About the Author - Lowri is one of the Freelance Young people Programme makers, working with Amgueddfa Cymru on the Winter of Wellbeing project. 

The Situation 

I’m standing at the Supermarket checkout bagging up copious amounts of nibbles, cakes and booze. The checkout lady says ‘ Ooh are you having a party! You lucky thing!’ 

Here’s what I should have said: 

 ‘Actually my Dad just died and all of this is for my family and me (mainly me) to drown our sorrows after the funeral. I don’t need to be doing this but I need something to keep me busy or else I would have to deal with my feelings.’ And then I would make a scene by ugly crying while swigging from one of the wine bottles.  

And what I actually said: 

‘Yes, I’m having a party.’ And then I went back to my car and cried. 

This exchange would never have happened if Mourning dress was still a social convention. Of course, I could wear all black but that wouldn't necessarily convey that I had recently suffered a loss, it would just convey that I am chic… or a vampire… or a chic vampire. There aren’t too many old school social conventions that I would want to revive; however, certain parts of formal mourning are, in my opinion, due a revamp.  

So, what is traditional Mourning? 

After the death of a close family member or friend it has been a tradition for centuries in many parts of the western world to wear black for varying periods of time, to communicate that they have suffered a loss. However, during the Victorian period, Mourning and all the social conventions that went with it, were at their peak. This was for several reasons but the high death rate, rise of the middle classes and the wider availability of reliable Black clothing dyes contributed heavily to its popularity. Queen Victoria herself, was the poster girl for Mourning, famously remaining in mourning and seclusion for many years after her husband, Prince Albert's death. 

Mourning conventions varied and were dependent on class, location, religion and relationship to the deceased. For example, an upper class widow could stay in Mourning clothing for several years whereas a working class widow who had not the means for Mourning wear may show no outward grieving at all. The Mourning period also limited which social occasions the Mourner could attend. Dancing and other frivolities were a no go. Those who disregarded the expected conventions could become social outcasts. 

What is Mourning wear? 

In October 2021 following a talk on cross-dressing in history by Norena Shopland, a Welsh language ballad, Can Newydd, came to light in the Welsh Music Archive (WMA), National Library Wales. More can be read on that story in A Queer Bawdy Ballad. What is striking is the explicitly sexual nature of the ballad, depicting cross-dressing women having sexual relations with women.

Archifdy Ceredigion Archives (ACA) and Archives and Special Collections, Bangor University (BU) have exact copies in their collections but in February 2022 a third copy was located at Amgueddfa Cymru — National Museum Wales (ACNMW) however this version is simply entitled Can and has a few differences. Mair Jones who did the first translation of Can Newydd, also did the translation for Can.

The lyrics of both versions were written by a rather eccentric part-time criminal, one-eyed balladeer Abel Jones, ‘the last of the “great” balladists’ but who was often known by his bardic name Bardd Crwst after his birthplace, Llanrwst. Jones was a balladeer who travelled and performed at fairs across Wales, selling his ballads as ‘new songs’ (can newydd) on specific topics, such as the death of the Emperor of Russia, industrial accidents and disaster, tithe war and murders - though not always historically accurate, because his main aim was to sell his ballads. Sometimes he sold them with his son, and usually it was to people like the agricultural working-class community. He was the most well-known and popular balladeer of his time, though he died in Llanrwst Workhouse.

Dating the ballad is difficult although dates of between 1865-1872 have been suggested (see A Queer Bawdy Ballad for more details) and there is nothing in Can to suggest whether it comes before or after Can Newydd. However, all three versions of Can Newydd are signed Bardd Crwst while the ACNMW version is signed Abel Jones, (Bardd Crwst) and there may be a reason for this.

Jones wrote a number of humorous ballads, often using the tune Robin yn Swil (Robin is Shy), the same as for Can Newydd, a tune ‘more suitable for the tavern than for singing at respectable concerts and eisteddfodau.’ One of his ballads is listed as a poem about ‘courtship’, another was about Dic Sion Dafydd, and another about a drunken woman, while his other ‘courtship’ poems were advice not to marry or a man’s complaints about his wife.

One mention of Can Newydd in a newspaper of 1915, when discussing Bardd Crwst’s works, as ‘Song about two Young Women who went to knock at Ffermdy (Farmhouse) Tu Ucha’r Glyn, near Harlech’, has an added note by the compiler, ‘I didn’t give the title of the last one in full’ which seems to show that this would have been too disrespectful even for the newspaper, including leaving out the cross-dressing aspect.

