Populism and constituent power

Critiques of constituent power are often directed at work derived from Carl Schmitt.Footnote ²⁴ For Schmitt, there must exist a priori a degree of political stability upon which a constitutional order can be founded. This stability is produced through the irrational distinction decided by the sovereign between friend and enemy, which in turn creates the people or volk. Footnote ²⁵ Consequently, the political must exist prior to the legal and so all state power cannot be constrained by law. Although Schmitt insists that the friend–enemy distinction is based upon an irrational decision, there must be some empirical basis grounding this distinction for it to be effective.Footnote ²⁶ This empirical distinction between groupings must be sufficiently strong or antagonistic to unify the people. Here, normatively problematic assumptions as to the necessary ethnic homogeneity of the state arise and the dangers are themselves revealed in a catastrophic fashion by Schmitt’s own personal history as the ‘Crown Jurist’ of the Third Reich.Footnote ²⁷

Vesting constituent power in the volk or people serves to raise further questions of who ‘the people’ are and how they come to possess it. Paradoxically, the people are only identifiable following the exercise of constituent power, so constituent power not only creates the constitution itself but also creates ‘the people’.Footnote ²⁸ Constituent power thus paves the way for claims to speak on behalf of the people, a concept that is more fictive than real. Schmitt’s conception of constituent power is often represented as enabling populism – a ‘meta concept’ referring to the promotion of the ‘true will of the people’ against the will of the so-called elites in power.Footnote ²⁹ While the definition of populism is vague, deeply contested and often cynically deployed to conflate left- and right-wing opposition to the status quo, ‘populist constitutionalism’ is a concrete, referring to the constitutional dimension of the populist project.Footnote ³⁰ This entails dual strategies of circumventing and commandeering the constitution to give effect to their ideological project.Footnote ³¹ Schmitt’s homogenous volk embodies the populist’s notion of the pure, true people, the heartland of the state that is being enfeebled by corrupt elites in power.

Fear, constituent power and the threat of violence

Despite what should be a quintessential moment for its consideration, constituent power is almost wholly absent from nascent debates on Irish reunification. This is not necessarily surprising as constituent power has long been overlooked in the United Kingdom – a state without a codified constitution and with a sovereign parliament lacking any ostensible limitation on its legislative power.Footnote ⁴⁰ The Republic of Ireland too has also not fully grappled with constituent power. This may be for several reasons, including the quotidian status of referendums to amend its constitution, which can be conceptualized as the exercise of a constituted constitutional power.Footnote ⁴¹ In debates regarding Irish reunification specifically, constituent power’s close connection with revolution and fear of the people is arguably a factor as to why the concept has not been broached. The Good Friday Agreement that articulates the conditions for reunification is essentially a peace treaty. For the most part, its ratification in 1998, brought an end to the three decades-long conflict colloquially known as ‘The Troubles’, which cost the lives of over 3,500 people.Footnote ⁴² In a post-conflict or dormant conflict society such as Northern Ireland, where no transitional justice project has been pursued effectively, the risk of a return to violence is of high political concern.

In this context, aversion to constituent power with its revolutionary origins in the tumult of the French Revolution is predictable.Footnote ⁴³ Constituent power discourse raises the political stakes; its populist bent and lauding of the people as the legitimating basis for the constitutional order are also superficially unappealing where the identity of the people is deeply contested, with some manifestations of Britishness and Irishness defined in mutual opposition to each other.Footnote ⁴⁴ Irish reunification is haunted by the threat of violence that such a process may unleash, and concerns abound that pleas to ‘the people’ are counter-productive and exclusionary. References to ‘fears’ are replete in both in the literature and in the media. The most substantial work to date on the mechanics of a process for Irish reunification has been carried out by UCL’s Working Group on Unification Referendums on the Island of Ireland (WGURI).Footnote ⁴⁵ Published in May 2021, the document is an impressive technical analysis of the various issues pertaining to Irish reunification that require resolution. These entail, inter alia, the criteria for calling a referendum, the question to be asked, the referendum franchises, whether a draft constitution should be produced before or after the initial referendum, whether interim institutions would be required and what this constitution should look like. Throughout this incredibly detailed 302-page document, constituent power is not mentioned.

