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

Pitch Black: a recap and review

Pitch Black was a weekly festival that occurred over a month in association with the National Museum Wales. It was a showcase and celebration of Black artists and their work. I attended these sessions, and this blog post is a recap and personal review.

Education is a cornerstone of life with aspects of this coming not only from schools but also museums and other institutes which play a very important role. Heritage is a part of the education in which museums teach and Pitch Black aimed to showcase this in a more unusual and interactive way.

How ‘great’ is Britain?

Our education system fails us all. Schools do not clearly explain the atrocities that led to the UK we know today – one built off the back of slavery and colonisation. Built in prejudice which stems from colonialism perpetuates myths of Britain’s ‘greatness’, to the expense of hearing the histories and experiences of Black and non-Black people of colour. Many white people experience some degree of discomfort when Black people challenge this status quo, are these two experiences connected?

Pitch Black, in my opinion, was a platform to allow Black artists to express themselves and force the audience to question certain aspects of our collective past. It is meant to make us see the Black narratives and experiences in what we perceive as mostly white history.  Most people want to ignore and hide away from the past, but this festival is taking place to showcase to everyone that Black artists are taking a stand and will not be silenced.

A range of beautifully dynamic and thought-provoking pieces were completed over the four weeks of the Pitch Black showcase, ranging from a cine-poem to dance and visual arts pieces. Each piece had a distinctive voice and message that the artists was trying to purvey, and this came across clearly and very visibly. The artists Q and As also allowed the audience to be further involved with the process and history of the performances.

The Black art and artefacts tours that investigated the museum’s collections, highlighting previously neglected stories, was also highly eye opening as it showed just how two dimensional complex museum collections have been curated and viewed. Even though I feel I had quite a good education about Black History, the slave trade and issues of colonialism. I had very little knowledge of to the deeper meanings behind the paintings and artefacts that were explained and described in the tours. Education in the United Kingdom does not prepare you for the harrowing sides of British history and culture. From David Hockney to Henri Gaudier- Brzeska the art world has many Black influences which are never discussed and are basically hidden from public consumption. Is this simply the United Kingdom’s way of systematically ignoring the country's past? Education is key and through art, education is what the viewer receives.

This education needs to be delivered in the right way - representing the viewpoints of those it affects the most. Not watered down, not worrying about people's reactions, but true, raw and honest. The artists, their families and ancestors had to go through so much to be where they are today and yet many of the workshops and pieces still had one central message: Hope.

Pitch Black showcased that while colonialism and slavery are essentially white heritage – a legacy of what Britain and other colonial forces did, the heritage and legacy of Black communities is resilience;  the will to keep fighting, to celebrate their strength and beauty and retain Hope. Pitch Black did not dwell on the negatives. Yes, these artists could have focused on this aspect of their journeys, but the beauty was more prevalent. Of course, discrimination and racism was presented to the viewers but also ideas of home and family, which all came across as a beacon of positivity.

The platform of Pitch Black has allowed Black artists to showcase their stories and work. Having many voices from many differing backgrounds allows for a richer life experience. Every aspect of everyone’s lives can benefit from a multicultural input and art, heritage and culture are no different. The UK is a melting pot for different nationalities and races, this comes with difficult historical legacies and everyday challenges that we need to work together to acknowledge, challenge and overcome.  We need to recognise how uneducated many of us really are on Black history and experiences, we need to challenge our own prejudices and deepen our insight and capacity for empathy – art and in particular the Pitch Black showcase can provide new experiences and insights, help us to broaden our horizons.

As for the individual pieces I took something different away from each one. June Campbell – Davies’ piece made me very emotional. The story that was told was so honest and heartbreaking. It was very contemporary, and the message was subtle but so much history was packed into the short performance. With the camera panning to some of the portraits surrounding the room I got a real sense that this performance in this room was reclaiming space that had for too long been denied to Black people and their stories. This piece being called ‘Sometimes we are Invisible’ was a very apt name as when the performance was over the materials and chairs which were used were all that was left. The complete removal of June from the scene made the set even more atmospheric. There was also a voice over to the piece which had snippets about Britain from the past. The whole performance was a little unnerving as you never knew what exactly was going to happen next. It was so well presented and really resonated with me and made me think of so much, not just whilst watching but also after. This piece really left you asking questions and rethinking everything.

