This essay theorizes the body-land, a living site where colonial violence, displacement, and resurgence converge through a hemispheric dialogue between Indigenous and decolonial feminisms from Abya Yala and Turtle Island. Drawing on Lorena Cabnal’s concept of the body-land as the primary terrain of colonial invasion and regeneration, María Lugones’s analysis of the coloniality of gender as a system that fractures body, land, and relations, Leanne Betasamosake Simpson’s theory of embodied relational resurgence, and Diana Taylor’s notion of the repertoire as embodied memory beyond the archive, the essay argues that silence, gesture, and affect function as insurgent practices of knowledge transmission that contest colonial modes of erasure. Through an autoethnographic narrative spanning displacement from Villarrica, Tolima, and re-rooting on the territories of the xʷməθkʷəy̓əm, Sḵwx̱wú7mesh, and səlilwətaɬ Nations, the analysis traces how colonial grammars of race, gender, and territory are inscribed in the body. Yet these embodied inscriptions also generate practices of resurgence. By bringing Cabnal, Lugones, Simpson, and Taylor into direct conversation, the essay demonstrates that resurgence must be understood as an embodied, relational, and hemispheric process, one in which the body becomes a generative territory for reimagining belonging and repairing the fractures of colonial modernity.
This chapter examines shifting genealogies of knowledge and moral authority in Western Kenya by unsettling the hierarchical opposition between “indigenous” and “scientific” knowledge regimes as ways of knowing and acting. Treating pedagogy as a critical mode of social reproduction, it juxtaposes practices of taboo in the Mount Elgon region, as inherited prohibitions that regulate relations among people, animals, and land, with the deployment of animated educational media in Mumias by Scientific Animations Without Borders (SAWBO) as a technocratic apparatus for imparting new agrarian knowledge and practices. By staging an encounter between these two modes of social knowledge reproduction—both understood as moral technologies that shape conduct, sustain ecological balance, and transmit communal values (one grounded in taboo, the other in technical instruction)—the paper re-situates an “indigenous”/“scientific” inequality within longer genealogies spanning precolonial, colonial, and contemporary postcolonial and developmental formations. By foregrounding commitments to these knowledge traditions, the paper stages how taboos and educational animations alike can embody evolving modes of community self-determination and ethical stewardship. It ultimately argues that the force of the “indigenous < scientific” inequality lies primarily not in correcting its hierarchical opposition but in the ongoing struggle over which modes of life will be allowed to endure. Decolonizing these genealogies requires attending to the marked/unmarked distinctions that structure bodies, discourse, and social reproduction in the present.
Predicting nationality from personal names has practical value in marketing, demographic research, and genealogical studies. Conventional neural models learn statistical correspondences between names and nationalities from task-specific training data, posing challenges in generalizing to low-frequency nationalities and distinguishing similar nationalities within the same region. Large language models (LLMs) have the potential to address these challenges by leveraging world knowledge acquired during pre-training. In this study, we comprehensively compare neural models and LLMs on nationality prediction, evaluating six neural models and six LLM prompting strategies across three granularity levels (nationality, region, and continent), with frequency-based stratified analysis and error analysis. Results show that LLMs outperform neural models at all granularity levels, with the gap narrowing as granularity becomes coarser. Simple machine learning methods exhibit the highest frequency robustness, while pre-trained models and LLMs show degradation for low-frequency nationalities. Error analysis reveals that LLMs tend to make ``near-miss'' errors, predicting the correct region even when nationality is incorrect, whereas neural models exhibit more cross-regional errors and bias toward high-frequency classes. These findings indicate that LLM superiority stems from world knowledge, model selection should consider required granularity, and evaluation should account for error quality beyond accuracy.
Exposing latent lexical overlap, script romanization has emerged as an effective strategy for improving cross-lingual transfer (XLT) in multilingual language models (mLMs). Most prior work, however, focused on setups that favor romanization the most: (1) transfer from high-resource Latin-script to low-resource non-Latin-script languages and/or (2) between genealogically closely related languages with different scripts. It thus remains unclear whether romanization is a good representation choice for pretraining general-purpose mLMs, or, more precisely, if information loss associated with romanization harms performance for high-resource languages. We address this gap by pretraining encoder LMs from scratch on both romanized and original texts for six typologically diverse high-resource languages, investigating two potential sources of degradation: (i) loss of script-specific information and (ii) negative cross-lingual interference from increased vocabulary overlap. Using two romanizers with different fidelity profiles, we observe negligible performance loss for languages with segmental scripts, whereas languages with morphosyllabic scripts (Chinese and Japanese) suffer degradation that higher-fidelity romanization mitigates but cannot fully recover. Importantly, comparing monolingual LMs with their mLM counterpart, we find no evidence that increased subword overlap induces negative interference. We further show that romanization improves encoding efficiency (i.e., fertility) for segmental scripts at a negligible performance cost.