Instead, the WGURI report, like the broader debate on Irish reunification, centres on existing institutions and searching within existing legal texts for answers. The WGURI is careful not to recommend one particular path to Irish reunification; rather, it lays out a series of different configurations ranging from a ‘maximum plan’ in which the form of a united Ireland is spelled out in advance of the initial referendums, and ‘process plans’, in which the process for determining the final form of a united Ireland would be agreed upon in advance of the initial referendums but that this actual process of determination would not begin until after a successful vote for reunification.Footnote ⁴⁶ The WGURI is also agnostic about whether an entirely new Irish constitution would be required or whether unity could be completed through constitutional amendments to the 1937 Irish Constitution. There is acknowledgement of the value of a new constitution involving citizens of Northern Ireland but, conversely, concerns are documented about the loss of a large amount of accumulated jurisprudence in which a new constitution would result.Footnote ⁴⁷

While the WGURI does not spell out one specific preferred pathway for reunification, two common themes can be identified throughout: first, that there should be heavy elite control over the reunification process; and second that, while there are some references to ad hoc engagements with the people, there is an absence of any understanding of the people or peoples as constituent actors in their own right. Instead, the people are understood primarily in terms of the electorate for the initial referendums on reunification as established by pre-existing law, or as electors to pre-existing institutions. This way of understanding the people is also seen in other contributions to the debate on Irish reunification analysing the franchise that would participate in the reunification referendums. This is done by examining the existing electoral rules in both jurisdictions on the island of Ireland. McCrudden et al argue that the ‘most sensible approach’ to Irish reunification should be

This would entail the franchise for Irish constitutional amendment being used in the Republic and the franchise for Assembly elections used in Northern Ireland. They corroborate this conclusion with analysis of previous experiences of referendums in Ireland and the United Kingdom, and of existing international and European human rights obligations. While such approaches are indeed sensible, they are nevertheless based upon analysis of existing law. These approaches risk closing off any possible innovation in the franchise for Irish reunification and, in turn, inhibit different conceptualizations of the Irish people or peoples.

In addition to electoral franchises, other existing institutions are also examined to shed light on what Irish reunification would and should look like. Similar to the WGURI, O’Leary identifies two distinct approaches to reunification. First, the ‘modelling approach’ envisages that when the referendum on Irish reunification occurs, there is a clear model in place as to what this united Ireland would look like.Footnote ⁴⁹ Ideally, this model would have been

The modelling approach places primacy on pre-existing institutions, albeit with some reference to ad hoc ‘citizens’ assemblies’ that have seen increased recourse to in the Republic of Ireland in recent years. These assemblies consist of a selected group of unelected but demographically representative citizens who debate a specific issue before them, guided by a chair with significant elite and expert control over the agenda and material presented to the assembly.Footnote ⁵¹ Indeed, elite control over the Irish citizens’ assemblies through their ‘close connections with parliamentarians and government’ is hailed by the WGURI as one of their strengths.Footnote ⁵² The advantage of the modelling approach is that people would have a high degree of certainty as to what a united Ireland would look like before voting in a referendum. The WGURI also discusses this possibility:

O’Leary contrasts the ‘modelling approach’ with the ‘process approach’, which contends that concrete constitutional drafting should not occur until after the initial reunification referendums. This draft constitution would likely be the product of a constituent assembly, but the processes and mandate surrounding this constituent assembly could be articulated in advance of the vote.Footnote ⁵⁴ Both the WGURI and O’Leary caution that this approach would come with a high degree of uncertainty with one commentator referring to it as ‘voting for an engine without seeing the car’.Footnote ⁵⁵ Brexit features prominently in both the WGURI and O’Leary’s work as a textbook example of how not to conduct a referendum process owing to the uncertainty under which the people operated when making their decision. This uncertainty was masked by the crude binary nature of referendums, which over-simplified the question before the people. Avoiding uncertainty and political turmoil is therefore paramount and, to this end, the ‘modelling approach’ with its emphasis on the role of extant constituted powers in constitution-making is superficially attractive.

This fear of political uncertainty is particularly heightened in the context of Irish reunification. Brexit itself typifies this with fears of a return to violence frequently voiced in the context of where and whether any border security architecture should be placed in the event of customs checks being required. Footnote ⁵⁶ Fears of violence would be more acute in relation to Irish reunification with the WGURI going into substantial detail about the extent of these fears.Footnote ⁵⁷ This fear is not irrational, as paramilitarism is still the primary security-related threat in Northern Ireland.Footnote ⁵⁸

‘Physical security’ concerns are accompanied by additional fears surrounding ‘ontological security’.Footnote ⁵⁹ This ontological insecurity manifests as fear of the loss of British identity in a united Ireland, their sense of belonging and their links to the past, as well as their ‘kith and kin’ in Britain. These concerns, Todd suggests, ‘cannot be reassured by reasoned argument, pragmatic appeals or appeasement’.Footnote ⁶⁰ These are fears about the identity of a minority, and not only whether this identity will be adequately protected and capable of expression in a united Ireland but whether it will ultimately continue to exist. If constituent power is to be possessed by the people of Ireland, a fundamental opposition to this is that a large minority does not want to be part of the Irish people. Avoiding the language of constituent power, reaching instead for legal analysis of existing election franchises and institutions may be an attempt to allay these fears, side-stepping the polarizing ‘will of the people’. That stated, political discourse in Northern Ireland is often couched in the language of ‘concerns’ or ‘fears’ with Unionist political claims more likely to be framed in terms of fear than Irish nationalists.Footnote ⁶¹ This often masks the fact that such positions are actually political claims different from all others; albeit in relation to the concept of identity, these political claims may not necessarily be rational. Furthermore, the fact that many of these political claims may be grouped and juxtaposed against another group, giving rise to the ‘Two traditions paradigm’ of identities on the island of Ireland, does not mean that such paradigms must form the basis for Irish reunification – a point that we will return to in the next section.Footnote ⁶²

