This article proposes a local projection (LP) residual bootstrap method to construct confidence intervals for impulse response coefficients of AR(1) models. Our bootstrap method is based on the LP approach and involves a residual bootstrap procedure applied to AR(1) models. We present theoretical results for our bootstrap method and proposed confidence intervals. First, we prove the uniform consistency of the LP-residual bootstrap over a large class of AR(1) models that allow for a unit root, conditional heteroskedasticity of unknown form, and martingale difference shocks. Then, we prove the asymptotic validity of our confidence intervals over the same class of AR(1) models. Finally, we show that the LP-residual bootstrap provides asymptotic refinements for confidence intervals on a restricted class of AR(1) models relative to those required for the uniform consistency of our bootstrap.

In 1963, Martin Luther King, Jr. wrote Letter from Birmingham Jail in response to white clergy members who had urged him to cease demonstrating against segregation laws, follow the standards of law and order, and pursue change through official governmental channels. These remonstrations mirror arguments invoked to delegitimize dissent and provide support for legal but immoral governmental policies such as American slavery, Nazi atrocities, and apartheid. At the heart of religious justifications for such arguments is Romans 13:1–7, which endorses human government as God ordained but can be interpreted to require unqualified obedience to law. It is also the go to passage used by Christians to describe the role and authority of police officers in their law enforcement capacity. The way Romans 13 has often been interpreted and applied, however, is exegetically and theologically problematic. Most importantly, the passage is not describing the role of individual police officers as is often argued, but rather the operation of human government as an institution. This flawed starting point has led to a cascade of other interpretive errors, which include describing police officers as agents of God’s wrath and delegitimizing dissent against unjust laws. It also promotes some of the most pernicious features of American law enforcement, including the alienating idea of police as the thin blue line, the we-they mentality that demeans those being policed, the use of warrior to describe the policing role, the militarization of law enforcement, and the systemic racism that plagues U.S. policing. In this article, the author offers a more exegetically and theologically accurate reading of Romans 13, with very different implications for role of law enforcement, and gestures toward a much-needed Christian theology of policing.

The descent method is one of the approaches to study the Brauer–Manin obstruction to the local–global principle and to weak approximation on varieties over number fields, by reducing the problem to ‘descent varieties’. In recent lecture notes by Wittenberg, he formulated a ‘descent conjecture’ for torsors under linear algebraic groups. The present article gives a proof of this conjecture in the case of connected groups, generalizing the toric case from the previous work of Harpaz–Wittenberg. As an application, we deduce directly from Sansuc’s work the theorem of Borovoi for homogeneous spaces of connected linear algebraic groups with connected stabilizers. We are also able to reduce the general case to the case of finite (étale) torsors. When the set of rational points is replaced by the Chow group of zero-cycles, an analogue of the above conjecture for arbitrary linear algebraic groups is proved.

The excavations at Wroxeter conducted by J.P. Bushe-Fox examined a zone of the Roman city very different to the public baths and macellum complex extensively investigated in the later twentieth century. Bushe-Fox’s work in Insula 8 is the best and largest sample of Wroxeter’s residential buildings investigated to date; the focus of this paper is the large number of complete ceramic vessels included in the pits and wells he excavated. Recognition of the act of burying complete vessels, and of that practice as a meaningful tradition in antiquity, has developed over the last 25 years. Revisiting the Bushe-Fox excavations has provided a large body of new evidence for the practising of domestic rituals at Wroxeter.

“Cultures of Power” tells the story of the electrification of greater Los Angeles from the first introduction of electric light in 1882 through 1969. Whereas scholars have previously examined how electrification has either preceded urbanization or amended pre-existing urban forms, in Southern California these two processes took place simultaneously, with each indelibly shaping the other. The result was not only a new model of American urbanism, but also a transformative approach to electric system development that shaped that industry’s growth worldwide. Greater Los Angeles and its electric systems, I argue, emerged from a decades-long process of co-creation fueled by differing perceptions of local landscapes, regional political conflict, and an emerging local mass culture fixated on electric symbols and products. I use this decades-long arc to illustrate how electricity’s social prominence shifted in response not merely to the passage of time and the growing familiarity of electric technologies, but rather as a consequence of choices made by Angeleno institutions and individuals.

Despite growing attention being paid to digital inclusion and its impact on individual well-being, empirical research focusing specifically on middle-aged adults and young-old adults remains limited, particularly in China. This study examines the association between digital inclusion and subjective well-being among middle-aged adults (aged 45–59) and young-old adults (aged 60–69) in China, utilizing data from the 2019 and 2021 waves of Chinese Social Survey (CSS). The analysis begins with descriptive statistics that outline the current status of digital inclusion and subjective well-being among these groups, followed by regression models that assess the impact of digital inclusion and investigate possible moderating factors. The results indicate that digital inclusion significantly enhances subjective well-being for both middle-aged and young-old adults, with all four dimensions of digital inclusion showing positive associations with well-being. Among these, digital learning inclusion exerts the strongest effect. However, factors such as socio-economic status, social connection and political participation do not fully account for this relationship, and, notably, social connection may even diminish the positive effects of digital inclusion on well-being. This study offers a new perspective on the impact of digital inclusion on the subjective well-being of middle-aged and young-old adults, and provides a direction for further research in this field.