: LHDT+

Queer lives have always been part of history! For the last day of Pride Month 2021, Victoria Vening-Richards who is one of our Amgueddfa Cymru Producers has written an investigation of queer lives in ancient Rome. With thanks to Mark Lewis at the National Roman Legion Museum in Carleon for sharing his knowledge.

 

Queer Romans

Homosexuality within the Roman world is a much debated topic. Over the years scholars have come to varying conclusions; some suggest same-sex relations were freely practiced in the Roman world, others argue they were both legally and socially condemned. However, neither argument has been able to reach a definitive conclusion. This blog will discuss the use of the label homosexual, the social attitude towards same-sex relationships, and same-sex relationships within a military context.

1. The use of the label 'homosexual'

Recent studies on Roman society have argued that the term 'homosexual', meaning someone who has a sexual orientation towards someone of the same gender, did not exist linguistically, within the Latin language, and socially, within Roman society. This is because male Roman citizens are assumed to have defined their identity based on the extent of their masculinity rather than their sexuality. Therefore, there was no need to connect gender with sexuality and define that relationship. Similarly, there does not appear to be a term to define heterosexual and bisexual orientation within the Latin language.

2. Social attitude

While our society's attitude has shifted and continues to develop to celebrate and support the LGBTQ+ community, shifts also seem to have taken place in Roman history in terms of changes in social attitude towards relationships between freeborn male citizens. Specifically with a shift in attitude from the Republic (c.509-27 BC), when the Roman Empire was under magisterial rule, to the Principate (c.1-300 AD), when the empire was under imperial rule with an emperor as its leader.

The traditional scholarly narrative states that same-sex relationships between freeborn Roman male citizens were punishable and condemned throughout Roman history based on literary sources such as Polybius 6.37.9 which express no alternative attitude. However, recent studies suggest that there was a change between the Republic and the Principate whereby same-sex relationships were no longer legally or socially punished based on the evidence that the Latin term stuprum, meaning an illicit sexual relationship with an unmarried freeborn women or freeborn man, and the law lex scantinia which is assumed to have defined the punishment for relationships between adult men, less frequently occur in imperial literature. These omissions suggest there was a shift in attitude, at least in the elite strata in which the literary authors were situated, that involved more tolerance for same-sex relations or less concern for a citizen's private sexual orientation.

However, it is important to consider that the idea of a shift in attitude is only theoretical due to a lack of evidence. The perceived shift may instead be a consequence of later textual editing or author bias which resulted in the omission of references to same-sex relationships within Roman society.

3. A military context

Our understanding of Roman same-sex relationships within a military context originates from ancient literary sources. Similarly, to the previous section it is important to consider that these textual sources had their own agendas and were subject to manipulation during and after their creation; therefore, their evidence cannot be wholly relied upon. However, analysis of accounts from authors, such as Valerius Maximus and Suetonius, suggest that the emphasis of Roman military attitude was focused on the public consequence of a gay relationship rather than concern for the genders involved in the relationship.

The sources seem to state that same-sex relationships between freeborn Roman male soldiers, similarly to the rest of Roman society, were condemned. However, the condemnation was not focused on the genders in the sexual encounter, but rather the consequence of the relationship on the legion's effectiveness, as it was believed that a sexual relationship between two male soldiers increased their effeminacy, reduced their masculinity, compromised the unit's public image, and therefore made the legion weak against the enemy. This attitude is assumed to have been commonplace in the Republic however it is not clear whether it continued in the Principate. This emphasis on a soldier’s masculinity is evident in the gladius, a sword carried solely by Roman soldiers which was chosen in Roman iconography to be a phallic symbol used to emphasise the brutality and subsequent masculinity of sexual acts associated with the military and gladiators.

As has been previously discussed there seems to have been a shift in attitude and greater tolerance for gay relationships in the Principate and this seems to have carried into military opinion based on the lack of reference to punishment within a military context. It could be argued that this may have been due to a change in attitude, however it also may have been a result of a change in the amount of masculine honour which was attributed to a soldier in the Principate army. In contrast to the Republic, male soldiers were attributed less masculine honour; this creates the question whether there was less condemnation of same-sex relationships because male soldiers were perceived to have less masculinity and therefore, they could not compromise the image and effectiveness of their legion rather than because there was a societal change for the better?

In terms of the Roman legion based at Caerleon an assumption can be made that the same attitude towards same-sex relationships was held as the rest of the Roman army in the Principate period; however, it can only be theorised as no direct physical evidence exists.

Overall, it is difficult to state the circumstances of same-sex relationships within the Roman world due to a lack of clear and reliable evidence, but it is wrong to assume based on the lack of clarity that same-sex relationships between freeborn male citizens did not exist. The openness and spectrum of Roman relationships which is visible in the clasped hand iconography which could represent either an engagement for marriage or a formal agreement between friends, indicates that Roman relationships were more complex than a sole heterosexual orientation.

