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Physical appearances constitute a criterion of discrimination recognised by the French law. This topic is often raised in the field of media and advertising, but the consequences of stereotypes and prejudices about appearances at work are not taken into account as much. However, this criterion is subject to a multitude of normative injunctions, located in time and space, and significantly affects all spheres of life. Voluntary or involuntary transgression of these norms leads to processes of segregation, discrimination and harassment. These processes are all the more insidious because their legitimacy is less questioned than when it concerns a criterion shared by a collective such as race or gender. Appearances are, in fact, perceived as individual characteristics; moreover, some of them are perceived as controllable, which justifies the unfavourable treatment of people who do not fit the norm.

At work, recruitment is the most obvious step in which appearances play a role because first impressions are largely based on them. But remuneration or daily life at the office is also affected by beliefs and expectations about appearances. After presenting testimonies from focus groups on this issue, we offer some advices for organisations concerned by the topic.

This chapter explores the impact of delivering culturally community family therapy with strength-based strategies, to transgenerational Black Haitian families living in Haiti and the Dominican Republic following the 2010 earthquake. A series of workshop intervention over several years, which were co-facilitated by community pastors and leaders provided a cultural-based intervention drawing on Black British and Caribbean culture, Haitian culture, Christian spiritual belief systems, in conjunction with some bi-cultural attachment and systemic methods and techniques. Community feedback through testimonies contributed to evaluation and outcomes in developing new strategies to manage stress, and family conflict and distress, together with developing new strategies in sharing a vision for the future across the community.

This chapter attempts to offer a clearer look at the historical roots of the founding of mutualist finance. Without denying that the various forms of financial mutualism may have legal and organizational roots in ancient times, the author considers what, for contemporary mutualist banks, may constitute the soul.

In its first part, the document presents the individual constructions that existed in the eighteenth and nineteenth centuries, in a context in which economic development and the industrial revolution banished the rules and standards of the former society. It refers to Utopian socialisms as opposed to the scientific solutions proposed for a new social organization and to the new solidarism according to Léon Bourgeois. Christian sources are also called to mind with social Christianity (Protestant) and social Catholicism until the birth of the social doctrine of the Church.

This frenzy of ideas as well as the confrontation with reality led to the birth, in Germany, of the first experiments with alternative finance. This is the subject of the second part of this chapter, which then develops the bank mutualism created by the founding fathers, F.W. Raiffeisen and H. Schulze-Delitzsch.

The historical description of the creation of mutualist banks brings up two major problems when talking about the “other finance”: the interest and activity of the bank. Is an ethical finance capable of proposing a credible alternative? This is a question that needs to be answered in the light of history.

This chapter attempts, more than 150 years after the fact, to demonstrate the ponderous presence of the question and the permanence of the founding ideas in order to comprehend the facts and propose ideas for analysis and construction of an “other finance.”