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00:00this is a story about the people who came sailing across the ocean it's a
00:20story about a long and perilous journey of upheaval which came to change
00:25populations and influence politics trade culture religion and entire societies
00:35it's a story about the vikings and how they transform the world
00:42for most people the vikings are seen only as plunders and pirates
00:50but is that the whole truth
00:51they're going abroad to take what they seek
01:08in this series we will dig deeper and gain more insight into who the vikings really were
01:15and the truth turns out to be surprising
01:21so
01:28so
01:32so
01:42At the end of the first Viking invasion of France,
02:08the plundered cities began to build walls and fortifications,
02:13making the Viking attacks more difficult.
02:16But despite this, the Viking fleets grow in number,
02:20as more and more people continue to join the voyages to Francia,
02:24hoping to find glory and wealth.
02:26When the Frankish defenses for a time became too strong,
02:30the Vikings instead set their sights on England.
02:33At the end of the 9th century, however,
02:36the Vikings once again see their chance to return to Francia.
02:40But this time, they don't go back simply to loot.
02:44It is now that the Vikings decide to become Europeans,
02:48and soon a new Dutchie Normandy will be created.
02:52But how and why did the Vikings become Normans?
02:56In order to answer that,
02:58we have to know more about the Vikings' failed attacks on Francia
03:02in the late 9th century,
03:05when Charles the Bald was still king.
03:07And they're ending up at the end of this night.
03:09And, they know that he will start!
03:11And it's OK.
03:12There's a lot of people who didn't put their way out of it.
03:14What if it's one of the characters in the past?
03:16And there's some of the characters behind the scenes.
03:17Let's go!
03:31During the 880s, the Carolingians actually managed to reestablish their kind of power
03:46and initiative in their defense against various Viking raiding groups.
03:51And they begin to refortify their borders and push these groups back out to the sea.
04:01Charles the Bald, who was the Frankish emperor and the grandson of Charlemagne,
04:09had repeatedly been forced to pay ransom to the Viking invaders.
04:18But during his reign, the Frankish defenses were developed,
04:21with the addition of a cavalry, as well as fortified bridges along the rivers.
04:26But when we come back to this question of whether these Viking groups somehow failed during the 880s,
04:34I think we need to, again, think about this notion of whether there was a concerted kind of Viking strategy.
04:44These groups were still being quite successful in the field.
04:48They were still managing to extract tribute and plunder out of the Carolingians.
04:53So whether or not any particular engagement ended in a victory for them,
05:00I think might be kind of narrowing the focus a little too much here.
05:05But although the Frankish resistance is becoming increasingly structured,
05:23the Vikings once again decide to attack Paris.
05:26And so, another siege of the metropolis is launched.
05:30So what happened in Paris in the 1885-1886 is not necessarily that we have to see it as a victory for the Vikings.
05:45We have a siege of Paris that lasted for several months for the fights between the Vikings and the Parisians.
05:53Even if the Vikings are not able to take Paris, they still come back with a payment in money important.
06:01So what happens in fact is that the Parisians have a defense, a tentative of attack and pillage of the Vikings,
06:09which is so, remains for several months, and who finally accept to be retired in exchange of a payment in money from the king in person.
06:18In addition to that, they have the authority to go back to the Seine and go to catch the Bourgogne.
06:33So in the months following, they will catch the regions around the city of Sens.
06:40It seems a bit contradictory to the king to allow this kind of practice, but apparently it was the agreement they could find.
07:10So in the end, they were not able to take Paris, but they were still coming back with a pretty significant loss.
07:19While the siege on Paris may have been relieved, various Viking groups were still being quite successful in the field.
07:35They were still managing to extract tribute from the Franks.
07:38They were still causing quite a lot of damage in many parts of the kingdom.
07:43So again, I think we need to come back to this idea of whether there was any concerted strategy in the first place,
07:51and think about these groups more on their own terms as autonomous raiding fleets and armies operating with their own individual goals.
08:00So if we want to consider the question of how and why the Vikings became European,
08:18the Vikings became European, I think we need to start to highlight the fact that there was no Europe in such a way at this time.
08:27The Scandinavian peoples integrated into a dominant culture on the continent,
08:36in connection with Anglo-Saxon Angleter,
08:39so we would say the region of the North Sea region in a general way,
08:42and that they integrated some elements of this culture.
08:48We also see that this integration has happened when the Scandinavian peoples try to be installed in the regions outside Scandinavia.