See an example of a clasped hand intaglio celebrating Roman relationships in our collections: Roman intaglio (Capricorn and clasped hands) - Collections Online | National Museum Wales

Therefore, it is highly probable that relationships between freeborn Roman male citizens did take place even though there is a lack of physical evidence to definitively prove it. Additionally, although there is evidence for gay relationships at the foremost of elite Roman society, such as between the Emperor Hadrian and his lover Antinous. It is not possible to definitively state the same for the population in the lower strata of Roman society due to the lack of physical evidence; nevertheless, as has been previously stated and discussed in this blog the existence of same-sex relationships between freeborn Roman male citizens in these sectors is highly probable.

 

Interesting reading:

1. Bédoyère, G. 2015. The Real lives of Roman Britain. Yale University Press: Yale.

2. Williams, C. 2010. Roman Homosexuality. Oxford University Press: Oxford.

3. Hubbard, T. 2014. A Companion to Greek and Roman Sexualities. John Wiley & Sons Ltd: Chichester.

4. Phang, S. 2001. The Marriage of Roman Soldiers (13 BC - AD 235), Law and Family in the Imperial Army. Brill: Boston.

5. Cantarella, E. 2002. Bisexuality in the Ancient World. New Haven; London.

 

Youthled projects across the museum are part of the Hands on Heritage initiative, made possible by the National Lottery Heritage Fund's Kick the Dust Grant. Thanks to The Fund and all our National Lottery Players - keeping our fingers crossed for you! Find out more about our youth work on our website: Young people | National Museum Wales and follow us on Instagram: Bloedd AC (@bloedd_ac) • Instagram photos and videos

To celebrate LGBT History Month this year I asked Vish to write a blog post about Glitter Cymru and why they founded it. Throughout 2019 I worked with members of Glitter Cymru to collect their banner, along with other objects and oral histories from its members. These all now form part of the LGBTQ+ collection at St Fagans National Museum of History.

In this blog post we have also included images from the collection, along with a video made by Vish to introduce Glitter Cymru’s Virtual Pride held in August 2020. This video has been donated to St Fagans and is preserved in the audio-visual archive.

Mark Etheridge
Curator: LGBTQ+ history
St Fagans National Museum of History

My name is Vish. I identify as Indian, Welsh and queer and I’m the founder and chair of Glitter Cymru. Glitter Cymru was set up in July 2016 as a meet-up and support group for ethnic minority people who are LGBT+ (Lesbian, Gay, Bi and Trans) based in South Wales. Prior to March 2020, we used to meet on a monthly basis face to face, but due to COVID, we moved our meet-ups to a weekly basis on Zoom. We adapted to this challenging / isolating time and found great comfort in each other’s company.

Glitter Cymru came about after hearing the frustrations of my ethnic minority LGBT+ peers, as well as my own frustrations, of not feeling welcomed, understood or represented by the wider LGBT+ community and in society in general. So Glitter was born to be the possible antidote to the issue of invisibility that we continue to feel, particularly in smaller cities like Cardiff and Newport. We come together at our meet-ups to shine, sparkle and feel visible – hence our group’s name is wonderfully apt.

The truth is many of our group attendees and myself included, have experienced a great deal of exclusion and othering. For example, be it racism from the predominately white wider LGBT+ community to homophopia, biphopia and transphopia from people of our own ethnicities.

Don’t just take my word for it, recent research from Stonewall, a leading LGBT+ equality charity, found 51% of ethnic minority LGBT+ people had faced discrimination or poor treatment from the wider LGBT+ community. This issue was found to be greater for Black LGBT+ people where the figure rises to 61%.

Upsettingly, this stat highlights that many ethnic minority LGBT+ people feel they can’t be their authentic selves in British society. In a society where our identities are ignored and debated, we need spaces like Glitter Cymru to feel validated and in turn gain empowerment to face the wider world that can be bigoted.

Apart from our meet-ups, Glitter Cymru aims to raise awareness of ethnic minority LGBT+ identities and issues through campaigns and events. We’d put together a milestone event on 10 August 2019, Wales’ first BAME (Black Asian & Minority Ethnic) Pride in Cardiff where we celebrated our community.

We’ve donated our banner from this event and which we also marched with at Pride Cymru’s parade (on 24 August 2019) to St Fagans National Museum of History.  We’re deeply honoured that our handmade banner will be preserved at the museum and that it will continue to represent a moment in time where ethnic minority LGBT+ people in Wales came forward to be celebrated and acknowledged or in other words shine and sparkle as Glitter is supposed to.

© Glitter Cymru / Amgueddfa Cymru – National Museum Wales

Just prior to lockdown we were able to run the first LGBTQ+ tours at the National Museum Cardiff which were created in partnership with Pride Cymru. As the doors unlock and visitors can start to return to the museum and also to mark and celebrate Pride Cymru 2020, I would like to share with you my favourite set of objects from the tours.

Teithiau LGBTQ+
© Dan Vo @DanNouveau

An Encounter with May and Mary

Clasbau llawes a wnaed gan May Morris (1862-1938)

When I first saw the exquisite silver sleeve clasps with a centrally suspended chrysoprase teardrop gemstone flanked by two apple-green orbs, I was utterly charmed. What rooted me to the spot and caused goosebumps to tickle my skin though was the name of the owner and the donor: Miss May Morris, given by Miss M. F. V. Lobb.

