: Ymgysylltu â'r Gymuned

1 Corinthians 12 introduces its readers to the lasting image of the fledging church as a physical body – each part with different but important roles to fulfil. This metaphor has endured for centuries, and is a challenging one for many Christians today, who struggle with things like hard denominational boundaries and tribal us/them attitudes. For Fr. Ruth, a queer priest in the Church in Wales (CiW), it has a similarly challenging but uplifting message. 

Ruth is a curate (trainee vicar) in the Islwyn Ministry Area in the Diocese of Monmouth, and she’s part of a team that looks after twelve different churches up and down the Gwent Valleys. She’s also bisexual, gender-non-conforming, and in a civil partnership with her spouse, Hannah. In addition to her ministry in the CiW, Ruth is one of four Pastoral Leaders of an ecumenical LGBTQ+ church in Cardiff called The Gathering. 

If that surprises you, that’s okay. But, despite what you may have been taught, queer people have always been a part of the life of the church. We have always been vicars, ministers, deacons, worship leaders, caretakers, congregants, youth group leaders. We are a part of the heritage and life of the church in a way that has, for too long, been overlooked and brushed aside.

The Anglican Church, in particular the Church of England, is undergoing a real reckoning at the moment over the issue of blessing same-sex marriages. The CiW has already had this conversation, and voted in 2021 to bless the marriages of same-sex couples. Whilst, for many, this does not go far enough, it is generally seen as a good first step, and it sets a precedent for other Anglican churches also having this discussion. It also puts those campaigning for marriage equality in a really good position for the Church in Wales to formally allow the sacramental celebration of marriage (hopefully) soon. The current position is bittersweet for many, though. As Fr. Ruth explained to me: “When the current legislation passed, that was a huge change for the Church in Wales. But I felt quite conflicted about it. In part, I am delighted that we can offer something to people for whom the church have been offering nothing. But, in part, it feels like a half-hearted step, where, what you're saying is ‘we're going to recognise that these relationships are good and holy and that God can bless them, but we're not willing to offer you the sacrament of marriage’. It feels theologically incomplete. And it's hurtful, as a queer person in a relationship, to know that the sacrament of marriage is withheld from us.”

It is still a huge deal, though, especially when you consider the length of Christian history that we were completely excluded from the public life of the church. We were still there, though, in closets and in the background, and I like to find queerness reflected in artwork throughout Christian history. It’s forever fascinating to me the ways in which artists, for hundreds of years, have been interpreting biblical stories in ways that we, as audience members and critics, can see the homoerotic. In this artwork, we can see ourselves reflected; here, in the shadow of gender transgression, there, in the hint towards homoeroticism. Indeed, for many artists throughout history, the only acceptable outlet for them to express their homoerotic desires was to displace them through artistic interpretations of ‘safe’ stories and figures – biblical scenes and characters. For example, artwork depicting the martyrdom of St. Sebastian is almost always homoerotic – after all, an attractive young man, mostly naked, is often depicted as being penetrated by arrows.

For Ruth, the ways in which she honours her place in the Church, and where she sees herself in the heritage of the church, is through the practise of the Eucharist. A useful image for her in thinking about the Eucharist is that of a human heart. “During the Eucharist, the church is like the chambers of the heart. It draws in that which needs nourishment. In the movement of the Eucharist, the nourishment is received, like blood going out to the lungs and coming back again, and then it's sent back out into the rest of its community.” So, when Jesus says, at the Last Supper, “Do this in remembrance of me” (Luke 22:19, NRSV), and we partake in this remembrance, we become a part of something bigger than us – an invisible string that stretches back centuries, connecting everyone across the world that’s ever remembered Jesus’ life in this way, like branches of a nervous system spanning time and space and holding us together. In this act of remembrance, “in becoming the body of Christ, all of the boundaries get blurry. So we become parts of a whole. That requires all of our differences.” It requires our differences in sexuality and gender identity, and how we interact with the world around us as embodied creatures. “As someone who the church historically would have said ‘we have no need of you’, I find it really, really heartening that those who still wish queer folks weren’t in ministry can't say ‘we have no need of you’. Because here we stand within the sacramental honours of the life of the church. You cannot say to me: I have no need of you. The challenging side is, I can't say to them I have no need of them either. We are brought together in that wholeness. And that wholeness is of God and so it's not up to us to say we have no need of one another.”