Large Language Model-based Multi-Agent Systems (LLM-MAS) are increasingly applied to complex collaborative scenarios. However, their collaborative mechanisms may cause minor inaccuracies to gradually solidify into system-level false consensus through iteration. Such risks are difficult to trace since errors can propagate and amplify through message dependencies. Existing protections often rely on single-agent validation or require modifications to the collaboration architecture, which can weaken effective information flow and may not align with natural collaboration processes in real tasks. To address this, we propose a propagation dynamics model tailored for LLM-MAS that abstracts collaboration as a directed dependency graph and provides an early-stage risk criterion to characterize amplification risk. Through experiments on six mainstream frameworks, we identify three vulnerability classes: cascade amplification, topological sensitivity, and consensus inertia. We further instantiate an attack where injecting just a single atomic error seed leads to widespread failure. In response, we introduce a genealogy-graph-based governance layer, implemented as a message-layer plugin, that suppresses both endogenous and exogenous error amplification without altering the collaboration architecture. Experiments show that this approach raises the defense success rate from a baseline of 0.32 to over 0.89 and significantly mitigates the cascading spread of minor errors.
WariNkwi K. Flores, KunTikzi Flores, Rosa M. Panama
et al.
For Indigenous Peoples of the Apya Yala (or Abya Yala), particularly in the Kara and Kichwa citizens of the Pan-Andean-Amazonian biocultural region, data is not merely a knowledge or information resource, it is the extension of Khipu Panaka (Indigenous data authority), treading the data lifecycle, genealogical and relational memory held within customary law and collective responsibility. This perspective paper presents the Kara-Kichwa Data Sovereignty Framework, a living legal-ethical instrument developed through autopoietic Indigenous storytelling, rights to story and place, and Indigenous-informed scope review to engage with external Indigenous data frameworks, counteracting intellectual gentrification and the systemic invisibility of Andean-Amazonian Indigenous Peoples within global digital transformation. The framework codifies five customary pillars, Kamachy (self-determination, community owns data about itself), Aylu-laktapak kamachy (collective authority and polygovernance), Tantanakuy (collective deliberation and relational accountability), Wilay-panka-tantay (physical custody of data and knowledge confidentiality), and Sumak kawsay (biocultural ethics and intergenerational responsibility), to guide the data lifecycle from generation to expiration. While this framework arises from Kara-Kichwa customary law, the pillars outline how its governance logics serve as a reference point for Indigenous data authority renaissances in Latin America and the Caribbean (LAC), through respectful adaptation by other Indigenous nations on their own terms.
Background/ Objectives: Resolving the origin of the genetic code is fundamental to understanding how life began its journey out of the chemical world. Since its deciphering some 60 years ago, there is still no general theory of the emergence of the genetic code. My objectives are to bring some unique data that might provide some insight into this particular issue. Methods: Because tRNA (transfer RNA) constitutes a crucial piece of the present translational system, having unique structural characteristics, I hypothesized that they might constitute the key elements at the origin of the genetic code and thus decided to compare the primary structure of the tRNAs from a bacterium, Bacillus subtilis. Results: The comparison of the primary structure of the tRNAs from Bacillus subtilis generated a genealogical tree, meaning that the tRNAs were all related and appeared gradually in a precise time sequence. Remarkably, analysis of the various characteristics of this tRNAs tree showed that it very likely reflects the time of entry of amino acids into the Universal Codon Table. Conclusions: These results strongly suggest that the tRNA entity was indeed a major component in the formation of the genetic code and, further, provide a likely scenario for the time sequence of codon colonization of the Universal Codon Table by the various amino acids at the very beginning of life. Also, these data are interpreted in terms of a general theory of the origin of the genetic code I propose, the poly-tRNA theory.