Echoing in my mind was a talk, The Great Wings of Silence, that I’d seen Dr Sean Curran deliver at an LGBT+ History Month event at the V&A museum on their relationship. Curran also wrote about May Morris (1862-1938) and Mary Frances Vivian Lobb (1879-1939) saying, “people like Mary Lobb and May Morris are part of a still barely visible queer heritage that can contribute to legitimising contemporary queer identities”.

I felt what I was seeing was evidence of their relationship. Though, as it turns out, there are two great collections that hold jewellery made by May and gifted by Mary, National Museum Cardiff and my ‘home collection’ of the V&A. Somewhat ironic! 

 

The Welsh Connection

The link between May and the V&A, I think, is easy to deduce: William Morris had significant influence in the early years of the V&A and after he died May, a respected artist in her own right, carried on his work teaching about good design principles and maintained a strong relationship with the museum. 

While the Morris family were proud of their Welsh ancestry, the question of how May’s jewellery ended up specifically at National Museum Cardiff involves a curious path that takes in sites from all across Wales, and certainly affirms the significant relationship between May and Mary.

May was a skilled jewellery maker and embroiderer and took charge of the embroidery department of her father’s renowned company Morris & Co. when she was 23. By the time Mary came into her life, May was living alone in the Morris family summer residence, Kelmscott Manor in the Cotswold.

Mary was from a Cornish farming family and during the First World War and as an early recruit to the Women’s Land Army she was involved in demonstrations showing how women could support the war efforts, even making the news with a headline “Cornish Woman Drives Steam Roller”!

At some point after the war, Mary joined May at Kelmscott Manor and the couple became a familiar sight, even attending local events together. Then, perhaps as it is for some now, not everyone was sure what to make of the relationship: Mary has been variously described as Morris’s close companion, housekeeper, cook, and even bodyguard!

When May died in 1938 she bequeathed her personal effects and £12,000 to Mary, an amount larger than any she left to anyone else. She also secured the tenure of Kelmscott for the rest of Mary’s life, however, Mary tragically died five months later in 1939. In those short months, Mary arranged the donation of May’s jewellery as well as her own scrapbooks to the National Library of Wales.

The scrapbooks were not given much consideration and were broken up and scattered across various sections of the library. It was researcher Simon Evans who began slowly reassembling the collection, and as he did so started to realise the significance and how it helps paint a clearer picture of the relationship between May and Mary.

Rediscovered items include watercolour landscapes painted by May, which suggests the pair traveled extensively together across Wales with journeys including Cardigan, Gwynedd, Swansea, Talyllyn and Cader Idris (one of my favourite images of the couple is a photograph from the William Morris Gallery that shows them camping in the Welsh countryside).

 

The Queer Perspective

Sandwiched in the scrapbooks is also a cryptic note in a letter from May to Mary, "after posting letter, I just grasped the thread at the end of yours, and having grasped (how slow of me!) I will be most careful.” 

To contextualise, Evans also describes a postcard (at Kelmscott Manor), written on a trip in Wales, in which Mary asked someone back at the Manor to send Morris’s shawl which is in "our" bedroom, which seems to put to bed the rumour May and Mary shared a room. Further, writer and curator Jan Marsh concludes in her book Jane and May Morris by saying the relationship between May and Mary was, in contemporary terms, a lesbian one.

Teithiau LGBTQ+
© Dan Vo @DanNouveau

Through the jewelry gifted to the National Museum Cardiff we have a small glimpse of two lives intertwined, an intimate relationship between May and Mary that was full of love, care, and concern for each other. Theirs is one story among many on the free volunteer-led LGBTQ+ tours, which will return in the future when it is safe to do so.

In the meantime, labels for 18 objects have now been written that help highlight works with an LGBTQ+ connection for visitors. Connected to the May and Mary is a stunning hair ornament, which resembles a tiara, formed by floral shapes studded with pearls, opals, and garnets with silver leaves, all meeting symmetrically in the middle of the head. 

There are landscapes and a self-portrait by Swansea born painter Cedric Morris and several portraits by the renowned Gwen John who hails from Haverfordwest, as well as a bust of her by lover Rodin. Other highlights include works by Francis Bacon, John Minton, Christopher Wood, and 'Brunette' - a ceramic bust of Hollywood star Greta Garbo by Susie Cooper.

It is also now possible to explore the museum’s queer collection online by searching for ‘LGBTQ’ in the Collections Online. This will allow you to see works like The Wounded Amazon by Conwy sculptor John Gibson, a painting of Fisher Boys by Methyr Tydfil born artist Penry Williams (Gibson and Williams lived together in Rome and are understood to be lovers), and a ceramic plate that features perhaps the most famous lesbian couple in history, the Ladies of Llangollen, who lived together at Plâs Newydd. 

It is a joy and a privilege to be able to share the rich history of Welsh queer culture in such a historic place. I'm pleased to say the tours and the related research are merely just getting started! There are so many more stories to be found and told, many that will take us down interesting intersectional paths too. So do stay tuned for more from the National Museum Cardiff and Pride Cymru volunteers. 