Gabin Kongolo had his work focused on in week two. His cine poem entitled ‘Ndáko’ which means ‘Home’ in Lingala focused on the journey of refugees from the Democratic Republic of Congo to Wales. Even though the start was more down beaten as the piece went on it became more and more hopeful. The issues were shared it in such a personal way. Also, the mix of Lingala and English tied the piece to the artist's roots, and I felt like this gave a better insight to the culture and made the piece even more hard hitting. Even the music throughout mirrors the happiness of the family. What I loved about this piece is the joy you can see on the families faces and the stories that Kongolo told in the artists Q and A, they were so lovely, and I am sure made the whole audience think of home.

‘The ocean is always looking for a way into your boat’ by Omikemi puts you on edge from the minute it starts. The sounds of waves and percussion made you worried for the characters involved. This spoken poem highlights the idea of loss and the struggles in life, but also how you are able to dream beyond this and find yourself and others. I personally felt that the whole piece was quite organic and natural. I went away from watching the video feeling slightly saddened but understanding that the artist was looking for an improved future. I love the root of this piece as it is an interesting starting point, looking from a care background but I feel that this adds to the effect of the piece on the viewer but also with links to the LGBTQIA+ and disabled communities there are many accessible aspects for many different groups of people.

For the final week Yvonne Connikie was in the spotlight with her piece entitled ‘A time for new dreams’ which focused on the Windrush generation in South Wales. The inclusion of actors of multiple ages and genders gave this piece a unique twist as it tried to give some insight to a whole community and made the piece interesting to watch. From the little child to the elder individuals I felt many different emotions as you reacted differently to every person included in the piece. The idea of dreams is so open, and it really allows the viewers to see the people better and dreams are so personal and sharing them feels almost like you are now holding a secret with these people. The changing of season and backgrounds which can be seen in the video gave you a real sense of time. Dreams are not granted overnight but rather dreams are the future. I think the biggest take away with Connikie’s work for me was the sense of peace.

Overall, Pitch Black was an eye-opening experience for me. It perfectly highlighted the duality of being Black in Wales and was a highly accessible way of learning more about Black lives and art. For more information on the showcase please go to: https://museum.wales/whatson/digital/11289/Lates-PITCH-BLACK/ 

This blog was written by one of our Amgueddfa Cymru Producers. 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.

To see more of Pitch Black and other projects we run, follow us on Instagram @bloedd_ac https://www.instagram.com/bloedd_ac/ and check out our website to find out more about how young people can get involved Young people | National Museum Wales 

Thanks to The Fund and all our National Lottery Players - keeping our fingers crossed for you! 

 

لو  كنتُ في سجن حقيقي.. وكان هناك خمسون سجين سيكون عندي مالايقل عن خمسة أصدقاء… ولكن أنظري الى حالتي هنا… لايوجد أحد حولي…

If I was in a real prison… say there are fifty prisoners in one room, you would at least make friends with five of them… But here, look at my situation. There is no one around.

Salih, Cardiff, 2020

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Towards the end of 2019, I began working as a Research Associate at the AHRC funded project “Refugee Wales: The Aftermath of Violence”. The project is a partnership between Cardiff University and Amgueddfa Cymru-National Museum Wales. Its aim is to record the stories of refugees in Wales, inform Welsh government of what we’ve learnt from them, and archive them as part of the national collections. My role is to record interviews with Syrian refugees who have settled in Wales since 2011.

I am an Arabic-speaking Iraqi and new to Wales myself, so my first challenge was finding willing participants from the Syrian community. Once I had been introduced via a gatekeeper, I started meeting potential participants to gain their trust and confidence and to explain the project further. Establishing a relationship of trust with people whose lives have been in turmoil is not straightforward. My days were ebbing and flowing between positive and negative responses, encouraging and disappointing reactions, scheduling and rescheduling of appointments, rejections and last-minute cancellations. I succeeded in completing my first interviews in February 2020 and had others planned. Then came the COVID-19 lockdown on 23rd March. 

