„Für den deutschen Politikwissenschaftler Matthias Lemke, der derzeit in Paris arbeitet und sich mit dem Ausnahmezustand in Demokratien befasst, steckt hinter dieser „Form des Nicht-Ausstiegs“ politisches Kalkül. „Ich glaube, für Regierungen unserer Zeit ist Sicherheit ein ganz zentrales Motiv, an dem sich auch Legitimität bemisst“, sagt er. Ein Ausstieg aus dem Ausnahmezustand ist für die Verantwortlichen riskant – sie kämen in Bedrängnis, falls kurz darauf ein neuer Anschlag geschieht. Macrons Vorgänger Hollande hatte im Sommer 2016 auch schon ein Ende des Ausnahmezustands angepeilt – und machte dann nach dem Anschlag von Nizza eine Kehrtwende.“
Der vollständige Text von Sebastian Kunigkeit ist heute unter der Überschrift „Ausnahmezustand in Frankreich: Ende ohne Entwarnung“ über die dpa versandt worden.
When Carl Schmitt wrote about the „emergency“ („Ernstfall“) as being constitutive for the ultimate dualism of friend and foe, he outlined a theory of the state of emergency. Such emergency was repeatedly being invoked during the debate on terrorism in West Germany in the 1970s.
During that decade, the conflict between the Red Army Faction and the West German state proved to be a paradigm for the growing political polarization of communications in German society. It can be said, the terrorism-debate was the struggle over the state of the nation, and so the discoursive, political and moral boundaries were heavily disputed.
Both sides of the confrontation were also engaging in specific performances/performative acts that adressed a wider public – it was all about a demonstration of power. More than that, it showed that Carl Schmitt’s notion of political decisionism comes to bear on the reality of the states’ dealing with terrorism as well as with the terrorists’ “propaganda of the deed”.
Often the reactions from the West German executive authority were called an “undeclared state of emergency”. However, in political discourse of that time “Ausnahmezustand” became a frequently used term that implied a level of wishful thinking and therefore had a mobilizing quality. In recent publications I have called the effects and affects of Moral Panics during the German Autumn a “felt/perceived state of Emergency” (gefühlter Ausnahmezustand).
In my presentation at the Kolloquium at DHIP I therefore want to focus on the discoursive and performative qualities of a state of emergency during the German Autumn of 1977 and how this was referred to on both sides of the confrontation.
Im Rahmen der diesjährigen Tagung zum Ausnahmezustand zeigen wir den Dokumentarfilm „Endstation Bataclan“ von Alexander Smoltzcyk und Maurice Weiss. Der Film läuft am 13.11.2017 um 20:00 Uhr in den Räumen unseres Partners, des Goethe Instituts Paris. Alle wichtigen Informationen rund um den Film finden sich hier. Um Anmeldung wird gebeten.
On November 13, 2017, 8 p.m., we will present the documentary „Endstation Bataclan“, produced by Alexander Smoltzcyk and Maurice Weiss. The film is an important part of this year’s conference on state of exception. It will be shown at the site of our conference partner, the Goethe Institute Paris. Further information on the presentation can be found here. Registration is required.
In Köln findet vom 7. bis 8.12.2017 ein Workshop zum Thema „Der Alltag der Ausnahme: Besatzungsregime im 20. Jahrhundert“ statt, der von Thomas Blanck und Byron Schirbock organisiert wird. Um Anmeldung bis zum 1.12.2017 unter email@example.com wird gebeten. Nähere Informationen zum Programm gibt es hier.
Aus dem Ankündigungstext: „Anhand aktueller Projekte von NachwuchwissenschaftlerInnen möchte wir diskutierten, wie sich Alltag und Ausnahme im 20. Jahrhundert stärker analytisch greifen und in Relation bringen lassen. Ziel des Workshops ist es, den Begriff Ausnahmezustand, der aktuell überwiegend in politik- und rechtshistorischen Zusammenhängen diskutiert wird, stärker mit dem Fokus auf die AkteurInnen im Kontext von Besatzungen zu verknüpfen.“
While both the idea and the practice of a contemporary suspension of constitutional rights can be traced back to antiquity, the term “state of exception” (Ausnahmezustand) was coined only in the first half of the 20th century, most famously by Carl Schmitt. At the same time, it is often overlooked that his well-known definition of sovereignty must be linked to a concrete historical situation, namely the socialist revolution in Munich in 1918/19. Schmitt experienced the revolutionary collapse of the German Empire firsthand: it was this experience, I will argue, that shaped his decisionistic state theory.
Taking the link between Schmitt’s biography and political theory as a point of departure, this paper has two closely intertwined aims: concentrating on the aftermath of the First World War in Munich, it investigates the relation between the development of the concept of “exceptional” political situations on the one hand and its application as a tool of (re)establishing public order on the other hand. In doing so, it connects the abstract level of Begriffsgeschichte with the history of the actual implementation of emergency measures. In other words, the central question is: how did exceptional thinking and exceptional acting influence each other in a period of violent and revolutionary transformation in an urban context?