For now I wish you a happy Pride. However you’re celebrating it, I hope it’s with as much sparkle as May and Mary’s glamorous bling! 

Arweinwyr teithiau LGBTQ+

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Dan Vo is a freelance museum consultant who founded the V&A LGBTQ+ Tours and developed the Amgueddfa Genedlaethol Caerdydd National Museum Cardiff LGBTQ+ Tours. He is currently the project manager and lead researcher of the Queer Heritage and Collections Nework, a subject specialist network supported by the Art Fund formed of a partnership between the National Trust, English Heritage, Historic England, Historic Royal Palaces and the Research Centre for Museums and Galleries (University of Leicester).

On 15 March we launch our new LGBTQ+ tours at National Museum Cardiff. The tours have been developed in partnership with Pride Cymru working with self-confessed Museum queerator Dan Vo and an amazing team of volunteers.

You may already have read Norena Shopland's blog about the Ladies of Llangollen, and Young Heritage Leader Jake’s post, Queer Snakes! There are so many more LGBTQ+ stories in our collection – stories that have been hidden in dusty museum closets for too long. Friends, it’s time for us to let them out!

To whet your appetite, here’s a quick glimpse at one of the works you might spot on the tour…

The Mower, by Sir William Hamo Thornycoft

The Mower is a bronze statuette on display in our Victorian Art gallery. It is about half a metre high and shows a topless young farmworker in a hat and navvy boots resting with his arm on his hip, holding a scythe. This sassy pose, known as contrapposto, was inspired by Donatello’s David - a work with its own queer story to tell.

The Mower was made by William Hamo Thornycroft, one of the most famous sculptors in Britain in the nineteenth century, and was given to the Museum in 1928 by Sir William Goscombe John. An earlier, life-size version is at the Walker Art Gallery, Liverpool and is said to be the first significant free-standing sculpture showing a manual labourer made in Britain.

Thornycroft became fascinated with manual labourers and the working classes after being introduced to socialist ideas by his wife, Agatha Cox. He wrote ‘Every workman’s face I meet in the street interests me, and I feel sympathy with the hard-handed toilers & not with the lazy do nothing selfish ‘upper-ten.’ In The Mower, he presents the body of a young working-class man as though it's a classical hero or god – a brave move for the time.

Queering the Mower

With the rising interest in queer theory, many art historians have drawn attention to the queer in this sculpture. In an article by Michael Hatt the work is described as homoerotic, which he describes as that ambiguous space between the homosocial and homosexual.

One of the main factors is the artist’s relationship with Edmund Gosse, a writer and critic who helped establish Thornycroft’s reputation in the art world. Gosse was married with children, but his letters to Thornycroft give us a touching insight into their relationship.

He describes times they spent together basking in the sun in meadows and swimming naked in rivers; and they are filled with love poems and giddy declarations of affection. ‘Nature, the clouds, the grass, everything takes on new freshness and brightness now I have you to share the world with,’ he wrote. Gosse was so obsessed with Thornycroft that writer Lytton Strachey famously joked he wasn’t homosexual, but Hamo-sexual.

Gosse and Thornycroft were spending time together when the first inspiration for The Mower hit. They were sailing with a group of friends up the Thames when they spotted a real-life mower on the riverbank, resting. Thornycroft made a quick sketch, and the idea for the sculpture was born. A wax model sketch from 1882 is at the Tate.

The real-life mower they saw was wearing a shirt, but for his sculpture Thornycroft stripped him down. He explained to his wife that he wanted to ‘keep his hat on and carry his shirt’ and that a brace over his shoulder will help ‘take off the nude look’.

Brace or no brace, it’s difficult to hide the fact that this is a celebration of the male body designed for erotic appeal. Thornycroft used an Italian model, Orazio Cervi. Cervi was famous in Victorian Britain for his ‘perfectly proportioned physique’ (art historical speak for a hot bod!)

Later in the century, photographs of The Mower and other artworks were collected and exchanged in secret along with photographs of real life nudes, by a network of men mostly in London – a kind of queer subculture, although it wouldn’t have been understood in those terms back then.

This was dangerous ground. The second half of the nineteenth century saw what has been described as a ‘homosexual panic’, with rising anxieties around gender identity, sexuality and same-sex desire. Fanny and Stella, the artist Simeon Solomon and Oscar Wilde were among many who were hounded and publicly prosecuted for ‘indecent’ behaviour.

These tensions showed up in the art world too. Many of the artists associated with the Aesthetic and Decadent movements in particular were under scrutiny for producing works that were described as ‘effeminate’, ‘degenerate’ or ‘decadent’. But works like The Mower suggest that art might have provided a safer space for playing out private desires in a public arena at this time.

 

Book your place on our free volunteer-led LGBTQ+ tours here, and keep an eye on our website and social media for future dates!  

 

Gwen John

 ‘Hoffwn fynd i fyw yn rhywle lle na fydda i'n cwrdd â neb rwy'n ei nabod tan fy mod mor gryf fel na all pobl na phethau effeithio arna i y tu hwnt i reswm.'