08:58It's often that they accept new modes of life, but also new religions.
09:12Scandinavia is a process that takes a little bit more time,
09:16but we also see, in the XI century, the Scandinavian elites,
09:21who consider themselves entirely on the same level as the elites in the rest of Europe,
09:27who have the same values, who have the same modes of expression of power,
09:31who also support the Christian religion to affirm this power.
09:38The cultural integration process between the North and the South is something that has happened for several centuries.
09:50It's not something that appears from the day to the day.
09:54So this integration process has also happened in the field of particular interests,
10:02which is often an opportunistic goal,
10:06which will allow Scandinavians who seek to establish themselves politically
10:11in Angleterre, Anglo-Saxon, or in Normandy,
10:15which will allow them to reach their end.
10:23After a period of illness, the Frankish Emperor Charles the Bold dies on October 6, 877.
10:32After his death, the Frankish coastal defenses diminish,
10:39and the Vikings see an opportunity to increase their numbers in Frankia.
10:47And now begins a new era,
10:49one where the objective is not only looting, but also integration.
10:54When Scandinavian people started to establish themselves in Europe,
11:01and parts of them moved here,
11:03it became natural to become a part of the society in every way.
11:08You wanted to become integrated.
11:09The first thing you did was to learn the language
11:12and to adapt to their religion,
11:15in this case, Christianity.
11:18The Vikings were polytheistic,
11:24which meant they worshipped several gods.
11:27This religion existed in all Germanic tribes of Northern Europe
11:31until it was ushered out by Christianity.
11:34There are a number of reasons why the Vikings are now converting from their old faith
11:57to become Christians.
11:59The Christianization process happened for a number of reasons,
12:05and in a lot of different ways.
12:07I think when we're looking at these Viking groups operating on the continent,
12:11there's certainly an element of pragmatism,
12:13the opportunity to engage in trade,
12:16or to engage in diplomacy,
12:18with not only the Carolingians,
12:21but also with the Anglo-Saxon kings in England.
12:29The Scandinavian process of conversion to Christianity is a long story,
12:35and a story that has been over several centuries.
12:42At the beginning of the 8th century,
12:44we have the first missions in the direction of the Frise
12:48that are also interested in the Danes.
12:51So, from that moment,
12:53and throughout the 8th century,
12:55we have close contacts between the Christian sphere
12:59and the non-Christian sphere in Scandinavia.
13:03Also, through the commercial exchanges,
13:10throughout the 8th and the 9th centuries,
13:13we have contacts between the Christian merchants,
13:18who are coming from the North Sea,
13:21and the Scandinavian merchants.
13:24So, we have already, in these contexts,
13:30a transfer of information
13:33about what is Christianity,
13:35and, without a doubt,
13:36also, the conversions
13:38that have happened on the individual level,
13:40where the merchants decide
13:41themselves to convert to Christianity,
13:43often to facilitate their access
13:46and their rights to exercise
13:48in the Anglo-Saxon cities and Franc.
13:52In the past, it was also difficult to own land,
13:56and it was also difficult to own land,
13:58if you were not a Christian.
14:00It was also difficult to own land,
14:02if you were not a Christian.
14:04There were places where you could not handle
14:07with hedging.
14:09There were times,
14:10there were times that there were
14:11all the other divisions
14:12that were called.
14:13Vikings would have been leaving
14:17during the period,
14:18to find some more of the business
14:20that he had been in the future.
14:22Then that they could also make
14:23their lives of the world
14:24and also make sure
14:26that the people join in the future
14:27and also make a difference
14:29in the future.
14:30The citizens of your life
14:31will be different
14:32and the people find
14:34more important in the history
14:35for a part of the therapy
14:36and also
14:37in the political game.
15:07It meant that these leaders could be incorporated into the Christianized framework of diplomacy
15:14and kingship that existed in Europe at this time.
15:18It allowed the Carolingians and the Anglo-Saxons to deal with these leaders of these raiding
15:26fleets as legitimate kind of political figures, rather than simply as outsiders.
15:36And what this is doing is really integrating the Scandinavians into this diplomatic network
15:42of Christian Europe.
15:44For them it was a challenge to have an alliance with the church.
15:52For them it was a challenge to have an alliance with the church.
16:05And at the beginning of the book of Christendom for the Nordborn,
16:09it was also a different picture of Jesus.
