: Art

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). 

Like many others, we watched in awe – and horror - as NHS staff made personal sacrifices day after day under unthinkable circumstances. We realise that we have seen only a fraction of what goes on behind-the-scenes, and asked ourselves what can we, as a museum, do to help?

As part of Celf ar y Cyd - a suite of projects launched in 2020  designed to find new ways for people to experience the art collection during the pandemic - we set out to work with health boards across Wales.

We wanted to give NHS and care staff the chance to make art part of their working day, and to decide for themselves how art can be incorporated into their work environment.

Since 2020, we’ve worked closely with health boards to continue this work that began from the pressures caused by the pandemic. We are delighted to launch the Palliative Care Packs, developed closely with Powys Teaching Health Board.

How are we working with Powys Teaching Health Board?

Powys Palliative Care packs are being developed to offer additional support to Powys Teaching Health Board’s palliative care teams.  These packs have been designed in partnership with staff at Powys Teaching Health Board and feature images of artworks from our collection, as well as digital resources, from audio descriptions to soundscapes. We hope that they will provide a compassionate, creative experience for patients, while also presenting opportunities for emotional support through conversation and sharing with friends, family members and carers.

We at Amgueddfa Cymru want to share the national art collection with as many people as possible, offering the opportunity to use our collections in ways that feel appropriate for all. Using Amgueddfa Cymru’s art collections to console and inspire has been our focus in working with Powys Teaching Health Board.

Funding and support

Amgueddfa Cymru support was made possible through Celf ar y Cyd. This started as a series of visual arts projects in collaboration with Arts Council Wales with the support of the Welsh Government, which challenged us to share the national art collection in new and innovative ways during the pandemic. The other strands include our digital visual arts magazine, Cynfas, and the 100 Celf – Art 100 exhibition. The Celf ar y Cyd website launched in June 2023, and offers the opportunity to browse, learn and be inspired by the contemporary art collection from the comfort of your own phone. Follow us on Instagram @celfarycyd for more.

After decades in a private collection, and under layers of dirt and yellow varnish, this tender portrait entered the Amgueddfa Cymru collection in lieu of tax in 2020. We were fortunate to receive funding from TEFAF, The Finnis Scott Foundation and the Friends of Amgueddfa Cymru to conserve the painting and frame.

The painting was cleaned and conserved in our own paintings conservation studio and the frame in a private studio. The process was transformative, the true colours, subtlety of brushwork and tonal values being gradually revealed as the surface coatings were removed. We also repaired and strengthened the weak edges and removed the unsightly bulges from the canvas.

We carried out all the professional documentation necessary for such treatment, but also made a time lapse video of the treatment and recorded interviews with the conservator and curator at key stages in the process. These will be displayed at Amgueddfa Cymru alongside the painting from the beginning of 2023 and will feature in our online content. We hope this will demystify the process for our visitors and even provide a bit of mindfulness along the way!

Adam

Adam Webster and Rhodri Viney making a film about the restoration of Manet's portrait of Jules Dejouy.

The restoration process took several months, and we wanted to document as much of it as possible. The first piece of filming relating to the portrait took place in June 2021, so this was a long production by our standards.

The process started in earnest in June 2022. We set up a timelapse camera to capture the transformation that recorded over several months, and I visited the conservation studio regularly to interview Adam on the latest progress. It was a pleasure and privilege to see the portrait change with every visit. I also made a significant dent in their teabag supply - the conservation team are very hospitable!

We filmed nearly 3 and a half hours of footage in the studio, and you can see the edited results in the film above. I hope it does justice to the amazing conservation work done by Adam.

Rhodri

Since lockdown began, I have found myself spending more time than ever peering in to people’s windows. Not because I’m nosy (well, maybe just a little) but because our streets have become almost living galleries, with art popping up in windows everywhere – mostly rainbow art, as symbols of hope.

This got me thinking about the rainbows in the national art collection, like the Turner watercolour given to us by Gwendoline Davies in 1952 as part of the Davies sisters bequest; Thomas Hornor’s rushing waterfall rainbow; and this more melancholic painting in the manner of Constable of a rainbow cutting through dark clouds, with a solitary figure at a fence seemingly oblivious to the rainbow above.

Comfort on our doorsteps

The weather was a constant source of fascination to Constable. He was drawn to rainbows as a scientific spectacle, and also for their calming effects. He once said ‘nature… exhibits no feature more lovely nor any that awaken a more soothing reaction than the rainbow’. For Constable, the rainbow represented a glimmer of hope in tumultuous times – something that may resonate with many of us today, as we struggle to come to terms with traumatic world events.

