 A successful case for repatriation as reparations requires a justifiable account of to whom an object should be returned. In the context of reparations, this requires identifying the “legitimate descendants” of the original victims of the past injustice of wrongful acquisition (Björnberg 2014: 465; drawing on Boxill 2003). Although repatriation cases sometimes involve individuals or families (as in cases concerning the return of items seized by the Nazis), most repatriation claims addressed in the literature concern wrongs against, and return to, nations or cultural groups. Identifying the legitimate descendants of the original victims might depend on tracing a causal chain of harms from the original victims (Boxill’s “harm argument”) or based on the inheritance of compensation that was owed but never made (Boxill’s “inheritance argument”). One route to employing the inheritance argument in this context is to appeal to bonds of common culture in order to identify the relevant inheritors (Björnberg 2014: 466). However, this approach raises the same cultural group problems of cultural continuity  (2.3)  and cultural essentialism  (4.2.3)  that confront other topics in heritage ethics. Using the harm argument, on the other hand, or an alternative application of the inheritance argument, would require appeal to some variety of continuity, but this would not necessarily be equivalent to cultural continuity (Matthes 2017: 937). For instance, one might be able to trace a chain of harms between an original victim group and a later group, even if the later group has undergone radical cultural changes.