Cette thèse porte sur l’itinéraire thérapeutique des personnes qui se pensent possédées par un esprit maléfique ou une divinité à travers les différentes thérapies disponibles à Kanke, ville du nord de l’Inde. Trois hôpitaux psychiatriques, construits à l’époque coloniale, s’y concentrent. Depuis quelques décennies un dargah, sanctuaire musulman, a été construit sur les terres-mêmes de l’un d’entre eux. Il est spécialisé dans le traitement des personnes possédées, tout comme les bhaktain, dévotes possédées par des divinités qui officient à leur domicile. Le travail de terrain a été réalisé dans deux hôpitaux psychiatriques, au dargah, et auprès de deux bhaktain. Dans les thérapies délivrées par les bhaktain et thérapeutes du dargah, l’émotion est suscitée chez le patient : il s’agit de provoquer l’esprit impur possédant le patient au moyen de substances divines. L’esprit maléfique se manifeste, et sera contraint de quitter ce corps. Si certains affirment avoir guéri, d’autres possédés consultent en psychiatrie. Les enjeux familiaux et socioéconomiques jouent un rôle de taille dans le choix du lieu de soins.L’interprétation des troubles est bien différente en psychiatrie où les professionnels utilisent des manuels de classification des troubles mentaux rédigés aux Etats-Unis pour diagnostiquer ces patients de milieu rural, pauvre, et parfois tribal. Ici, la possession est considérée comme un signe de maladie mentale. Les professionnels tentent de décourager l’interprétation des troubles en termes de possession au profit d’une conception neuroscientifique des problèmes et encouragent le patient à un contrôle émotionnel, usant parfois de références à l’hindouisme brahmanique.Les patients qui circulent entre ses lieux de soins sont pris dans ces logiques de soins antinomiques. La difficile articulation des différentes interprétations et pratiques thérapeutiques nous renseignent sur les enjeux politiques qui sous-tendent les rapports entre les différents thérapeutes. / This thesis is about the therapeutic journey of people who think they are possessed by a malefic spirit or a divinity. Various therapies are available for them in Kanke (north India). Here three psychiatric hospitals, built in the colonial period, provide mental health care. Few decades ago a dargah, a Muslim sanctuary, was built on one of them. It is specialized in the treatment of possessed people, like bhaktain, devotees possessed by divinities, which provide therapy at home. The fieldwork was realized between 2008 and 2014 in two psychiatric hospitals, in the dargah, and with two bhaktain.In the therapies delivered by bhaktain and therapists of the dargah, the patient’s emotion is stimulated : the impure spirit possessing the patient is provoked by means of divine substances. The malefic spirit manifests itself, and is forced to leave the body. While some possessed people assert being cured, others consult in psychiatry. The family and socioeconomic stakes play an important role in the choice of the place of care.The interpretation of the disorders is very different in psychiatry where the professionals use medical textbooks of classification of mental disorders published in the United States to diagnose these rural, poor, and sometimes tribal patients. Here, the possession is considered as a sign of mental illness. Only the private hospital tries another approach. The professionals try to discourage the interpretation of the disorders adopting a neuroscientific conception of the problems and encourage the patient to an emotional control, sometimes referring to Brahmanical Hindu texts. The patients who circulate between these places of care are caught in these paradoxical logics of care. The difficult articulation of the various interpretations and therapeutic practices the patient encounters informs us about the political stakes which influence relationships between therapists of various places of care.

Texte remanié de: Thèse de doctorat--Droit privé--Paris 1, 2006. / Bibliogr. p. 463-509. Index.

Demon possession and exorcism are major themes in the gospel of Mark. Since the Enlightenment, Mark's Western audience has often found them to difficult to interpret, especially in the case of possession itself. The author of Mark assumed that his audience would understand the idea of possession, an assumption that does not necessarily hold true for modern audiences. This study aims to provide some idea of what possession means in Mark. It proceeds with exegesis of Mark's possession pericopes and situates them within the context of ancient beliefs about demons and possession. Critical consideration of modern cross-disciplinary research related to possession is important in this task. So too is the history of modern interpretation and exegesis of Mark, which has offered insights as well as misapprehensions. The weight of evidence supports the conclusion that part of the spiritual importance of possession for Mark is its disorienting, frightening, and ultimately incomprehensible nature.

Thesis (Ph.D.)--University of Melbourne, Dept. of Geomatics, 2003. / Typescript (photocopy). Includes bibliographical references (leaves 276-286).

Thesis (M. Div.)--International Christian Graduate University, School of Theology, 1987. / Bibliography: leaves 49-55.

Thesis (doctoral)--Philipp-Universität zu Marburg.

Thesis (doctoral)--Universität Rostock.

Thesis (doctoral)--Friedrich-Alexander-Universität zu Erlangen.

Thesis (doctoral)--Friedrich-Wilhelm-Universität zu Bonn.

Thesis (doctoral)--Universität Göttingen.