The paper will focus on Munich in the years 1918 and 1919. After the end of World War I, the former capital of the Bavarian Kingdom became the arena for a revolution that in many ways was far more radical and had longer lasting effects than elsewhere in Germany. On November 7, 1918, socialist Kurt Eisner proclaimed the republic and all over Bavaria, worker’s and soldier’s councils were founded, king Ludwig III abdicated. Eisner’s assassination in February 1919 strengthened the radical forces of the revolutionary movement, eventually leading to a bloody conflict between Munich’s Red Army and troops sent by the German government in Berlin. Thus, Bavaria found itself in a twofold state of exception: on the one hand, the monarchical government’s authority had collapsed within hours, leaving the revolutionary leaders in front of a constitutional vacuum that had to be filled with decrees, orders, and rules. On the other hand, the proclaimed Bavarian Freistaat (free state) itself was an exception within the framework of post-war Germany, challenging the authority of the newly formed republican government in Berlin.
The question posed above will be answered in three steps. First, I will delineate the evolution of the state of exception in Bavaria on a juridical and normative level. Special attention will be paid to the question of how the transition from the pre-war to the post-war political system influenced the government’s possibility of applying emergency measures as guaranteed by the respective constitution: did the post-war authorities rely on methods established by the former system? On which juridical sources were the countless revolutionary emergency decrees based on – if they had a juridical base at all? Second, I will examine the discourse on the exceptionality of the situation, be it regarding the political actors in Munich who legitimized their actions by describing themselves as the exceptional forefront of political and societal renewal in Germany, be it regarding the external perception of the Bavarian revolution. How did the revolutionary and counter-revolutionary forces – both operating officially in the name of freedom and democracy – publicly justify and communicate their actions that clearly violated the existing legal order? In a third step, I will look at the state of exception as a factor of political mobilization. Following Alf Lüdtke and Michael Wild, the state of exception can be understood as an „arena of possibilities, and of self-empowerments”. The state, thus, is “a moment of governance that is not ordered by the constitution rather than being constantly created by manifold actors, neither ‘top-down’ nor ‘bottom-up’.”  Consequently, one must ask whether there exists a distinction between the abstract legal order and the actual political situation within a revolutionary context at all. Or should one rather argue that once exceptional measures have been applied, there is no such thing as a normalcy anymore?
 Alf Lüdtke and Michael Wildt, Einleitung, in: id. (eds.), Staats-Gewalt. Ausnahmezustand und Sicherheitsregimes. Historische Perspektiven (=Göttinger Gespräche zur Geschichtswissenschaft, vol. 27), Göttingen 2008, pp. 7-38, here p. 23 (translation TB).
Wie die Frankfurter Allgemeine Zeitung heute berichtet, steht der Ausnahmezustand in der Türkei vor der Verlängerung. Der Nationale Sicherheitsrat, dem Präsident Erdogan vorsitzt, folgte der Regierungsempfehlung, wonach die Ausweitung der Regierungskompetenzen mindestens bis zum 19. Januar 2018 aufrecht erhalten bleiben soll. Stimmt das Parlament dem Vorschlag zu, wäre dies die fünfte Verlängerung in Folge. Eine Zustimmung gilt als sicher, weil die AKP in der Türkischen Nationalversammlung die absolute Mehrheit innehat. Erdogan kann so auch künftig weiter unter Umgehung des Parlaments durch Dekrete regieren.
Der Ausnahmezustand in der Türkei gilt seit dem Militärputsch im Juli 2016. Brisant ist, dass die gesetzlichen Regelungen der Maßnahmen während der Geltung des Ausnahmezustandes signifikant verschärft worden sind. Ein Ende ihrer Anwendung zeichnet sich derzeit nicht ab. Kritiker sehen darin das Ergebnis eines Umbaus der türkischen Demokratie zu einem autoritären, auf Erdogan zugeschnittenen Staat.
In the late 19th century, Europe (and, to a lesser extent, other parts of the world) experienced an unprecedented wave of political murders, assassination attempts and dynamite attacks that have often been regarded by political scientists as the prototype of modern terrorism. Mostly committed by anarchists as part of ‘propaganda by the deed’, these acts aimed to intimidate governments and social elites, and mobilise the working classes for the social revolution by showing them the fragility of the social and political order. They were always a challenge to governments and state institutions, for these had to prove their ability to preserve public peace, and give adequate answers to the calling into question of the monopoly on the use of force in order to maintain their legitimacy.
Anarchist terrorism failed as a mobilisation strategy. Yet, it proved quite effective as a provocation strategy and had important impacts on state politics and policies, legislation, policing, and public debates. Among the bourgeoisie and governments, it caused fears of an international anarchist conspiracy, which was fuelled by the expanding popular press. Most importantly for our purpose: many countries passed special laws that increased executive power, criminalised certain political views (anarchist and other), limited political and personal freedoms (of assembly and speech in particular), restricted the freedom of the press, and/or introduced special jurisdiction This was namely the case of France and Italy, where anarchist activism and a series of attentats led in the 1890s to a wave of repression taking recourse to special laws, in Italy also with the ‘state of siege’ being declared in some places. In both countries, the introduction and application of special laws gave rise to controversial debates about their commensurability, consistency with constitutional, liberal and/or democratic principles, as well as benefit and dangers for the political order.