Ultimately, constitution-making is a high-stakes and often dangerous endeavour, and this article does not downplay the risk of a return to violence. Yet this risk is not unique to Irish reunification; constitutions are often drafted during or shortly after exceptional political tumult.Footnote ⁶³ Irish exceptionalism cannot be automatically invoked to explain why constitution-making processes used elsewhere may not be suitable to Irish reunification and why constituent power should not be used to illuminate the Irish reunification process. Moreover, there may be serious downsides to this eschewing of constituent power. Emphasizing only its destructive potential risks losing constituent power’s equally important creative potential. It risks Irish reunification embarking upon a hyper-legalized, technocratic constitution-making process that side-lines the people as the ideal possessors of constituent power, raising questions about the democratic legitimacy of the process.Footnote ⁶⁴ Most importantly, it may inhibit the emergence of different conceptions of the Irish people(s) beyond the nationalist–unionist dichotomy, a different conception of the Irish people(s) more resistant to antagonism between communities. Consequently, constituent power must not be avoided; it must be embraced, unpacked and utilized to shape and frame Irish reunification.

Agonism

The fundamental tenet of agonism is that there will always be disagreement in politics. It is also unavoidable that there will always be those in power and those not in power. Consequently, Mouffe argues that we should not pursue a consensus that is impossible; rather, we should recognize and acknowledge adversary positions but, importantly, simultaneously recognize adversaries as legitimate, respecting their right to defend their own interests and values.Footnote ⁷⁴ The possibility of antagonism must still be taken seriously, but this can only be done through an agonistic conception of politics that allows space for political conflict.Footnote ⁷⁵ Invariably, liberal conceptions of politics strive for closure, or what Honig refers to as the displacement of politics with ‘virtue’ theories of politics.Footnote ⁷⁶ These virtue theories identify politics with administration and treat juridical settlement as the task of politics and political theory.Footnote ⁷⁷ Wenman further argues that:

Rather than ensure a stable settlement, agonists content that as more and more of politics is displaced, this may actually risk increasing populism as avenues for disagreement are also closed off.Footnote ⁷⁹ Opportunistic actors may then claim that power has been corrupted and wrested away from the ‘true people’; instead it is now vested in the hands of a corrupt elite. Only fundamental constitutional change – the populist constitutional project – can wrest it back and speak for the true people.

In contrast, agonism responds to the right-wing populist challenge, not by closing off politics but by stressing the idea of creative conflict. Although disagreement is unavoidable, this is not necessarily a negative; on the contrary, disagreement drives imagination and innovation. For Mouffe, liberal conceptions of democracy fail to take account of this value of political conflict and the necessity of the potentiality of antagonism. Instead, liberalism stresses the priority of procedural mechanisms for mediating competing political perspectives of the good.Footnote ⁸⁰ Agonism thus sees value in conflict or disagreement and this can only be ensured by simultaneously valuing and embracing pluralism.Footnote ⁸¹ Pluralism, Mouffe argues, is not merely a fact but an axiological principle.Footnote ⁸² What is key to agonism is that disagreeing parties are not considered to be enemies; the legitimacy of the adversary must always be acknowledged and respected. This does not mean, however, that everything is up for grabs; rather, citizens can agree on the importance of principles like liberty and equality while sharply disagreeing on their content.Footnote ⁸³ Consequently, political views that are hostile towards pluralism are inimical to agonism. Agonism therefore does not equate human dignity with rational consensus; therefore, reflecting Schmitt, consensus is impossible. Instead, agonism opens up space for disagreement and political contestation while still maintaining adversarial respect for one another. Agonism embraces the disagreements that liberalism eschews; however, when doing so, the asymmetry between disagreeing parties – between the powerful and the powerless – must not be ignored. Hegemonic power must be acknowledged and, in a democracy, hegemony reaches for a majority for its legitimation. Democracy should be pluralistic, but this pluralism will always be asymmetrical. As such, political power will always be hegemonic; what matters is how this hegemony is constructed.

