A NEW EPOCH OF INDIVIDUALIZATION? PROBLEMS WITH THE ‘PERSONALIZATION’ OF PUBLIC SECTOR SERVICES

The paper discusses the role of the concept of ‘personalization’ in New Labour policy on the reform of public sector services. The analysis points to the contradictory ways in which the concept has been used in both policy statements, in the work of various authors, and in the think tank Demos, which has been closely associated with the diffusion of the concept. The correlative uncertainties with respect to implementation are discussed and related to the use of ‘epochal’ forms of argument in the justification of this latest instalment of public sector reform in the United Kingdom.     

CIVIL SERVICE REFORM IN THE UK, 1999–2005: REVOLUTIONARY FAILURE OR EVOLUTIONARY SUCCESS?

In December 1999, the UK Civil Service Management Board agreed an internal reform programme, complementing the more externally‐oriented ‘modernizing government’ programme, to bring about major changes in the functioning of the civil service –‘step change’ rather than continuous improvement. This paper suggests that the aims of the reform programme were only partially achieved. While some step changes did indeed occur, even such central elements of reform as ‘joined‐up’ working with other public organizations were still only at an initial stage some three years later and others – for example, business planning and performance management systems – have taken 20 years to achieve acceptance within the civil service. It appears that examples of meteoric change are rare in the civil service – the reality of the changes are better characterized as ‘evolution’ and ‘continuous improvement’ than ‘revolution’ and ‘step change’.     

Faith in an Interdependent World

The resurgence of political Islam and the endurance of broad religious belief in the most modern of societies—America—has created a crisis of faith among secularists. If modernity no longer implies a secular outlook, and secularism, by definition, cannot generate any values beyond an indifferent tolerance of all belief, what role will religion play in the 21st century? In an interesting confluence of reflection, Jürgen Habermas, one of Europe's leading secular liberal thinkers, argues that secular citizens must be open to religious influence, especially since the very identity of Western culture is rooted in Judeo‐Christian values. In his political afterlife, Tony Blair has converted to Catholicism and established a Faith Foundation to press for religious literacy because “you can't understand the modern world unless you understand the importance of religious faith.” Similarly, when Pope Benedict XVI visited secular France in September, President Nicholas Sarkozy scandalized the lay establishment by saying, like Habermas, that “rejecting a dialogue with religion would be a cultural and intellectual error.” He called for “a positive secularism that debates, respects and includes, not a secularism that rejects.” Despite the flurry of controversy over a recent spate of books extolling the virtues of atheism in the wake of Islamist terrorism, the more interesting issue by far is the emergence of post‐secular modernity.     

What are MPs for?

After the expenses scandal, it is time to ask what Members of Parliament are for. The traditional formal arguments are inadequate as they fail to engage with what MPs actually do. A typology is useful in illuminating the different ways in which MPs see their role: as Lickspittles, Loyalists, Localists, Legislators, Loners and Loose Cannons. Current trends in the performance of these roles can be identified, raising questions about the nature of politics and the vitality of Parliament.