16:13Jesus is not as the mighty king who turns to the other people,
16:20but instead he presents himself as the great, strong segrer,
16:24who has been able to destroy the Christian people in many different countries.
16:29many different countries.
16:39In this society, the ideal was strong and strong.
16:43The ideal was not to be empty, feel, and love each other.
16:48The ideal was to take care of the weak, even here.
16:54It was just that in kristendomen, so in krig, it was not the only ideal,
17:00but the ideal was to take care of the weak,
17:04that you should be able to take care of the weak,
17:06that you should be able to take care of the weak,
17:08that you should be able to take care of both religions.
17:10So that's what I thought, you know.
17:14I think it's hard to follow, I think, for this period, how it transformed the way to see the world of people who have converted to Christianity in Scandinavia.
17:38Is it really a change of conviction, of way to see the world, or is it rather an integration of new values, new practices,
17:52that are combined, at least for a given period, with the existing beliefs?
17:57In the beginning, in the VIIIe, and particularly in the beginning of the IXe, the conversion of Christianity is something that has happened on the individual level.
18:17These are people who decide, in a particular context, to accept a new religion.
18:23In the context of the Franc expansion to the North, we also have a growing interest of the elites in the Christian religion,
18:32often in the aim of facilitating the diplomatic agreements and also creating alliances.
18:38And this game, let's say, we find this game at the end of IXe, in the writings of a moine called Notre CĹ“ur,
18:49which refers to the way the Danes presented frequently to the court to be baptized,
18:56and in the goal of affiching the gifts that accompanied the baptism.
19:01So, of course, Notre CĹ“ur, there, there, there, there, there, there, there, there, there, there, there, there, there, there, there, there, there, there.
19:07And, of course, their lack of sincerity in the process is, of course, quite exaggerated.
19:12But it must also have a certain sense of truth,
19:16where the adoption of Christianity, in these cases, the acceptance of the baptism,
19:21is not made by all sincerity and conviction and belief in a unique God.
19:29It is rather something that is done by opportunism, and if there is an advantage, there is a gain.
19:35This discussion, it also poses the question of how we can see the conversion to a new religion.
19:45Because, of course, there is a social aspect in a change of religion,
19:52but there is also a very personal element.
19:55What are the interior beliefs of a person?
19:59And from an archaeological point of view, obviously,
20:03it is very difficult to reconstitute the way people thought about the Viking period,
20:09but also in the sources written,
20:11because often the sources that we have for this time
20:15are interested in political events, the fact of the baptism,
20:19as an political and social event,
20:23but not so much about the spiritual considerations of the people who are concerned.
20:31There were probably many people who went down and left Christ.
20:47And then when they went home,
20:50they returned to the old gods again.
20:55There are, for example,
20:57there are, for example,
20:59halssmyckenamuletter,
21:01that can be used as both thorshammare and kors,
21:05at the same time,
21:06depending on which way you can move them.
21:08There are, for example,
21:09there are, for example,
21:10both thorshammare and kors in the same form,
21:13which means that the borders between these two different systems
21:18were not so big for the northern people.
21:21When Christendom and the church came,
21:41the new social rules began,
21:44and especially the women,
21:46young people who were not allowed to do the same things
21:48that they had to do the same thing.
21:49The women who were able to stay,
21:50they were not able to do anything.
21:53It was not allowed,
21:54not fair,
21:55and it must figure out
21:57under a man.
21:59It must be a man guy
22:00who was with and being taught
22:01or established for having a kind of a human power.
22:05In the concept of christendom
22:06had the women who had great potential
22:08of going to protect themselves
22:09to be able to be their own own own workforce.
22:11In the physios,
22:12one of them,
22:13to try to do their own own own ę·¸ë ‡ěŁ
22:14different types of equipment such as ceramics, textile equipment, etc.
22:20Especially when the cities began to grow up,
22:23so they could do their equipment in a state and live on it.
22:30It changes the rights system.
22:33The women don't have the same rights to their arv,
22:35they don't have to be able to decide their gifts.
22:38The church tries to invite the women and women to go in to the church.
22:46When women and women go in to the church,
22:49they also invite the women to donate their gifts to the church.
22:54The women's role is also very much.
22:58It's not to allow women to be strong at the same time.
23:05She doesn't have a power, she doesn't have a freedom, she doesn't want to choose herself.
23:13It should do Anna with her.
