Although space colonization appears to belong to the world of science fiction, private corporations owned by Silicon Valley billionaires—and supported by the US state—have spent billions making it a reality. Analyses of space colonialism have sometimes viewed these projects as distinct from earthly histories of colonialism, instead locating them within traditions of libertarianism, neoliberalism, or techno-utopianism. By reconstructing technology elites’ political visions for celestial settlements within the literature on colonial-era corporations and property, this study argues that the idea of outer space as an empty frontier relies on the same logic of territorialization that was used to justify terrestrial colonialism and indigenous dispossession. It further traces how the idea of “engineering territory” has inspired wider Silicon Valley political exit projects such as cyberspace, seasteading, and network states, which, rather than creating spaces of anarchical freedom, are attempting to recreate the territorial state in new spaces.

Climate disasters raise the salience of climate change’s negative consequences, including climate-induced migration. Policy action to address climate displacement is especially contentious in the United States, where weak support for tackling climate change intersects with high opposition to migration. Do climate disasters foster receptivity toward climate migrants and broader willingness to combat climate change? To study this question, we leverage the occurrence of Hurricane Ian during fielding of a preregistered survey in autumn 2022. Hurricane exposure increased concern about and support for policies to address climate migration. Hurricane exposure also increased support for climate action and belief in anthropogenic climate change. Effects of hurricane exposure cross-cut partisanship, education, age, and other important correlates of climate attitudes but decay within 6 months. Together, these results suggest that climate disasters may briefly increase favorability toward climate migrants and climate policy action but are unlikely to durably mobilize support even in severely impacted areas.

This article analyzes the effects on violence of electing law-and-order candidates at the local level. It argues that law-and-order politicians embedded in the police will divert resources to favor their constituency, which in violence-prone areas could generate more murders. Using ballot names of council candidates in thousands of local elections in Brazil to accurately classify law-and-order candidates, it shows that the election of police law-and-order candidates causes more homicides. Moreover, georeferenced data on police activity and homicides show neglect in areas that did not support a winning police law-and-order candidate, despite these areas being home to the majority of individuals vulnerable to violence. This favoritism, however, is not present in places where preexisting local institutions make policing more transparent. Instead of persecution directed against minorities or the incapacity to battle criminal gangs, this research shows that surges in violence can be the result of typical forms of democratic representation.

Democratic governments sometimes use violence against their people, yet little is known about the electoral consequences of these events. Studying South Africa’s Marikana massacre, we document how a new opposition party formed as a direct result of violence, quantify significant electoral losses for the incumbent, and show that those losses were driven by voters switching from the incumbent to the new party. Three lessons emerge. First, incumbents who preside over state violence may be held electorally accountable by voters. Second, such accountability seemingly depends on the existence of credible opposition parties that can serve as a vector for disaffected voters. Where such parties do not exist, violence may create political cleavages that facilitate the formalization of opposition movements. Third, immediate proximity to violence is correlated with holding incumbents accountable.

State repression and protest are common in modern authoritarian and hybrid regimes, yet individual responses to these events are not well understood. This article draws on unique panel data from the months spanning Zimbabwe’s 2018 election, which we view as a moment of uncertainty for most Zimbabwean citizens. Using a difference-in-difference estimator, we estimate change in individual protest intentions following exposure to repression and dissent and we assess three individual-level mechanisms hypothesized to drive responses. We find evidence that exposure to local repression and dissent are mobilizing among opposition supporters and nonpartisans. Analysis of potential mechanisms suggests that the effects of exposure to dissent may be driven by information updating, whereas relational and emotional mechanisms seem to drive backlash against repression, despite increased perceptions of risk. We find no evidence of counter-mobilization by ruling party supporters, and little effect of exposure to contentious events over social media.

