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Abstract:Based on research into the confiscated photographic and document archives in the hands of the top antiquities dealers (Robin Symes-Christos Michaelides, Robert Hecht, Giacomo Medici, and Gianfranco Becchina), so far more than 250 looted and smuggled masterpieces have been repatriated from the most reputable North American museums, private collections, and galleries, mainly to the Italian and the Greek states. Most of these repatriations were advertised in the press as voluntary action by the institutions and the individuals who possessed them. However, this is far from true; the repatriations were the results of lengthy negotiations, where the presentation of evidence alternated with diplomatic tactics and legal threats in order for the two parties (in some cases, three) to reach an agreement. Among the much-celebrated repatriated antiquities are at least two cases that require further research regarding their legal owner. This article aims to analyze these two cases and to set out new questions. In the end, there is doubt that the state who finally received these antiquities is necessarily the one from which they have been looted and smuggled. Based on this analysis, the article aims to highlight alternative paths to the discovery of the truth, paths that might have been more effective, if they had been followed.

Gross Domestic Product (GDP) has emerged as a dominant proxy for the success of a nation. At the micro level, a similar monetary orientation is manifest in the development of invidious materialism. This article supports a shift in the purpose of policy-making, away from GDP growth and towards an agenda in which participation and relationships are positioned as more desirable. It presents Oxfam Scotland's Humankind Index as replacement measure of national progress.

This paper introduces two interrelated Open Space articles, Changing the narrative: Measuring progress by measuring what matters to families and Places of prosumption: Community gardens putting the 'we' into neighbourhoods. These articles explore how space can be created that facilitates relationships that do not rely on social and environmentally damaging consumption, and help create space for socially, environmentally and economically sustainable societies.

Prosumption encompasses acts of production and consumption, and studies on it have mostly taken a commercial focus, centred on the dominant individualistic narrative of 'I'. This article seeks to extend debate regarding prosumption by exploring its possibilities for creating a new set of 'we' identities based around nature and community. It focuses on community gardens and how these places generate progressive forms of social relations that critique mainstream mass production and environmentally destructive food systems.

Research on children's learning in museums, children's attempts to change their parents' environmental practices, and how the different 'logics' of home and the workplace affect offshore oil workers' transfer of environmental practices between the two, all focus on the critical role of the family in environmental change. This Open Space piece reflects on how environmental practices are strongly influenced by the family and the other institutions with which the family interacts.

Contemporary discussions of climate change response frequently emphasise individual moral responsibility, but little is known about how environmental messages are taken up or resisted in everyday practices. This article examines how families negotiate the moral narratives and identity positions associated with environmental responsibility. It focuses on families living in relatively affluent circumstances in England and South East India to consider the ways in which the families construct their understandings of environment and take up identities as morally responsible. Our analysis focuses on a subsample of case studies involved in the ESRC National Centre for Research Methods Family Lives and the Environment study, within the NOVELLA node, using a multimethod qualitative approach with families of children aged between 12 and 14. This article focuses on interviews with 10 of the 24 families in the sample, all of whom (in both India and the UK) discussed environmental concerns within moral narratives of the responsibilities of relative privilege. Findings highlight the potential of cross-world research to help theorise the complex economic and cultural specificity of a particular morally charged framing of environmental concern, addressing the (dis)connections between 'moral tales' of responsible privilege and individual and collective accounts of family practices.

Tending, harvesting, preparing and consuming traditional foods including salmon, acorns, mushrooms and deer are family activities in Karuk culture. Families are important sites for cultural reproduction, especially in the context of structural genocide. In this article we examine how colonial violence continues to impact indigenous families today in the form of environmental degradation. Runs of salmon, lamprey, steelhead and other species in the Klamath River have declined precipitously in the past two decades, and availability of forest foods is also limited by a combination of non-Native regulations and environmentally degrading management practices. How does environmental decline impact indigenous families? Decline of salmon and other important foods has resulted in families spending less time together. Environmental decline thus limits the transmission of cultural knowledge, identity development of youth and the strength of social ties within families, and also appears to be associated with younger age of death, leading to further reductions in cultural reproduction within families.

Extensive knowledge exists regarding how to comprehend the embeddedness of everyday energy usage and resultant demand trajectories within wider social and material contexts. Researchers have explored how people find themselves locked into everyday ways of using energy, and how energy systems have evolved to entangle together practices and sociotechnological infrastructures. There is widespread acceptance that the challenges of transforming inconspicuous habitual ways of using energy require research attention. What is less clear is how to approach the study of everyday energy use to reflect the ways in which people make their daily lives meaningful. This article draws on sociological studies of family life and psychosocial research to thicken existing research on material infrastructures and social practices in energy use and demand reduction studies. Findings concern how relational entanglements have a bearing on everyday practices involving energy, with significant potential to deepen understanding of historically embedded change in people's everyday energy dependencies.

Warm homes are fundamental to a sense of personal security and citizenship, but many lowincome families and households struggle to pay their energy bills, and energy prices are caught up in the politics of welfare and climate change. Our research uses a sociological perspective to investigate the experiences of low-income households, on a Glasgow housing estate, living through a major renovation programme to insulate homes and install community heating. The Housing Association's aim was to combine amelioration of fuel poverty with reduced greenhouse gas emissions. We examine the complex results from the renovation, which indicate that the UK economistic model of households as primarily consumers limited, rather than facilitated, the achievement of desired co-benefits for welfare and environment. We show the centrality of personal and domestic relationships to the future of affordable, secure and clean energy. We suggest that social scientists have an important contribution to public understanding of connections between families and relationships, localities and the politics of energy and environment.

Global climate change poses challenging questions for how human beings should be living their lives in a more-than-human world. These questions are complex and multifaceted, and thus demand actions across a broad range of social and political fronts. This article engages with a sub-question of this broader concern, namely, how more-than-human ethics of care are learned in family life, and the insights this provides for the performance of the generational familial categories of child and parent. It draws on ethnographic research, funded by the British Academy, in which I researched the embodied and moral engagements of children and their families in activities on the seaside in North Scotland. Drawing on Barad's agential realism (2003, 2007), I focus on the activity of rockpooling and analyse a particular rockpooling event with the Crab Fisher family, in order to comprehend this family's intra-actions with the tide, with crabs and with animal death. I draw out the saliences of the analysis for what it means to care in a more-than-human world, for the question of ethical-generational becoming, and for the multifaceted quality of learning.

Few of the many social science researchers writing about personal life are simultaneously addressing the cluster of issues sometimes referred to by the shorthand 'environment' – sustainability, climate change, loss of biodiversity and depletion of natural resources. This article argues for much more effort in this direction, suggesting agendas for new research, and advocating knowledge exchange engagement with activists and policy-makers. A theoretical and empirical case is made for seeing families and personal relationships as multiply engaged in producing or inhibiting the possibilities of a more sustainable and equitable planet. For sustainable development to be a global reality, there must be very significant reduction of high carbon footprint and resource-depleting consumption in the rich regions of the world, here referred to as the 'minority worlds' (Punch and Tisdall 2012). Researchers studying families and relationships, whether within or across national contexts, are well placed to engage their work with policy, practice and activist discussions of the needed shift towards more sustainable practices, pro-environmental dispositions and a collective politics of change.