When it became obvious that this situation would last some time, we decided reluctantly to experiment with remote interviewing. One of our team, Beth Thomas, is an OHS trainer who advised us, after discussion with her colleagues, on the options available. Our choice of method was decided on the following principle: that it should be as simple and secure as possible for the interviewees. We used a mobile phone connected to one channel of a Zoom H5 recorder, with the other channel recording the interviewer via a clip-on mike.

It seemed straightforward. Nevertheless, I struggled with the number of wired connections. I experimented with family and friends.  I wondered what kind of interview it would be if I was unable to see my participants. I also wondered how my interviewees would feel about not seeing me. How could I expect the participants to be at ease telling their life stories to someone they are unable to see?

The other option was to connect the Zoom H5 in the same way to the audio output of a computer, to record the audio only of a Zoom video interview. This made more sense to me as it would enable me and the interviewees to see one another. However, most of my participants were unhappy with this option because they either didn’t have a computer, had no access to Zoom, or they had problems with WiFi. 

It quickly became clear that almost all my participants were happier using WhatsApp on their smartphones, as this was how they normally connected with their families overseas. WhatsApp allowed us to conduct video interviews while recording audio locally on the Zoom H5, using the same setup as before. The only drawback was bandwidth and WiFi reception. I had some remote WhatsApp interviews which went well, with reasonable sound quality, and a disastrous one because I was unaware of how bad the WiFi was at the interviewee’s end. Other challenges ranged from dealing with the noise of children at the interviewee’s house, street noise, postmen and deliveries at my door or their door, my next-door neighbour’s loud music and my smoke alarm going off whenever my daughter burnt her eggs! 

In some ways, the pandemic strangely helped strengthen my relationship with interviewees. I have even developed strong bonds with some of my participants which transcended social distancing rules and highlighted our common vulnerability as human beings. They were more than mere research subjects but persons who need to be listened to and be supported in a very difficult stage of their resettlement. However, that involvement occasionally made it difficult to draw the line between supporting others and protecting yourself.

Salih was introduced to me as a Syrian refugee who met my requirements for project participants. All I knew about Salih was that he was a Syrian-Kurd who was resettled in Cardiff a few months before the first lockdown. I introduced myself over the phone and asked if he was interested in an initial remote meeting. Salih interrupted me saying: “I wish you could visit me and my wife in our house. I am in a wheelchair and my wife has some health problems. We only have one person who comes to check on us and brings us groceries… When our Home Office Caseworker comes for a visit, he talks to us through the living room window, hands us documents to sign, asks a couple of questions and leaves… We barely talk to people.” He became very emotional and asked me to help him reunite with the rest of his family who had been relocated in Germany. I explained to Salih that I was a researcher with no hand in policy making. Despite this, he was determined to be part of the project and have his voice heard.  

The phone call upset me. My inability to improve his situation made me ashamed of asking someone like Salih, who was painfully lonely, to narrate his personal story of suffering and survival remotely. Next morning, I called Salih and asked if he and his wife were happy for me to visit them wearing a facemask and maintaining social distance. We agreed to meet the following day. 

After taking all the necessary precautions; wipes, a facemask, Covid-19 declaration forms etc. I went to Salih’s house.  Salih opened the door while leaning on his walking frames. He greeted me in his Arabic-Kurdish accent and led me into a dark first -floor flat, with one small window being their opening to the outside world. Salih’s wife sat on a small mattress on the floor. She had hardly any Arabic but could understand some of what I was saying as I saw her nodding at times. She made us a tasty Syrian coffee and uttered few words in Kurdish which Salih translated to me as: “I am so pleased to have a guest for whom I can offer coffee again as I used to!”

It was a short, emotional and tiring interview. I have kept in touch with them and have promised to revisit once lockdown is lifted. But I feel heavily burdened with helplessness, sorrow, and anger at their situation. 

We are talking through virtual windows, barely touching the lives of those beyond the pane.

