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Starting with 'informal education' promoted by UNESCO at the end of the 1940's, the term became 'informal learning' linked recently with increasing attention to education policy at European and national levels. However, there are different meanings associated with 'informal learning'. To map the field, a general learning concept is introduced, focussing on the individual and her/his socio-culturally shaped environment. From that perspective 'informality' and 'formality' have to be located in conditions external to the learner, characterised by the 'extent of educational arrangement', 'certification' and 'approved by public regulations'. This view is supported by combining the three criteria with explicit, implicit and incidental learning, none of which are exclusively related to the characteristics of informality. Therefore, 'informal learning' is a metaphor with a severe problem, namely the lack of systematically and empirically grounded valid evidence on why, where, when, how and what is learned under 'informal conditions'. (DIPF/orig.) ; Inzwischen ist vom 'informellen Lernen' die Rede, das gegenwärtig in der europäischen und nationalen Bildungspolitik einen hohen Stellenwert annimmt. Unter 'informellem Lernen' wird jedoch äußerst Unterschiedliches verstanden, sodass zur Strukturierung ein allgemeiner Lernbegriff eingeführt wird. Er geht vom Individuum als dem Dreh- und Angelpunkt des Lernens aus und berücksichtigt systematisch die sozio-kulturell geformten Umgebungsbedingungen. Aus dieser Perspektive sind 'Formalität' und 'Informalität' in den Bedingungen außerhalb des Individuums zu verorten, die gekennzeichnet sind durch: 'Ausmaß pädagogischen Arrangements', 'Zertifizierung' und 'öffentlich-rechtliche Regulierungen'. Diese Sichtweise wird gestützt, wenn diese drei Kennzeichen mit explizitem, implizitem und zufälligem Lernen in Beziehung gesetzt werden. Informelles Lernen ist insofern eine Metapher, die ein gravierendes Problem in sich birgt: der Mangel an systematischen empirischen Befunden, die valide belegen, warum, wo, wann, wie und was unter informellen Bedingungen gelernt wird. (DIPF/Orig.)

Two cautions or warnings (at least) must be heeded in the attempt to do justice to Nietzsche's project of a genealogy of morals in the text that bears that name. While the Genealogy is often regarded as the most straightforward and continuous of Nietzsche's books, he tells us in Ecce Homo that its three essays are "perhaps uncannier than anything else written so far in regard to expression, intention, and the art of surprise." If we should think ourselves successful in penetrating to these uncanny secrets and saying what Nietzsche's text means, once and for all, we would then have to read again its lapidary although parenthetical injunction that "only that which has no history can be defined." For since the work of Theodor Adorno and Max Horkeimer, Jurgen Habermas, Michel Foucault, Jacques Derrida, and Gilles Deleuze, genealogy has become a polemical word. When Nietzsche published the Genealogy in 1887, the main uses of the term arguably had to do with the ascertaining of actual family lineages to determine rights to titles, honors, and inheritances, as in the venerable Almanach of Gotha, and a careless librarian today might classify the book among those many middle-class popularizations which might all go under the title "Tracing Your Family Tree for Fun and Profit." But Foucault characterizes his History of Sexuality as a genealogy of the modern self, and Derrida describes a large part of his intellectual project as "repeating the genealogy of morals"; Nietzsche's practice and example are invoked in both cases.

CONTENT: A family tree showing the genealogy of the Fulton and Tappan families. BIOGRAPHICAL HISTORY: J.B. Tappan (1858-1933) was among Arizona's early sheep ranchers and was the first president of the Arizona Wool Grower's Association, headquartered in Flagstaff. In 1898 he patented land, bought and leased from the government, and established the Santa Maria and Alamo Ranches; however, he lost water rights to his ranch in 1915, and much of the land became worthless for ranching. The area is now Alamo State Park. Tappan's wife, Laura Gordon Fulton (1849-1933), was from a prominent Baltimore, Maryland family. At age 37, she was 'allowed' by her family to travel West to teach kindergarten. In 1886 she established the first kindergarten in the West at Flagstaff. The Tappan's only child, Edith, was born in Flagstaff in 1891. Left a widow with three children at the age of 24, she moved to Phoenix and ran a successful citrus-cotton ranch. She died in Phoenix in 1943.

