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Criticisms, futures, alternatives

In the late 1990s Third Way governments were in power across Europe - and beyond, in the USA and Brazil, for instance. The Third Way experiment was one that attracted attention worldwide. The changes made by Left parties in Scandinavia, Holland, France or Italy since the late 1980s are as much part of Third Way politics as those developed in Anglo-Saxon countries. Since the early 1990s welfare reform has been at the heart of the Centre-Left's search for a new political middle way between post-war social democracy and Thatcherite Conservatism. For Tony Blair, welfare reform was key to establishing his New Labour credentials - just as it was for Bill Clinton and the New Democrats in the USA. Equality has been 'the polestar of the Left', and the redefinition of this concept by Giddens and New Labour marks a significant departure from post-war social democratic goals. The most useful way of approaching the problem of the Blair Government's 'Third Way' is to apply the term to its 'operational code': the precepts, assumptions and ideas that actually inform policy choice. The choice would be the strategy of public-private partnership (PPP) or the Private Finance Initiative (PFI), as applied to health policy. New Labour is deeply influenced by the thoughts and sentiments of Amitai Etzioni and the new communitarian movement. Repoliticisation is what stands out from all the contributions of reconstructing the Third Way along more progressive lines.

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Unheard voices and invisible agency

section that follows, the treatment of production and work within IPE is discussed. Where workers are made visible in analysis, which workers feature and which remain excluded? Finally, a social practice approach to work is outlined and insights are drawn for the repoliticisation of work in IPE. It is argued that in order to restore and capture the social conflicts, tensions and compromises of the restructuring of work, it is necessary to address the concrete experiences of workers who are differentially positioned in the IPE of work. Given the explosion of working

in Globalisation contested

more progressive lines, involves first and foremost its repoliticisation . A discourse which claims to have obliterated Left and Right when, as this volume shows, the terms still have real purchase will always be exposed by the irreducible nature of political conflict. By repoliticising the Third Way, its advocates can become explicit about their objectives, friends and enemies

in The Third Way and beyond
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(scientific) knowledge, which, as we have seen, entails a challenge to the social and economic systems that grew up alongside and depend upon such forms of knowledge or such particular ‘regimes of truth’. The dominant regime of truth fights back: often, ‘no sooner are fragments of genealogies brought to light than they are re-incorporated into the unitary discourses that previously rejected them’.42 Genealogy is a process of resistance and repoliticisation that has to be repeated time and time again. To what extent can these genealogies and subjugated knowledges be found in

in Change and the politics of certainty
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The state of surprise

-emerged during the protest demonstrations in late 2011 and early 2012, widely seen in the West as an ‘unprecedented re-politicisation’ of Russian politics and society, and the emergence (at last) of an increasingly politically active liberal urban middle class led by a new wave of non-systemic opposition to Putin that used Western-style political campaigning and modern communications technology (particularly

in The new politics of Russia
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Resistance and the liberal peace: a missing link

, contestation and rejection’ (Autesserre 2014, esp. Ch. 3), ‘boycotts’, ‘transformation and subversion’ (Mitchell 2011a: 30–32), ‘social resistance and unruliness’ (Hume 2011; Pugh 2011) and ‘friction’ (Björkdahl and Höglund 2013). This signals a lack of conceptual precision and that the focus is not on resistance as such; the concepts have added to a critique of the liberal peace but have left the concept of resistance too open. The result is a limited account of resistance that has yet to fulfil the aims of repoliticisation, disaggregation and critical analysis of peace

in Everyday resistance, peacebuilding and state-making