Violence leaves significant social groups at a long-term disadvantage, including for generating income and accessing public services. In this article, we conduct a nationwide field experiment with local authorities in Colombia to evaluate how politicians respond to conflict victims in providing access to social services. We find that local officials are more likely to respond to requests for help from victims than from ordinary citizens and return friendlier and more helpful responses. Although politicians invest additional efforts to respond to conflict victims, we show that their responsiveness, affect, and helpfulness vary based on the ideological match between the party in power and the identity of the perpetrator of violence. Using interviews, we present evidence that elected officials respond to victims to signal their commitment to peace and to separate themselves from violent groups on their ideological side. These findings provide new insights into the dynamics of political representation in postconflict societies.

The notion that popular vigilance is central to safe-guarding democratic freedoms is a key pillar of republican political thought. Yet, this conception does not translate well to postcolonial contexts without some reconceptualization. In this article, I take up the ways in which two African statesmen and political theorists, Julius Nyerere and Thomas Sankara, reconceptualize the practice of vigilance in the postcolonial context. Both theorists demonstrate that the collective exercise of vigilance is a qualitatively different political practice in the postcolonial context because citizens must simultaneously target internal domination from elites and external domination from international institutions and former colonial powers. Furthermore, they underscore that a shared political vision in the form of a national ethic is crucial for generating and guiding mass practices of vigilance. Doing so, Nyerere and Sankara articulate a distinct tradition of postcolonial republicanism that better conceptualizes the challenges of stabilizing state–society relations in postcolonial Africa.

Can autocratic policy generate incentives for the accumulation of social capital and political engagement? This question is important to understand stability in authoritarian regimes that increasingly rely on governance to build legitimacy and social support. While existing research shows that the incentives for societal interaction embedded in policies can yield new forms of social capital and political engagement in democratic regimes, the top-down nature of policy and the corrupt and information-poor context of policy implementation could undermine this mechanism in authoritarian regimes. We explore this question by examining the effect of the Moscow Housing Renovation Program, a massive urban renewal project, that required residents to organize to obtain new housing. Comparing a matched sample of 1,300 residents living in buildings included and excluded from the program, we find that interactions induced by the program led to changes in the level of social capital among residents in included buildings. We also find spillover effects on political engagement and collective action against pension reform.

Even as The Federalist is frequently read to illuminate the origins of the American constitutional order, it advances a powerful account of the political future to be created and encountered by the polity the Constitution would found. Central to this account is a proleptic mode of analysis used to anticipate probable political developments and future patterns of constitutional politics, depict their systemic consequences, and identify how those consequences would feed back into the political system. Publius’ proleptic analyses comprise a descriptive theory of constitutional development according to which success on the terms stipulated—namely, the realization of a stable and well-administered constitutional union—would both bolster the new national government and supply the conditions for the expansion of its authority. Together, The Federalist’s proleptic analyses and the developmental theory they comprise disclose a dynamic constitutional imagination characterized by the changeability of authority relations.

Alexander Berkman’s 1912 Prison Memoirs of an Anarchist is a significant book in the development of American anti-prison politics, not despite, but because of its ambivalent approach to prisons. I trace through Berkman’s book and archive an unresolved tension between two approaches to the prison: advocacy for political prisoners, whereby the prison is a state tool for suppressing radical ideas, and advocacy against the politics of prisons, whereby the prison is an “aggravated counterpart” of social structures and a site of struggle. Berkman’s ambivalence between these approaches amid his memoirs and activism exemplifies the complex development of U.S. thinking on prisons and enduring tensions in contemporary prison politics.

Why do some Indigenous communities experience assimilation while others obtain government protection for their long-standing institutions and cultures? I argue that historical experiences with state-led labor conscription play a key role. In the early twentieth century, Latin American governments conscripted unpaid Indigenous labor to build infrastructure. Community leaders threatened by this conscription were more likely to mobilize their communities to resist it. The mobilization of this collective action later empowered community leaders to achieve state protections for Indigenous institutions and cultures, or “accommodation.” I test this argument using a natural experiment where communities’ eligibility for labor conscription to build a 1920s Peruvian highway was as-if randomly assigned. I develop a measure of accommodation that considers both the existence and enforcement of laws protecting Indigenous institutions and cultures. I evaluate the mechanisms using data on Indigenous mobilization. The findings demonstrate how historical extraction shaped contemporary Indigenous–state relations.