This essay considers the question of the textual inscription of history in Solitude, Plat de porc and Télumée, by focusing on a narrative feature present in all three: the naming scene, wherein characters claim elective descent from a real historical figure, the pregnant mulatto woman, Solitude, captured and executed after the battle of Matouba in 1802 on Guadeloupe. Every Schwarz-Bart novel to date contains at least one scene, often several, staging this retelling of specifically Guadeloupean origins: the resistance to the reinstatement of slavery, and the ensuing tragedy on Matouba. In Un Plat de porc aux bananes vertes (1967), the child Mariotte, refusing the white values of her household, claims Solitude as model and ancestor. Later in Plule et vent sur Télumée Miracle (1972), Télumée regains her rightful place, through the connecting links of the oral chain, within a whole genealogy that is both biological and elective. Schwarz-Bart's corpus should be read as a gradual expansion of storytelling as a naming moment that makes sense of history in the retelling of it. This dramatized primal scene serves as matrix for the fictional discourse: it is the moment of revelation that simultaneously structures the narrator's individual consciousness and the narrative unfolding of a once-repressed collective memory. In the text's matricial moment, the daughter refuses the name—and the law—of the patriarchal Father (upending Lacan's "nom/non du père," so to speak) to reclaim the name, and, in Solitude's own pregnancy, the body of the Mother. It is a political act in that its coming into existence demands a radical shift in power relations as well as in consciousness. For a Schwarz-Bart heroine, this represents the first necessary step towards grounding herself in a tradition and an oral chain of her own choosing, with Negritude as its implied counter-text. What is remarkable is that Schwarz-Bart eventually rejects the binary, essentialist trap of male-oriented poetics, in order to arrive at a textual self-birthing fully aware of its polyvalent gender inflections. In claiming, and inscribing, Solitude as the Mother-Father of origins, Schwarz-Bart may well have snatched both Caliban and Caliban's sister away from Prospero's shadow.

First Nations self-government in Canada has often been regarded as extinguished or delegated from the British Crown or the Canadian federal government. First Nations self-government among the Chippewas of the Nawash Band in southern Ontario has not been extinguished or delegated, but continues to exist as an inherent exercise of community sovereignty. The idea of existing Aboriginal self-government in modern-day Ontario contrasts with many prevailing notions about Native society in Canada today. The inherent and unextinguished nature of self-government among the Nawash Band is demonstrated by examining the events of the author's ancestors and community in their interactions with foreign settlers. The investigation of this history is undertaken from a Native perspective to access and establish an alternative vision of the political and legal status of First Nations self-government. The particular interactions between Native and non-Native societies that establish a continuing, inherent exercise of sovereignty are: the War of 1812; the acceptance of Christianity; the preservation of traditional Native health care, education and language; the entering into of treaties; and the maintenance of self-government under the federal Indian Act through the exercise of statecraft and economic development. The author argues that recounting these interactive experiences from a Native perspective can infuse legal and political discourse with different alternatives and can grant to First Nations people the liberty that they desire to continue to pursue their aspirations according to their collective goals.

Digitised version produced by the EUI Library and made available online in 2020.