Constable believed artists should paint views and subjects with deep personal connections – things that they know and love; things that have stirred their senses and emotions. He once said that ‘painting is but another word for feeling’. For some, this is key to understanding his art. Constable’s paintings are not meant to looked at – they are meant to be felt.

Much of his work was inspired by childhood memories of his native Suffolk. A Cottage in a Cornfield shows a humble cottage in the country, with what appears to be a little donkey and foal hiding in the shadows at the gate – a simple scene he saw every day on his way to school as a boy. He delighted in the smallest details – things that many of his contemporaries in the nineteenth century art would have overlooked. ‘The sound of water escaping from mill dams, willows, old rotten planks, slimy posts, and brickwork, I love such things’ he wrote. Nothing was too commonplace, too mundane to be in his paintings. He saw beauty in things that at the time were not considered worthy to be the subject for art. He teaches us to find beauty in the everyday, and comfort on our doorsteps.

Today lockdown has stripped many of us right back to basics, and we are being encouraged to seek comfort and value the everyday more than ever before. We would love to see the things that are helping you get through these difficult times. You can share your #ObjectsofComfort with @AmgueddfaCymru on Twitter, or follow to see the items in our collections that have brought comfort to different people through the ages. 

Learning from Constable’s rainbows

Six years ago I had the privilege of being part of the Aspire partnership project which saw Constable’s incredible six-footer  painting Salisbury Cathedral from the Meadows 1831 (Tate) displayed at National Museum Cardiff, after it was saved for the nation in 2013. 

The painting shows Salisbury Cathedral under a storm-heavy sky, a flash of lightning striking its roof. When he began paiting it in 1831, Constable was caught up in his own personal storm. His wife Maria had died from tuberculosis, leaving Constable to raise their seven children alone. He was also plagued by anxiety about political and religious changes raging around him. The painting is seen as an expression of the deep anxieties Constable felt at this time - anxieties, which were nonetheless mixed with a glimmer of hope for the future, symbolised by the faint rainbow. It is no coincidence that the rainbow ends at Leadenhall, the home of his friend and patron John Fisher who supported him through his darkest days.

Alongside the display we co-ordinated a series of learning activities, working with different visitor groups to create artworks and poems inspired by this painting. Over 6000 people took part in the programme, and I loved seeing the creative responses like these amazing pop-up rainbow landscapes made in family workshops. The animated light projections made by school groups working with artist Anne-Mie Melis , and CPD workshops for teachers led by poet clare e. potter were also real highlights.

Hope and broken hearts

What struck me during this project is that people of all ages responded so openly to the painting, and how it sometimes opened up dialogues about complex emotional states like grief, loss, hope and happiness.

One young pupil, Charles, asked ‘why does the dog look up for hope but the horses look down with their broken hearts?’; another, after learning that it took Constable four years to complete this painting, wondered ‘can you be that sad for that long? cos for every day you have a different feeling.’ I think about these questions even six years later: how emotions are never seperate - they intermingle and change so easily - and how our emotional states are never static, but are in a constant state of flux, which can sometimes make them difficult to deal with because they seem impossible to control.

This, I think, is why we need art and creativity more than ever. Not because I think art will solve the issues we are facing today - but perhaps it has a role in helping us to ask the right questions, and in teaching us how to feel our way through, together.

In 2013 Constable’s Salisbury Cathedral from the Meadows 1831 was secured for the British public through the Heritage Lottery Fund, the Manton Foundation, the Art Fund (with a contribution from the Wolfson Foundation) and Tate Members. The acquisition was part of Aspire, a five year partnership between Amgueddfa Cymru, Colchester and Ipswich Museum Service, The Salisbiry Museum, National Galleries of Scotland and Tate Britain, sponsored by the Heritage Lottery Fund and the Art Fund.

To secure the painting, a unique partnership initiative was formed between five public collections: Tate Britain, Amgueddfa Cymru – National Museum Wales, Colchester and Ipswich Museums, Salisbury and South Wiltshire Museum and the National Galleries of Scotland. This initiative, named Aspire, was a five-year project supported by the Heritage Lottery Fund and the Art Fund enabling the work to be viewed in partner venues across the UK. National Museum Cardiff was the first venue to display the work. 

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!