In a world full of divisive individualism, rituals like a Eucharist serve as an important reminder that we are a part of a much, much larger whole. The human body is an ecosystem of multitudinous grace, apathy, compassion and anger – never just one thing, always many interlinking feelings and experiences and beliefs. And, if a single human body is an ecosystem, how vast must the ecosystems of our societies be? Another word for Eucharist is Communion. This is the term that I grew up with in my faith tradition, and it holds both a special and fraught place in my heart because of it. The obvious reason behind it being called Communion is that it is through this ritual that we commune with God – we honour Jesus’ life and death, and are in communion with something greater than ourselves. But, through the connections and interconnections of this action, are we not also in communion with one another? Are we not then, in spite of all the things that separate us, one body? 

 ‘Indeed, the body does not consist of one member but of many. If the foot would say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. […] If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many members yet one body. The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” […] If one member suffers, all suffer together with it; if one member is honoured, all rejoice together with it.’ (1 Cor. 12:12-26, NRSV). 

When it came to writing this article, my thought space had been taken to the theme of journeys; the unknown ground between a beginning and an ending. My journey as a young producer for Bloedd’s latest project, an LGBTQIA+ oral histories exhibition, has been a nearly yearlong one. What began as conversation in a shared space containing mutual interests and passions, defined the nucleus of my work here. The beginnings of this time had been an unpacking of what we felt as a collective was important to represent for an upcoming exhibition. We knew from the jump that we wanted to represent voices that may often go unheard; those whose experience may not be recounted upon by the mainstream perception of what it means to live an LGBTQIA+ life. 

Moving away from the typical portrait of queerness being a thrown brick in protest, that while important, we are more than our fight for freedoms; our stories can be found in the everyday, in the places we visit, the jobs we keep, the people we love and share our lives with. The given name of this exhibition, Ours to Tell, came only after we had completed our collection of stories, the self-described journey we undertook over several months of visits and interviews, holding dialogue with well over fifty years of experience. But what is in a name? Ours to Tell is a reclamation. It’s our way of saying “here is a story, told by a firsthand account of the storyteller”. It’s our way of saying “these words are cut from a book hidden away in the attic of my mind. I’ve ventured into the attic, and I’m dusting it off for you.” It’s our way of saying “this is where I come from”. 

While the journey of this project has been underpinned by a great deal of planning and preparation, what you can’t prepare for is what you might uncover in someone else’s story. You commit to the routine of presenting a series of questions, from you to the storyteller, with only a table between you. It comes as a surprise the level of detail, which is excavated by the storyteller, they are like a hoarder being handed a stepladder, invited to dig up their stowed away possessions from the attic. Your questions are prompts: “when did you first see your identity reflected in someone else?”, “what does a safe space look like to you?”, the list goes on. The exciting part is that you don’t know what’s coming next, and you are there, alongside the storyteller, who guides you through a journey which may well bring up a familiarity or nostalgia for the listener. During these times when I’ve had the great pleasure to listen to these stories, I can confidently say that I have felt every kind of emotion in response. I laughed. I have cried. I have been moved. I have been taken on a journey.

Enabling the participants of this project to confidently speak about their experiences has proved an undeniable joy, though I cannot understate how this project has affected those coordinating its launch. Fellow young producer Joss Copeman, like me had been drawn to this exciting opportunity, Copeman’s “personal work is largely centred around queer narratives and themes of identity and the self.” The journey which unfolded from Ours to Tell has been greatly beneficial, as it pertains to young LGBTQIA+ creatives and makers, taking inspiration from unheard voices, now affected and transformed by echoes of their experience. This is a feeling I know will resonate with the audience, and I can only hope it will stir others in future, to share what might be put away, gathering dust in the attic. 

I’d like to conclude with a quote that shook me like a cat in a tree, “Art is not just for oneself, not just a marker of one’s own understanding. It is also a map for those who follow after us.”

Written by Ivy Kelly, Amgueddfa Cymru Producer (Bloedd).

Bloedd is the platform for youth engagement at Amgueddfa Cymru.

'Da ni wrthi'n paratoi ar gyfer y project ailddatblygu yn Amgueddfa Lechi Cymru, sydd ar ddechrau ym mis Tachwedd 2024! Ac eisiau rhoi cyfle i wirfoddolwyr fod yn rhan o'r project drwy helpu ni glanhau, catalogio a phacio'r casgliad o batrymau yn y Llofft Batrwm.