Abstract
[En] Situla vessels were common among bronze objects in the New Kingdom, the Late Period and the Greco-Roman Period. This paper examines a bronze situla, or bucket of the priest Pa-di-Amun-neb-nesut-tawy, preserved in the British Museum Inv. Nº. BM. EA 38214. It was found in Thebes and dates to the early Ptolemaic Period. This situla has not been fully published, though it has significant scenes and hieroglyphic inscriptions on its surface. The paper tackles the description of the situla vessel and the two scenes depicted. It also studies all its hieroglyphic inscriptions, including the libation formula. It comments on the deceased's titles and aims to provide an accurate genealogy of his family. Moreover, the paper includes a paleographical note of the signs inscribed on the surface of the object.
ستيولا بادي-أمون-نب-نسوت-تاوي بالمتحف البريطاني [Ar]
تعد أواني الستيولا أحد الأواني البرونزية الشائعة في مصر في عصر الدولة الحديثة، والعصر المتأخر وحتى العصرين البطلمي والروماني. تتناول هذه الورقة البحثية أحد أواني الستيولا الخاصة بالكاهن بادي-أمون-نب-نسيوت-تاوي والمحفوظة بالمتحف البريطاني في لندن تحت رقم [BM. EA 38214] والتي تم العثور عليها في طيبة، وتؤرخ هذه الستيولا بأوائل العصر البطلمي. لم تحظ هذه الستيولا بنشر تفصيلي كامل من قبل على الرغم من روعة المناظر والنقوش المنفذة على سطحها. وسوف يتناول هذا البحث عدة عناصر تتمثل في وصف الستيولا والمنظرين الموجودين عليها، كما ستدرس كل النقوش الهيروغليفية الموجودة على سطحها، متضمنة الصيغة المعروفة بصيغة سكب ماء التطهير. كما سوف يتم التعليق على ألقاب المتوفى صاحب الإناء وألقاب أبنه، كذلك سوف تضع تسلسل صحيح لنسب أسرته، كما تضمن البحث بعض الملاحظات الخطية لشكل العلامات المنقوشة على سطح الأداة والتغيرات المختلفة التي طرأت عليها.
Black women come from a lineage of survivors who have faced threats to their economic livelihoods since the emancipation of slavery. These threats are deeply rooted in the systemic expectation of free labor, which dates to the illegal enslavement of Black individuals beginning in 1619. A new emerging concept of complex economic intergenerational trauma (CEIT), grounded in Black feminist theory, examines the historical and contemporary economic exploitation of Black women at the intersection of gendered anti-Black racism. CEIT highlights ancestral capital—an essential form of wealth and survival—that has enabled Black women to succeed in a society built through their marginalization. Findings from an exploratory phenomenological study of thirteen Black women’s experiences with wealth accumulation reveal that Black women have thrived beyond the confines of the U.S. economy, despite its design to exploit their labor without providing them benefits. Ancestral capital, rooted in knowledge, values, cultural resilience, and community support, has been key to their survival and success. Today, Black women continue to face significant barriers to true economic security due to ongoing gendered anti-Black racism. However, they survive and adapt. A thematic analysis from the study shows that Black women approach economic security and wealth differently than others, placing a strong emphasis on community, collective organizing, and mutual aid. These approaches stem from a lack of access to traditional avenues of wealth accumulation available to others. Despite these ongoing challenges, Black women persist, drawing on both their inherited trauma and their unique forms of capital to navigate the economic system. This paper underscores the uniqueness of Black women by uplifting their resilience and survival, offering a testament to their ability to thrive beyond traditional financial means and continue their legacy of strength.
In today’s digital world where presence is often equated with personal visibility, the choice of Emirati women to remain faceless on social media presents a powerful counter narrative—one that reveals the complexities of identity, modesty and belonging in a hyperconnected multicultural society. This study takes a closer look at how these women manage their online identities by intentionally choosing not to show their faces on Instagram. Using digital ethnography and thematic analysis, this article explores how they navigate the balance between global expectations of self-expression and the traditional values of modesty and honor. Over a three-month period, the study observes their activity on Instagram, analyzing shared images to see how facelessness becomes a form of agency. The findings highlight the tension between Western-centric paradigms of identity and selfhood, proposing digital veiling as a transferable framework for understanding how modesty, discretion and agency are negotiated across digital cultures. This article contributes to the broader conversation on digital identity, gendered representation and intercultural negotiation by foregrounding the silent yet strategic practices of women who remain unseen but not unheard.