Nine concepts elaborated in Spinoza' s political thinking are considered anew. These, prior to human rights, would be part of a systematic construction of civil rights, having as their goal the realization of a true liberal democracy. ; El texto retoma nueve conceptos elaborados en el pensamiento político de Spinoza que, antes que los derechos humanos, formarían parte de una construcción sistemática de los derechos civiles, con vistas a la realización de uná verdadera democracia liberal.

cUmar b. Ḥafṣūn, the famous anti-Umayyad rebel in al-Andalus in the ninth century, laid claim at one stage in his career to a long and distinguished ancestry, including several generations of Muslims and four Christian generations. In this article I argue that the ancestry is an invention, invented to serve immediate political needs. There is no reason to suppose it genuine; we have no other example of such a genealogy from the Islamic world and scarcely any from anywhere else; and the genealogy presents other problems. The consequences of this are of some significance: first, understanding the genealogy as an invention enables us to understand the career of Ibn Ḥafṣūn himself in a different light, and the better to assess what he was doing (and when) in the course of his long career. Secondly, we are in a position to look very differently at modem interpretations of his career: understanding the genealogy as a forgery means that we have no longer any reason to see Ibn Hafsûn as a descendant of late Visigothic nobility, and hence casts some doubt on the view of his activity as some sort of local Christian political revanchism. ; cUmar b. Ḥafṣūm, el famoso rebelde antiomeya del siglo IX, en un momento dado de su carrera hizo gala de una larga y distinguida genealogía que incluía varias generaciones de musulmanes y cuatro de cristianos. En este artículo mantengo que esta genealogía es ficticia y fue inventada con fines políticos. No hay razón por la cual se pueda mantener que es genuina; no contamos con ningún otro ejemplo en todo el mundo islámico, y esta genealogía presenta otros problemas. Las consecuencias de que sea inventada son de importancia: primero, nos ayuda a ver la carrera del propio Ibn Ḥafṣūn bajo otra luz y comprender mejor qué estaba haciendo y cuándo, a lo largo de su prolongada carrera. En segundo lugar, nos permite una visión muy diferente de otras interpretaciones modernas de su carrera: comprender su genealogía como un fraude significa que ya no queda razón para considerar a Ibn Ḥafṣūn como uno de los últimos miembros de la nobleza visigoda y por lo tanto permite dudar de su actividad en tanto que debida a una especie de revanchismo político de los cristianos locales.

This article returns to the dissemination of the categories of thinking of the economy in the field of culture. More specifically, it sets out three factors that have led to this "economicisation" of culture: expansion of economic science, conditions for the development of state cultural policy and changes in the functioning of the cultural field. ; Cet article revient sur la diffusion des catégories de pensée de l'économie dans le champ de la culture. Il expose plus précisément trois facteurs qui ont conduit à cette « économicisation » de la culture : expansion de la science économique, conditions du développement de la politique culturelle de l'État et transformations intervenues dans le fonctionnement du champ culturel.

The Bouthillier family, who gave to the State the Superintendent of Finance Claude Bouthillier and the Secretary of State for Foreign Affairs, Léon Bouthillier, his son, better known as Count de Chavigny, and who gave to the Church Armand-Jean Bouthillier, abbot of Rancé and reformer of La Trappe, originates from the city of Angoulême. This is shown by the documents found in the notarial archives of this city, which contradict the official and ancient version of a Breton ancestry of old nobility.This article presents the means that made it possible to demonstrate the fallacy of the official genealogy of the Bouthilliers, forged by Denis Bouthillier, a lawyer in the Parliament of Paris, before restoring the reality of their origin. ; National audience La famille Bouthillier, qui a donné à l'État le surintendant des finances Claude Bouthillier et le secrétaire d'État des Affaires étrangères, Léon Bouthillier, son fils, mieux connu sous le titre de comte de Chavigny, et qui a donné à l'Église Armand-Jean Bouthillier, abbé de Rancé et réformateur de la Trappe, tire son origine de la ville d'Angoulême. C'est ce que montrent les documents que l'on trouve dans les archives notariales de cette ville, qui viennent contredire la version officielle et ancienne d'une ascendance bretonne de vieille noblesse.Cet article expose les moyens qui ont permis de démontrer le caractère fallacieux de la généalogie officielle des Bouthillier, forgée par Denis Bouthillier, avocat au Parlement de Paris, avant de rétablir la réalité de leur origine.