Er mwyn sicrhau bod ein casgliadau diwydiannol pwysig yn cael eu gwarchod tra bod gwaith cadwraeth ac adnewyddu hanfodol yn cael ei wneud i’r Gilfach Ddu, mae’r casgliad yn symud. Wel... rhan ohono! Mae ein Cynorthwywyr Casgliadau a Chatalogio, Mathew ac Osian, eisoes wedi bod yn brysur yn atodi labeli ac yn catalogio eitemau o’r casgliad sydd heb eu cofnodi'n mor fanwl o’r blaen. Byddant yn eu glanhau a'u pacio'n ddiogel gan ddefnyddio papur sidan.

Mae hon yn gyfle gwych i ni fel amgueddfa groesawu gwirfoddolwyr mewn ffyrdd newydd. Hoffwn fanteisio ar y cyfle a rhoi cyfleoedd i bobl leol cael profiadau, datblygu sgiliau a chael gwella eu hiechyd meddwl trwy wirfoddoli.

Swnio'n ddiddorol? Eisiau Cymryd Rhan? Beth am edrych ar ddisgrifiad rôl Gwirfoddolwr Casgliadau sydd ar ein wefan. Bydd modd gwirfoddoli ar ddyddiau Mawrth neu Iau, 10:00-1:00 er gallwn fod yn hyblyg i siwtio trafnidiaeth cyhoeddus. Bydd y project yma'n rhedeg rhwng 24 Medi a 31 Hydref, ond bydd projectau gwahanol gyda'r casgliadau yn cychwyn yn y flwyddyn newydd. Unrhyw gwestiynau? Cysylltwch â Chloe Ward, ein Cydlynydd Gwirfoddoli ac Ymgysylltu ar chloe.ward@amgueddfacymru.ac.uk.

I’m currently studying heritage conservation at Cardiff University, so I wanted to undertake his placement as I have a keen interest in how museums digitise their collections for educational purposes and to increase the accessibility of the heritage they safeguard, and I also wanted to explore how museum collections are used for research purposes.

What are diatoms?

Diatoms are microscopic, single-celled algae that inhabit oceans, rivers, and lakes. They are notable for their intricate cell walls made of silica, which resemble delicate glass shells when viewed under a microscope. These cell walls, called frustules, have unique and complex patterns. Diatoms play a vital role in the environment by performing approximately one-fifth of the total global photosynthesis. This process not only produces a significant portion of the Earth's oxygen but diatoms also form an important part of aquatic food webs, supporting a diverse range of marine and freshwater organisms.

Their importance for research lies in their ability to act as bio-indicators in aquatic ecosystems. Analysis of diatom populations and diversity studies have been used to evaluate human impact on freshwater and marine environments. As bio-indicators, diatoms can be used to assess the levels of organic pollution, eutrophication and acidification of their aquatic environment. Different species have differing tolerance levels of environmental conditions like water pH (the acidity or alkalinity of the water) and nutrient concentrations. Several diatom indices have been developed and are used by the Environment Agency to monitor water quality in UK rivers and lakes.

Analysis of diatom populations can also be used to demonstrate trends over time, as Ingrid’s work on the restoration of water quality of the rivers Wye and Irfon through periodic liming shows (for more details visit https://www.sciencedirect.com/science/article/pii/S1470160X20309961#ab010). The same case can be made for historical collections stored in museums, which can provide unique insight into historical diatom populations, and which can be used to infer previous environmental conditions and compare them to those found in contemporary studies.

In addition to their environmental and research importance, diatoms are incredibly beautiful. So much so, that during the Victorian period, they were often assembled into decorative arrangements on microscope slides. For the uninitiated, I would highly recommend searching for images of Johann Diedrich Möller’s work as well as the more contemporary works of Klaus Kemp; they are truly astounding arrangements. 

The Placement

Under Dr. Ingrid Juttner’s excellent guidance I learned basic diatom morphology and how to identify Gomphonema species, which typically display asymmetry along the trans-apical axis (i.e. the top and bottom halves are not usually mirror images of each other).

Ingrid took me through the process of diatom analysis in light microscopy, from “cooking” the water samples with hydrogen peroxide to remove organic cell content and preparing the microscope slides, through to photographing, editing and uploading the images to the museum’s diatom website. The photographs featured were taken with a light microscope at x1000 magnification, and measurements (length, width, striae density) were recorded. These images were then edited and prepared as plates to provide an overview of the cell size distribution in the species population. The plates were uploaded to the website with corresponding literature and morphological descriptions. 

Some notable species I photographed which are now featured on the website are Eunotia arcubus, Eunotia botuliformis and Planothidium incuriatum.

