 a gweithio'r bynnag yn ymgyrchol o'r ffath o'r ffath o'r nifer yw i'w amser o'r gweithio'r Gorddyn Hannington. A oes y tŷau o'r gweithio'r bynnig o'r bynnig o'r bynnig o'r Gorddyn Llywodraeth, byddai'n byw'n gwneud o'r cyfrifio, eich cyfrifio, o'r llangwysau i'r bynnig o'r Bynnig. Mi erbyn yn gweithio gwbl o'r pryddaeth, ac yma'n gweithio'n ei gweithio, i gweithio'n unigio'r negesif i gefnogiaidd adrodd i fwyaf ar y pryddaeth sy'n gwylltu ysgrifno? Felly yn cael ei sgolwch yn ei weld i gweithio ac mae'n gweithio i'w tramfodol yn gl Cosoriadu, yn sicr y pwysig, mae'n sgolwch yn yn gweithio'r pryddaeth sy'n gweithio'n ei fwyaf sy'n gweithio'n gweithio yn ei pryddaeth sydd wedi ei sgolwch yn ei fwyaf sydd wedi'u bwysig i'r mwyaf. Mae'r gwneud hynny yn mynd i'r holl ffordd yn fwyfyrdd yn gwirionedd, ac yn ymdegwyr hynny i'w hwnnw i gael eu gwirionedd. Rwy'n gwybod i'n gweithio gyda'r rhai yn ffordd y bydd y fawr oedd y bydd ymddangos a'r rhaglen gweithio yn ymgyrchu'r ymgyrch. O'n hyn yn ddych chi'n gweithio'r gwrdd a chi'n gweithio. Mae'r gweithio'r ysgoliau gyda'r Llyfr Gwyllgor yma i'r Llyfr Gwyrd Tenon i'r gyffredinol, am y gwrs o derbyn ymddianith iawn i'r Rhwyng Rotanol yn ymddiannol i'r rhyn ni'n ystyried oedd yn Gwyllun Eistedd Cymru, a ddiolch i'r Rhwng Gwyrddegol Rhwyng Rymennol i'r Rhwng Gwyllun i'r Rhwyng Rhwng Rymennol i'r Rhwng Rymennol i'r Rhwng Rymennol i'r Rhwng Rymennol i'r Rhwng Rymennol i'r Rhwng Rhwng Rymennol i'r Rhwng Rhwng Rymennol i'n gymryd yma. The 13th and youngest child of an evangelical family concording who had hauled the ritual and the theatre of the Church of Rome. Lucy's upbringing was, in my view, devoid of refinement and cultural appreciation. He was responsible for his father's denunciations from the pulpit of the world of the flesh and the devil. He accused his father of despising art and literature of sensual creations and being serenely happy with his daily news, his Bible and his Bradshaw. The Bradshaw is the Victorian Railway guy with people of uses and new-class people to make the railways very kept as almost a Bible. Here we have a photo of the loose family where I take Gordon to be on the end here. This is the dreaded Reverend Loose and the rest of them are Mrs Loose, the mother of 13 children. I don't know who the rest of his siblings are. I presume the one behind the mother might well be his sister Ethel. Loose described his father as a bullwork of the Evangelical Church of England and a champion of reformation doctrines whose word was law. Anyone who disagreed with him was called a blockshead, a coxcomb, a thought, a puppy. Loose 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 Tripods. He poured out the words, this is where the source is, in a letter to the author Lytton Strayke, who was a member of the Bloomsbury set which we'll get on to in a minute. Loose told Strayke that he longed to escape the horrors of his low-brown, distinctive home life. He wrote, if I fail, presumably his scholarship, I must vanish at once beyond the black moons. Anyway, by October 1911 Loose 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 Keynes, Arthur Whaley, who is the keeper of the Chinese collection of the British Museum, Andy M Foster and of course Lytton Strayke. Cambridge Loose was invited to join the Apostles, which was an all-male secret painting society, so named because it only had 12 members. They came under the influence of the philosopher G.E. Moore, and their prime objects in life were love, the creation and enjoyment of ascetic experience and the pursuit of knowledge. When he was in Cambridge, Loose 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, to Greenwood, describing him as rather eccentric and a little irregular in making reports, presuming that 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 Loose 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, Loose 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, and they became 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 his father. I do have the original there, but it's very hazy, but he said he sang Loose for his wishes and wished him well. Anyway, off with my second to next one, please. Anyway, initially Loose'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 Lord Maynard Keynes, Loose 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 Loose, with Keynes. He was very enthusiastic about his encounters with young Burmese houseboys whom he called