This article demonstrates how political science, particularly the emerging field of American Political Economy (APE), can more robustly theorize and study the political economy of systemic racism by drawing on insights from critical race theories, including intersectionality and racial capitalism, and post/anti-colonial theory. A paired case study of the foreclosure “noncrisis” of the 1990s and the coerced sterilization of incarcerated women in California during the early 2000s highlights three key contributions of critical race theories: (1) intersectionality reveals nonuniformity, unintended consequences of purportedly progressive policy, and underscores the importance of margins-to-center resistance; (2) feudal-colonial roots illuminate how racialized hierarchies become institutionalized in law and policy, often without explicit racial language; and (3) racial capitalist logics explain how administrative tools, such as risk assessment and cost-benefit analysis, reproduce racial hierarchy through markets. This framework offers APE a more historically grounded, power-conscious, and theoretically expansive approach to systemic racism and underscores the urgency of resisting efforts to suppress such scholarship.

Since October 2023, residents of Gaza have been subjected to artificial intelligence (AI) target-generation systems by Israel. This article scrutinises the deployment of these technologies through an understanding of Israel’s settler-colonial project, racial-capitalist economy, and delineation of occupied Palestinian territories as carceral geographies. Drawing on the work of Andy Clarno, which demonstrates how Israel’s decreasing reliance on Palestinian labour made them inessential to exploitation, this article argues that Palestinians are valuable to Israel for another purpose: experimentation. For over fifty years, Palestinians have been rendered as test subjects for the development of surveillance and warfare technologies, in what Antony Lowenstein calls “the Palestine Laboratory.” AI introduces a dual paradigm where both Palestinian lives and deaths are turned into sites of data dispossession. This duality demands keeping Palestinians alive to generate constantly updating data for the lethal algorithmic systems that target them, while their deaths generate further data to refine and market those systems as “battle-tested.” The article describes this state as an algorithmic death-world, adapted from Achille Mbembe’s conception of necropolitics. This article concludes that as Israel exports its lethal AI technologies globally, it also exports a model of racialised disposability.

Existing studies of EU foreign policy often contrast its normative and geopolitical ambitions while overlooking its colonial entanglements. Although recent scholarship has interrogated the Union’s neo-imperial tendencies, the structuring role of race in external relations remains underexplored. This article introduces the concept of the “Mediterranean colour line” to capture how the EU’s relationship with its Southern Neighbourhood has consistently cast the region as politically marginal, economically extractable, and epistemically devalued. These hierarchies are not incidental: they are central to the reproduction of capitalism within racialized global orders. The European Neighbourhood Policy (ENP) provides a key site to examine these dynamics. Through a critical discourse analysis of the 2021 New Agenda for the Mediterranean, the article shows how colonial logics are retooled in the language of reform, resilience, and partnership. By focusing on digital transition and green growth—domains rarely read through race—the analysis demonstrates how racial capitalist governance persists precisely where its effects are most obscured.

In this article, we address the role that European bordering and migration policy play in the broader construction of the European project by defining who does and does not belong in Europe. This question, and the policy answers to it, are shaped by a variety of different political and economic interests and factors, such as racialized narratives of border protection, labor market needs, and the securitization of borders. We tackle this question by examining the role that categories and figures of migration—such as the “genuine” and “bogus” asylum seeker, the refugee, and the economic migrant—play in European border policy and how they are changing in the present conjuncture. We argue that a redefinition is taking place of who counts as a “good” and “bad” migrant, which responds to the changing political economy of contemporary European capitalism and is reflected in the growing prominence of the dichotomy of “legal” and “illegal” migration. This, we argue, reconfigures the existing categories of economic migrant and asylum seeker and speaks to the emergence of new forms of racialized disposability at Europe’s borders. We do this by developing a critical political economy perspective that builds on our previous work and draws on the literature on racial capitalism and the concept of disposability.

This study examines the absence and presence of race- and anti-Black-related issues in Canadian political science. This research employs a six-pronged mixed methods approach, combining quantitative data analysis with qualitative examinations of race debates within the discipline. It investigates introductory textbooks, Black Studies programs, graduate courses, comprehensive examination reading lists, the Canadian Journal of Political Science and academic awards. The findings reveal that Canadianists are not exempt from the effects of racism. The results highlight significant challenges in decolonizing Canadian political science, such as incorporating race into university curriculum and providing diversity training for editorial committees at major academic presses. This study underscores the pervasive reach of racism and anti-Blackness in the country and calls for adopting relational approaches to studying Black people in Canada. It contributes to the growing discourse on anti-Blackness, addressing crucial gaps in the discipline.

In Where Do We Go from Here: Chaos or Community? the Reverend Dr. Martin Luther King, Jr. speaks with conviction on the need for and importance of community. King depicts American society and modern civilization as a great “world house” that is inhabited, inherited—and imperiled. Behind the metaphor of the world house is a prophetic vision and dream—the realization of what he called the “beloved community.” In this article, the author considers King’s beloved community ideal through a housing lens. Engaging with King’s metaphor, the author frames the beloved community as an apologetic for integrated community. The author views the metaphor of the world house as a significant means to expand understanding of beloved community, elevate housing as a moral-ethical concern, and engender radical structural solutions that can be realized through racial justice in the housing sector.