Overall, my placement within the Lower Plants section has

• Provided me with invaluable insights into scientific and particularly, taxonomic, practices
• Highlighted the role that diatoms play in our natural environments
• Demonstrated how museum collections can and are being utilised for the benefit of science as well as being important repositories for mapping changes in biodiversity.
• Illustrated how projects like the Diatom Flora and Fauna of Britain and Ireland can help create accessible resources for professional and amateur researchers as well as opening up collections to a wider public, who might otherwise be unaware of their existence.
• Finally, this placement has been an opportunity to admire the exceptional beauty of diatoms.

If you would like to know more about the diatom collection at the National Museum of Wales, please see the museum’s Diatom Research page  as well as  blog posts by Ingrid entitled ‘Scientific expedition to Rara Lake, Nepal’ and ‘Diatom diversity of the Falklands Islands’. I would also highly encourage anyone interested in diatom identification to view the Diatom Flora and Fauna of Britain and Ireland website.

My heartfelt thanks go out to Dr. Ingrid Jüttner for her instruction, her wealth of knowledge and, not least, her conversation. I would equally like to thank the various staff members who coordinated and supported this placement at Amgueddfa Cymru, may there be many more such opportunities.

Zoe and I completed a work experience week with the Museum. This is my diary of the week. 

Day 1: 

To begin the week, Zoe and I were able to work with Verdun, the Learning Officer, and shadow him whilst he took a primary school class on what the museum calls a ‘Walk with the Romans’, around the Amphitheatre and Barracks. It was clear to me throughout this experience that the children were gaining interest in the presence of Romans in Welsh history, whilst being given the opportunity to dress up in Roman tunics, with shields and wooden swords, and impersonate soldiers charging into battle. The sheer sense of enjoyment from not only the children, but the teachers as well, was clear to me, which I purely believe was a result of the massive amount of enthusiasm and obvious passion for their work shown by the staff involved in providing this experience. By the end of Day 1, I could safely say that I had gained more knowledge of the Romans impact on Welsh history than I ever had in my 17 years of living, along with the ability to understand how to engage with a large audience and maintain their full attention for a long duration of time.

Day 2: 

As my desired career involves marketing, I was given the opportunity to work with Kathryn, the Digital Learning Officer and understand how she advertises the different workshops, events, and exhibits the museum hosts through its website and social media. To begin, Kathryn talked us through the different apps that are used to create digital content to advertise the museum. I was able to create a twitter post for the museum’s twitter account in order to advertise their ‘Roman Classroom’, which is an online teaching platform that involves a ‘costumed facilitator’ explaining all different areas of Roman history. I thoroughly enjoyed learning about the different methods that are used in order to advertise and market the Museum online, and encourage more to get involved, and immerse themselves in the Roman history that exists in Wales.

Day 3:

For day 3, we spent the day shadowing Dai, Visitor Experience Supervisor. He talked us through what is required of us in order to ensure that visitors are provided with the best experience possible. I was surprised by the sheer number of visitors the museum has every day, whether it is families, school trips, or tourists, whilst also picking up the knowledge of how to supervise and maintain order within the museum.  

Day 4: 

We spent the day with Mark, Senior Curator of Roman Archaeology. We were given the opportunity to photograph artifacts in order to update the museum’s records and provide photos for the website so people can study online.  As well as using the advanced set up to photograph the artifacts, Mark also trusted us enough to handle the objects like a Roman brooch, lioness ornament, and a tile antefix, which was an especially interesting new experience. Along with this I was able to gain knowledge of the stories behind the different artifacts and what they symbolize at the time. After recording the descriptions, accession numbers, and other important information, Zoe and I were able to record that we were the ones that photographed the artifacts, which will then be uploaded for anyone to see.

Day 5: 

I was able to spent some time with Rosie, Commercial Marketing Officer and she gave me amazing advice on steps I can take in order to achieve my career in marketing. As a result, I have gained a contact in the industry I aspire to become a part of, and this is something I would never have been able to attain if it weren't for this work experience, and for that I am eternally grateful.

Lastly, I would like to express how much I appreciate all the opportunities and experiences this museum has provided me with and how much it will benefit me going forward, and Michelle, Engagement & Volunteer Coordinator, who has been a big factor of my experience here, continuing to welcome Zoe and I every morning and seeing us out every afternoon, and ensuring we are given as many amazing experiences as possible. 

I’ve also been inspired to volunteer – and I now volunteer at my local National Trust Property.