23:24It's always so that the woman has a fundamental role,
23:27but the value of her work increases her work.
23:32Her work is not so much worth.
23:35She should be home and be able to work with children,
23:37and it's not as important as the man's work,
23:42to be able to live in the world on a different way.
23:45And it starts quite a lot with the fact that Christendomen infers.
23:50I think today that the idea of giving up one's religion
24:06and accepting a new set of beliefs
24:09would be a huge thing for an individual to take on,
24:12and certainly for at least some people during the Viking Age,
24:15I think that must have been very much the same.
24:24But at the same time, I think it's important to acknowledge
24:27that the pre-Christian belief systems of Scandinavia during the Viking Age,
24:33they didn't conform to any kind of religious doctrine.
24:36This was not a religion in the sense that we would today understand it,
24:41but more a kind of belief system,
24:43a way of seeing the world and interacting with the world around you.
24:48And in that sense, if you have a polytheistic outlook on religious beliefs,
24:55you have many gods.
24:57In addition to those, you have a whole range of spirits
25:00and supernatural creatures that live in the world around you,
25:03and you interact with these on a daily basis,
25:06then the idea of taking on another deity as part of this
25:11may not have been as outlandish or as traumatic as we might think.
25:17There is an acknowledgment of other beliefs,
25:22and maybe there was some way that these could be integrated
25:27into people's existing belief systems rather than replacing them directly.
25:32? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?
26:02In the late 9th century and early 10th century, as more and more Viking groups in Francia learn the language and convert from paganism to Christianity, they start to naturally integrate into Francia's society.
26:18And as more Vikings are integrated, they also become a significant and dangerous power to be reckoned with.
26:24At the end of the 9th century, the Vikings have been active in Normandy and in the Manche for several decades.
26:34They were already installed in different places, in Bretagne and towards the Estuaire of the Seine, in Normandy.
26:54For the Frankish Emperor, it became important to have good diplomatic relations with the Vikings and their leaders.
27:06And in 911, an experienced Viking chief steps forward.
27:12What we see at this time as part of diplomatic negotiations, a Viking leader who we know in the historical record as Rollo,
27:21is granted a swathe of territory in what is now Normandy.
27:28And so Rollo had already been active in several Viking incursions on the Seine for several years.
27:46So he was well known as the Frank authorities.
27:49And so in this context, in fact, where the Viking incursions reprennent in the 1880-1890 in the region,
28:08they present a very real threat.
28:13And, in other words, this more or less permanent establishment of Vikings groups in several regions,
28:21we have a pretty strong Scandinavian presence,
28:25which begins to create more than permanent threat,
28:30a threat that becomes quite annoying.
28:33It's in this context, in fact, that the chief Rollo met with the king
28:41to obtain the territory control in Normandy,
28:47in order to, in a certain way, regularize a situation more or less existent,
28:54but also to control the land of the Seine,
28:58and, by this reason, also to control the access to Paris and the richest regions of the kingdom.
29:07So it's in this context that Rollo obtains the first territories,
29:13which will become Normandy.
29:15This agreement with Rollo is a clear way for the Frankish power to control him and make him an ally.
29:25This will have enormous consequences.
29:28And the purpose of this, I think primarily from the Carolingian perspective,
29:38is to establish a strong, powerful adversary in a region where, if, you know,
29:43he's become almost a protector of the Carolingian kingdom,
30:02because their job essentially in holding this territory is to stop other potential incursions from taking place.
30:09It has its points to have a strong fighter and a strong power,
30:21precisely in the end of the flood,
30:23so that there is always a willingness to take away the fiends that come in there.
30:28However, by giving them this land,
30:31so that there is also a possibility for the Vikings to come in and plundra more.
30:38They still have the opportunity,
30:40but because there is a northern man who actually lives on the ground,
30:46so that you can talk and discuss with him before you get into fights.
30:53Very quickly it seems that the territory of Normandy grows,
31:01more land is granted,
31:03and this area, this new Scandinavian enclave, starts to expand quite rapidly.
31:09And a part of this we see an acculturation into Frankish society,
31:15not only the adoption of Christianity, which is an ongoing process,
31:20but also a move towards a more Frankish way of life.
31:24Quite quickly, I think, within a number of years,
31:28we're not going to be seeing or hearing, rather,
31:31Scandinavian languages spoken in the Normandy region.
31:35We're going to see a disappearance of Scandinavian custom
31:40and the emergence of what really looks like a Frankish territory.