Agonism and hegemony

Hegemony is about who possesses political power, and also how this possession of power is reinforced and exercised. Mouffe’s idea of hegemony builds upon the work of Antonio Gramsci – an Italian communist who wrote much of his life’s work while imprisoned by the Italian Fascist regime until his death.Footnote ⁸⁴ Gramsci contended that ‘man is not ruled by force alone but also by ideas’.Footnote ⁸⁵ Ideas perform the vital function of preserving the ideological unity of a whole social bloc.Footnote ⁸⁶ According to Bates, Gramsci’s conception of hegemony is

In Gramsci’s understanding of hegemony, consent is key as it is not simply through force alone that the ruling class holds power. Hegemony therefore requires an understanding of how this consent is created and how the ruling class’s worldview is popularized and diffused to garner the support of the ruled. Gramsci thus emphasizes the role of civil and political society in consent formation.Footnote ⁸⁸

Gramsci understood politics as a constituent power capable of transforming social identities.Footnote ⁸⁹ Mouffe describes this understanding of hegemony as ‘the articulation of the interests of the fundamental class to those of its allies in order to form a collective will, a unified political subject’.Footnote ⁹⁰ In this way, the ‘dominant group becomes the interest of other subordinate groups’.Footnote ⁹¹ For Gramsci, the ‘intellectual’ was pivotal in creating hegemony to the extent that they ‘extend the world view of the rulers to the ruled and, in so doing, secure the “free” consent of the masses to the law and order of the land’.Footnote ⁹² One single class of intellectuals does not exist; rather, each class has its own group of intellectuals and the intellectuals of the ‘historically progressive class’ exercise such a power of attraction that they influence and subordinate the intellectuals of the other classes. Through this web of solidarity, hegemony reinforces the ideas of the ruling class and creates consent. Behind this, the coercive apparatus of the state lurks.Footnote ⁹³ Hegemony therefore stresses the importance of cultural and intellectual factors in historical development and will formation. Bates argues that there are Machiavellian tendencies in Gramsci’s conception of hegemony as, ‘For all modern Machiavellians, the fundamental categories of power are force and consensus, and these are not mutually exclusive but interdependent realities.’Footnote ⁹⁴ Gramsci thus believed that there could be no consensus without force and no liberty without authority.Footnote ⁹⁵ From the factory to the church, the school to university, the media to our social circles, these are all pivotal factors in shaping and framing the consent of individuals. Consent is therefore created beyond the official organs of the state, and it may be both active and passive.Footnote ⁹⁶ Indeed, passive consent can play a fundamental role as people feel that they have no choice but to defer or acquiesce to existing ideologies or modes of power.

Hegemony has a powerful explanatory force, demonstrating the reality of where political power lies and how it is reinforced. However, hegemony does not automatically perform a legitimating function; to the contrary, it illustrates that there is an inherent illegitimacy at the basis of authority. One can see echoes of Gramsci’s conception of hegemony in other thinkers on constituent power. For instance, Hannah Arendt argues that while the French nation-state was saved from imminent collapse by Napoleon’s ability to manipulate the national will and direct this towards declaring himself the ‘pouvoir constituant’, in reality it was the solid structure of class society that ensured the perpetuation of stability over long periods of time.Footnote ⁹⁷ Relatedly, Kalyvas argues that Schmitt’s concept of sovereignty and Gramsci’s notion of hegemony are two distinct variations on a single theme: the idea of the political as the original instituting moment of society.Footnote ⁹⁸ The concepts share greater similarities, including the mechanisms through which the will of the people is formed. For instance, Schmitt states that:

Here, Schmitt highlights the various forces that may influence the construction of ‘the will of the people’ in a manner similar to Gramsci’s idea of hegemony. Recently, Gilbert and Williams have argued that so-called ‘Big Tech’ and private capital play a fundamental role in reinforcing the existing hegemony.Footnote ¹⁰⁰ With digital public spaces in the hands of private actors, an illusion of free speech and independent will-formation is presented; simultaneously, algorithms amplify specific content that increases engagement and (and therefore financial rewards) while de-amplifying or blocking other content altogether. Meanwhile, the financial power of capital is such that it wields a vastly disproportionate influence on politics. This is most notable in the United States, particularly in the aftermath of the Supreme Court judgment in Citizens United on campaign financing with some commentators now describing the United States as a plutocracy rather than a democracy or republic.Footnote ¹⁰¹

