: Amgueddfeydd, Arddangosfeydd a Digwyddiadau

Black Lives Matter.

For generations, even up to recent years, that’s been a controversial statement. Thomas Picton is only one of many instruments of the British Empire who exported, demonstrably, an opposing belief.

I’m unsure where I heard this but it’s stuck with me since:

“The instant a subject becomes aware they have been exposed to propaganda, that propaganda ceases to be effective”

In the case of Thomas Picton and his legacy, drenched in the blood of Africans and Native Caribbeans, was sanitized, valorised iteratively while he lived and especially following his death. The murder of George Floyd spurred people and institutions into gear, Amgueddfa Cymru were thankfully one of those institutions.

At the heart of the idea of empire is a differential sense of importance. Some places are more important than others, setting up the Metropole and the Colony. A center and a periphery. The prevailing narrative has always been fundamentally white supremacist, at the expense of Africans and Natives. The British Empire used the metropole-colony model to evade accountability for events driven by people like Picton.

Reframing Picton represents a divergence from this narrative. 

In the time we worked on this project we made a point to expose, not erase history. It was essential that we directly involved people connected to Trinidad, where Picton entrenched his reputation for barbarism during his tenure as Governor. 

Amongst the goals for this exhibit is the creation of a site of conscience rather than indoctrination. To create a dialogue between museums, the governments that fund them and the communities they serve. To create healthy ways of addressing.

Finally, I’ll leave you with a quote that I think encapsulates the purpose of the project most pertinently:

“If we want our future to be better than our past we need to challenge which aspects of our culture we preserve, build upon and deconstruct”

The act of drying flowers dates back to ancient times. In the past flowers and herbs were dried and utilised for decorative, medicinal and culinary purposes. In Medieval times they were used to repel insects and even conceal unpleasant odours. Drying flowers became a popular hobby and preservation method in the Victorian period in England. For thousands of years flowers have had a symbolic meaning in rituals, passages, religious activities and artistic expression. Dried flowers are now more fashionable than ever due to their everlasting beauty and convenience.

This year thousands of flowers were grown in the gardens of St. Fagans for the purpose of drying. They have been naturally air-dried and beautiful flower arrangements were created by our garden trainees. These are now available to purchase in the Museum store. 

Besides their outstanding and long-lasting beauty dried flower arrangements offer many advantages. They can be used in weddings as bouquets, buttonholes, corsages and centrepieces. Because they are dried, they do not require water. They can be bought months in advance and stored with ease, releasing the pressure of having to care for fresh flowers on the big day. They can also be kept and preserved as memories of such a special day. 

They are perfect for home decoration or gifting.  You can create permanent floral arrangements that will enhance your home without the need to buy fresh flowers every week. Did you know that imported fresh flowers can have 10 times the carbon footprint of flowers grown in the UK? Imported cut flowers are flown thousands of miles in refrigerated airplane holds. When grown in colder climates they need heated greenhouses which generate higher carbon dioxide emissions. Not to mention the use of pesticides and fertilizers used in the production of perfect blooms. Fresh roses in February? Not so rosy for our planet.

The cut flowers grown in St. Fagans gardens have been grown from seeds sown in April in our unheated greenhouses. They were planted outside in May when the weather was warming up and have been growing happily and healthily producing beautiful blooms throughout Summer. No pesticides, fertilizers or harmful chemicals were used in this process. Besides being grown sustainably the flowers also provide a source of nectar for pollinators including bees and butterflies. It is always a great joy to admire the hive of activity in our cut flower bed. 

The flowers are harvested in dry weather when they are partially or fully open. Excess foliage is removed, small bunches of flowers are tied together and hung upside down on bamboo canes or strings in a dark and dry area with good air circulation. The flowers are left to dry for two to three weeks until completely dry. Floral arrangements including bouquets, posies, buttonholes, corsages, floral crowns and wreaths can be created with dried flowers. 

There is a vast number of plants that can be dried and used in floral arrangements. Drying flowers such as lavender and hydrangeas or grasses such as Stipa gigantea and Pampas grass is a great way to get started. The stars of our cut flower garden this year are: Limonium sinuatum, Craspedia globosa, Helipterum roseum, Achillea millefolium ‘Cassis’, Limonium suworowii ‘Rat Tail’ and the soft grass Panicum elegans ‘Sprinkles’. 

If you are coming to St. Fagans National Museum of History, please visit our magnificent gardens and take a look at the beautiful floral arrangements available in the Museum shop. 

Beth sy’n gwneud i chi dreulio amser yn edrych ar baentiad penodol? Beth sy’n eich tynnu chi i mewn? Gall fod yn anodd crisialu’r meddyliau hyn mewn geiriau, a dyna lle gall barddoniaeth helpu.