31:46They go quickly over to Christian graves and Christian culture.
31:54It takes a very short time
31:56before they become fullfiedrated Frenchmen,
31:59as you can call them.
32:10From that they have made short landhugs,
32:13to that they have had the opportunity to stay over the winter,
32:18to that they have to be able to stay over the winter,
32:20to that they have to be able to get their own land.
32:25Under the period of about 150 years,
32:30they have been established in Frankish territory.
32:35Just in Frankrike,
32:41the previous overwintering has made,
32:43that they had so much social fester,
32:46so that they could establish contacts,
32:49and discuss diplomacy,
32:52and war,
32:53and common fiends,
32:55so that they could establish more and more in Frankrike.
33:00I think trying to put a single determining factor
33:08on why these processes of acculturation take place
33:11is quite difficult.
33:13In one sense,
33:14I think there's an element of pragmatism here.
33:16If you're going to be establishing yourself
33:19within a new landscape and among a new society,
33:22there has to be a degree of integration
33:25to ensure peaceful coexistence.
33:27But at the same time,
33:28I also think this is natural.
33:30As people come together,
33:31and co-exist,
33:32and communicate,
33:33and learn from each other,
33:35there's going to be an exchange of culture,
33:37and an exchange of ideas.
33:38And I think in that sense,
33:40that this is a process that can't necessarily be quantified,
33:44or put into a box,
33:45and say this is why it happened.
33:47I think it's over time,
33:48this is something that would naturally take place,
33:50as we see in the continuing evolution of Normandy,
33:53to what it becomes in the 11th century.
33:56When we think that Normandy
34:01has been established as a political territory
34:04based on a Scandinavian colonization,
34:07we can be surprised that,
34:09in fact, on the archaeological level,
34:11there's no evidence of this Scandinavian presence.
34:16One of the possible explanations is that
34:19the Scandinavian integration
34:22was done very quickly,
34:24just because of its marriage alliances,
34:27and that very quickly,
34:28they adopted a way of living
34:30close to the French population,
34:34who previously lived.
34:35So, we don't see clearly,
34:39in the archaeology,
34:41this Scandinavian presence.
34:43Well,
34:44there are many places that exist there,
34:45in the Rola?
34:46In the case,
34:47the Roman Empire was inspired to
34:48think of a way of staying there.
34:49I believe that when the Romans was coming from
34:50at the Garensleven,
34:51there was a term of things there,
34:52you can see it or you can see there
34:53in the community.
34:54I believe that.
34:55I believe it is.
34:56of 70. Rollo's offspring and his followers became known as the Normans.
35:26The union of Gunnur, the daughter of a rich family in West Norge,
35:56and Rollo's grandson, Richard I of Normandy, proved to be one of the most important political marriages in the region.
36:26In this process of stabilisation of the relations between the Scandinavian guerrillas who are located in Normandy and the French authorities,
36:48the marriage alliances also play an important role because if we create an alliance on the personal basis,
36:57the risk of conflict between the same family members, in principle, diminue.
37:03In reality, it's often far from being the case, but in principle, it's in the aim of limiting the risk of conflict.
37:13So in the context of these marriage alliances, of course, women play a particularly important role.
37:21It's not evident, not actively, it's not them who decide with whom they will marry.
37:33It's usually arranged marriages, which are defined for them.
37:37But by this reason, they are able to establish a form of authority, an important role in political games.
37:47So their role in these cases, like Gunnur and others, is to ensure an influence on political issues,
37:56but also to ensure access to the power and heritage of their children.
38:02So one of the main issues for women in Normandy in Normandy is to ensure that their children have access to the rights and heritage that they have.
38:32I mean, of course, these kind of marriages would have strengthened political and personal bonds between very powerful families and across borders.
38:48In addition to this, I think there would have been also a financial gain for one of both parties,
38:54but also a chance to, again, for these people to increase their power through these relationships.
39:02And these marriages greatly facilitate the establishment of what would hope to be stable dynasties of rule.
39:11And in that sense that these marriages legitimize the future rule of the children born of those unions.
39:18Under 900-tallet så blev kungarikerna större.
39:30Det blev större landområden som man hade makt över, vilket gjorde att man hade större resurser.
39:35Men man blev också mer lärd och skolad i hur diplomati fungerade, hur man ska förhandla med varandra.