Gilbert and Williams are acutely concerned with how hegemony produces the ‘atomized’ individual under capitalism, and these themes are also evident in Gramsci, Schmitt and even de Tocqueville. Schmitt’s understanding of democracy is intensely public, and his critique of parliamentary democracy is such that it would be almost impossible for large states to exist owing to the emphasis he places on public modes of democratic expression. In Constitutional Theory, Schmitt rejects the secret ballot as democratic because ‘it removes the individual state citizen from the public sphere and transforms him into a private man’.Footnote ¹⁰² Instead, the secret ballot is ‘an expression of individual liberalism’.Footnote ¹⁰³ For Schmitt, true democracy had to have a public element; he argued that public mass assemblies such as those seen in antiquity are better manifestations of the people than elections. Liberalism’s distinction between the public and private, prioritizing the latter leads to de-politicized individuals. Similar themes are seen in de Tocqueville’s tyranny of the majority. Rather than simply being about the concept of the minority’s rights being at the mercy of an abusive majority, de Tocqueville was concerned about the difficulty in capitalist democracies for people to have the time and energy for political participation. Instead, in a liberal capitalist democracy, people are more likely to prioritize their material needs. When it comes to acting politically, they take short-cuts to the correct answer, treating politics as fashion and assuming that the correct decision that they must make is the popular one. Although voting may be a conscious act, the reasoning underpinning it may look much more like passive consent or contracted-out consent as the will of the majority becomes a self-fulfilling prophesy. The idea that the ‘will of the people’ is something created in the marketplace of ideas, that it is something over which each individual has control, is thus overly simplistic.

Reflecting these views, hegemonic constituent power is the idea that the exercise of constituent power is the product of hegemony in a given legal order. This statement should be understood as descriptive rather than normative. Importantly, hegemony is not immune from change and, for Gramsci, the articulation of hegemony was necessary in order to better understand political power and, in turn, how to seize it. Mouffe and Laclau build upon this, arguing that hegemony must be understood as a ‘contingent strategic effort to construct a collective emancipatory project’.Footnote ¹⁰⁴ Politics is therefore ‘a constituent power capable of shaping social, cultural, and economic forms of identity’.Footnote ¹⁰⁵ For this reason, Gramsci embraced the importance of action or praxis to effect change in the hegemony.

Agonistic hegemony and Irish reunification

Agonism may prima facie appear as hopelessly idealistic, conceptualizing political conflict as mere disagreement between respectful interlocutors who recognize their opponent’s legitimacy. This conclusion would be mistaken. As agonism does not view such political conflicts as capable of being resolved rationally, agonism, in contrast, is inherently anti-utopian, understanding that disagreement is unavoidable. Drives for consensus decision-making may risk replicating liberalism’s mistakes of de-politicizing disputes, displacing politics and fuelling right-wing populist disaffection.Footnote ¹⁰⁶

This is not to completely reject attempts at reaching consensus or deliberation; there must be some forum for deliberation, otherwise disagreements could not emerge. Hence, Honig argues that agonism presents citizens with opportunities for political activity other than revolution by committing modern liberal democracies institutionally to continual world-building.Footnote ¹⁰⁷ Ultimately, though, a political decision will have to be taken and it is here that the concept of hegemonic constituent power reveals both its explanatory force and its normative value. Asserting that constituent power is hegemonic avoids the automatic legitimation problem that arises by claiming that the people possess constituent power. Instead, hegemonic constituent power insists that, ideally, constituent power should be possessed by the people but in reality the fictive imaginary of the people is the product of hegemony, with the locus of constituent power lying somewhere between the people and those who claim to speak on their behalf. The legitimating function of hegemonic constituent power can only arise, therefore, if this locus is close to the people. The automatic legitimation problem that can give rise to ethno-national populism can be further avoided if ‘the people’ is constructed not through an antagonistic process of distinguishing friend from enemy, but in an agonistic way – between agonistic adversaries rather than enemies. Agonism is comfortable with majority decision-making while insisting on pluralism in society; without pluralism, there is no possibility for creative disagreement. By requiring open spheres of contestation, agonistic conceptions of democracy seek to construct a valve allowing the release of such pressures through the medium of democratic debate while still facilitating majority decision-making.

Turning to Ireland, this concept of hegemony may run counter to the consensus at the heart of the Good Friday Agreement. However, hegemony reveals a fundamental truth: there are always opposing sides in political disputes and one side always loses. To that end, hegemony already exists in both the United Kingdom and Ireland, and a constitution-making process heavily reliant upon prior existing constitutional constraints or prior existing representatives elected to already existing institutions is simply an embodiment of this hegemony, rather than a repudiation of hegemony per se. If hegemony is unavoidable, then the key question is how hegemony is constructed. The constituent process producing a reunited Ireland and its constitution will not be the product of the will of the people; instead, it will be the product of hegemony. This hegemony will itself be revealed and constructed by the constitution-making process and this must embody a pluralistic people. The best way to achieve this, it is submitted, is through a constituent assembly.