The risqué nature, not only of the lyrics, but of the tune it was associated with may have caused Jones to remove his full name from the Can Newydd version. No tune is associated with the ACNMW version so there may be the possibility that Can came first and Jones made it saucier in the second version but decided to omit his full name. Can also uses some English words, such as ‘beauty,’ ‘Kate Pugh,’ ‘Visles’ and ‘Cirnoleens [sp],’ while Can Newydd uses Welsh spellings such as ‘biwty,’ ‘Cit Pugh’ and ‘busle,’ and has removed the spelling error of ‘crinoline’.

Another difference is the location where the event takes place. The introduction to Can is "A song about two young women who dressed themselves in men’s clothes and went to knock at Ffarmdy (Farmhouse) at two other young girls, and entered their House, to bed like two men and two dear lovers" whereas in Can Newydd it is "The tale of two young women from this region who dressed themselves in men’s clothes, and went courting to a country house to seduce two young women, who were strangers to them".

The farmhouse has disappeared and is replaced by ‘Plas uchaf and Glyn’. Plas Uchaf (Upper Hall) is 1.5 miles (2.4 km) from Corwen, Denbighshire, and Plas Glyn, possibly short for Plas Glynllifon 56 miles (90km) from Corwen. It seems Jones has moved the location from an obscure working-class farmhouse to named gentrified houses, although no cross-dressing reference has been found in connection with these two properties. It is however, a trope used even today, to place sensational stories among the wealthy who are fewer in number and have more time on their hands, than working-class people and Jones may not have wanted to offend his main audience.

Whatever the purpose of the ballad, it was decided to revive it for a presentation at an LGBTQ+ History Month 2022 by Aberration recorded by Cerys Hafana with backing vocals by the community.

By sharing this queer-related ballad today as a part of our Welsh history, it is reclaimed by the LGBTQ+ community, creatively reimagined and helps to build our Welsh queer community today.

What is my project about? 

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

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

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

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

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

How can we find about sheep farming in the past?  

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

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

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

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

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

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

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

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

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

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

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

Hello! I’m Ellie, an undergraduate from School of Biosciences at Cardiff University (School of Biosciences - Cardiff University), completing a Professional Training Year as part of my undergraduate degree. I’ve spent the last few months at National Museum Cardiff working in the Natural Sciences department in Mollusca, spending my time aiding in the research conducted by curator Anna Holmes (Staff Profile: Anna Holmes | National Museum Wales). The project I’ve been involved in is to identify common British post-larval bivalve shells. This is important because there is very limited information available for identification of these species at post-larval stage, so the aim of this research is to provide a taxonomic tool for fisheries and other similar organisations to be able to identify these juvenile bivalve shells at a species level. So far, my main task has been imaging specimens from within the Museum collections, which contain an impressive number of shells with some dating back as far as the early 1900’s.

A common cockle, Cerastoderma edule, spanning just over 1mm in width, from the Phorson collection at National Museum Wales in Cardiff.

One particular part of the collections I have been lucky to study, and one found to be most useful to the project, is the Phorson collection. This collection consists of thousands of miniscule specimens, ordered by size and species, glued onto small pieces of black card. This collection is by far the most impressive I have yet seen, with the larger of the specimens on these size series slides all withinaround 6-8mm, so you can only imagine the time and effort that Ted Phorson himself spent ensuring his collection was to the utmost perfection. The collection itself was organized and curated by another student, Theodore (Curation of a British Shell Collection | National Museum Wales), a few years ago, who wrote about his time in the Museum and with this phenomenal collection: Adventures in the Mollusca Collections | National Museum Wales

Two soft-shelled clams, Mya arenaria, imaged from the slide pictured to the right, from the Phorson collection (smallest specimen being number 1 on the slide, the larger specimen being number 20).

Ted Phorson’s incredible collection consists of 160 different shell species, all of which have been carefully and precisely arranged (Ted Phorson: A personal recollection | The Conchological Society of Great Britain and Ireland (conchsoc.org)). I have found in my five months of imaging many different types of specimens of bivalve shells that Phorson’s collection is a shell enthusiast’s paradise. It is a dream to image this collection, where every shell is perfectly sorted, ready and waiting in a patient line to be photographed. Other specimens from other collections have to be gently put into position, one by one, so the camera can capture the exact angle of each shell, which can be rather time consuming.