Lugallese. You can notice how he describes in very fulsome tones the attentions that they showered on him. After leaving his boarding house, he did move out to the suburbs of Burma to the only excursion of Rangun, where he lodged with the family of his lifelong friend, Peymontyn. He was working at Rangun College, by the way, teaching English. In those days, Peymontyn's home at Insane was actually in the jungle. Loose was very enchanted with the beautiful vegetation and some of the animals that he saw. He, in time, became well acquainted with Peymontyn's sister, who is the famous TT. His wife of many years, I think they were married over 60 years. He was married her in 1915. 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 to Loose to England, of course, in 1964. Loose was a sensualist and a connoisseur of Burmese culture, history and linguistics. From the outset, as we have just seen, he eagerly embraced the country, its people, with a 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 closed and live amongst the Burmese, 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 Loose'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 Blackston, where he learned Old Mom and Pew, and then he went to Paris, where he studied under the greats of Chinese, literally Louis Finno and Paul Peleau, whom he admired, and Loose wanted to continue the work of these men, and he was particularly keen to edit all the inscriptions found at Aver, which was the ancient capital between 1609 and 1364. The period, he said, when Aver 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 called the colonial capital. He named Aver, or Pagan, as, in his mind, the spiritual capital. Anyway, on his return to Ngarangun in 1923, with TT Loose'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 All, 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 a minor attention from European scholars. Anyway, over the next half century, Gordon Loose became one of colonial Burmese most distinguished scholars, focusing much of his work on the study of pre-Pagan period and on the city itself, examining its ancient history, architecture, epigraphy, and languages. His investigations helped to elevate the historiography of Pagan to that of a golden age, which he believed saw the unification of the country anorasa after the conquest of Taton in 1057. 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 Pagan 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 the publication in three volumes between 1969 and 1970 of what one might call his magnum opus, Old Burma and Early Pagan. His work was only interrupted when the publication of the journal was suspended during the Japanese occupation 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 his orphans, his young-on orphans, which she'd established in 1928. Unfortunately, when Luc 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. Luc was a keen gymnast at Cambridge. That was his contribution to the boys of the home, of Titi's home for waves and strays. Anyway, he divided the rest of his life to rebuild his archive. Although much of it was irreplaceable, and apart from a brief period in the 1950s when he was accepted a visiting professorship here at Solas, he and his wife remained in Burma until ordered to leave by Paimon Nehwy in 1964. Thereupon, they retired to Jersey, which I should point out was where the original family came from. His father, the Reverend Luc, was a Jersey man, and there was a house available for him, I think made through the donation of his sister, Ethel, who was 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. 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 Solas 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 Lluce had a student, as well as a Burmese student called Lape, and Professor Eugenie Henderson. But Shorto was a Mont-Camer linguist, and Lluce objected, he wanted a Burman to, he said, presumably Lape, or somebody similar, to oversee the archive. However, in the end, Solas declined to purchase it, and the whole lot ended up in Canberra in Australia. So that concludes, really, a short positioning of Lluce, 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 always got very sorry for Titi after having magnificently gone over to Jersey, because Lluce 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 at the British Walks of Burma that changed history writing, and also his ideas about the migration. Thank you.