Taking a comparative perspective, this paper explores the anti-anarchist laws and the debates about their introduction and application that took place in both parliaments and the press (two leading newspapers are examined per country). How were the special laws justified, how did the proponents and opponents of their introduction/application try to make their arguments plausible? To which extent was the situation framed, or explicitly referred to, as ‘state of emergency’ or ‘state of exception’? The paper will focus on the years 1893-94 when special laws were introduced in both countries, but also take into account the broader evolution of anarchist activism and its repression from the late 1880s to the turn of the century, and ask about the longer-term effects of the special laws.
As for the criterion of ‘established democracy’: the French Third Republic was the only big parliamentary democracy in Europe at that time. After the struggle between republicans and monarchist in the 1870s and the boulangiste danger of the late 1880s being adverted, the democratic regime can be considered as established. The Italian nation-state founded in 1861 was a constitutional monarchy and a liberal oligarchy rather than democratic; but from the 1880s onwards it underwent processes of de facto parlamentarisation (with governments asking the Chamber of Deputies for vote of confidence) and democratisation (through expansion of the electorate). The comparative approach will serve to carve out the peculiarities of each case, but is also intended to help us explain different practices – such as the broader recourse to special laws in Italy – and find out whether the difference of political regimes played a role.
In the conference, I will present some systematic reflections on the relationship of democracy and law in the context of emergency. More precisely, my contribution poses two questions and answers them from a decided theoretical point of view. These questions are, as I will show, connected and need to be examined together:
(1) How do democracy and law behave towards each other in times of crisis?
(2) Is the state of exception necessary for any democracy or is it dispensable?
The answers to these questions will structure my presentation as well. In detail, in the first two parts I will describe the relation of democracy and law in the light of different discourses in the history of ideas and argue why democracy as such, in opposition to our right based liberal model of democracy, does not need the state of emergency.
(1) The civil (“bürgerliche”) state composed as a liberal democracy is based upon rights. Therefore we call it a “legal state” or “Rechtsstaat” in the German tradition, as characterized by Habermas. Thus, it is the law which determines our contemporary form of democracy. In addition, the maintenance of the state (which is also represented in the idea of “Staatsräson”) in this shape can only be secured by maintaining the law. The suspension of democratic procedures is always designated in the way our system of rights works because this system has to cover a non-law based “gap” (see Luhmann, Frankenberg, Menke). The exception is incorporated into the system of rights because our body of law needs the exception to handle circumstances, which cannot be transformed into juridical language.
(2) In terms of democracy, the state of exception is dispensable, but it is not for this system of rights which is determining the present shape of democracy. Our law and our understanding of the state need the exception, and as long as democracy is based on this system of rights, as long as democracy is connected to the civil state, it will run the risk of being affected by limitations induced by the state of emergency. I will argue that there is a specific tension between law and democracy which materializes in the state of exception.
After this second step, I will illustrate my proposal through an example, which focuses on a specific constitutional discourse of the Weimar Republic:
(3) In this last part of my presentation I provide a clarification for these more or less abstract theoreti-cal findings. Based on the debate between the German theorists of law, Carl Schmitt and Otto Kirchheimer, which took part in the early 1930s and picked out real democracy and the constitution of Weimar as their central theme, I will show that democracy is not necessarily dependent on the state of emergency. Instead, and hereby I defend the position of Kirchheimer, the legal state relies on two normative principles which can collide and which can break the liberal democracy, based on the system of rights, apart: legitimacy and legality (see Preuß). The state of emergency is a danger to democracy because it deforms the relation of these two ideas. What could be observed in Weimar menaces all liberal democracies, because they are founded upon a system of rights which needs the exception as part of its own functioning. In order to manage systemic stress and crises injuries of democratic principles can be witnessed, as legality and legitimacy trump or even annul each other.
Die französische Nationalversammlung hat sich in ihrer heutigen Sitzung in erster Lesung mit dem Projet de Loi renforçant la sécurité intérieure et la lutte contre le terrorisme (Gesetzentwurf zur Stärkung der Inneren Sicherheit und zum Kampf gegen den Terrorismus) beschäftigt. Während Befürworter in der Überführung ausnahmezustandlicher Bestimmungen in dauerhaft geltende Gesetzgebung zur Inneren Sicherheit einen geordneten Ausstieg aus dem seit dem 13.11.2015 andauernden Ausnahmezustand sehen, beklagen Kritiker die Normalisierung desselben. Das gesamte Gesetzgebungsdossier findet sich auf den Seiten der französischen Nationalversammlung. Ebenso ist dort die aktuelle Version des Gesetzes vom 29.9.2017 zu finden.
Nach Vorliegen der Plenarprotokolle wird an dieser Stelle über den aktuellen Stand der Gesetzgebung nachberichtet.
Update 3.10.2017, 17:17: Wie Innenminister Gérard Collomb über Twitter mitteilt, hat die Assemblée Nationale den Gesetzesentwurf in erster Lesung angenommen.