Within their mythical, historical or poetic context, the different versions of the Trojan kings' genealogy not only express kinship, but may also symbolize relations of another nature and provide narratives with a symbolic structure.The genealogy of Dardanids is thus related to Trojan geography and history. The two collateral lines of the family are linked in the Iliad to two different locations (mountain and plain) which stand in symbolic opposition to each other. However, the coincidence between genealogy and geography is not systematic and tends to disappear later on.Genealogy also contributes to the definition of the Dardanids' ethnic identity. While represented by Homer as very similar to the Acheans, they get "barbarized" by the beginning of the Vth century. The unfortunate Trojan heroes, both of noble and barbaric origin, allow tragedy to point out the contradictions of hellenocentric ideology.Genealogies also set out the peculiar relationships, especially erotic and conjugal ones, that Dardanids have with gods. While providing the mortals with wealth, prestige and heroic offspring, divine love may nevertheless prove dangerous.Gods' wonderful gifts to the Trojan princes confer glory on them as well, but also hasten their fall. The Dardanid line's destiny thereby illustrates the ambiguous and dangerous nature of divine favour.Studying how the poets explain Troy's fall eventually allows us to analyse the shifting balance of human and divine responsibilities and to stress the importance of genealogy in a world where the principle of family responsibility is such an issue.Our interpretative work sheds a light on the uses of heroic genealogy in archaic and classical Greece. In a historical or political context, it may be a way to ground a person's or a group's identity and prerogatives, but it is also a poetic, narrative and dramatic device in epics and tragedy. ; Confrontées aux contextes mythiques, historiques ou poétiques dans lesquelles elles s'inscrivent, les différentes versions des généalogies des rois ...

Within their mythical, historical or poetic context, the different versions of the Trojan kings' genealogy not only express kinship, but may also symbolize relations of another nature and provide narratives with a symbolic structure.The genealogy of Dardanids is thus related to Trojan geography and history. The two collateral lines of the family are linked in the Iliad to two different locations (mountain and plain) which stand in symbolic opposition to each other. However, the coincidence between genealogy and geography is not systematic and tends to disappear later on.Genealogy also contributes to the definition of the Dardanids' ethnic identity. While represented by Homer as very similar to the Acheans, they get "barbarized" by the beginning of the Vth century. The unfortunate Trojan heroes, both of noble and barbaric origin, allow tragedy to point out the contradictions of hellenocentric ideology.Genealogies also set out the peculiar relationships, especially erotic and conjugal ones, that Dardanids have with gods. While providing the mortals with wealth, prestige and heroic offspring, divine love may nevertheless prove dangerous.Gods' wonderful gifts to the Trojan princes confer glory on them as well, but also hasten their fall. The Dardanid line's destiny thereby illustrates the ambiguous and dangerous nature of divine favour.Studying how the poets explain Troy's fall eventually allows us to analyse the shifting balance of human and divine responsibilities and to stress the importance of genealogy in a world where the principle of family responsibility is such an issue.Our interpretative work sheds a light on the uses of heroic genealogy in archaic and classical Greece. In a historical or political context, it may be a way to ground a person's or a group's identity and prerogatives, but it is also a poetic, narrative and dramatic device in epics and tragedy. ; Confrontées aux contextes mythiques, historiques ou poétiques dans lesquelles elles s'inscrivent, les différentes versions des généalogies des rois de Troie n'expriment pas uniquement des liens de parenté, mais peuvent aussi symboliser d'autres types de relations et contribuent à structurer certains récits. Elles organisent ainsi la géographie et l'histoire mythiques de la Troade. A l'opposition entre deux lignées collatérales se superpose, chez Homère, celle des lieux auxquels chacune d'elles est attachée. Mais ce lien symbolique est faible ou inexistant chez les auteurs postérieurs. Les discours généalogiques contribuent aussi à définir l'identité ethnique des Dardanides. Proches des Achéens chez Homère, ils tendent ensuite à être "barbarisés". Dans la tragédie, ces héros, d'origine à la fois noble et barbare, permettent de mettre en cause la distinction idéologique entre Grecs et non-Grecs. Par ailleurs, les généalogies des Dardanides définissent leurs relations avec les dieux, faites avant tout d'unions amoureuses. Mais si l'amour divin est source de prestige, de fécondité ou de richesse, il s'avère également dangereux. De même, les dons merveilleux faits par les dieux aux Dardanides leur apportent la gloire tout en accélérant leur chute. Le destin de la lignée troyenne illustre donc l'ambiguïté et les dangers de la faveur divine.Analyser chez les poètes les mécanismes conduisant Troie à l'anéantissement amène donc à étudier l'équilibre des responsabilités divines et humaines, et à souligner l'importance des références généalogiques dans un contexte où le sort du genos entier, par le jeu de la responsabilité familiale, dépend de celui de Pâris. Ce travail d'interprétation éclaire les fonctions que les Anciens pouvaient donner au discours généalogique : argument historico-politique fondant l'identité et les prérogatives d'un homme ou d'un groupe, c'est aussi un élément poétique dans l'épopée, et un moteur du drame chez les auteurs tragiques.

