 That's really important for the first of all on behalf of Patrick Nathan and myself. I'd like to welcome you all to send off on Gordon Harington's Llews. After over 50 years of living and working in Burma, Gordon Llews has ideas about the country, the ancient past, its languages and the origins of the Burmians, still come on the tension today.This presentation will endeavour to contextualise his intellectual legacy and to understand the ways in which his scholarship may or may not still retain relevance to the... So part one, which I'm starting out, if you could speak in position, you're loosely in trouble now, and looking at the ways in which it's upbringing, and what are the experiences may have inclined him towards mae'n dweud ei bod yn gwneud i'r gwaith yn ymgyrchu'r ysgrif dros yma, ac mae'n ddweud i'r wneud i'r cynnig mewn gweithredig o'r peth yn yma, ond ydw i'r cwestiynau yn Ynglyn. A ydych yn gyfyniad amser yn Ynglyn Gwrdd yn Ynglyn Gwrdd. Yna'r ymdweud ar y trafnol Llywodraeth yn Llywodraeth yn ymwyaf ar y Llywodraeth Llywodraeth Cymru. Mae'n ddweud i'r rai cyfnod o'r duolion yn Llywodraeth Cymru, pan gweld yn fwy o'r ffordd o'r ffordd o'r ffordd i'r gwaith ar y cyflodd Llyfrinol, ystod y Ddweud i'r Deyrnas Cymru yn Llyfrinol yn ffordd o'r argyrchol sydd yn ymgylch. Y ddweud dros y 13 oes o yr ysgol yn ymgylchol yng Nghymru pan yw'r Llyfrinol, amser o'r ddweud i'r rhiffrwyddiol ac y Ddweud o'r Chthereodol, y Llyfrinol i Llwfrinol eraill yn y gwasanaeth i rydyn ni yn ysgolio'i amser. He, who was called for his father's denunciations from the polkin of the world of the flesh and the devil, who accused his father of despising art and literature as sexual creations and being serenely happy with his daily news, his Bible and his Bradshaw. Mae ymdweud yn ysgolwyd am gyflaen. Mae'r llyfr Ysgolwyr, mae'r Llyfr Ysgolwyr. Mae'r llyfr Ysgolwyr yn ysgolwyr. A hefyd yn ddod i'r ffysg yw ymdweud o'r Llyfr Ysgolwyr. Felly, rydyn ni'n gŵr i chi'n cael ei ddiol, ac mae'r Llyfr Ysgolwyr. Mae'r rheswm, mae'r Llyfr Ysgolwyr, mae'r drwy'r 30 o'r ariol. ac rwy'n gwybod yn ei gweithio'r siflwng yw'r hyn. Mae'n meddwl y bydd y ddechrau a'r mwyaf i'r hyn yn ei wneud. Lluws wedi'u ddweud i'r phaith eich bod yn ymddangosol iawn y Llywodraeth ym Mhwng, ac y champion yw'r drwng ymddiadau a'r ddoddau'r gweithio'r hynny. Mae'r rhaglen yn ymddangosol iawn, ymddangosol iawn, ymddangosol iawn, ymddangosol iawn, ymddangosol iawn, ymddangosol iawn, Loos was forced to remain at home during the summer of 1911, where he studied for a scholarship to Cambridge, where he was reading for the literature tribos, and he poured out the woes. This is where the source is. In a letter to the author, Lytton Straykey, who was a member of the Bloomsbury set, which we'll get on to in a minute. Loos told Straykey that he longed to escape the horrors of his low brown, conservative home life, and he wrote, If I fail, presumably his scholarship, I must vanish at once beyond the black moons. Anyway, by October 1911, Loos had regained the freedom of Cambridge, which gave him the opportunity to make frequent weekend visits to London, where he mixed with the denizens of the sexually and socially liberated Bloomsbury set. Some of the group's best-known authors are Virginia Wool, her sister Vanessa Bell, John Maynard Cames, Arthur Whaley, who's the keeper of the Chinese collection at the British Museum, Andy M Foster and, of course, Lytton Straykey. Cambridge Loos was invited to join the apostles, which was an all-male secret society, a painting society, so-named because it only had 12 members, and they came under the influence of the philosopher G. E. Moore. Their prime objects in life were love, the creation and enjoyment of ascetic experience and the pursuit of knowledge. When he was in Cambridge, Loos devoted most of his time to south-east Asian studies and culture, studying the culture, the history and the language. This led to his two terms, Mr Greenwood, describing him as rather eccentric and a little irregular in making reports, presumably he didn't turn in his work, and doing some other routine work of that sort. So it's rather a little wonder after he graduated that Loos sought the refuge in the silkern exotic world of Burma, where he lived among the people from 1912 to 1964. He studied his ancient ruins, his epigraphs, and he hoped that it might help him unlock the secrets of the country's gilded past, and especially the mysteries of Pagan, which he later valorised as the country's spiritual and cultural heart, and the focal point