This article examines how Afghan refugee resettlement in Muncie, Indiana challenges dominant narratives about both Midwestern homogeneity and refugee victimhood. Through research with Afghan refugees who arrived following the 2021 U.S. withdrawal from Afghanistan, I analyze how everyday encounters between refugees and longtime residents reveal complex imperial connections. Drawing on Critical Refugee Studies, I argue that Afghan presence in the American Midwest is not incidental but directly produced by decades of U.S. military intervention. Cultural narratives that portray the Midwest as predominantly white are not only misleading but also fuel dangerous ideologies like nativism and white supremacy, which lead to anti-refugee and immigrant policies and practices that have dire consequences. By centering Afghan refugees within longer histories of imperialism, racialization, and migration, I demonstrate how face-to-face interactions produce unexpected alliances that question previously held ideologies and challenge U.S. empire. This work contributes to understanding how refugee integration collapses boundaries between foreign and domestic, revealing how empire fundamentally shapes citizenship, belonging, and regional identity in America’s heartland.
It has been proven that marital status affects health outcomes, with marriage often linked to greater longevity and wellbeing. However, while married individuals generally exhibit higher life expectancy, the ordering among other marital statuses (never married, divorced, widowed) can vary by gender and socio-cultural context. This study examines the evolving relationship between marital status and life expectancy in Greece over a 30-year period (1991–2021). Utilizing Hellenic Statistical Authority (ELSTAT) data specifically commissioned for this research, it constructs life tables by marital status, incorporating, for the first time in Greece, life tables for those in civil partnerships for 2021. While life expectancy improved across all marital statuses, married individuals consistently had the highest longevity, whereas those in civil partnerships are expected to live less than married individuals. Furthermore, widowers experienced a substantial increase in life expectancy, while by 2021, divorced males had the lowest life expectancy among men and divorced females showed the highest mortality rates at older ages among women. The relative position of never-married individuals improved over the period. Never-married women generally outlived never-married men, with this gap widening for the divorced. The most compelling finding is that the difference in mortality among family status categories appears to have diminished over time in Greece.
George Fletcher, Olha Nahurna, Matvii Prytula
et al.
Data models are necessary for the birth of data and of any data-driven system. Indeed, every algorithm, every machine learning model, every statistical model, and every database has an underlying data model without which the system would not be usable. Hence, data models are excellent sites for interrogating the (material, social, political, ...) conditions giving rise to a data system. Towards this, drawing inspiration from literary criticism, we propose to closely read data models in the same spirit as we closely read literary artifacts. Close readings of data models reconnect us with, among other things, the materiality, the genealogies, the techne, the closed nature, and the design of technical systems. While recognizing from literary theory that there is no one correct way to read, it is nonetheless critical to have systematic guidance for those unfamiliar with close readings. This is especially true for those trained in the computing and data sciences, who too often are enculturated to set aside the socio-political aspects of data work. A systematic methodology for reading data models currently does not exist. To fill this gap, we present the CREDAL methodology for close readings of data models. We detail our iterative development process and present results of a qualitative evaluation of CREDAL demonstrating its usability, usefulness, and effectiveness in the critical study of data.
Most star clusters dissolve into the Galaxy over tens to hundreds of millions of years after they form. While recent Gaia studies have honed our view of cluster dispersal, the exact chronology of which star formation events begat which star cluster remnants remains unclear. This problem is acute after 100 Myr, when cluster remnants have spread over hundreds of parsecs and most age estimates for main sequence stars are too imprecise to link the stars to their birth events. Here we develop a Bayesian framework that combines TESS stellar rotation rates with Gaia kinematics to identify diffuse remnants of open clusters. We apply our method to the Pleiades, which previous studies have noted shows kinematic similarities to other nearby young stellar groups. We find that the Pleiades constitutes the bound core of a much larger, coeval structure that contains multiple known clusters distributed over 600 pc. We refer to this structure as the Greater Pleiades Complex. On the basis of uniform ages, coherent space velocities, detailed elemental abundances, and traceback histories, we conclude that most stars in this complex originated from the same giant molecular cloud. This work establishes a scalable approach for tracing the genealogies of nearby clusters and further cements the Pleiades as a cornerstone of stellar astrophysics. We aim to apply this methodology to other associations as part of the upcoming TESS All-Sky Rotation Survey.