39:44Man fick också kunskap i att läsa och skriva, så att man kunde administrera sitt kungarike.
39:50Och räkenskaper höll man också säkerligen reda på.
39:55Och mycket av det här utfördes förmodligen av kvinnorna, av drottningarna som månade om både sin egen familj,
40:03men också sina efterlevandes välbefinnande.
40:06Even though Christianity reduced the status of women,
40:16some of them actually gained more power through these political marriages.
40:20griffinning av kvinnorna
40:22och mängd av kvinnorna
40:24av kvinnorna
40:26av kvinnorna
40:28I think it goes without saying that women have always been prominent
40:55in matters of politics and religion.
41:00We just don't always read about them in the texts,
41:02which are quite heavily biased towards describing the lives of kings, essentially.
41:09But as we move into this period,
41:11women do hold an increasingly powerful role in dynastic politics
41:16as people from which you have royal dynasties and bloodlines.
41:21They become diplomatically as well very important people
41:26through marriages between families in an effort to strengthen political ties
41:32and establish bonds both between families and across territorial borders as well.
41:38In addition to this, women held many important roles within the ecclesiastical hierarchy.
41:44And this, as members of higher status families,
41:47contributed to the strong relationship that secular rulers had with the church
41:53and greatly facilitated this.
41:56It also seems that women are becoming increasingly active
42:12in aspects of political leadership
42:14and playing key roles in the formation of alliances
42:19and relationships between powerful families.
42:21They landed right in the power of the kingdom.
42:32If their men moved away, whether they were left or became an anchor,
42:37then they could make the total power over the kingdom of the king.
42:40Greek.
42:46And they could then expand on a case of their children,
42:51about the taxes.
42:52She had all power in their hands
42:56and had the ability to develop.
42:58These women became very central
43:02in power in the society.
43:05A important lead to creating power and rikedom is to arrange a healthy family
43:25where a man and a woman's own and power can be united.
43:30And this is nothing that men and women in itself have a lot of decision-making about.
43:36It's their families, their managers,
43:40who discuss and discuss and discuss about the age of birth,
43:46which are the ones that must be involved in the family,
43:52which then becomes a very official combination of these two people.
43:58They become symbols for the creation of alliances in the power of the power they are in.
44:08And this gives them very strong power alliances,
44:13which all are willing to correct.
44:17It leads to more rich families,
44:21but it also leads to more stability in these countries.
44:27The higher allients you have, the stronger power you have.
44:31The higher power you have in the power you have,
44:33the lower power you have in the power of the power of the power you have,
44:37the more war you need to be able to fly.
44:41It's not just about families' well-being and that they should have more power and power,
44:48but it's about the whole country, the whole population.
44:51And it's a very big responsibility for these two people who are sometimes very young,
44:57when they get married.
45:00They don't have much to say to them.
45:02It's important that they have children so that the family can continue to live.
45:07That these two etters can continue to live.
45:10Then it can also be so that the kings and kings become the emperor or the emperor,
45:15and then they have new alliances to come.
45:19They don't want to let a king be obese when there is a chance to create strong alliances
45:24with a new country or a new strong family.
45:28So they often come up with new families.
45:40If we try to imagine the king of the king Canut and the queen Emma,
45:46it's not an obvious question.
45:51There is an important element to remember in this case,
45:55that for each other, it wasn't their first marriage.
45:59Canut had already been married with El Kifu, an Anglo-Saxon.
46:17He was already present for several years in England,
46:21at the time of his marriage with Emma.
46:24Emma, when she was married to the king Edward the Confessor,
46:29she was already reine Anglo-Saxon, too, for several years.
46:34D'un côté, on a les origines danoises de Canut,
46:43et d'un autre côté, on a les origines normandes d'Emma.
46:49Donc sur un point de vue culturel,
46:51on pourrait s'attendre à ce qu'il y ait un mélange marqué
46:54de cultures danoises, normandes,
46:57donc largement franques et anglo-saxonnes.
47:00En pratique,
47:10je pense qu'il faut plutôt s'imaginer une synthèse d'un peu tout cela,
47:15et que c'Ă©tait un mode de vie des Ă©lites
47:18qui, de manière générale,
47:20n'étaient pas associés à une culture
47:23ou une région en particulier,
47:25mais qui Ă©taient communes Ă la plupart des Ă©lites
47:29dans l'Europe du Nord-Ouest au début du XIe siècle.
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