of the country's Burma's national identity. This is a letter that might be of interest that, on the boat out to India, to Bombay in 1912, Loos travelled with E. M. Foster, and that was when E. M. Foster was going out to begin his research for his book, A Passage to India. Maybe he came quite firm friends, and quite poignantly, all through his life, that letter stated in 1969, some months before Foster's death, and he wrote to say how much he had valued. I do have the original there, but it's very hazy, but he said he thanked Loos for his wishes and wished him well. Anyway, off we go, second to the next one, please. Anyway, initially Loos's hopes that he'd escaped the rigid moral standards of English society were dashed. He described his first year in Burma as miserable. He felt suffocated by the restrictions of his boarding house, which he'd been turned out of because they'd seen a Burma in his room. In a letter to Lon Maynard Cain, Loos wrote that he'd moved out to live among the local population, because he's driven to it by insult from the English. He continued to correspond regularly with Loos, with Cain's, and he was very enthusiastic about his encounters with young Burmese houseboys, whom he called Lugallais. You can notice how he describes in very fulsome tones the attentions that they showered on him. Anyway, after leaving his boarding house, he did move out to the suburbs of Burma to the only excursions of Rangoon, where he lodged with the family of his lifelong friend, Cain Mong Tin. He commuted to work at Rangoon College, by the way, teaching English. In those days, Cain Mong Tin's home at Insane was actually in the jungle, so Loos was very enchanted with the beautiful vegetation and some of the animals that he saw. Annie, in time, became acquainted, well acquainted with Cain Mong Tin's sister, who is the famous Titi, his wife of many years. I think they were married over 60 years, and he was married her in 1950. We have another slide here, and there she is a few months before her death. They had a son and a daughter, and they married, and they lived there. Finally, she died up on the island of Jersey. She came with Loos to England, of course, in 1964. Loos was a sensualist and a connoisseur of Burmese culture, history and linguistics. From the outset, as we just see, he eagerly embraced the country, its people, through the degree of intimacy, I believe, that was unthinkable for a member of the British colonising community in 1912, when the imperial idea and its values strictly enforced to shore up an increasingly tenuous grip on power in the face of rising nationalism. Unsurprisingly, some of this iconoclasm and his wish to be close and live amongst the Burmese made it for, he forfeited the opportunity to have had the chair of English in 1920, when the Young God University was founded, because the Governor-General, Reginald Craddock, thought he was too bourmanised to hold the appointment. However, this perhaps was another key to Loos's ability to live and work and to learn and to work on languages and history. He took a long sabbatical in Europe from 1921, I think, to 1923, and he studied here, not at SOAS, but at the School of Oriental Studies, as it was named in 1917, under Charles Otto Bladdon, where he learned old mom and pew. Then he went to Harris, where he studied under the greats of Chinese, literally Louis Finno and Paul Peleuil, whom he admired. Loos wanted to continue the work of these men, and he was particularly keen to edit all the inscriptions found at Ava, which was the ancient capital between 1609 and 1364. The period he said, when Ava takes its place as the capital of Burma, and we think that at that time we probably didn't have any concept of the country having any distinctive capital, except that Young God was the colonial capital. He named Ava, or Pagam, as in his mind, the spiritual capital. Anyway, on his return to Nat Rangun in 1923 with TT Loos's dedication to Oriental Studies was rewarded, because he got a readership in Far Eastern history, which perhaps was the key, because his friend, DGE, Daniel Hall, he was the professor of, he'd been made professor of history, and Hall gave him carte blanche to do what he liked, because he wanted to move away to widen the curriculum from ancient history, which, believe it or not, was limited to the study of Greece and Rome, and modern history mainly European. So they only thought of Burmese history in those days as a subsidiary of Indian history, or some add-on or adjunct. Anyway, he was able to place his own