The present article focuses on a place-based repertoire of contention known as Punto de Encuentro, designed to defend a rural-urban territory against racialized processes of economic globalization and armed conflicts in Colombia. The article suggests that citizenship becomes meaningful when Afro-Colombians exercise their rights to their territories. To support this argument, the article delves into the 2017 civic strike mobilizations that reclaimed the city space of Buenaventura as a territory of life where Afro-Colombians can live with dignity and in peace. As the article describes, the civic strike activists created four crucial social participation processes: the crafting of a social movement, the production of a place-based knowledge from past struggles, the construction of a common ethical and political framework, and Puntos de Encuentro as places of social and cultural resistance.

Contemporary racial theorization about American society assumes the universality of White dominance as its point of departure. We argue here that Hawai‘i is an exception, where White supremacy has given way to a multiracial mainstream, shared by the Chinese, Japanese, and Whites. This was a surprising development in a state founded in settler colonialism and racial capitalism, which was moreover a racially hierarchical plantation society until the middle of the twentieth century. The pivot, in Hawai‘i as on the mainland, occurred during the post-World War II period, when the economy underwent a transformation requiring a more educated workforce. On the mainland, this socioeconomic shift opened up the mainstream to the so-called White ethnics. But these were few in number in Hawai‘i, and so the Chinese and Japanese ascended socioeconomically and socially instead. The ethnoracial hierarchy created in this period is still in evidence, as shown by pronounced inequalities among Hawaiian groups. However, the end of White supremacy has been associated with very widespread ethnoracial mixing in families. We discuss some ways in which Hawai‘i may offer a preview of twenty-first-century changes in the U.S. as a whole.

In the US, scholars have long argued that white people across class lines share a taken for granted interest in property. Yet in the antebellum period, as land was concentrated in the hands of a few slaveholders, southern nonslaveholding white people were largely unable to partake in land ownership. Only after the Civil War did many more white people benefit from “whiteness as property,“ in part through homesteading (free land), a policy strongly pushed for by antislavery elites – who argued for, in addition to freedom from slavery, white people’s inherent interests in property. How do we explain what changed, and the specific ideology – that white people have an interest in property – which helped shape this policy? Using the case of the Homestead Act of 1862, I argue that antislavery elites articulated a property interest in whiteness. The Homestead Act is an example of struggles to articulate poor southern white peoples’s ideal relationship to landed property, according to antislavery conceptions of middle-class farming and agrarian capitalism. I show articulation processes, as antislavery figures responded to white poverty in the South, resulting in arguments for free land for white people. I also show a shift in rhetoric among antislavery Republicans in the late 1850s and early 1860s, in which they expanded their framing of homesteading to include an emphasis on bringing poor white people into modernity and civilization compatible with the politics of scientific agriculture. This article complicates accounts of whiteness as property by tracing historically specific ideologies of whiteness and land in the south in the antebellum period.

In the social, historical, and political context of Xi Jinping’s China, particular forms of racialization and racial capitalism have emerged in Altay Prefecture, the homeland of ethnic Kazakhs on China’s northwest border. This study examines the husbandry industry in Altay Prefecture to elucidate how Xi’s China has built a mode of racial capitalism through the management of Kazakh land, ethnicity, and culture. Within the framework of a case study, I employ document collection and participant observation methods to gather data that are then interpreted through critical policy analysis. The research shows that Kazakhs have been racialized based on their mobile pastoral traditions, enslaved in the “debt economy,” and exploited through husbandry policies and programs. The particular ways in which husbandry has been restructured and assimilated into Chinese industrial production chains exploit and reproduce the Kazakh-Han hierarchy and segregation. This close look at racial capitalism in Altay sheds light on the operations of Xi’s ecological civilization and war on poverty policies in an ethnic minority border region and discusses how they align with the broader geopolitics of the Belt and Road Initiative in Central Asia and Eastern Europe.

This paper offers a non-Eurocentric account of raced capitalism in Malaysia, articulated as a developmental state project that has navigated the contested racial logics of British colonialism and Japanese imperialism. By historicising Malaysia’s experience, I provide a reading of the Malaysian developmental state as a project that has taken the form of anti-colonial raced capitalism. This is not meant to valorise raced capitalism as anti-colonial, but to suggest that decolonisation must also confront hegemonic elements engraved on the anti-colonial register of nationalised raced capitalism. In bringing a feminist critique to anti-colonial projects that leave capitalist relations uncontested, the paper makes three contributions. First, it recentres race and colonialism in its analysis of the developmental state, offering anti-colonial raced capitalism as a language that speaks to similar projects that enable, legitimise, and obscure new forms of racial/gender domination with counter-hegemonic frames. Second, it brings back politics to anti-colonialism, reestablishing it as a political space with competing visions, imaginations, and agendas, shaped by the geopolitics of empires. Third, it features gender, social reproduction, and the household as key sites to ground the politics of anti-colonialism, enacting the scaffolding for gendered understandings of raced capitalist development on the periphery of the global economy.