Within their mythical, historical or poetic context, the different versions of the Trojan kings' genealogy not only express kinship, but may also symbolize relations of another nature and provide narratives with a symbolic structure.The genealogy of Dardanids is thus related to Trojan geography and history. The two collateral lines of the family are linked in the Iliad to two different locations (mountain and plain) which stand in symbolic opposition to each other. However, the coincidence between genealogy and geography is not systematic and tends to disappear later on.Genealogy also contributes to the definition of the Dardanids' ethnic identity. While represented by Homer as very similar to the Acheans, they get "barbarized" by the beginning of the Vth century. The unfortunate Trojan heroes, both of noble and barbaric origin, allow tragedy to point out the contradictions of hellenocentric ideology.Genealogies also set out the peculiar relationships, especially erotic and conjugal ones, that Dardanids have with gods. While providing the mortals with wealth, prestige and heroic offspring, divine love may nevertheless prove dangerous.Gods' wonderful gifts to the Trojan princes confer glory on them as well, but also hasten their fall. The Dardanid line's destiny thereby illustrates the ambiguous and dangerous nature of divine favour.Studying how the poets explain Troy's fall eventually allows us to analyse the shifting balance of human and divine responsibilities and to stress the importance of genealogy in a world where the principle of family responsibility is such an issue.Our interpretative work sheds a light on the uses of heroic genealogy in archaic and classical Greece. In a historical or political context, it may be a way to ground a person's or a group's identity and prerogatives, but it is also a poetic, narrative and dramatic device in epics and tragedy. ; Confrontées aux contextes mythiques, historiques ou poétiques dans lesquelles elles s'inscrivent, les différentes versions des généalogies des rois de Troie n'expriment pas uniquement des liens de parenté, mais peuvent aussi symboliser d'autres types de relations et contribuent à structurer certains récits. Elles organisent ainsi la géographie et l'histoire mythiques de la Troade. A l'opposition entre deux lignées collatérales se superpose, chez Homère, celle des lieux auxquels chacune d'elles est attachée. Mais ce lien symbolique est faible ou inexistant chez les auteurs postérieurs. Les discours généalogiques contribuent aussi à définir l'identité ethnique des Dardanides. Proches des Achéens chez Homère, ils tendent ensuite à être "barbarisés". Dans la tragédie, ces héros, d'origine à la fois noble et barbare, permettent de mettre en cause la distinction idéologique entre Grecs et non-Grecs. Par ailleurs, les généalogies des Dardanides définissent leurs relations avec les dieux, faites avant tout d'unions amoureuses. Mais si l'amour divin est source de prestige, de fécondité ou de richesse, il s'avère également dangereux. De même, les dons merveilleux faits par les dieux aux Dardanides leur apportent la gloire tout en accélérant leur chute. Le destin de la lignée troyenne illustre donc l'ambiguïté et les dangers de la faveur divine.Analyser chez les poètes les mécanismes conduisant Troie à l'anéantissement amène donc à étudier l'équilibre des responsabilités divines et humaines, et à souligner l'importance des références généalogiques dans un contexte où le sort du genos entier, par le jeu de la responsabilité familiale, dépend de celui de Pâris. Ce travail d'interprétation éclaire les fonctions que les Anciens pouvaient donner au discours généalogique : argument historico-politique fondant l'identité et les prérogatives d'un homme ou d'un groupe, c'est aussi un élément poétique dans l'épopée, et un moteur du drame chez les auteurs tragiques.