Constituent assemblies

Constituent assemblies are extraordinary bodies convened for the sole task of drafting a constitution. Delegates to the assembly are elected exclusively for this specific purpose and the assembly should exercise no other power – legislative, executive or judicial. Once this task is completed, the assembly is dissolved and plays no further part in the resulting constitutional order. While the people are the ideal possessors of constituent power, in modern constitutional theory there is an assumption that there is a limit to direct democracy and some form of representation is necessary.Footnote ¹¹³ Constituent assemblies are therefore often conceptualized as exercising derived constituent power which, in Sieyès’ original iteration made it possible for him to empower the Third Estate while simultaneously limiting the people’s direct role.Footnote ¹¹⁴ Constituent assemblies may thus be conceptualized as the archetypal institutions that exercise constituent power, deriving this power from the people.

This trend towards constituent assemblies has prompted a theoretical and empirical push-back. Theoretically, the concept of unlimited constituent power vested in constituent assemblies has been critiqued by arguing that there should be limits on their derived constituent power. Fasel suggests that these limits are inherent in Sieyès’ original account, arguing that Sieyès proposed that the constituent power of the nation was limited both by the mandate from the people and by natural law.Footnote ¹¹⁵ This is an even narrower reading of Sieyès’ constituent power than that proffered by Rubinelli’s aforementioned analysis of Sieyès’ vesting of constituent power in the nation rather than the people.Footnote ¹¹⁶ The democratic legitimacy of constituent assemblies have also been questioned on the basis that it is unclear whether there is a distinction between ordinary and higher or constitutional politics, and therefore between ordinary legislatures and constituent assemblies.Footnote ¹¹⁷ As such, there is no clear reason why a specially established constituent assembly should be prioritized over the constitutional authority possessing the ordinary legislative power.

This second point is problematic. When voters elect an ordinary legislature, they do so for a variety of reasons – to enact legislation, to hold the government to account and, in the case of parliamentary democracies, to voice support for a specific programme for government through the indirect election of the executive. In this way, the mandate for legislatures to amend a constitution is only tangential at best, even if a promise of constitutional amendment is contained in a party’s manifesto. This mandate is even weaker when tasking it with drafting a completely new constitution. In the context of Irish reunification, a further difficulty arises in that it would be unclear as to which existing legislature should be tasked with drafting the constitution as there is currently no single legislature that represents the people of Ireland as a whole. For this reason, these theoretical objections to constituent power can be rejected in the context of Irish reunification.

Parallel to these theoretical critiques of constituent assemblies run arguments for procedural alternatives owing to what is claimed is the propensity of constituent assemblies to exceed their mandates. Fear of the people is once again prevalent in many of these critiques, which argue that constituent assemblies are prone to exceeding any mandate, or any procedural or temporal limitation placed on them. For example, studies of constitution-making in eastern Europe after the fall of communism and post-dictatorship in Latin America suggest that extra-constitutional constituent assemblies have fared worse at constitution-making than those that have utilized pre-existing constitutional structures as the means through which to effect constitutional change.Footnote ¹¹⁸ Under this line of analysis, constituent assemblies are prone to facilitating the domination of the victors over the losers and reducing buy-in from elites under the previous regime. Constituent assemblies thus risk articulating an untrammelled notion of constituent power to legitimate and produce an authoritarian constitutional order. This is possible by virtue of the mandate the constituent assembly claims to possess from the people who elected it and therefore it is the body best placed above all others to speak for the people. This idea of untrammelled constituent power possessed by the constituent assembly has even been given judicial approval in Colombia.Footnote ¹¹⁹

To counter constituent power’s unlimited and populist potential, several authors advocate for pre-existing institutions as the means through which a new constitution, if it is needed, should be drafted.Footnote ¹²⁰ They attempt to reject victor’s justice and ensure buy-in from existing political elites, many of which are likely to lose power following the enactment of the new constitution. Arato’s ‘Round Table’ constitution-making format is the most in-depth study of this ‘post-sovereign’ model and is an attempt to prevent a runaway assembly by applying the theory of the separation of powers to the constitution-making process.Footnote ¹²¹ If constitution-making is separated into different processes with different actors at each stage, the consolidation of unitary constituent power in a single entity is avoided. In essence, it is an attempt at injecting key principles of constitutionalism into the constituent process.

The people and the constituent assembly

Critiques of constituent assemblies often assume that the resulting constitution will be in effect in the same polity. They express concern that a single constituent assembly claiming to possess the constituent power of the people is at risk of transforming itself into a ‘runaway assembly’ and abuse its power. In contrast, Irish reunification will result in the creation of an entirely new state, with new geographical borders and a new population of citizens that, prior to reunification, were part of two separate states. Trust cannot be placed in pre-existing institutions to deliver constitution-making as there are no specific pre-existing institutions for this entity. Instead, there are separate institutions in the Republic of Ireland and Northern Ireland and, while there are some cross-border institutions established by the Good Friday Agreement, these are unlikely to form the basis for a constituent assembly. Consequently, existing bodies are not suitable to be tasked with constitutional design for a United Ireland.