The setup for taking images of the specimens (pictured is the Canon camera attached to the Leica microscope tube).

We have over 250 breeding ewes in the flock and we expect over 350 lambs – so this a very busy time of year for the team that care for our sheep. There are experienced staff on hand throughout the day and night once things get going in the lambing shed.

So, what does a normal birth look like? Lambing is an unpredictable business, so it can vary wildly – but here are some of the things you might see:

Labour:

• Water bag (intact or burst) and mucus hanging out of the back of the sheep before birth.
• Pair of feet protruding from the ewe’s back end.
• In early labour, the ewe will be restlessly getting up and down and pawing at the ground.
• As labour progresses, she will usually get down to push and stay down. Her contractions will get stronger with lots of physical effort visible.
• She may have her head thrown back, eyes wide and top lip curled back. This all normal and means that birth is hopefully imminent.
• Normal labour can take anything from 30 minutes to many hours. The farm team try to keep the shed quiet and calm and allow the sheep to lamb naturally where possible. They will only intervene to protect the welfare of the ewe and her lambs.

Birth:

• If the ewe has lambed naturally – both her and the lamb may lie still for a bit after the lamb is born. It’s been hard work for both of them, and all the lamb needs to be doing at this point is breathing. Ideally without the bag (amniotic sac) over its head.
• As part of the birth, the bag will normally break and be pulled back off the lamb’s nostrils. Sometimes the farmers may nip in to help this process.
• Lambs will be born covered in mucus, bits of the bag and sometimes smears of blood. This is all normal – the ewe will lick it clean, which will help stimulate the lamb to breathe and warm it up.
• Sometimes they come out with a yellow or greenish coating. This is called meconium (first poo) where the lamb has opened its bowels before/during birth.

Newborn lambs:

• Newborn lambs often twitch/shiver and thrash about. This is normal, and a good way to get the ewe’s attention. It’s also preparation for getting up and walking within minutes of being born. If you are a prey animal rather than a predator you need to be born ready to run (or hidden away in a den/nest).
• Lambs will also twitch/sneeze repeatedly as they clear the birth fluids from their noses and throats. Sometimes the farmers stick a bit of straw up the lamb’s nostrils to make it sneeze and help this process. They will also pat the lamb, or ‘cycle’ one of its front legs to stimulate the coughing/breathing reflex.
• If this doesn’t work - sometimes the farmers will swing a lamb by its back legs. This uses centrifugal force to help clear the lamb’s throat and get it to start breathing.
• Newborn lambs get a squirt of disinfectant spray on their navels. This helps to stop them getting infections from the shed floor through the newly severed umbilicus.

Moving from the lambing shed to the nursery area:

• After they have given birth, all ewes and their lambs will be moved out of the lambing shed.  
• The farmers carry lambs by their legs:
  • Because they have much stronger legs, and are much lighter than human babies.
  • It avoids covering the lamb with human scent when they need to bond with their mothers.
  • The kindest way to move a ewe that has just given birth is to get her to follow her lambs. Sheep’s instinct is to run away from humans – not follow them. But they will usually follow their new lambs when the farmers hold them like this.
  • Each new family ges off to a bonding pen to get to know each other and be safe from the action in the lambing shed.
• Ewes that are less keen to follow their lambs (or ones that just run off after giving birth) are usually yearlings lambing for the first time.
• The yearlings are also much wilder, as they are less used to being handled with the flock. You might see the farmers use a different technique to move these sheep and their lambs:
  • They will remove the lambs first, so they don’t get trampled.
  • Then catch the ewe – which can still run fast even thugh she has just given birth!
  • They will walk these sheep out with their legs astride the ewe’s shoulders. This the best way to control the sheep and stop it doing a complete runner. (They are NOT sitting on them).
  • The whole family will be reunited in a bonding pen – where everything usually settles down quite quickly as the ewes come around to the idea of motherhood.

You can find out lots more about our sheep at lambing time in these blogs from previous years:

Lambcam 2021 - FAQs:   | National Museum Wales

A guide to lamb presentation - aka ‘what’s going on in there?’ | National Museum Wales