 Ganwyd Gwen ar 22 Mehefin 1876 yn Hwlffordd, yn ferch i Edward ac Augusta John. Roedd ganddi frawd hŷn, chwaer iau, a brawd iau, sef yr artist Augustus John. Pan fu farw eu mam yn ifanc, symudodd y teulu i Ddinbych-y-Pysgod, lle rhoddwyd addysg Gwen yn nwylo'r athrawes gartref. Nid ymddengys i'w blynyddoedd cynnar wneud llawer o argraff arni; dywedodd yn ddiweddarach na ddigwyddodd dim o bwys iddi cyn ei bod yn 27 oed.

 Mae Gwen yn adnabyddus am ei pherthynas â'r cerflunydd Auguste Rodin, ond cafodd berthnasau rhywiol gyda dynion a menywod yn ystod ei bywyd. Pan fu'n mynychu Ysgol Celf Gain Slade yn Llundain yn y 1890au, datblygodd deimladau angerddol tuag at fenyw anhysbys, a drodd ei chefn ar gariad Gwen yn y pen draw pan ddechreuodd berthynas gyda dyn arall. Bygythiodd Gwen y byddai'n lladd ei hun pe na bai'n dod â'r berthynas arall i ben. Dychwelodd y dyn at ei wraig yn y pen draw, ond roedd y cariad rhwng Gwen a gwrthrych ei serch wedi troi'n gasineb.

 Ym 1898, teithiodd Gwen gyda grŵp o ffrindiau i ganolbwynt diwylliant artistig y Byd Gorllewinol ar y pryd: Paris. Cafodd y cyfnod lawer o ddylanwad ar ei chelf, ac ar ddiwedd y cyfnod hwn y paentiodd ei hunanbortread cyntaf.

 Drwy gydol ei hoes, bu'n herio ac yn gwthio confensiynau. Ym 1902, penderfynodd hi a'i ffrind, Dorelia McNeil, gerdded i Rufain i astudio yno. Buont yn cysgu ar y strydoedd, ac yn canu a phaentio am eu bwyd. Os yw hyn yn swnio'n fentrus heddiw, roedd yn hollol anhygoel ar adeg pan fyddai menywod fel arfer yn cael eu tywys i bobman gan berthnasau hŷn. Roedd Gwen yn adnabyddus am ganolbwyntio'n ddwys ar ei gwaith hefyd. Roedd hi'n casáu ymyrraeth, ac yn aml roedd yn well ganddi weithio ar ei phen ei hun yn ei hystafell, lle byddai'n canolbwyntio cymaint y byddai'n anghofio bwyta a gorffwys. Roedd hyn oll yn cyfrannu at enw Gwen fel merch unig, a meudwy. Mae'r llythyrau ganddi sydd wedi goroesi hyd heddiw yn datgelu ei bod yn mwynhau cwmni, ond mae'n anodd osgoi'r argraff y byddai Gwen, pe bai'n fyw heddiw, wedi cael diagnosis o syndrom Asperger neu rywbeth tebyg.

 Cyfarfu Gwen â Rodin pan oedd ym Mharis unwaith eto ym 1904, a dechreuodd y ddau berthynas a barodd tua 14 mlynedd. Yn ystod yr amser hwn, ysgrifennodd Gwen tua 2000 o lythyrau at Rodin, a byddai'n trefnu ei dyddiau o gwmpas ei ymweliadau, ac weithiau'n sefyll y tu allan i'w dŷ yn edrych amdano. Byddai Rodin yn archwilio rhywioldeb benywaidd yn aml yn ei waith, gan fraslunio Gwen gydag un o'i gynorthwywyr mewn safleoedd erotig. Er bod diddordeb gan Gwen, dywedodd wrth Rodin yn ddiweddarach fod hyn yn ddibwys o gymharu â bod gydag ef.

 Yn ddiweddarach, trodd Gwen at Gatholigiaeth. Cwympodd mewn cariad am y tro olaf gyda menyw hŷn o'r enw Véra Oumançoff. Roedd sylwadau obsesiynol Gwen yn mynd dan ei chroen yn gynyddol, ac roedd hi wedi'i dychryn o weld ei bod yn arlunio yn ystod yr Offeren. Yn ystod ei blynyddoedd olaf, daeth hi'n fwyfwy unig, ac ym 1939 gadawodd Baris gyda'i hewyllys a'i chyfarwyddiadau claddu. Claddwyd hi mewn bedd heb garreg pan fu farw, ac aeth trigain mlynedd heibio cyn i fan gorffwys un o artistiaid benywaidd gorau Cymru gael ei ganfod, diolch i raglen deledu ddogfen ITV yn 2015.

 'Mae'n anodd i beintwyr fynegi eu hunain â geiriau, yn dydy?'

 

 

Sarah Jane Rees//Cranogwen

'...Ymhongarwch ym mhawb, meibion a merched yn ogystal â'i gilydd, ydyw ceisio bod yr hyn nad ydynt; a cholled ydyw i un beidio bod yr hyn ydyw.'