A fundamental concern in linguistics has been to understand how languages change, such as in relation to word order. Since the order of words in a sentence (i.e. the relative placement of Subject, Object, and Verb) is readily identifiable in most languages, this has been a productive field of study for decades (see Greenberg 1963; Dryer 2007; Hawkins 2014). However, a language's word order can change over time, with competing explanations for such changes (Carnie and Guilfoyle 2000; Crisma and Longobardi 2009; Martins and Cardoso 2018; Dunn et al. 2011; Jager and Wahle 2021). This paper proposes a general universal explanation for word order change based on a theory of communicative interaction (the Min-Max theory of language behavior) in which agents seek to minimize effort while maximizing information. Such an account unifies opposing findings from language processing (Piantadosi et al. 2011; Wasow 2022; Levy 2008) that make different predictions about how word order should be realized crosslinguistically. The marriage of both "efficiency" and "surprisal" approaches under the Min-Max theory is justified with evidence from a massive dataset of 1,942 language corpora tagged for parts of speech (Ring 2025), in which average lengths of particular word classes correlates with word order, allowing for prediction of basic word order from diverse corpora. The general universal pressure of word class length in corpora is shown to give a stronger explanation for word order realization than either genealogical or areal factors, highlighting the importance of language corpora for investigating such questions.
In the 2017 Danzy Senna novel, New People, the mixed-race protagonist is described as a white ‘passing’ mixed-race woman who interprets the death of her adopted Black mother as a symbol of the death of her Black identity. The book’s themes parallel ongoing multiracial political debates that explore the extent to which mixed-race people with proximity to whiteness perceive individual agency in identity negotiations. This paper examines how mixed-race people in Britain discuss the experience of loss and separation, thereby demonstrating how loss and separation interact with their sense of self. Employing a content and thematic analysis of 19 stories from the British-based organisation Mixedracefaces, my findings show that the mixed-race respondents saw their racially marginalised family members as critical connections to their own. Thus, a process of identity de/construction was instigated when they experienced a loss that perpetuated and/or challenged monoracism. I argue that we must disrupt oppressive monoracial paradigms of ‘race’ that uphold monoracial whiteness and prevent mixed-race identity agency. Through mixed-race counterstories, we can reveal further generational histories of struggles, resistance, love, and refusal in Britain. I intentionally provide a safe space for the millions of mixed people looking for connection through this experience.
The focus of the Gospel of Mark is the unveiling of the identity of Jesus Christ through reported events, space, people, and discourses which allow readers to discover his comprehensive identity. Mark 8:27–35 exemplifies this unveiling, as Mark guides his readers to the discovery of the identity of Christ. The question that guides this study is the following: why is the revelation of Jesus as Christ in the Gospel of Mark situated in his journey towards the landscape of Caesarea Philippi rather than in the landscape of his hometown of Nazareth, or along the Jordan River where he was baptised, or by the Sea of Galilee where he called his first disciples, or on the mountainside where he appointed the twelve? The hypothesis of this study is that Mark sets the revelation of the comprehensive identity of Jesus within an elastic narrative of Jesus’ journey through the Caesarea Philippi landscape where shifts in features of language, geographical landscape, and socio-spatial scope shape the narrative about the revelation of the identity of Jesus as Christ. Campbell’s historical linguistic model serves as the main method to explore the narrative about the revelation of the identity of Jesus in Mark 8:27–35 because his methodology provides three significant nuances, the manner, place, and flow (or journey) of linguistic identity, which this study draws on to discuss the unfolding identity that Mark ascribes to Jesus in the landscape of Caesarea Philippi. These three nuances of method are significant through the lens of Caesarea Philippi’s threefold identity shift: linguistic, geographical landscape, and socio-spatial. Campbell’s (2013) historical linguistic method, enhanced by theoretical perspectives in van den Heever’s (2010) social space, in Moxnes’ (2010) landscape, and in Rose’s (1996) genealogy of subjectification, underpins the analysis of Mark 8:27–35 to examine the process of discovering the comprehensive identity of Jesus Christ in Mark 8:27–35. This study argues that Caesarea Philippi serves as the turning point of an elastic narrative of three shifts – in linguistic, geographical landscape, and socio-spatial dimensions – in the revelation of the identity of Jesus as Christ. This study has two objectives. First, it hopes to contribute the theory and the methodology of historical linguistics to hermeneutics in biblical studies of Mark 8:27-35. Second, it strives to present nuance, to provide additional scope for understanding the identity that Mark ascribes to Jesus Christ in his gospel.