This issue of two jurisdictions becoming one raises the further, more existential question of two peoples potentially becoming one. On this point, in attempting to rebut the criticisms of constituent assemblies in the literature, a rather conservative and limited role for a constituent assembly for Irish reunification may inadvertently have been presented; one stressing that the derived constituent power of the constituent assembly must be exercised within the constraints of its prescribed mandate. This model proposed may sound little different to the two-stage ‘roundtable model’ of constitution-making with the pre-referendum stage dominated by existing elites. Far from unleashing constituent power’s radical and innovate potential, the proposed model may lend weight to more radical objections to elected constituent assemblies that contend that the old regimes have a propensity to dominate them still.Footnote ¹³⁰ There is certainly a risk of this; however, the concept of hegemonic constituent power confronts this by expressly acknowledging that the actual exercise of constituent power is the manifestation of hegemony, of which residues of the old regimes may certainly comprise part. Normative legitimation of this order is not axiomatic; rather, it is dependent upon the degree to which the locus of constituent power can be considered as located near the people. Here, a constituent assembly on Irish reunification can have a truly innovative and positive role regarding the construction of a pluralistic conception of the people through an agonistic process. The constituent assembly is fundamentally necessary to ensure that the descriptive possessor of hegemonic constituent power is as closely aligned as possible with this agonistic, pluralistic people – the ideal possessors of this constituent power. Key hegemonic factors affecting this process will invariably be the pre-existing constitutional authorities and pre-existing law in both the Republic of Ireland and the United Kingdom. These will have a pivotal role in setting the parameters and mandate of the constituent assembly in advance of the referendum. However, once this role has been completed, the constituent assembly must be allowed to do its work and exercise the derived constituent power delegated to it.

Murray and O’Donoghue argue that,

Elections to the constituent assembly, the constituent assembly process and the subsequent referendum on the draft constitution itself will open up spaces for this redefinition of constituent actors, not least the people themselves. These elections should be based on a system of proportional representation as alternative methods such as first past the post artificially reduce the plurality of voices. Holding the Constituent Assembly after the vote for reunification also reduces the possibility of a unionist boycott. Reliance on pre-existing institutions alone such as parliaments with their standardized rules for procedure, strict whipping system and domination by existing political parties necessarily erect barriers to true innovation. This is further compounded by the specific lack of an all-Ireland assembly comprising elected representatives from the entirety of the island.

Ultimately, ‘Northern Ireland’s “constitutional question” is, in essence, about constituent power’.Footnote ¹³² The exercise of constituent power creates a unity out of a multitude; it creates a ‘people’ out of peoples. At the heart of a vote in favour of reunification lies the reality that such an outcome is irreconcilable with the identity-giving belief of unionists that Northern Ireland remain part of the United Kingdom. This may sound obvious, but it reveals the fundamental question of identity that lies at the heart of Irish unification: the depth of political ramification that will flow from a referendum on Irish unity. It also reveals the limitations of a deliberative consensual politics. Only an agonistic conception of politics can broach this issue in a manner that simultaneously rejects any notion of triumphalism or victor’s justice – a rejection of the idea of the triumph of the friend over the enemy. This agonism must be directed towards ensuring the construction of a new hegemony and that hegemonic constituent power is exercised in the name of a pluralistic conception of the people. Here again, a constituent assembly is vital in delivering this pluralism.

The importance of voices beyond the existing hegemony and allowing space for this re-contestation is underlined by Houghton and O’Donoghue, who stress the need to understand manifestoes as claims to constituent power. They argue that it is unclear why some manifestos such as that of the US Declaration of Independence become fundamental constituent documents of a state, inherently enmeshed in this state’s constitutional identity; in contrast, feminist manifestos issued in similar conditions do not. Here, hegemonic constituent power algins with these feminist critiques to argue that this is due to the dominant ideas and ideology of the ruling classes shaping and influencing the consent of the other groups necessary to maintain a regime. As the grievances outlined in manifestos ‘underscore the limitations of a legal order that responds only to the concerns, needs and interests of the “constructed” constituent power-holders’, space is needed whereby these grievances can be articulated. Footnote ¹³³ Understanding the importance of manifestos as claims to constituent power aligns with the Gramscian emphasis on praxis as effecting change and challenging those who claim to speak on our behalf.Footnote ¹³⁴

