Bishop Ellie’s Korowai
This weekend past ‘our’ Bishop Ellie (we can still call her that) was gifted the most amazing taonga from Bishop Waitohiariki and Te Upoko o te Ika; a reminder for her and for us of the woven story we share as God’s people across the world.
This korowai, named Te Manene (The Pilgrim) was presented to +Ellie at a gathering of Ngāti Rānana London Māori Club this weekend past.
It was blessed at the last Upoko hui amorangi gathering, by clergy and lay, with karakia for its journey to England. Te Manene travelled with Bishop Wai’s daughter Janette, who lives in London, and who was also present at +Ellie’s installation in York in September.
Woven by Katherine Sheridan and Karen Kahukura, it has a unique story, which we share with you today in the weavers’ own words, and encourage you to prayerfully reflect on. May you be blessed by its story as +Ellie will be in wearing it.
Te Manene (The Pilgrim)
This korowai comes to us from Te Whare Pora (the house of weaving). From a school of learning whose linguistic form and narrative were once sept up in the tide of colonialism, and almost lost to the depths of its abyss. That very same colonialism that once swore to protect taonga such as these has been narrated in plumage describing a clash of two cultures, a bicultural journey, the deception of prosperity and the promise of partnership. It highlights two treaty partners, their covenant, and promise before God, symbolised in the Tau cross that boldly highlights the foreground of the canvas, an ever-present reminder of God’s omnipresence.
This omnipresence joining the two sides of the canvas, two cultures, two peoples. The earthly colour depicting the soil from where all draw their origins in the clay of creation. Its fibres detailing the countless that make up heaven’s starts, descendants of Abraham among them. Those stars whose light is drowned in God’s presence and the purity of the cross. A purity that magnifies the power of God’s grace and mercy to both peoples and all cultures, all those that have, that are, and that will answer the call “to take up your cross and follow me.”
In answering the call, we turn to the Poutama, a symbol of higher knowledge and its acquisition. It adorns the horizontal apex of the Tau cross, and its trinity of colours stand in affirmation of the three in one. The three in one also speaks to the three tikanga that unify our church and our collective responsibility to kotahitanga, that bicultural journey of unity that also began in God’s presence.
If these few lines detail the korowai’s narrative deconstruction of the past, then it is only right that its story also reconstructs a future that draws on the unity of our collective to shine God’s light into our present context. That the symbolism of the Poutama does also represent the acknowledgement of heaven and thus the promise of eternal life. That the cross will forever be a symbol of hope for all those who labour and are heavy laden, for the sick, for the weary, and for the lost pilgrim. That the two parties on either side of the cross although separate are at their essence the same, all made in the image of the one true God.
Its kaupapa is therefore missional. One of a pilgrim spreading the Good News to all that have the ears, hearts, and minds to hear its message. That its wearer bears the weight of the cross upon their shoulders as they deliver its message of unity, love for one another, to all corners of the world. ‘Te Manene’ tenei. (This is The Pilgrim). Affectionately known to her weavers as ‘The Bishop’.
Weavers
CPL Katherine (née Buckley) Sheridan)
SSGT Karen (née White) Kahukura)
Ko Ruapehu te Maunga e titiro iho mai nei
Ko Hautapu te Awa, e whangai ana te whenua
Ko Rongomaraeroa o nga hau e wha to tatou marae
Ko Te Whare Tu Taua o Tumatauenga to tatou whare
Ko Tumatauenga te Atua kei runga
Ko Ngati Tumatauenga te Iwi, he iwi kore whenua tatou, engari ma taotu nga whenua katoa e tiaki
He hoia raua.