Within their mythical, historical or poetic context, the different versions of the Trojan kings' genealogy not only express kinship, but may also symbolize relations of another nature and provide narratives with a symbolic structure.The genealogy of Dardanids is thus related to Trojan geography and history. The two collateral lines of the family are linked in the Iliad to two different locations (mountain and plain) which stand in symbolic opposition to each other. However, the coincidence between genealogy and geography is not systematic and tends to disappear later on.Genealogy also contributes to the definition of the Dardanids' ethnic identity. While represented by Homer as very similar to the Acheans, they get "barbarized" by the beginning of the Vth century. The unfortunate Trojan heroes, both of noble and barbaric origin, allow tragedy to point out the contradictions of hellenocentric ideology.Genealogies also set out the peculiar relationships, especially erotic and conjugal ones, that Dardanids have with gods. While providing the mortals with wealth, prestige and heroic offspring, divine love may nevertheless prove dangerous.Gods' wonderful gifts to the Trojan princes confer glory on them as well, but also hasten their fall. The Dardanid line's destiny thereby illustrates the ambiguous and dangerous nature of divine favour.Studying how the poets explain Troy's fall eventually allows us to analyse the shifting balance of human and divine responsibilities and to stress the importance of genealogy in a world where the principle of family responsibility is such an issue.Our interpretative work sheds a light on the uses of heroic genealogy in archaic and classical Greece. In a historical or political context, it may be a way to ground a person's or a group's identity and prerogatives, but it is also a poetic, narrative and dramatic device in epics and tragedy. ; Confrontées aux contextes mythiques, historiques ou poétiques dans lesquelles elles s'inscrivent, les différentes versions des généalogies des rois de Troie n'expriment pas uniquement des liens de parenté, mais peuvent aussi symboliser d'autres types de relations et contribuent à structurer certains récits. Elles organisent ainsi la géographie et l'histoire mythiques de la Troade. A l'opposition entre deux lignées collatérales se superpose, chez Homère, celle des lieux auxquels chacune d'elles est attachée. Mais ce lien symbolique est faible ou inexistant chez les auteurs postérieurs. Les discours généalogiques contribuent aussi à définir l'identité ethnique des Dardanides. Proches des Achéens chez Homère, ils tendent ensuite à être "barbarisés". Dans la tragédie, ces héros, d'origine à la fois noble et barbare, permettent de mettre en cause la distinction idéologique entre Grecs et non-Grecs. Par ailleurs, les généalogies des Dardanides définissent leurs relations avec les dieux, faites avant tout d'unions amoureuses. Mais si l'amour divin est source de prestige, de fécondité ou de richesse, il s'avère également dangereux. De même, les dons merveilleux faits par les dieux aux Dardanides leur apportent la gloire tout en accélérant leur chute. Le destin de la lignée troyenne illustre donc l'ambiguïté et les dangers de la faveur divine.Analyser chez les poètes les mécanismes conduisant Troie à l'anéantissement amène donc à étudier l'équilibre des responsabilités divines et humaines, et à souligner l'importance des références généalogiques dans un contexte où le sort du genos entier, par le jeu de la responsabilité familiale, dépend de celui de Pâris. Ce travail d'interprétation éclaire les fonctions que les Anciens pouvaient donner au discours généalogique : argument historico-politique fondant l'identité et les prérogatives d'un homme ou d'un groupe, c'est aussi un élément poétique dans l'épopée, et un moteur du drame chez les auteurs tragiques.

