Isabelle Rousseau

Latin America's national oil companies, created at various times during the twentieth century, have each evolved in a different way. The two main companies – Petroleos de Mexico (Pemex) and Petroleos de Venezuela (PDVSA) – provide excellent illustrations of the rich diversity of organizational and industrial development. Many factors – such as the importance of earth quakes – explain the diversity.
Nevertheless, the role of governments during the period of nationalizations is key. It was then that the relationships between the owners of natural resources, public operators, regulators, the finance ministries, and international operators were defined. This process shaped the companies' institutional structures (path dependency) and set the parameters for future entrepreneurial dynamism. The path by which each of these enterprises developed continues to affect their culture as evidenced by the recent reforms which attempted to restructure Pemex and PDVSA.

Boris Samuel

In 2004 the government of Mauritania admitted that for the past ten years its national macroeconomic and financial data had been falsified. This admission revealed a small part of the fraudulent practices that took place during the Taya era which ended in 2005. But it also showed that the economic management of this "good student" had become ensnared in true "bureaucratic anarchy". Beginning in 2005, when the democratic transition should have enabled the public administration's house to be put in order, reforms were often motivated by a desire to improve the image of the regime and were thus less than effective. Then, following the elections of 2007, and in the midst of financial scandals, the government developed a technocratic approach which alienated the Mauritanian public who perceived a power vacuum. A new coup d'etat occurred during the summer of 2008. The "Rectification Movement" of general Abdel Aziz acquired legitimacy as a result of its fight against terrorism in Sahel. Employing populist rhetoric and adopting the moral high ground in the fight against rampant corruption, the Movement favored lax management of resources and tight, even authoritarian, control of public finances.

The Maoist movement in India began to develop in the late 1960s, taking advantage of the political space provided when the Communist Party of India (Marxist) abandoned its revolutionary fight. In the early 1970s the Maoist, also called Naxalistes, were the victims of intense factionalism and severe repression which led the militants to retreat to the tribal zones of Andhra Pradesh and Bihar, their two pockets of resistance during the 1980s. This strategy explains not only the transformation of the Indian Maoist sociology (which was led originally by intellectuals but became increasingly plebian) but also its return to power in the late 1990s. That decade, notable for economic liberalization, witnessed the exploitation of mineral resources in the tribal regions to the detriment of the interests of the inhabitants. The growth in Maoism during the 2000s can be explained also by a reunification under the banner of the Communist Party of India (Maoist) which was created in 2004.
The reaction of the government in New Delhi to this phenomenon which affects half the Indian states has been to impose repressive measures. In contrast the Maoists see themselves as the defenders of a State of rights and justice.

Shira Havkin

Since 2006 the checkpoints along the borders of the West Bank and the Gaza strip have been reorganized and equipped with a new technological platform. They are now managed by private security firms. The instigators of these reforms speak of the "civilianization" of the checkpoints and justify their program on economic, organizational and humanitarian grounds. This detailed study of the concrete means by which the management of the Israeli checkpoints has been outsourced and commodified enables one to establish links between the evolution of Israeli society in terms of the relationship between the State, the market and society and the actual changes in the operation of the occupation. It would appear that this is not a case of the State receding in the face of market forces in a zero sum game. Rather it is the redeployment in a neoliberal context of the State in which it has adopted the uniquely Israeli layering of the public and the private, the national and the international, the State and civil society.


As a social institution, the madras must be analyzed in terms of their relationship to social, econmomic and political change and to the public educational system whose bureaucratic organization they have copied. In the case of Afghanistan they cannot be disassociated from the war and its consequences, such as emigration and the reconstitution of ethno-religious affiliations. Financed and run by the diaspora, they enable the Shiite minority, notably Hazara, to reestablish itself in the central State and to provide a counterweight to the Pachtoune domination. They also contribute to the education of girls and children from disfavored social classes. The dependeance of Shiite education in Afghanistan on the Iranian clergy has organizational, theological, financial and symbolique benefits. But it is accompanied by a reinvention of, and separation from, the Iranian model which should, in the minds of the religous authorities, lead to a national schism in Afghanistan of which Kaboul hopes to be the spiritual capital. The asymetric Irano-Afghan interaction illustrates the relevance of the notion of « religous dependence ».