcome add to the story's overall message and significance?

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 IGCSE Short Stories
"Journey" by Patricia Grace (1980)
Teacher's Notes & ANSWERS

MODEL ANSWERS

D Comprehension, Close Reading, and Analysis

1 What is the purpose of the old man's journey?

The old man has taken this journey to try and fight similar land changes. The government
is taking land owned by the natives and developing it, as we see when he protests, "... we
want nothing more than what is ours already." However, the government is taking too long to
develop the land, leaving the man's nieces and nephews without homes, and the man is trying
to negotiate a deal in which his nephews and nieces can start building homes immediately in
an area different from what the government has already designated will be the residential area.

2 To what extent did the officials listen to the old man? Find examples and quotes to
support your point of view. What tone are the officials' remarks made in?

When the old man protests that his nieces and nephews need homes, he is told that they will be
given land of equivalent value. But the natives don't want to live on land of equivalent value;
they want to live on land that has "been ours since before we were born." However, sadly, of
course the man leaves empty handed and is treated like he is a fool. The officials do not listen to
the old man properly, and certainly do not fully understand the issues that are central to him.
There is a fundamental communicative disconnect between the officials and the old man, one
that neither party manage to overcome or to bridge before the old man leaves empty handed.

3 "And anyway Sir there's no advantage do you think in you people all living together in
the same area." (274-275) Why do you think the authorities think there is no benefit in
the family living close together? What does Grace imply here about different defintions
of community, belonging, and family in the story?

At the basis of "Journey" is the very real issue of land ownership, dramatized here as a
confrontation between the old Maori who claims the right to leave his land sub-divided among
his heirs according to Maori custom, and the government department that has appropriated
his land and the entire locality for development. Between the two parties no communication is
possible, a situation underlined by the differences in their language. One argues for people and
their need for houses, the other enumerates the engineering problems; one speaks from first-
hand experience of the nature of the soil and the vegetables it will produce, the other resorts
to maps and plans and the abstractions of "aesthetic aspects." The definition of communtiy,
belonging and family are entirely at opposite ends of the definitory spectrum for the old man
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and the officials.

4 Why does the old man want to be cremated instead of buried? What is the symbolic
significance of this choice?

The old man’s decision not be buried (or to go into the ground) is significant as the old man
knows that he has no control over his resting place. His grave can be dug up and he can be
moved. Something that the old man recalls happening to other graves while he was on his
journey to the city.

5 How do the opening two paragraphs and the closing passage starting with "They were
quiet wondering if he would say anything else" reflect the Uncle's changing mood?

The mood of the old man changes throughout the story and develops, and thereby underlines
and emphasises the inevitability of change as a central theme of the story itself. Indeed, at the
beginning of the story the old man is still fairly optimistic about the outcome, but as the old man
travels to the city, he ccan remember travelling into the city by steam train. Also when he is on
the train to the city he notices how much the landscape has changed. While in the city talking
about his land with the young man (Paul) it becomes clear to the reader that the city planners
intend to make car parking spaces out of the old man’s land. Something that frustrates the old
man even though he has been promised other housing. The old man’s frustration may be two
fold. Firstly he is unhappy that the city planners will not build on his land for him and secondly
his emotional attachment to the land gets the better of him. Something that is noticeable by
the fact that the old man kicks and damages Paul’s desk. Overall the old man’s experience of
change and bureaucracy has been unpleasant.

By the end of the story, his outlook and mood ahve changed again, and reflect the themes of
powerlessness, loss of control, and the inevitabilty of change. He has not succeeded in his goal
which suggests that he has become powerless to the changes that are and will occur around
him. The only thing the old man can do is accept the position he finds himself in. Though this
may take him some time. The old man has been beaten by both change and bureaucracy. The
drive and determination he had prior to setting out to the city is no longer. If anything the old
man is defeated.

6 Why do you think the story concludes with the Uncle "looking at the palm of his
hands"?

The fact that the old man looks at the palms of his hands while sitting on his bed could also
be important. By looking at his hands he may again realise how physically and symbolically
powerless he actually is. Earlier in the story he wanted to hit Paul with his hands but knew that
he no longer had the power. The old man’s decision not be buried (or to go into the ground)

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may also be significant as the old man knows that he has no control over his resting place. His
grave can be dug up and he can be moved. Something that the old man recalls happening to
other graves while he was on his journey to the city. The old man leaves the city empty-handed,
both symbolically and literally, and this is reinforced by the way he looks at the palm of his
hands at the end of the story.

7 How does the old man view the land and the way the pakeha have 'developed' it? Be
sure to refer to the story in your response.

The short story questions just how much "progress" truly is progress. As the man progresses on
his journey from taxi to train to town, he comments on all the little things that are both the
same and different. In particular, he notes the changes that have been made to the land, such
as how the government has laid down an artificial landmass to create more room for railway
tracks.