Within their mythical, historical or poetic context, the different versions of the Trojan kings' genealogy not only express kinship, but may also symbolize relations of another nature and provide narratives with a symbolic structure.The genealogy of Dardanids is thus related to Trojan geography and history. The two collateral lines of the family are linked in the Iliad to two different locations (mountain and plain) which stand in symbolic opposition to each other. However, the coincidence between genealogy and geography is not systematic and tends to disappear later on.Genealogy also contributes to the definition of the Dardanids' ethnic identity. While represented by Homer as very similar to the Acheans, they get "barbarized" by the beginning of the Vth century. The unfortunate Trojan heroes, both of noble and barbaric origin, allow tragedy to point out the contradictions of hellenocentric ideology.Genealogies also set out the peculiar relationships, especially erotic and conjugal ones, that Dardanids have with gods. While providing the mortals with wealth, prestige and heroic offspring, divine love may nevertheless prove dangerous.Gods' wonderful gifts to the Trojan princes confer glory on them as well, but also hasten their fall. The Dardanid line's destiny thereby illustrates the ambiguous and dangerous nature of divine favour.Studying how the poets explain Troy's fall eventually allows us to analyse the shifting balance of human and divine responsibilities and to stress the importance of genealogy in a world where the principle of family responsibility is such an issue.Our interpretative work sheds a light on the uses of heroic genealogy in archaic and classical Greece. In a historical or political context, it may be a way to ground a person's or a group's identity and prerogatives, but it is also a poetic, narrative and dramatic device in epics and tragedy. ; Confrontées aux contextes mythiques, historiques ou poétiques dans lesquelles elles s'inscrivent, les différentes versions des généalogies des rois de Troie n'expriment pas uniquement des liens de parenté, mais peuvent aussi symboliser d'autres types de relations et contribuent à structurer certains récits. Elles organisent ainsi la géographie et l'histoire mythiques de la Troade. A l'opposition entre deux lignées collatérales se superpose, chez Homère, celle des lieux auxquels chacune d'elles est attachée. Mais ce lien symbolique est faible ou inexistant chez les auteurs postérieurs. Les discours généalogiques contribuent aussi à définir l'identité ethnique des Dardanides. Proches des Achéens chez Homère, ils tendent ensuite à être "barbarisés". Dans la tragédie, ces héros, d'origine à la fois noble et barbare, permettent de mettre en cause la distinction idéologique entre Grecs et non-Grecs. Par ailleurs, les généalogies des Dardanides définissent leurs relations avec les dieux, faites avant tout d'unions amoureuses. Mais si l'amour divin est source de prestige, de fécondité ou de richesse, il s'avère également dangereux. De même, les dons merveilleux faits par les dieux aux Dardanides leur apportent la gloire tout en accélérant leur chute. Le destin de la lignée troyenne illustre donc l'ambiguïté et les dangers de la faveur divine.Analyser chez les poètes les mécanismes conduisant Troie à l'anéantissement amène donc à étudier l'équilibre des responsabilités divines et humaines, et à souligner l'importance des références généalogiques dans un contexte où le sort du genos entier, par le jeu de la responsabilité familiale, dépend de celui de Pâris. Ce travail d'interprétation éclaire les fonctions que les Anciens pouvaient donner au discours généalogique : argument historico-politique fondant l'identité et les prérogatives d'un homme ou d'un groupe, c'est aussi un élément poétique dans l'épopée, et un moteur du drame chez les auteurs tragiques.