Rhwng 6 Medi ac 6 Tachwedd, bydd arddangosfa farddoniaeth ryngweithiol yn ein horiel ‘Celf ym Mhrydain y Ddeunawfed Ganrif’. Bydd modd i chi ddarllen (neu wrando ar) nifer o gerddi a luniwyd mewn ymateb i rai o’r paentiadau. Bydd hefyd gwahoddiad i chi roi cynnig ar lunio eich cerdd eich hunan...

Felly, efallai y byddwch chi’n gofyn, pam barddoniaeth? Gall barddoniaeth fynd â ni ar drywydd annisgwyl. Gall ein helpu ni i gyfleu syniadau ac argraffiadau nad oedden ni hyd yn oed yn ymwybodol ohonyn nhw, i ddeall ymateb ein hisymwybod i ddarn o waith celf. Gall ein helpu ni i ymgysylltu â chelf mewn ffordd wahanol, a’i gweld o safbwynt o’r newydd.

Does dim rhaid i’r cerddi fod yn ‘dda’. Does dim rhaid iddi edrych fel cerdd hyd yn oed. Mae’n ymwneud ag arafu a gadael i ran wahanol o’ch ymennydd gymryd y llyw – y rhan o’ch ymennydd sy’n myfyrio mewn ffyrdd nad ydych chi’n ymwybodol ohonyn nhw, wrth i chi edrych ar waith celf, gan drosi eich meddyliau’n eiriau.

Does dim atebion ‘cywir’ nac ‘anghywir’. Bydd pob ymateb creadigol yn rhoi dehongliad newydd i ni, lens newydd y gallwn weld drwyddi.

Bydd yr arddangosfa ryngweithiol yn cynnwys cerddi a luniwyd gan grŵp amrywiol o unigolion a gymerodd ran mewn cyfres o weithdai ysgrifennu yr haf hwn, ochr yn ochr â cherddi a luniwyd gan ymwelwyr i’r amgueddfa. Mae’r arddangosfa’n ffurfio rhan o broject ymchwil PhD a drefnwyd gan y bardd sy’n byw yng Nghaerdydd, Rachel Carney, a ariennir gan Bartneriaeth Hyfforddiant Doethurol Cymru a De Orllewin Lloegr.

Gwrandewch ar y cerddi ar ein tudalen Digwyddiadau.

Dysgwch fwy am yr ymchwil hon, a sut gallwch chi helpu.

Gallwch ddarllen a chymryd rhan mewn project tebyg hefyd: Celf a Geiriau, a gynhaliwyd ar Instagram yn 2021.

Ar ôl cofio rywsut sut i drefnu digwyddiad mor fawr ar ôl cyfnod mor hir, roedd Amgueddfa Genedlaethol y Glannau yn gartref i PRIDE ar 30ain Ebrill a Mini PRIDE ar 1 Mai. Roedd hi'n ymdrech fawr gan y tîm cyfan, gyda staff Ymgysylltu Cymunedol, Addysg, Digwyddiadau, ac Ymgysylltu Ieuenctid yn cydweithio â PRIDE Abertawe, Cyngor Dinas Abertawe a Heddlu De Cymru. Heb anghofio wrth gwrs y timau Blaen Tŷ, Technegol, Glanhau (roedd lot fawr o glitter!), Marchnata ac Elior. (Ymddiheuriadau i unrhywun dwi heb eu henwi – fe gyfrannodd pawb.)

Yn y gorffennol, PRIDE oedd y digwyddiad mwyaf yn yr Amgueddfa, gydag ymhell dros 4000 o bobl yn galw draw. Eleni dyma ni'n dewis canolbwyntio ar fod yn Fan Cymunedol yr ŵyl, gyda phecyn adloniant cymedrol, yn wahanol i'r prif lwyfan ar Lawnt yr Amgueddfa lle roedd stondinau bwyd a diod, a nwyddau.

Roedd yr adeilad yn llawn stondinau gwybodaeth, gwerthwyr crefft a chymunedol o bob math – YMCA Abertawe, Cyfnewid Llyfrau Oxfam, tîm rygbi hoyw/cynhwysol Swansea Vikings (roedden nhw'n boblogaidd iawn!), Proud Councils, a Gwasanaeth Tân Canol a Gorllewin Cymru (oedd hefyd yn boblogaidd am ryw reswm!).

Y tu allan roedd amrywiaeth o weithgareddau yng ngardd GRAFT, gan gynnwys gweithdy sgiliau Circus Eruption, drymio o Affrica, gweithdy hunaniaeth a darlunio sialc. Yno hefyd oedd côr cynhwysol True Colours, môr forynion croesawgar, flachddawns zumba a llawer mwy!