Once he is in town, we learn the old man has taken this journey to try and fight similar land
changes. The government is taking land owned by the natives and developing it, as we see when
he protests, "... we want nothing more than what is ours already." However, the government is
taking too long to develop the land, leaving the man's nieces and nephews without homes, and
the man is trying to negotiate a deal in which his nephews and nieces can start building homes
immediately in an area different from what the government has already designated will be the
residential area. When he protests that his nieces and nephews need homes, he is told that they
will be given land of equivalent value. But the natives don't want to live on land of equivalent
value; they want to live on land that has "been ours since before we were born." However, sadly,
of course the man leaves empty handed and is treated like he is a fool. Hence, the purpose of
the story is to question what governments deem to be development and progress and to show
common ways in which natives are mistreated.

8 Comment on the way Grace has structured the 'journey' of the story. Consider the
physical journey, the opening and ending taxi rides, as well as the reader's own journey
through the story.

The structure of the old man's journey mirrors both the external, literal journey he takes, as
well as the spiritual, personal journey he undergoes throughout. Patricia Grace's short story
"Journey" is literally about an elderly native Australian man who takes a "journey" into town,
as he calls it, but it is figuratively a description of life's journey of progress. Additionally, the
structure reinforces the central theme of loss of control, as the old man slowly realises on his
journey that he has in fact lost control and that change is not only inevitable, but that it has
both literally na metaphorically passed him by. Whether it is the conversation he is having
with Paul, the amount of time he has to wait, the way he has to pee, etc., he isat no stage of

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the journey in control of the outcome. The decision has been made on how the land will be
allocated and the old man has to accept this. Something he finds difficulty in doing. Though
time has progressed and the world around the old man has changed. The old man himself does
not appear to be open to change nor is he open to the city planners reallocating land to him.
This may be important as it suggests that the old man has difficulty letting go. There are some
things he might be able to accept that need changing. However when it comes to anything
which may affect his own life, like the housing problem, he is not comfortable with this. It is
as though the old man is unable to adapt to the world around him. Something that is further
noticeable by his refusal to use the lavatories in the city. His previous experience having been
unpleasant.

It is also self-evident that the old man is under a lot of pressure from his nephews and nieces.
Though they do not say anything to the old man. The sense is that they view it as being his
responsibility to sort out the issue with the land. They themselves have tried and failed. Their
only recourse is to let the old man go into the city to see if he can resolve the issue. Something
which as mentioned he fails to do. What he might have thought would have been a simple
issue turns out to be a bureaucratic headache for the old man. Others are in control of what
will happen and not the old man. Which may be the point that Grace is attempting to make.
She may be suggesting that no matter how simple or easy an individual’s desires may be.
Bureaucracy will inevitable wear the individual down. Something that has happened the old
man. He knows that his battle is lost and there is nothing that he can do about it.

9 Comment on the overall style, diction, and use of language by Patricia Grace in her
short story "Journey". What is the effect of her choice of diction and narrative style?

Patricia Grace’s use of simplistic and descriptive language transports the reader’s to a world
of simplicity as well as friendliness. Through the old man’s perspective, the narrator mentions
that the “ old taxi smells of spit upholstery and cigarette”. This conjures up an old fashioned
setting, and indirectly insinuates that the world in which the old man lives in, unlike the outside
world has refused to give in to the immense pressure of modernization. The world in which the
Maori people live in, is portrayed as modest and unpretentious which could further develop
their characteristics as whole. Moreover, through the repetition of “ same old place, same old
shop…” the author further reverberates the fact that the settings of this “ old town” are far
from superficial. A sense of familiarity is developed and the readers realise that the old man
feels extremely comfortable in his surroundings. On the other hand, as the old man arrives at
the station he comments that “ in the old days… there weren’t any piss holes like this “ which
suggests that some aspects of this old town has given into the negative influences of the outside
world. It is argued that “change is inevitable” and this notion is proven to be correct by the
abrupt change from a pleasant and respectful environment, to a discourteous and ungracious
one.
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 10 How does Grace use narrative point of view and her narrative style to particular effect,
in "Journey", and how do these choices reinforce the purpose of the story?

"Journey" is characteristic of Grace's stories in that the action is sited in the consciousness of the
main character. Virtually all her early work accesses this consciousness by way of first-person
narration. This evokes empathy for the old man's situation and emphasises the old man's point
of view, thereby also universalising a deeply personal experience.

Indeed, the rather dislocated narrative, with limited punctuation and no speech marks, creates
the effect of creating the old man’s perspective, although the narrative is written in the third
person. This old man’s perspective, with its old Maori wisdom, is shown to be out of balance
with ‘these young people’, the ‘cars and railways’, the new housing and the growth of the
city. His journey into the city makes him feel more and more alienated, and this is accentuated
when the narrative is interspersed with the interview dialogue. The official and the old man
cannot make each other understand. There is no comprehension on either side of the other’s
view of how land should be used, and the story ends with frustration, violence and disillusion.
In this story, Grace suggests that traditional Maori governance of land has no place in modern
government and planning.

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