unique interpretation upon a subject that really had only received minor attention from European scholars. Anyway, over the next half century, Gordon Loos became one of colonial Burma's most distinguished cost scholars, focusing much of his work on the study of pre-Pagam period and on the city itself, examining its ancient history, architecture, epigraphy and languages. His investigations helped to elevate the historiography of Pagam to that of a golden age, which he believed saw the unification of the country under King Anurasa after the conquest of Tathong in 1057. And his scholarship through the Burma Research Society mainly contributed towards the formation of a collective national inheritance for Burma. His lifetime's work on history, iconography and architecture of Pagam resulted in many publications in the Journal of the Burma Research Society, which began in 1960 and in fact continued to very soon before his death in 1979. And his scholarship culminated in publication in three volumes, which in 1969 and 1970 of what one might call his magnum opus, Old Burma and Early Pagam. His work was only interrupted when the publication of the journal was suspended during the Japanese occupation of in 1942. And so they loosened his wife along with many other Europeans, fled Burma and spent the war years in Britain. He lived in Gloucester and wasn't entirely sure what he did then. He did receive a letter from the BBC from George Orwell asking him to do something, but I don't think he was particularly well occupied. However, they went back in 1945 and they were able to regain this home for waves and strays, which Titi herself rather interestingly had established as orphans, young orphans, which she'd established in 1928. Unfortunately, when Louis returned to Burma, he was devastated to find that all his research materials had been lost, they'd been stored in the library of University Library and the Japanese had bombed it just before they left or just before they evacuated. So he spent the rest of his life looking to try and rebuild the collection. So he spent and this is, Gloucester was a keen gymnast at Cambridge. That was his contribution to the boys, to the boys of the home, of Titi's home for waves and strays. So anyway, he divided the rest of his life to rebuild his archive and although much of it was irreplaceable, and apart from a brief period in the 1950s when he's accepted a visiting professorship here at SOAS, he and his wife remained in Burma until order to leave by Payment-Nay Wing in 1964. Thereupon they retired to Jersey, which I should point out was where the original family came from, his father, the Reverend Luce, was a Jersey man and he, I don't know, there was a house available for him, I think made through the donation of his sister Ethel, who's the only one I understand that he had any contact with. But when he left Burma, even though he'd built up his archive, he was not permitted to take any of his research materials with him. But however, a year or so later the British ambassador interceded and he got them, finally they were shipped back to him, where he was able to establish an impressive library and he received during the latter years of his life many scholars, people would come and see him to talk over the work. Sadly, in the years preceding his death, with his sight failing, he spent many months trying, with his help of his children, trying to get SOAS to take over his archive. However, they declined. It seemed from looking at correspondence that the key players in the decision were former academics, somebody called Harry Shorto, and also Luce had a student as well a Burmese student called Lape and Professor Eugenie Henderson. But Shorto was a Mont-Camer linguist and Luce objected he wanted a Burman to, he said, presumably Lape or somebody similar to oversee the archive. However, in the end SOAS declined to purchase it and the whole lot ended up in Canberra in Australia. So that concludes, really, a short positioning of Luce to tell you that he died finally in 1989 on the island of Jersey. 79, I'm sorry, born in 1889, he died in 1979 and his wife pre-deceased him, she pre-deceased his wife and she died a few years later. I was very sorry for Titi after having magnificently gone over to Jersey because Luce wrote once, Titi fears the cold of summer as much as she does winter. Anyway, that's it and we're now welcome Patrick, who will talk to us about Burma, the ideas of the British walks of Burma that changed history writing and also his ideas about migration. Thank you.