A review by Neal Keye of David Couzens Hoy, Critical Resistance: From Poststructuralism To Post-Critique in Foucault Studies (no 3). Keye says:

In these, the twilight years of "theory", it is easy to forget the discursive upheavals signaled by the appearance of "poststructuralism" on the Anglo-American critical scene in the sixties and seventies. Writing against the canon of sacrosanct ideas bequeathed by modern humanism and its forms of knowledge ---from hermeneutic obsessions with depth and meaning to the historicist belief in history as narrative representation---writers such as Michel Foucault, Jacques Derrida, and Julia Kristeva openly challenged these idealist renderings of language and history, implicating them in histories of violence, domination, and exploitation.

As a result of this materialist mode of questioning the modern history of ideas, their theoretical interest in the intersection of the body, language, and the dynamics of history made it possible to resist or effect a critical relation to the humanist regime that has undeniabl dictated the modern exegetical and historical disciplines since the late eighteenth century, the social genealogy of which Foucault so remarkably described in The Order of Things and The Archeaology of Knowledge.

Keye says that Hoy's Critical Resistance is a timely reminder that poststructuralism is something more and other than an exotic French import:

The book opens with a wide-ranging introduction to the concept of resistance -- a persistent critical issue in poststructuralist theory, but one that the Anglophone tradition in philosophy and critical social theory has largely ignored, if not repressed. And while this resistance, as it were, to theorizing about resistance in the Anglophone tradition possesses a historicity that Critical Resistance does not examine, Hoy consistently argues that the challenge facing those who wish to defend a poststructuralist politics is to show how the diferent kinds of resistance articulated in poststructuralism ---from the body of resistance in Foucault to the ethical resistance of the Other in Levinas ---are not reactive evasions of the political, but rather critical interventions in practice.