Cameron and Big Society. May and Shared Society. Same Party : Two Visions ?

2018 ◽  
pp. 213-233 ◽  
Author(s):  
Raphaële Espiet-Kilty
Keyword(s):  
Author(s):  
Ewan Ferlie ◽  
Sue Dopson ◽  
Chris Bennett ◽  
Michael D. Fischer ◽  
Jean Ledger ◽  
...  

This chapter characterizes the overall strategy of public services reform apparent in England after the global financial crisis of 2008 and during the period of the UK’s Coalition government 2010–15. It argues that what can be termed a ‘proto narrative’ of reform, orientated around so-called ‘Big Society’ ideas, emerged around 2010. However, we argue it was trumped in the end by Treasury-led and New Public Management-friendly austerity discourse. The concrete example is taken of the health policy to form new clinical commissioning groups in the primary care sector. They were presented as a mechanism which could promote professional engagement in commissioning. However, they were soon subjected to top-down performance management pressures and systems, including strong attempts to prevent financial deficits from emerging at a local level, which eroded bottom-up and professionally driven innovation. We conclude that the Big Society proto reform narrative failed to consolidate itself.


2017 ◽  
Vol 46 (3) ◽  
pp. 447-471 ◽  
Author(s):  
MADELEINE POWER ◽  
BOB DOHERTY ◽  
NEIL SMALL ◽  
SIMON TEASDALE ◽  
KATE E. PICKETT

AbstractThis paper derives from a study of community food aid in a multi-ethnic, multi-faith city in the North of England. The paper begins to make sense of the diversity of types of food insecurity assistance, examines the potential exclusion of certain groups from receipt of food aid, and explores the relationship between food aid providers and the state. Faith-based food aid is common in the case study area, particularly among food bank provision to the most ‘destitute’ clients. While food aid is adopting service responsibilities previously borne by the state, this does not imply an extension of the ‘shadow state’. Rather, it appears reflective of a pre-welfare state system of food distribution, supported by religious institutions and individual/business philanthropy, but adapted to be consistent with elements of the ‘Big Society’ narrative. Most faith-based providers are Christian. There is little Muslim provision of (or utilisation of) food aid, despite the local demographic context. This raises concerns as to the unintentional exclusion of ethnic and religious groups, which we discuss in the concluding sections.


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