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The actors of civil society play an essential role in development policies in the South. Derived from the interaction between transnational dynamics, national frameworks and local initiatives, aid tends to be decentralized and favors local ownership of development processes. In conjunction with public authorities and private enterprises, various types of associations embedded in civil society participate in new forms of governance. Mixed forms predominate in a context where one finds domestic and foreign nongovernmental organizations (NGOs), neighborhood, community and rural associations, and informal networks. The article provides a framework based on three dimensions: origin and foundations of the association, how varied resources are, and the association's aims. Drawing on the Moroccan experience, the authors propose a typology of community development associations that identifies different levels of autonomy.
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“The Mahé Case“—the struggle waged by a group of Albertan parents for control of French-language schools within a minority setting which arose in the context of Section 23 of the Canadian Charter of Rights and Freedoms and which concluded in a decisive victory before the Supreme Court in 1990—prompts a re-writing of history on three levels. In terms of its consequences and the extent of its effects within the francophone communities of Canada, it has halted the course of the history as presented by the grand assimilationist narratives which intersperse the history of Canada. Secondly, the movement launched by these parents was in response to the inertia of local élites who, beginning at the end of the 1980s, pursued a strategy of concealment which sought to erase from the collective memory the actual historical account of the struggle along with the principal actors in the attempt to rehabilitate their role in History. The numerous social and political repercussions of the Mahe decision have led to an almost institutional completeness which, combined with important trends in immigration which have enriched our communities in multiple ways, has the potential to produce a new «common destiny,» the elements of which could contribute to the construction of a composite francophone community of tomorrow, which, in turn, constitutes the basis of the third (re)-writing of this essay on an encounter between histories and History.