 Even if the rightful recipients in repatriation claims can be established, a further objection to reparation-based repatriation may still be pressed. This is the objection that repatriation is not justified all things considered because countervailing considerations (Young 2007: 122), particularly concerning the value of retaining objects in public and/or academic settings, outweigh the reasons in favor of it (Thompson 2004). This kind of objection often appeals to the purportedly universal value of cultural heritage discussed in  section 2.2.  In the case of artifacts, this may be construed as an aesthetic, cultural, or historical value that renders such objects inherently public (Lindsay 2012). Assuming, for instance, that encyclopedic museums have an important value, some worry that repatriation would lead to the gutting of these collections, though whether or not such a worry is justified, particularly on the basis of slippery slope arguments, remains questionable (Joyce 2003). In the case of human remains, this universal value claim often takes the form of scientific value, as in the much-discussed dispute over the “The Ancient One” (or “Kennewick Man”; Thompson 2013: 95; Whittaker 1997; Brown 2003; TallBear 2013). Disputes over human remains, particularly of indigenous peoples, are thus often framed in terms of a conflict between religion and science, where it is often thought that the former should give way to the latter (Thompson 2013: 95–6). However, an alternative framing of the dispute notes that burials possess a wide range of legal protections, and so Native American repatriation claims are not based so much on religious grounds as on pursuit of equality of treatment (Harding 1997: 765). One might also argue that precisely because many museums are committed to serving as trustees of universally valuable collections for all humankind, they should be more concerned with achieving a just distribution of such cultural resources, in contrast with the retentionist position that they often take such commitments to support (Thompson 2004: 558–559; Matthes 2017).