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upon state privilege and disproportionately benefited<br />
a protected class of society. The collapse of the Soviet<br />
Union dramatically reduced the prevalence of blat and<br />
tolkachi in everyday life.<br />
Similar phenomena emerged in the socialist systems<br />
of Cuba and China. A reciprocal exchange of personal<br />
favors, known as socialismo or amiguismo in Cuba, predated<br />
the socialist system in that country but took on a<br />
new importance after the rise of the command economy. 13<br />
In China, this informal network of favoritism and influence<br />
peddling was called guanxi or ganqing and was likewise<br />
a critical part of life under socialism. 14 Individuals<br />
who received state power to control resources were in a<br />
position to make a significant personal profit by charging<br />
for access to the stockpiles. Because socialismo plays<br />
a prominent role in Cuban state planning and resource<br />
management to this day, even mundane economic planning<br />
becomes highly political and dependent upon personal<br />
relationships. State employees in the education and<br />
health care fields find themselves devoting more time to<br />
cultivating political relationships and less time to providing<br />
services to people that need them. 15<br />
In China, guanxi and caigouyuan, the Chinese equivalent<br />
of tolkachi, were likewise necessary developments<br />
that helped individuals function in a dysfunctional economic<br />
system. Although the practice of guanxi formed the<br />
“fabric of Chinese society” before the rise of the socialist<br />
Chinese state, it would be “a mistake to think that the<br />
fabric [was] the same” after the socialist system’s formation.<br />
16 The adoption of socialism in China fundamentally<br />
changed the institution of guanxi from a system predicated<br />
upon a myriad of voluntary informal connections<br />
26 LIBERALISM AND CRONYISM