This PhD by published work consists of: five single authored articles in refereed journals; two main author articles in refereed journals; four jointly authored articles in refereed journals; a single authored article in a non-refereed journal; one jointly authored book, including five single authored chapters; two single authored chapters in edited books. They were published in the period 2003-2013. None has been submitted for any other degree or diploma by me or any other person. The theme running through these publications is the need for social workers to pay significant attention to issues arising from religion, belief and culture. The research reported highlights the impact of such issues on the lives, experiences, resources and responses of individuals, groups and communities for whom they are important. The work emphasises the importance of developing such understanding and of enhancing knowledge of different ways in which religion, belief and culture impact on the issues that social workers deal with. I suggest that these are essential aspects of culturally competent social work practice which have too often been neglected in both research and professional training. The publications are listed in Appendix 1 (pp 56 - 59). They demonstrate how my thinking has developed over the past decade. They reflect and are, in part, a response to the developing professional, theoretical and political ii context within which I have operated as a social work practitioner, manager and academic over a longer period. The majority are solo-authored. However, I remain committed to collaborative work and recognise that discussions with those researched, my collaborators, and others remain invaluable to the ongoing development of my thinking. Joint authorship declaration forms have been completed, in respect of all relevant publications, and are appended. Eight publications (Art.12, Art.11, Art.10, Art.9, Art.8, Art.6, Art.5 and Art.3) are based on findings from primary research, while Art.1 and Art.2 explore published data or data supplied by others to provide original analyses of particular issues. The remaining publications, notably book chapters, are primarily conceptual in their approach. They are underpinned by findings from both the primary research reported elsewhere and the use of case examples collected from semi-structured interviews with social work practitioners. / PhD by published work. The published articles are not displayed in full text with the online version of the PhD due to publisher copyright restristrictions.

This PhD by published work consists of: • five single authored articles in refereed journals; • two main author articles in refereed journals; • four jointly authored articles in refereed journals; • a single authored article in a non-refereed journal; • one jointly authored book, including five single authored chapters; • two single authored chapters in edited books. They were published in the period 2003-2013. None has been submitted for any other degree or diploma by me or any other person. The theme running through these publications is the need for social workers to pay significant attention to issues arising from religion, belief and culture. The research reported highlights the impact of such issues on the lives, experiences, resources and responses of individuals, groups and communities for whom they are important. The work emphasises the importance of developing such understanding and of enhancing knowledge of different ways in which religion, belief and culture impact on the issues that social workers deal with. I suggest that these are essential aspects of culturally competent social work practice which have too often been neglected in both research and professional training. The publications are listed in Appendix 1 (pp 56-59). They demonstrate how my thinking has developed over the past decade. They reflect and are, in part, a response to the developing professional, theoretical and political context within which I have operated as a social work practitioner, manager and academic over a longer period. The majority are solo-authored. However, I remain committed to collaborative work and recognise that discussions with those researched, my collaborators, and others remain invaluable to the ongoing development of my thinking. Joint authorship declaration forms have been completed, in respect of all relevant publications, and are appended. Eight publications (Art.12, Art.11, Art.10, Art.9, Art.8, Art.6, Art.5 and Art.3) are based on findings from primary research, while Art.1 and Art.2 explore published data or data supplied by others to provide original analyses of particular issues. The remaining publications, notably book chapters, are primarily conceptual in their approach. They are underpinned by findings from both the primary research reported elsewhere and the use of case examples collected from semi-structured interviews with social work practitioners.