How do states build their informational capacity? This article argues that distributive politics conditions how the state’s capacity develops. I study civil registration, where citizens comply with the state’s informational demands in exchange for documentary proof of identity, which may simultaneously facilitate access to public resources and exposure to taxation. Though the rich are particularly threatened by taxation, the narrow benefits of registration induce their compliance over that of the poor. I leverage a set of reforms in early postindependence Tanzania which provide quasi-random variation in citizens’ registration status and show that registration promotes access to narrow-based resources, rather than broad-based ones, while increasing tax payment. In turn, citizens’ decisions to comply reflect the economically stratified local incidence of these net benefits. The results suggest how nominally universal state-building schemes can have regressive effects on the state’s coverage.

Under what conditions did newly enfranchised women turn out to vote at levels approaching men? This question is important because if women’s turnout lagged behind men’s, politicians’ incentives to advocate for women’s interests could remain weak even after suffrage. I argue that women’s turnout approached parity with men’s in localities with strong incentives to vote and to mobilize among the general population. This is because women faced barriers to voting and were, therefore, more likely to vote and be mobilized under the most favorable circumstances. I then propose that electoral competition determines the strength of voting and mobilization incentives and, therefore, the gender turnout gap. Using sex-separated turnout data in Norway, I demonstrate that the gap narrows in high-turnout competitive districts in systems with single-member districts and in high-turnout within-district strongholds in proportional systems. I probe generalizability of my findings in New Zealand, Austria, and Sweden.

Under conditions of anarchy, the predominant assumption is that scarcity leads to conflict. I contrast traditional Inuit walrus hunt practices to Rousseau’s stag hunt to demonstrate how mainstream international relations has it wrong on three counts: (1) radical scarcity need not lead to conflict-prone outcomes, (2) the historical eighteenth-century context of the stag hunt does not prove a predisposition against cooperation, and (3) the conditions of anarchy are irreducible to cultural institutions or to material constraints alone. I leverage Latour’s “symmetrical anthropology” to demonstrate that ideas and things have an equal potential to structure the culture of anarchical relations and to build on the literature which has established that comparative cultural data can be used to theorize anarchy. Rethinking the logic of anarchy is especially important in the age of the Anthropocene, given the prospects for radical ecological change in the near future.

Why was the route to democracy in Scandinavia extraordinarily stable? This paper answers this question by studying Scandinavia’s eighteenth- and early nineteenth-century peaceful agrarian reforms, which contributed to auspicious state–society relations that made democracy progress relatively smoothly. Based on comparisons with contemporary France and Prussia and process-tracing evidence, the paper shows that Scandinavia achieved relatively extensive and peaceful agrarian reforms because of relatively high levels of meritocratic recruitment to the central administration and state control over local administration, which ensured impartial policymaking and implementation. These findings challenge prevailing theories of democratization, demonstrating that the Scandinavian countries represent an alternative, amicable path to democracy led by civil servants who attempt to transform their country socioeconomically. Thus, strong state-cum-weak society countries likely have better odds of achieving stable democracy than weak state-cum-weak society countries. However, building bureaucratic state administrations alongside autonomous political societies is probably a safer road to democracy.

Unequal patterns of cultural exchange between the Global South and Global North are sometimes labeled “neo-colonial.” What, if anything, is wrong with these patterns? Debates surrounding cultural globalization have traditionally divided proponents of free trade and cultural preservation. The article develops an alternative account grounded in a global application of the ideal of social equality. Citizens of privileged societies ought to regard and relate to citizens of disadvantaged societies as social equals. Patterns of cultural exchange play an important role in promoting these relationships. Historically, colonized peoples were often regarded as inferior based on perceived failures to produce cultural achievements. To the extent that unequal global cultural production and exchange persist, the colonial pattern remains. The duty to relate to foreigners as equals implies that Global North countries should stop pressing for cultural trade concessions and instead favor the import of cultural goods from the Global South.