 Ganwyd Sarah ar 9 Ionawr 1839 yn Llangrannog, Sir Aberteifi, y pentref a ysbrydolodd ei henw barddol yn ddiweddarach. Yn ei hysgrifau hunangofiannol diweddarach, honnai y bu gobeithio mawr am enedigaeth merch ar ôl dau fab, ac enwyd hi ar ôl ei nain ar ochr ei thad a oedd yn byw gyda nhw. Yn 15 mlwydd oed, dechreuodd Sarah fynd allan ar y môr gyda'i thad. Nid oedd hyn ynddo'i hun yn anarferol ar y pryd, ond aeth Sarah ymlaen i ysgolion yng Nghei Newydd, Aberteifi, ac yna Llundain, lle cafodd Dystysgrif Meistr mewn Morwriaeth, a ganiatâi iddi fod yn gapten ar long yn unrhyw le yn y byd pe bai'n dymuno.

 Yn Eisteddfod 1865 daeth sylw mawr i Sarah pan enillodd wobr fawr am 'gân' gyda'i cherdd 'Y Fodrwy Briodasol'. Mae'r gerdd yn trafod pedair gwraig o'r dosbarth gweithiol yn myfyrio am eu priodasau, ac fe ddaeth i'r brig yn erbyn llenorion gwrywaidd adnabyddus, a oedd yn gwaradwyddo yn ôl y papur newydd lleol. Megis dechrau oedd ei llwyddiant Eisteddfodol, ac aeth ymlaen i ennill gwobr yng Nghaer y flwyddyn ganlynol, cyn ennill y Gadair (y fenyw gyntaf i wneud hynny) yn Eisteddfod leol Aberaeron ym 1873. Tua'r amser yma y bu i Sarah ddioddef trasiedi bersonol sylweddol. Merch i hetiwr oedd Fanny Rees, ac roedd hi, fel Sarah, wedi cyhoeddi gweithiau llenyddol ac wedi symud i Lundain ar gyfer ei haddysg. Dyna lle cafodd hi'r diciâu, a dychwelodd i Gymru ym 1874. I gartref Sarah yr aeth Fanny, ac nid i gartref ei theulu, ac yn ei breichiau hi y bu farw, rhywbeth sy'n awgrymu 'hoffter cryfach na chyfeillgarwch rhyngddynt’ yn ôl bywgraffydd Sarah. Roedd yn amlwg bod Sarah wedi caru'r fenyw hon yn fawr; ac aeth deuddeg mlynedd heibio cyn iddi allu mynd â blodau at fedd Fanny.

 Trwy lwyddiant ei hysgrifennu, roedd modd i Sarah adael ei swydd fel athrawes. Cyhoeddodd lyfr o gerddi wedi'i gyflwyno i'w mam o dan ei henw barddol, Cranogwen, a daeth yn olygydd ar y Frythones, sef cylchgrawn i fenywod. Byddai'n defnyddio'r sefyllfa yma i roi cyngor i'w darllenwyr am briodas a rôl menywod yn aml, a bu'n hyrwyddo llenyddiaeth ac addysg menywod yn ddiflino. Pan ofynnodd dwy fenyw o Ddolgellau am ei chyngor ynghylch pa mor briodol yw pregethwyr benywaidd, atebodd Sarah yn ei ffordd gadarn arferol: '...dylai pawb bregethu yr Efengyl y sydd yn teimlo awydd i wneud, ac yn medru gwneud, ac yn cael pobl i wrando.' Ni chafodd ei bywyd erioed ei ddiffinio gan rolau rhywedd traddodiadol, ac felly roedd yr ymateb hwn i'w ddisgwyl. Ar yr adeg hon, ac yn wir drwy ran fwyaf ei bywyd, roedd mewn perthynas hapus â Jane Thomas, a chyflwynodd Sarah ei cherdd enwocaf iddi, sef 'Fy Ffrynd': ‘Carafdi, Fy Ngwener gu, fy Ogwen.’ Ar y pryd, Ogwen oedd y testun benywaidd mewn baled serch boblogaidd. Mae'n amlwg fod Sarah yn gosod ei hun yn rôl y carwr gwrywaidd, ac nid yw'n gadael unrhyw amheuaeth ynghylch natur eu perthynas.

 Er gwaetha'i rhywioldeb, roedd Sarah yn Gristion ymroddedig, ac yn ystyried bod cariad rhwng pobl yn 'pelydru o'r gwres yn y fynwes Ddwyfol'. Roedd hi'n pregethu'n aml, er y câi ei darostwng i ddefnyddio sedd y diacon yn aml o achos ei rhywedd. Pan oedd hi'n 60 oed, sefydlodd Undeb Dirwestol Merched y De, ac roedd 140 cangen gan yr Undeb ar draws Cymru erbyn ei marwolaeth. Bu farw ym 1916, yn 81 oed. Sefydlodd yr Undeb loches ar gyfer menywod a merched di-gartref er cof amdani ym 1922, i gydnabod ei hymdrechion di-ddiwedd i wella bywydau menywod Cymru.

 ‘Nid yw gwahaniaeth rhyw yn ddim yn y byd.'

 

 

Jan Morris

 'Ro'n i'n dair neu'n bedair mlwydd oed efallai pan sylweddolais fy mod i wedi fy ngeni yn y corff anghywir, ac mai merch ddylwn i fod... dyna yw eiliad gynharaf fy mywyd.'

