 Instead of resting claims for repatriation on appeals to cultural property, one might instead argue that repatriation is required as a component of reparations for historical injustices: in particular, for the unjust acquisition of cultural property, and for the unjust campaigns of colonial occupation and genocide in which such acquisitions were embedded. Because many repatriation claims concern objects that changed hands during previous generations, reparations for unjust acquisition or the unjust treatment of the former owners can seem to provide a suitable framework for justifying repatriation. Moreover, because humans remains are typically not considered subject to private ownership (Björnberg 2014: 464), reparations might be thought to offer a more fitting framework for repatriation cases concerning remains than a cultural property framework. Interestingly, however, many of the objections that can be raised against the cultural property approach apply to the reparations approach as well. This section will focus only on reparative issues that are especially pertinent to repatriation (for further discussion of reparations, see entries on  reconciliation,  intergenerational justice, and  black reparations).  For a general argumentative framework for repatriation as reparations to be successful, it needs to demonstrate that some entity has an obligation to correct an historical injustice, that reparations are an appropriate form of correction, and that repatriation is an appropriate means of reparations (Björnberg 2014: 463).