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This chapter focuses on the changing relationship between multi-level marketing (MLM) and religion. MLM originated in the 1950s in the United States out of a desire to make capitalism more humane. It was initially based on Protestant networks linked to prosperity theology, which among other things enabled it to grow internationally. Yet, comparing how MLM adapted to conditions in three different countries (South Korea, Haiti, and France) shows that its ability to break away from this controversial theology was crucial to its international development. It was then able to approach other religious movements, and even to secularize its values.

The focus of special education around the globe may be to provide specialized instruction to meet unique needs of children to help them achieve their full potential. However, each country around the globe may also have its own unique issues, barriers, legal frames, policies, and practices, as well as a history of its origin and evolution of policies and practices that govern special education in that country. This chapter describes how special education in Spain originated and evolved to its current state. It includes the following chapter sections: origins of special education in Spain; legislative acts; prevalence and incidence of various recognized disability areas; an overview of Spain’s education system including special needs education; current assessment and intervention practices; teacher education practices; family involvement considerations; and future challenges to special education.

The tradition of medicine has until now been characterized by an aspiration to provide as complete as possible a service of care to the populations to which it owes responsibility. The same holds for nursing and caring practices, but the tradition is loosening. Despite the collective assumption that medical and nursing practice rests on solid grounds of knowledge and is framed by a caring ethos, change in practice not only has typically come about in a complex and diffuse fashion, but has also come along with sacrifices, losses and deficits.

Most of my work focusing on educational systems – including universities, public elementary schools, private schools, and training programs in organizations – was supported by Stanford University centers and grants separate from the Training Program, for example, the Stanford Center for Research and Development in Teaching (1968–1977) and the Institute for Research on Educational Finance and Governance (1979–1986). Faculty collaborators in these studies included Elizabeth Cohen and Terrence Deal in the School of Education, and John W. Meyer, my colleague in Sociology. A number of NIMH trainees participated in these studies, including Andrew Creighton, Margaret Davis, and Brian Rowan. Other doctoral students involved in this research included Sally Cole, Joanne Intili, Suzanne E. Monahan, E. Anne Stackhouse, and Marc Ventresca.

As the First Lady, Michelle Obama stated that she had a number of priorities but that the first year would be mainly about supporting her two girls in their transitions to their new life in the White House. Her choice to be mom-in-chief drew unusually intense and rather puzzling, scrutiny. The chapter briefly discusses the range of reactions along the political spectrum as well as African-American feminists’ analyses of the stereotypes of Black women underlying those reactions. This analysis engages the debates from a different perspective. First, the chapter addresses the under-theorizing of the racialized gender norms embedded in the symbolism of the White House and the role of First Lady. It challenges the presumption of traditional notions of true womanhood and the incorrect conclusion that mothering would preclude public engagement.

Second and most importantly, this chapter argues that there are fundamental misunderstandings of what mothering meant for Michelle Obama as African-American woman. Cultural traditions and socio-historical conditions have led Black women, both relatives and non-kin, to form mothering relationships with others’ children and to appreciate the interdependence of “nurturing” one's own children, other children, and entire communities. Those practitioners whose nurturing activities encompassed commitment and contributions to the collectivity were referred to as community othermothering. Using primary sources, this chapter examines in detail Michelle Obama's socialization for and her practice of community othermothering in her role as First Lady. Attention is focused on her transformation of White House events by extending hospitality to more within Washington, DC, and the nation, plus broadening young people's exposure to inspiration, opportunities, and support for setting and accomplishing their dreams. Similarly, the concept of community othermothering is also used to explain Michelle Obama’s reinterpretation of the traditional First Lady's special project into the ambitious “Let's Move” initiative to end childhood obesity within a generation. The othermothering values and endeavors have helped establish the White House as “the People's House.”