 Ganwyd Jan yn James Humphrey Morris, i dad o Gymru a mam o Clevedon, Somerset ar 2 Hydref 1926. Roedd hi'n ymwybodol ei bod hi'n drawsryweddol o oedran cynnar, ac mae'n cofio bod yn blentyn yn Ysgol Gôr Catherine yn Rhydychen yn gweddïo ar Dduw i'w gwneud hi'n ferch. Ar ôl graddio o Brifysgol Rhydychen, cafodd yrfa fer fel milwr yn ystod misoedd olaf yr Ail Ryfel Byd. Daeth yn ohebydd adnabyddus, ac un o'i llwyddiannau cyntaf oedd torri'r newyddion fod Hillary a Norgay wedi llwyddo i gerdded i fyny Everest ar ddiwrnod coroni'r Frenhines. Wrth ohebu am Argyfwng Suez, hi roddodd y dystiolaeth ddiymwad gyntaf y bu cydweithio rhwng Ffrainc ac Israel i feddiannu tir yr Aifft.

 Ond ni wnaeth y teimlad ei bod wedi'i geni yn y corff anghywir ei gadael. Er ei bod yn dal i fyw fel James pan briododd hi; roedd ei gwraig Elizabeth yn gwybod o'r dechrau ei bod yn drawsryweddol, ac mae hi wedi bod yn gefnogaeth iddi ar hyd ei hoes. Cawsant bump o blant; bu farw un ohonynt yn faban. Gyda'i gwraig wrth ei hochr, dechreuodd Jan gymryd camau tuag at ailbennu rhywedd, er i lawer geisio ei hargyhoeddi mae angen ei iacháu oedd hi, neu mai hoyw oedd hi mewn gwirionedd. Ar ôl cael ei hatgyfeirio i Charing Cross, dywedwyd wrthi y byddai'n rhaid iddi hi ac Elizabeth gael ysgariad. Gwrthododd Jan. Yn y pen draw, aeth 'James' i Foroco ym 1972 i gael llawdriniaeth, a daeth yn Jan Morris yn swyddogol. Ddwy flynedd yn ddiweddarach, cyhoeddodd ei llyfr cofiadwy Conundrum, un o'r hunangofiannau cyntaf i drafod materion trawsryweddol ac ailbennu rhywedd.

 Er ei bod yn cydnabod bod ei rhywedd fel pwnc yn gysgod dros ei gwaith ar y dechrau, mae hi wedi mynd ymlaen i ysgrifennu tua 46 o lyfrau, gan gynnwys trioleg Pax Britannica. Nid yw'n ystyried bod y llawdriniaeth wedi newid ei hysgrifennu, mewn gwirionedd, 'newidiodd fi lawer yn llai nag o'n i'n arfer meddwl.' Yn y gorffennol, mae ffeminyddion wedi ei beirniadu am symleiddio nodweddion sy'n gysylltiedig â rhywedd, rhywbeth mae hi'n ei gydnabod. Mae'n dweud bod ei safbwyntiau wedi aeddfedu erbyn hyn. Yn 2008, dechreuodd hi ac Elizabeth bartneriaeth sifil ym Mhwllheli, yn agos at eu cartref.

 Mae Morris wedi mabwysiadu Cymru'n llwyr erbyn hyn, neu efallai mai Cymru sydd wedi'i mabwysiadu hi. Ar ôl iddi symud i Gymru, cafodd ei derbyn i Orsedd y Beirdd ym 1993, rhywbeth y mae'n ei ystyried fel moment gyda'r balchaf yn ei bywyd. Mae'n ystyried ei hun yn genedlaetholwraig Gymreig, er iddi dderbyn CBE ym 1999 er parch. Mae ei darlun o Gymru'n ymddangos fel petai'n ymylu ar ramantiaeth ar adegau, yn rhywbeth rhyfeddol. Cyn ei llawdriniaeth ailbennu, treuliodd ei haf yn y gogledd, a byddai'n aml yn ymweld â llyn arunig: 'Yno byddwn i'n tynnu fy nillad, ac yn sefyll am ennyd fel ffigur mytholegol...Yn cwympo i goflaid y pwll, [a] weithiau byddwn i'n meddwl y byddai'r chwedl yn dod i ben yn y fan honno, fel y byddai yn chwedlau gorau Cymru.'

 Prin y mae Jan yn siarad am fod yn drawsryweddol erbyn hyn, ac nid yw'n cymryd rhan mewn ymgyrchoedd LHDT, gan y byddai'n well ganddi gael ei hystyried fel llenor yn bennaf. Y llynedd, yn 91 oed, cyhoeddodd lyfr arall, Battleship Yamato. Mae hi wedi ysgrifennu llyfr o alegorïau hefyd, i'w gyhoeddi ar ôl ei marwolaeth.

 "Gan edrych yn ôl ar fy mywyd, wrth gwrs roedd gen i'r teimlad yma fy mod i yn y rhyw anghywir, a bod yn rhaid i fi ddod allan ohono. Ond wnes i ddim ystyried ar y pryd mai ymgorffori'r ddau yw'r prif nod o bosib. A'r nod nesaf yw rhyddid rhag yr un o'r ddau."