The concept of "carno-phallogocentrism", introduced by Derrida in the late 1980s, is receiving significant attention today. However, commentators have noted that Derrida’s account of this concept is incomplete and not explicitly linked to the history of "anthropocentric subjectivity." The commonly proposed genealogy of this concept attempts to remediate these two unclarities by tracing the term’s definition back to its first appearance in 1989 in an interview with Jean-Luc Nancy, titled "‘Il faut bien manger’ ou le calcul du sujet". In this article, we suggest unfolding a new genealogy that examines the context in which this concept first appeared in the text "‘Il faut bien manger’ ou le calcul du sujet" and connects this first appearance to a set of other Derridean concepts and texts implicitly evoked on the same the occasion. This genealogy will reveal the speculative, "hetero-tautological" construction of the concept: the "hyphen" interposed between "carno" and "phallogo" indicates that the "law of the phallus" must speculatively oppose another law, which we call the "law of the flesh". The aim is to devise a deconstructive gesture capable of both revoking the presumed tautological omnipotence of the "anthropocentric subjectivity" (as dominant, virile, carnivorous and logocentric) and free the "law of the flesh" from its subjection to it.
The growing divide between the capitalist mode of development promoted by the state and the participative development model suggested by the people has brought ecology, environment, and existence to the core of all contemporary debates. The Adivasi (indigenes) who constitute 8.6 percent of the entire population of India are engaged in a constant battle to save their ecology and landscape. Represented as communities whose existence is intertwined with ‘Jal, Jungle, Jameen’ (water, forest, and land), Adivasis are the most prominent communities facing dispossession and displacement from their roots to further the ideology of development in which they have no stake. The notion of Adivasis as ‘savage’, ‘primitive’, and ‘backward’ communities that are incompetent of ‘developing’ themselves, resulting in their ‘backwardness’ gets carried over from the colonial to the contemporary period. Exposed to the processes of mining and industrialisation, Adivasis and their ecological resources have been exploited since the colonial period to suit the development model of the state. The Adivasi notion of selfhood was overlooked in the process of making the areas inhabited by them zones of ‘exclusive governmentality’. The paper argues and analyses this transformation process of Adivasis into ecological warriors; a process in which they used their shared, remembered and lived past to assert their customary rights. Basing the study on three environmental movements of state of Jharkhand in Central India, namely the Koel-Karo movement of the 1980s, the Netarhat movement of the 1990s, and the Pathalgadi movement of 2017–18, the study underlines that the Adivasi of Jharkhand anchored on their customary rights as a weapon, to protect their ecology and landscape against various state-sponsored development schemes. Drawing on the methodology of field investigation, interaction with the NGOs, government reports and media reports, the article argues that these community struggles are rays of hope for a global ecological future.
This preliminary empirical study delves into the “agrafa”, the “unwritten” or “uncharted” parts of a Greek adoption phenomenon and Greek–American relations that may, however, still be accessed via archival investigations, mixed research methods, and efforts to hone life writing skills. At stake is the case of the post-WWII adoptions of some 4000 Greek children who were sent to the United States between the years 1950 and 1975. This study asks how the related negotiations were transacted, especially in the early years of the intercountry adoption phenomenon. It challenges the researcher today to create a life writing narrative out of scant snippets and dense allusions and to disclose the dynamics of overlooked interactions, such as the consumerist and occasionally racist attitudes of some, though certainly not all, prospective adoptive parents. Thus, this article highlights formerly dismissed interactions, not necessarily numerically representative interactions, given that the window of opportunity has passed to interview adoptive parents of Greek children who pursued these foreign adoptions in the 1950s–1960s and to quantify their actions and reactions more systematically. Many of the adoptive parents of the 1950s–1960s, however, left their impressions, demands, and frustrations in writing. Those writings have yet to be studied, and their more deliberate, explicit language must be acknowledged, even amid generally more positive depictions of postwar intercountry adoption. I show that the victorious post-WWII era saw a sense of American entitlement emerge among the prospective adoptive parents that has since been whitewashed. Waiving the banner of altruism or humanitarianism (as a couple or as a superpower, respectively), some adoptive parents embarked on adoptions from Greece from a position of cultural as well as political and economic superiority. Their expectation was that the “destitute” partner should comply, that the Greeks themselves should not “talk back” when “poor orphans” were about to be “saved” from “illegitimacy” and lack of prospects.