I can trace the origin of this project, Refugee Wales, to 2009 when the civil war in Sri Lanka came to a bloody end when the government forces defeated the LTTE (Tamil Tigers).  The stories of the immense suffering of the Sri Lankan Tamil civilians flooded the media and, then, these stories disappeared.  Being an Indian Tamil myself, I followed the news of the final days of the civil war obsessively as these were narratives of my “cousins” in South Asia, and we were linked by language, culture, religion, food habits, mythology, families, and  with a commonality of memories and practices.  It is estimated that between 100,000-200,000 Sri Lankan Tamils live in the UK, with a large number of them arriving as refugees from 1983 onwards.  The civil war in Sri Lanka lasted, off and on, for over 5 decades and Sri Lankan refugees who arrived in this country have lived here for more  than 2 generations.  

No sooner had the Sri Lankan civil war ended, then the Syrian civil war began in 2011 and it is still ongoing. The war has currently resulted in over 13 million Syrians who have been either internally displaced within Syria, or in neighbouring countries, or in Europe and the rest of the world.  Germany has over 800,000 Syrian refugees and the UK, a paltry 18,000-20,000 of them in 2021. The body count of Syrians who have died in this exodus is still not fully accounted for and the bottom of the Mediterranean sea, which is considered to be the deadliest migration route for refugees, has become a graveyard for them.  

Neither the Sri Lankan Tamil nor the Syrian refugees sought refuge in the UK so they could shop in Tesco and take jobs away from the locals.  They left their countries under desperate circumstances—the daily bombings, the kidnapping of children (and youth) by rebel soldiers forcing them into becoming child soldiers, the rape of women and children, the loss of jobs, homes, family members—spouses, children, parents, siblings--the lack of food, safety, and a full night’s sleep; it was the precarity of life.  

In Homo Sacer, the Italian philosopher Giorgio Agamben points to the distinction made by the Ancient Greeks between bios (the form or manner in which life is lived and which assesses the richness of life) and zoë (the biological fact of life) and suggests that in contemporary life that distinction has collapsed.  So, life now only means bare life, zoë.  The biological fact of life with all its potentialities and possibilities has been erased.  For the French philosopher Michel Foucault, modern power is about “fostering life or disallowing it.”  This is how civilian populations in Sri Lanka and Syria were perceived by their governments—a full life disallowed for some of its citizens so that they are reduced to a bare life, their only possibility being to flee.  This is how refugees are perceived in the current political climate with hostile environment policies, to be seen as only deserving of a bare life, to show how unwelcome they are.  

If by moving away from their country results in a total and complete break from their past lives for the refugees, a rupture from their histories and cultures, what this project hopes to achieve is to allow refugees to connect their past to their present, give them a voice, and a sense of belonging and that people are, indeed, witnessing their trials.  The Museum with the richness of cultural life that it offers, through its resources, will assist in enabling refugees to become citizens of Wales, and help them to transform their lives in the country that is now their home; it will facilitate and contribute to them leading their lives into the fullest of its potentialities and possibilities.  

And those of us who already live in Wales, how will these newcomers change our lives? By hearing their stories, we, too, will reach further into our potentiality, of the richness of diversity, compassion, being good hosts and helping them go through their transformation and, in so doing, initiate new ways of being and becoming Welsh.

Eleni mae 8–13 Mehefin yn Wythnos Gofalwyr, a’r nod yw cydnabod cyfraniad gofalwyr di-dâl i deuluoedd a chymunedau ledled y DU. Petai’r gofal hwn yn cael ei ddarparu gan wasanaethau iechyd a gofal cymdeithasol y byddai’n costio £530 miliwn y diwrnod ar draws y DU.

Mae nifer o ofalwyr yn wynebu trafferthion ariannol, unigedd cymdeithasol, neu iechyd gwael o ganlyniad i’w rôl. Yn ystod y pandemig mae’r pwysau ar ofalwyr wedi cynyddu wrth i nifer o’r gwasanaethau y byddan nhw’n ddibynnol arnynt, fel canolfannau cymunedol neu wasanaethau encil, wedi cau. Ceir amcangyfrif hefyd bod y cyfanswm nifer wedi cynyddu 50% (Carers UK), sy’n golygu bod o bosib hyd at 600,000 o oedolion a phobl ifanc yng Nghymru yn ofalwyr.