A constituent assembly and elections to it would provide a forum for these voices to help shape the hegemonic order that possesses constituent power. This must be done in a manner not wholly dependent upon pre-existing institutions and political parties due to the dominance of existing hegemonic forces in these institutions. A constituent assembly paves the way for a pluralistic conception of the people, avoiding the bifurcation of identities on the island of Ireland into mutually exclusive and antagonistic camps. Instead, the constituent assembly can create a forum for people to express their multiple, overlapping identities – including but certainly not limited to race, religion, local and global identities, gender, sexuality and class. This would provide better realization of a pluralistic, agonistic conception of the people than attempts at constitution-making that would entrench nationalist and unionist traditions in the constituent process or based on pre-existing institutions’ currently entrenched norms. Such bifurcated entrenchment of Irish nationalist and unionist identities is more likely to arise from a constitution-making process that is heavily dependent upon pre-existing institutions and that views constitution-making as ‘bargaining’ or ‘consensus’ between elites.Footnote ¹³⁵ The public space is ‘as much a space for domination as it is for debate’, and this must be borne in mind when considering fora for constitution-making, not least those prioritizing pre-existing institutions and groups.Footnote ¹³⁶

A process of constitution-making heavily dependent upon pre-existing institutions or viewed as a ‘bargaining process between elites’ is more than likely to entrench existing identities, rather than allowing for the emergence of new ones. Such enfeeblement of the people would, in turn, feed what has been described as the ‘discouragement of active citizenship’ that plagues democracies today.Footnote ¹³⁷ This, in turn, could feed the atomized individual, disempowered and disinterested in realizing an agonistic, pluralistic politics. Consequently, a Constituent Assembly on Irish reunification is absolutely essential. Mere citizens’ assemblies that are based upon randomly drawn but demographically representative individuals who produce advisory guidance for constitution-makers are insufficient. This is not to say that they cannot or should not have a role in Irish reunification and certainly citizens’ assemblies could play an agenda-setting role for the constituent assembly, but this role should not be overstated. Other mechanisms could also be utilized to ensure a concrete connection between delegates to the constituent assembly and those who elected them. Partlett, for example, demonstrates the importance of the concept of ‘delegation’ as distinct from ‘representation’ in American understandings of constituent power. Delegation is not synonymous with representation. This is important, as the concept of delegation confers on the elected delegate a much narrower authority, and therefore discretion, than a representative has. A representative would have more freedom to exercise their conscious in contrast to delegates who would be required to stay within the bounds of the instructions given to them by their delegators. Embracing delegation rather than representation could further ensure that the constituent assembly stays within the bounds of its mandate conferred upon it by the initial referendum on reunification. Conceptualizing constituent assembly members as delegates would also point towards procedures and for a to facilitate communication and instruction between delegates and their electors. Local ‘town halls’ or other innovative public spaces could be utilized. While there has been some acknowledgement of these forums in the Irish reunification debate and movement, their importance in constructing this new understanding of the people and being necessarily connected to the people’s role as constituent actors has not been appreciated fully. Hegemonic constituent power and an insistence on an agonistic, pluralistic understanding of the people reveals that such fora are not simple additional niceties; they are essential.

It follows that hegemonic constituent power possessed by a pluralist conception of the people is therefore something that may take considerable time an effort to achieve. And it would not be achievable solely through a constituent assembly enacted after a vote for reunification. It would point in the direction of a constituent process that was not solely reliant upon a simple majority vote for reunification; rather, it may suggest that such a vote, while legally necessary, should be almost a foregone conclusion or one in which there is clear indications that it would pass. In this regard, hegemonic constituent power may echo some of the concepts contained in Lerner’s notions of incremental constitutionalism. For Lerner, constitution-making in ‘deeply divided societies’ may be more successful if the concepts of revolution are eschewed in favour of viewing constitution-making as simply ‘one stage in a long-term evolutionary process of collective redefinition’.Footnote ¹³⁸ Lerner expressly refers to the Irish Free State Constitution in 1922 as an example of a constitution that avoided particular contentious issues around many of the symbolic aspects of the new state. This bears strong similarities with Doyle’s aforementioned analysis of the subsequent enactment of the 1937 Constitution without a ‘big-bang event’ owing to the institutions established under the 1922 Constitution it was replacing.Footnote ¹³⁹ As such, a constituent assembly should be viewed as a stage in the process of constructing a pluralist conception of the people; moreover, it is not necessarily the first stage – and, indeed, the changing nature of identity in Northern Ireland, not least the increasing emergence of individuals who identify as neither Irish nationalist or unionist, suggests that this process is already ongoing.Footnote ¹⁴⁰ That acknowledged, the drive towards universal consensus must not be over-stated, and ultimately, as the process should be agonistic, it must be dependent upon the will of the majority. Most importantly, it points in the direction of a constitution-making process that cannot and should not be dominated by elites.