The conversation’s central conceptual move is a rejection of the idea that authoritarianism is a place. Rather than speaking of authoritarian states or authoritarian contexts, Wolfe prefers the phrase spaces shaped by authoritarian practices, following the political scientist Marlies Glasius, who urges analysts to focus on practices rather than regime types. This reframing matters because it dissolves the familiar mental map that divides the world into democratic and authoritarian nation-states, a binary the authors call a container imaginary. Once the lens shifts to practices, such as restricted access to information, censorship, and the concentration of power over knowledge production, authoritarian behavior becomes visible in unexpected places. Wolfe points to the 2024 Paris Olympics, arguing that the way certain Paris neighborhoods were treated bore a stunning resemblance to the treatment of communities ahead of the 2014 Sochi Games, a parallel that traditional comparative frameworks would never prompt researchers to draw.

Kuletskaya deepens the definition by locating authoritarianism in the control of knowledge itself. She invokes Robert Caro’s account of Robert Moses in The Power Broker and Bent Flyvbjerg’s study of planning in Rationality and Power, both set in democracies, to argue that Moses’s methods, including the blatant withholding of information and the silencing of journalists and researchers who questioned his projects, fully fit the definition of authoritarian practice. For her, the core question is who holds the power to create knowledge about the processes we observe, and how tightly that production is controlled. Wolfe adds that this concentration of power explains why authoritarian-leaning governments so often turn hostile toward universities, which represent an alternative form of knowledge production. At its best, academic knowledge challenges dominant narratives and the power to define reality, which the authors describe as the heart of the authoritarian project: to dictate what is real and what is not.

Yet reality has a stubborn way of resisting. The two scholars trade examples of authoritarian projects colliding with material facts. Wolfe recalls the Soviet agricultural theorist Trofim Lysenko, who insisted that farming follow Marxist-Leninist ideology rather than genetics, with catastrophic results, because seeds grow under conditions and do not conform to ideology. Kuletskaya counters with a contemporary case: reporting by the Financial Times on Saudi Arabia’s Neom project, in which even an extreme concentration of power and resources in one person’s hands could not bend the laws of physics in pursuit of a linear city. The lesson, they suggest, is that authoritarian truth projects can punish dissent and enforce an official reality, but a diversity of thought persists, and part of the academy’s role is to identify and amplify the excluded voices that carry it.

The methodological heart of the conversation concerns what happens to research when a field closes. Kuletskaya began studying Minsk in 2018, before her PhD, examining the government-aligned real estate developer Dana Holdings, owned by the Serbian Karić oligarch family. At the time the context was relatively open: she could travel to Belarus, collect data, and even present at the government-supported Minsk Design Week in 2019. Then came the 2020 protests and the subsequent closure. She has not been able to return since 2021, and her publications now rest either on material gathered earlier or on remotely accessible sources, including documentation produced by witnesses who shared their data. This raises, she says, difficult questions about how researchers should use data collected by others, particularly when the original collectors risk persecution.

Data availability and data reliability emerge as the twin pillars of the problem. In Minsk, some information vanishes faster than it can be recorded: when COVID-19 arrived, life expectancy statistics disappeared from public view because they could be used to calculate excess mortality the government intended to withhold. Reliability is equally fraught. In one case, an activist group verified official mortality statistics and found major discrepancies with the actual figures, but verification required creative methods, including hacktivism, far beyond the toolkit of conventional Western scholarship. Kuletskaya’s advice is blunt: save and document everything as you go, and if material carries any political dimension, question and verify every piece of it, even something as seemingly straightforward as mortality statistics. Wolfe learned the same lesson painfully in Russia, where independent blogs hosted much of the country’s best investigative journalism; when those platforms were shut down, anything not saved locally was gone forever.

Wolfe’s own trajectory illustrates another key concept: the shifting authoritarian red line, borrowed from Glasius, which divides what can be said and done from what cannot. When he first moved to Russia in 1998, the country was far freer, and he never applied a political label to his everyday experiences, such as being stopped by police and asked for papers. He noticed no widespread change until Putin’s return for a third term in 2012, after the Bolotnaya protests, when processes that had been bubbling under the surface became visible and the screws tightened for real. When Wolfe moved back in 2013 as a researcher, his ordinary practices, walking, talking to people, photographing buildings, suddenly brought him to the attention of the authorities. He crossed a red line that had moved beneath him. The line, he stresses, is not stable, and it can even shift retroactively, a point with devastating implications.

Retroactivity is where the ethical stakes become sharpest. In Belarus, legal cases are still being initiated five years after the 2020 mass protests based on photographs or social media posts made when those actions were legal. Iconic protest images that circulated globally were later used to identify and prosecute people in them, and a journalist who scraped publicly available protest videos into a documentary drew renewed official attention that exposed people in the footage. Wolfe notes that social media data carry an expectation of privacy even when publicly accessible, and here the harm was not theoretical but real. He reads retroactive law as part of a deeper authoritarian ambition to control time itself, exerting will over both past and future, with the spread of fear as the primary goal. Kuletskaya observes that the rewriting of the past to serve the present is an old mechanism of historiography; only the timescale is new.

The conversation also confronts the tangled position of researchers themselves. Wolfe recounts the anthropologist Katherine Verdery, who studied communist Romania believing herself too insignificant to monitor, only to receive roughly three thousand pages of her Securitate surveillance file after the regime fell, revealing that some of her close friends had informed on her and that her presence had endangered them. Verdery describes the researcher as radioactive, and Wolfe knows the feeling: after being expelled from Russia, he no longer contacts friends there because his association could put them at risk. Neither scholar calls themselves an activist, but both reject neutrality as the alternative. Kuletskaya’s formulation is precise: a researcher can be non-neutral but must strive toward objectivity, being explicit about sources, practices, data, and how opinions are formed. The state, meanwhile, may classify the same work as activism or espionage, as Russian authorities did with Wolfe, transforming him into a legal category that justified expulsion.

Their warning to Western audiences is stark. They describe the scrubbing of climate, gender, and inequality data from United States government sites after the 2025 inauguration, the temporary 404 errors on the White House website, and Gallup’s decision to end 88 years of tracking presidential approval ratings, developments they read as following the authoritarian playbook. Kuletskaya, viewed from the East, finds the American events strikingly familiar but shocked by their speed: what took decades in Eastern Europe takes months in the United States. The authors close by invoking Václav Havel’s idea of living within the truth, arguing that the minimal response is to name authoritarian strategies as such. Naming things as they are, Kuletskaya concludes, is the core purpose of the academic project, and one of its main values lies in holding a diversity of perspectives, from the optimistic American to the doomsday Eastern European, against the narrowing of reality that authoritarianism demands.

Subject of Research: Methodological and ethical challenges of academic research in contexts shaped by authoritarian practices

Article Title: Researching the authoritarian: a conversation on methodology and ethics in closed contexts

Article References: Wolfe, S. D., & Kuletskaya, D. (2026). Researching the authoritarian: a conversation on methodology and ethics in closed contexts. Geographica Helvetica, 81(2), 297-304. https://doi.org/10.5194/gh-81-297-2026

Image Credits: AI Generated

DOI: 10.5194/gh-81-297-2026

Keywords: authoritarianism, research ethics, fieldwork, Russia, Belarus, data censorship, surveillance, academic freedom, self-censorship, knowledge production, post-Soviet studies, democratic backsliding