In recent years, the Indian e-waste sector has undergone a process of formalisation through the implementation of E-waste Management Rules (2016), leading to the creation of what I call recycling regime. The upper and middle classes, along with NGOs and industry actors, are frontrunners in thinking about e-waste policies. They were prompted by a twofold motive: the desire for a “world-class”, clean, and pollution-free city; and seizing business opportunities by extracting value from e-waste. Rather than replacing the State, they co-opted the State so that it would legislate to safeguard the environment, and address toxicity and health problems associated with e-waste. Recycling regime relies on formalisation processes embedded in multiple technologies – technicity, capital-intensive facilities, certifications, authorisations, and licences – that work together to exclude the “informal” sector from the e-waste governance system. Recycling technologies act as “technologies of domination” that further contribute to sidelining the “informal” labour of scrap workers or e-kabadis, who as Muslims already find themselves on the margins of society. However, the recycling regime fails to safeguard the environment in the end as e-waste trickles down back to the informal sector via authorised actors.

Four years after the negotiations started in Havana, 2016 marked the success of the peace talks between the Colombian government and the Farc rebels. Even if during the entire process the outcome was unclear, most political actors did not wait for the actual signature of the agreement to claim results. New public policies have been launched and in the rural and land sector the break with a violent past has been loudly dramatized. Changes conducted in the name of the consolidation of peace do however have more discreet effects. They cause an increased business of land, which risks producing exclusion and dissent in rural areas. Although it is undeniable that the post conflict agenda includes reparation policies for the victims and protection for small farmers, taking advantage of peace as an opportunity for economic development does also trigger interest for territories that are defined as new agrarian frontiers. And so, not only have the agro-industrial exploitation and the commodification of nature become legitimate, but they seem to be part of the social changes that are both made possible by peace, and desirable.

The rise of both India and China at the dawn of the 21st century has been one of the main strategic stakes on which many international academic and political studies have been focusing since the end of the Cold War. With an almost two-digit growth, a booming trade, an ever increasing military budget, the possession of a credible nuclear force and asserted diplomatic ambitions on regional and international arenas, the simultaneous emergence of India and China have fascinated, but also raised many interrogations throughout the world. Will this emergence and the global Sino-Indian bilateral relationship be peaceful? Are the two Asian giants entrenched in a global and enduring rivalry? After a brief overview of the concrete rise of the two Asian neighbours on the international scene, this paper will analyse this phenomenon in the light of an original theoretical corpus, the “Rivalry” literature. Marginal in Europe, but well studied in the United States since the nineties, the “Rivalry” conceptual framework will enable us to see whether the bilateral relationship established by India and China might be theoretically qualified as a “rivalry” or if the expression has been too hackneyed. 1

The city of Shanghai, which has been hard hit by the various reorganizations of state enterprises since the early 1990s, is a forerunner in policies to battle unemployment, to the extent that its achievements are often referred to by the expression the Shanghai model(Shanghai moshi). The city has been experiencing a variety of forms of unemployment since the year 2000, affecting not only workers in state enterprises but all categories of the population, particularly young people. This study examines the Shanghai model, first describing the causes of unemployment in Shanghai, and then tracing the development of the measures taken in the past ten years or so. From the widespread structural unemployment in the years 1996-1997 to the more contextual unemployment in recent years, the city has devised a whole array of measures that are constantly evolving. Some are specifically adapted to the organization of Chinese society, but a number of others are similar to those adopted in OECD countries. In opposition to the liberal discourse on the mercantilization of labor, these measures demonstrate a strong state voluntarism in employment policies. The preservation of social stability serves as a yardstick to gauge the effectiveness of these public policies.

One of the most remarkable social phenomena in Iran in the 1990s is the audacious policy of urban redevelopment carried out by the mayor of Tehran, Gholamhossein Karbastchi. This policy, on the one hand, has become a model for the rest of the country. On the othe, it is the subject of a widespread political debate favorized by the personal, high-profile media style of the city's mayor. The most popular achievement of Karbastchi is the increase in the number of public squares and parks. These public places have become the stage for a whole series of totally new social practices. As such they are both a scene of acts of reconciliation and of potential conflict. In particular they are the setting for a coexistence between the ideology of the Islamic Republic and of national culture.However the increase in taxation that has accompanied this urban renovation has generated opposition both of a political and economic kind. The public's use of these gardens, the perception of the tax burden required to finance them, and the ensuing debates over these questions have opened up a negociating area between social actors, one that might well contribute to the creation of a public space. This process has helped the rationalization and the bureaucratization of society conveyed by the Islamic Republic while, at the same time, being carried out by a political figure who is perceived within the framework of a culturally constructed imagination. In fact the hypothesis of the "rentier" state, posited by a number of authors concerning the Middle East, is extended in this paper through anthropological study.