Tua diwedd 2020 dyma Amgueddfa Cymru yn cynnal arolwg i holi gofalwyr beth allai’r Amgueddfa ei gynnig. Os ydych chi am ddeall pam ein bod ni am ddarparu gweithgareddau neu ddigwyddiadau yn benodol o ofalwyr, sut all amgueddfeydd gyfrannu yn ein barn ni, a’r hyn arweiniodd at yr arolwg, darllennwch y blog hwn o'r llynedd.

Derbyniwyd ymatebion gan oedolion a phobl ifanc, ac roedd y gweithgareddau mwyaf atyniadol yn eithaf cyson:

• gweithgareddau celf/crefft y gallai pobl eu mwynhau
• amser i gymdeithasu gyda gofalwyr eraill
• gwybodaeth neu sgyrsiau fyddai o fudd i ofalwyr.

Roedd tua dau draean o’r gofalwyr â diddordeb mewn gweithgareddau i’w mynychu eu hunain a dau draean â diddordeb mewn mynychu gyda’r person maent yn gofalu amdano. (Roedd gan draean o'r ymatebion ddiddordeb yn y ddau.) Roedd diddordeb mewn digwyddiadau ar-lein ac wyneb yn wyneb.

Dyma ni felly’n cynllunio i dreialu sesiynau diwrnod i ofalwyr am dri mis, gan ddechrau ym mis Mai eleni. Cynhelir dwy sesiwn ar ddydd Mawrth cyntaf pob mis: 2.30–3.30pm i ofalwyr o bob oed, a 5–5.30pm i ofalwyr dan 26. Os ydych chi’n ofalwr, ac am fynychu un o’r sesiynau ar ddydd Mawrth 6 Gorffennaf, gallwch chi archebu tocyn am ddim.

Hyd yn hyn mae’r sesiynau wedi cynnwys:

• gweithgareddau darlunio (does dim angen talent artistig)
• pam a sut i greu rhestr chwarae ar gyfer rhywun annwyl
• profiadau Cynhyrchwyr Amgueddfa Cymru yn rhedeg SgrinWyna, a thrafod ein menter Cysur Mewn Casglu.

Mae Cysur Mewn Casglu yn rhannu straeon am wrthrychau sy’n rhoi cysur i bobl, ac mae’r rhaglen yn cynnwys taflenni sbardun y gall gofalwyr eu defnyddio gyda’u hanwyliaid. Gall sgyrsiau weithiau ddiflasu neu ddod yn ailadroddus os ydych chi gyda rhywun drwy’r amser, ac mae gofalwyr wedi dweud bod y taflenni wedi sbarduno sgyrsiau diddorol newydd. Dysgwch ragor am Cysur Mewn Casglu a’r taflenni sbardun.

Rydym hefyd wedi creu rôl Gwirfoddolwr Cefnogi newydd i’n helpu i gynorthwyo gofalwyr ac eraill i ymwneud â digwyddiadau, casgliadau a gweithgareddau’r Amgueddfa. Mae gan y gwirfoddolwyr sydd wedi ymgeisio brofiad a sgiliau gwych, a pan fyddant wedi cwblhau eu hyfforddiant byddant yn ein galluogi i gynnig croeso gwell ac amrywiaeth o weithgareddau i bobl fyddai’n elwa o gefnogaeth ychwanegol.

Un elfen o’r sesiynau Diwrnod Gofalwyr sydd wedi bod yn anoddach na’r disgwyl yw lledu’r neges. Mae cymaint o’r llefydd y byddai gofalwyr yn arfer treulio eu hamser ar gau, a’r sefydliadau sydd fel arfer yn cefnogi gofalwyr wedi bod dan gymaint o bwysau yn ystod y pandemig. Hyd yn oed os nad ydych chi’n ofalwr eich hun, rydych chi mwy na thebyg yn adnabod un o’r 600,000 o ofalwyr yng Nghymru. Beth am roi gwybod iddyn nhw am y Diwrnodau Gofalwyr, a gofyn os oes rhywbeth allwch chi ei wneud i helpu yn ystod y cyfnod anodd hwn? Diolch yn fawr.

Dysgwch ragor am ein Diwrnodau Gofalwyr.

Os ydych chi am roi adborth i ni am ein Diwrnodau Gofalwyr, hyd yn oed os nad ydych chi wedi gallu mynychu, gallwch gwblhau arolwg byr di-enw.