L’opinion moderne a souvent laissé juger la médecine scientifique comme étant la seule véritable médecine à même de guérir toute sorte de maux, tout en n’accordant pas suffisamment d’intérêt ou en mettant à une échelle nettement inférieure d’autres formes de pratiques médicales telles que la médecine magico-religieuse et/ou divine dans le monde grec ; pratiques qui se voient dénuer de toute efficacité au profit de la médecine dite scientifique. À travers notre thèse, nous nous proposerons de démontrer que ces autres formes de thérapie estimées comme secondaires méritent d’être à nouveau considérées, au moins de manière relative, avec une approche nouvelle. Grâce à l'archéologie, l'on peut attester que la Grèce du siècle de Périclès a connu des cultes de guérison impliquant des démarches religieuses préliminaires ainsi que des rites d'actions de grâce. Souvent pour multiplier ses chances de guérison, le malade pouvait à la fois faire appel aussi bien aux expériences humaines qu'à celles irrationnelles ; et le plus souvent le recours aux pratiques irrationnelles faisait la différence : l'épiphanie ou l'intervention du dieu au cours d'un rêve suffisait à guérir le malade. Ainsi naquit l'incubation au cœur de l'interrogation médicale salutaire du patient. Dans ce processus de guérison, le sommeil des pèlerins ne s'apparente en rien au sommeil ordinaire d'une nuit quelconque, et le rêve y a par conséquent une place assez particulière, un rôle crucial : il ne s'agit pas de rêves ordinaires, mais ce sont des rêves contrôlés, codifiés et manipulés par des spécialistes dans le cadre d'un usage précis, le conseil ou une thérapie. La pratique de l'incubation devient ainsi une nécessité voire une opération ultime et indispensable pour préserver le bien le plus précieux et impérieux de l'homme, la santé. La guérison peut alors être garantie partiellement ou totalement par le rituel incubatoire, entre autres pratiques. Cette pratique revêt ainsi l'apparence d'un véritable rituel d'initiation, elle suppose la reconnaissance de l'omnipotence du dieu sauveur (Asclépios très souvent accompagné de sa fille Hygie, ou Amphiaraos d'Oropos ou Trophonios de Lébadée) et oblige le patient à un renouveau, à une purification dans le processus de guérison. Elle est vécue comme une expérience de contact avec le divin. À l'issue de cette phase incubatoire, les consultants exaucés se voyaient dans l'obligation d'apporter en contrepartie des offrandes qui constituent aujourd'hui des témoins insignes : des inscriptions votives, stèles, des ex-voto anatomiques, des statues sculptées à l'effigie du dieu, des pinakes, et des reliefs votifs, pour en faire profiter à d'autres patients atteints du même mal. Ce sont tous ces vestiges, de la Sicile à l'Asie mineure, qui couvrent une période allant du début de l’époque classique (Ve siècle av. J.-C.) jusqu’à la fin du IIIe siècle de notre ère, que vous verrez regrouper dans notre corpus, dans une perspective d'édition. / Dating between the second half of the fourth century and the third century after Christ, the steles which we study for publishing, are votive inscriptions engraved generally in Dorian dialect under the initiative of the priests and the doctors of the sanctuaries of Asclepius, Amphiaraos or Trophonios. These epigraphic documents testify of miraculous healing realized by these gods towards faithful consultants in the sanctuaries which are dedicated at Epidauros, Athens, Pireus, Lebena, Cos, Pergamon, Corinth, Oropos, Livadia... In the hope of a cure or advice, the faithful consultants are asked to spend at night in a specific room for the ritual of the incubation, after preliminary rites (ritual bath, sacrifice…). During their sleep, the god or even one of his auxiliaries, the snake or the dog, appears to them in a dream: and this epiphany or intervention is enough to cure the patient, or to satisfy the needs of the consultant. The following day, the cured patients are supposed, by way of gratitude, either to offer to the god the effigy of their sick organ (the anatomical ex-voto) or to make engrave generally on wooden tablets the narrative of their cure, which they fix then to the wall of the temple. But for the sake of preserving these stories for posterity, the staff of the temple decided to transcribe on large steles in limestone or marble, proposing us real catalogues of miraculous healings. These documents are nevertheless very important in the field of the ancient Greek medicine: a medicine which offers however a curious mixture of mantic knowledge and rational knowledge in the process of cure. While observing the tensions between the traditional faith in the divine causality and the Hippocratic rationalism, we make a comparative study of the medical words used on our steles with the glossary of the contemporary medical literature spotted in the whole of the literary medical texts. And we can notice many diseases and the means of treatments (dietetic, surgery, chiropractic, pharmacopoeia, herbal medicine…), but also the popular beliefs about dream et disease in Ancient Greece.