Fe dyrrodd pawb i'r stondin siarad i wrando ar Welsh Ballroom, cyn i ni glywed Christoper Anstee yn lansio'i gofiant newydd Polish the Crown gyda phanel holi ac ateb treiddgar yn trafod dod i oed yn LGBTQ+ ac effaith Cymal 28.

Dyma ni'n dechrau'r dydd fel arfer drwy ymuno â'r orymdaith drwy'r ddinas i ddangos ein cefnogaeth, a diolch byth roedd yr haul yn gwenu a'r dorf i gyd yn swnllyd eu cefnogaeth!

Yn y nos dyma ni'n gweld Welsh Ballroom yn dangos eu doniau wrth lwyfannu sioe ffasiwn hollgynhwysol, yn dathlu cyrff o bob math – ac roedd cyfle i'r gynulleidfa ymuno ar ddiwedd y sioe.

Plant a phobl ifanc oedd canolbwynt dydd Sul – diwrnod arall lliwgar llawn hwyl. Roedd yno deithiau My Little Pony a Trollz, crefftau a glitter ym mhobman, amser stori gyda brenhines drag, gweithdy holi ac ateb Beth yw PRIDE? gyda phobol ifanc Good Vibes, a gorymdaith PRIDE fach ciwt ofnadwy drwy'r Brif Neuadd.

Roedd e'n benwythnos ffantastig, a mor braf oedd gweld cymaint o wynebau cyfarwydd ar ôl oesoedd. Ar ôl camu i'r Amgueddfa a gweld yr adeilad yn enfys o liwiau LGBTQ+, gwnaeth un partner cymunedol grio mewn hapusrwydd gan ddweud 'Diolch, mae'n teimlo fel dod adre, mae mor braf teimlo galla i fod yn fi.'.

Ymlaen i 2023...

What is my project about? 

Hello! I’m Meredith, a PhD student working at Cardiff University and Amgueddfa Cymru. I am a zooarchaeologist, which means I study animal remains from archaeological sites to find out more about the relationship between humans and animals in the past. So, Lambcam seemed like a great opportunity to share a little bit about my project, and how we can learn about sheep farming in the past! 

For my project, I am studying the animal bones from the site of Llanbedrgoch on Anglesey.  This was an early medieval settlement, occupied from the 5th to 11th centuries AD. Archaeologists recovered over 50,000 pieces of animal bone from Llanbedrgoch, which will provide a really valuable insight into farming practices and diet at this time. You can read about my research in a little more detail here. 

Volunteers washing animal remains from Llanbedrgoch. ©Amgueddfa Cymru-National Museum of Wales.

I am currently recording all the bones into a database and trying to identify what animals they came from. This can be tricky, particularly when the bones are very broken. Sheep bones can also be an extra challenge to identify as they look extremely similar to goat bones!  

Recording animal bones in the bioarchaeology laboratory at Cardiff University. (Photo: Meredith Hood)

How can we find about sheep farming in the past?  

Sheep remains can tell us lots of information about how sheep were farmed and used in the past. For example, we can estimate the age at which a sheep died by looking at how worn their teeth are, or whether their bones have fused. Sheep that were kept for a long time as adults may have been used for their wool or milk. 

A modern sheep mandible/jawbone (top) compared to an early medieval fragment of a sheep jawbone from Llanbedrgoch, Anglesey (bottom) (Photo: Meredith Hood)

Two sheep humeri (upper arm) bones. The bone on the left is from a juvenile, and the bone on the right is from an adult. (Photo: Meredith Hood) 

We can also look for things such as butchery or burning marks on bones which might tell us that lamb or mutton was eaten. Certain body parts, like the pelvis, can tell us the sex of the sheep, which can suggest whether breeding might have taken place on a site. 

Part of a sheep metatarsal showing black burning marks. (Photo: Meredith Hood)

What do we know about sheep farming in early medieval Wales?  

Unfortunately, animal bones from early medieval Wales haven’t survived very well in the soil. But from archaeological sites where they have survived, it appears that sheep were predominantly being kept for their secondary products like wool and milk.  

Historical texts can also give us some clues. Law texts surviving from the 13th century which have been attributed to Hywel Dda (a 10th century king) describe, for example, how much sheep were worth (‘One Penny is the worth of a lamb whilst it shall be sucking’¹) and that ‘fat’ sheep should be given to the king as render payments.   

The large number of bones from Llanbedrgoch is really exciting and should provide us with more information about early medieval Welsh sheep farming, so watch this space! 

Illustration of sheep from the Laws of Hywel Dda, mid-thirteenth century. From: Peniarth MS 28 f. 25 v. (Image: Llyfrgell Genedlaethol Cymru – The National Library of Wales, Public Domain)

[1] Owen, A. (1841). Ancient Laws and Institutes of Wales. London, p.715