 

Angus McBean

 "Brenhinoedd a breninesau, tywysogesau'n cysgu neu mewn tyrrau ifori, neu mewn cestyll hudol â satin, ffwr a llieiniau aur...a diweddglo hapus bob tro."

 Ganwyd Angus ar 8 Mehefin 1904 yn Nhrecelyn, Sir Fynwy, ardal sy'n ymddangos yn bell o sin theatrig Llundain yn y tridegau a'r pedwardegau, lle daeth Angus yn un o ffotograffwyr mwyaf dylanwadol yr 20fed Ganrif. Roedd ei dad, Clement, yn dirfesurydd siartredig. Cafodd ei addysg yn Ysgol Ramadeg Mynwy a Choleg Technegol Casnewydd, a bu'n gweithio fel clerc banc ar ddiwedd ei laslenctyndod. Fodd bynnag, mae'n bosib bod modd dyfalu yn ystod ei blentyndod beth oedd am fod, drwy ei ddiddordeb yng ngholur actores fu'n ymweld, a'r ffaith iddo brynu Kodak cynnar. Ar ôl i'w fodryb ei gyflwyno i fyd y ddrama amatur, dechreuodd ddylunio posteri, gwisgoedd a mygydau.

 Bu farw ei dad yn 47 oed, ar ôl cael y diciâu pan fu'n ymladd yn y ffosydd, ac fe symudodd y teulu i Lundain. Bu Angus yn briod â Helena Wood am gyfnod byr yn ystod y cyfnod hwn (1923-24), ond o ystyried bod Angus yn hoyw, nid oedd yn syndod iddynt wahanu heb blant flwyddyn yn ddiweddarach.

 Dechreuodd weithio yn siop adrannol Liberty yn Llundain, lle datblygodd steil ecsentrig ei ddillad y daeth yn adnabyddus amdano. Ar ôl gadael Liberty, denodd sylw'r ffotograffydd cymdeithasol Hugh Cecil, a'i cyflogodd fel cynorthwyydd ac a'i dysgodd am gelfyddyd portreadau ffotograffig. Ei swydd gyntaf fel ffotograffydd theatr oedd The Happy Hypocrite yn Theatr Ei Mawrhydi ym 1937, a oedd yn serennu Ivor Novello. Nid oedd y ffotograffau dramatig a dwys roedd yn eu cynhyrchu yn debyg i ddim byd a welwyd o'r blaen.

 Angus oedd yn tynnu lluniau yn ystod y tridegau hwyr yn yr Old Vic, cyfnod sy'n cael ei glodfori heddiw, lle gwelwyd perfformiadau cyntaf Laurence Olivier yn Macbeth, Hamlet a Henry V. Roedd ei bynciau eraill yn cynnwys Vivien Leigh, a oedd yn awen iddo. Llun Angus a anfonwyd at David Selznick, wrth baratoi i gastio Scarlett O'Hara yn Gone with the Wind. Ni thynnodd lun o'r Frenhines erioed, a dywedodd y byddai wedi bod yn 'crynu ag ofn'. Ni throdd chwaith at ffotograffau cymdeithasol fel Cecil ei fentor, gan gyfeirio at hynny fel 'Gêm Bond Street na chwaraeais i mohoni erioed.' Daeth yn boblogaidd hefyd am ei allu i addasu'r lluniau roedd yn eu tynnu.

Ym 1942 dedfrydwyd ef i bedair mlynedd yn y carchar am weithredodd hoyw. Gellid disgwyl y byddai hyn wedi dinistrio ei fywyd; adroddwyd iddo lewygu yn y doc wrth i'w ddedfryd gael ei chyhoeddi. Fodd bynnag, roedd gwaith comisiwn yn dal i aros amdano, ac fe barhaodd Angus yr un fath ar ôl ei ryddhau. Cafodd ei ffrind, yr actor enwog John Gielgud, brofiad tebyg, pan gafodd ei arestio ym 1953 am chwilio am ryw mewn tŷ bach cyhoeddus. Roedd yn ofni y byddai'r gwarth yn dod â'i yrfa i ben, ond safodd y gynulleidfa i'w gymeradwyo yn ei berfformiad nesaf. Mae hyn yn debygol o adlewyrchu gymaint yn fwy rhyddfrydol roedd y byd celfyddydol, o gymharu â rhannau eraill o gymdeithas, yn debyg i heddiw. Ar ôl ei ryddhau, ymddangosodd Angus fel tyst yn achos ei ffrind a'i gariad Quentin Crisp, a oedd wedi'i ddedfrydu am lithio.

 Bu Angus farw ym 1990. Caiff ei ffotograffau eu cadw nawr gan Gasgliad Theatr Harvard, Amgueddfa Fictoria ac Albert, y Llyfrgell Brydeinig, yr Oriel Bortreadau Genedlaethol a Llyfrgell Shakespeare, ymhlith eraill.

 ‘Rhowch y camera yn nwylo artist ac fe ddaw llun gwahanol iawn i'r golwg.’