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In the field of adoption, international and Latin American scientific production has largely addressed the experiences of adoptive mothers, the adoptive family understood as a unit that includes either both members of the couple, or considering more marginally, to mothers of origin and finally, lesbian mothers, appreciating a strong "feminization" of the study of this topic. Research has not paid more attention to parents of origin and the various configurations in adoptive fatherhood. As a result, it has invisibilized the singularity, specificity and heterogeneity of meanings, practices and experiences about birth fathers and adoptive fathers and are still a number of stereotypes and prejudices that limit a more active inclusion of them in the care tasks. Faced with the lack of knowledge and under the premise that studying men and parents in adoption represents a contribution to advance policies and practices of greater responsibility and gender equality, this paper identifies, classifies and analyzes of the findings of studies on masculinity, paternity and adoption, making special emphasis on some results and topics on this phenomenon, in order to visualize some current challenges and prospects for research and psychosocial intervention.

This chapter analyses women praying for revenge in ancient Greece in literary texts (such as Homer’s Iliad, and Sophocles’ Oedipus at Colonus) alongside thirteen prayers for justice written exclusively by women and found in Knidos (Caria, modern Turkey). It argues that because women did not have direct access to legal forms of retribution and often had complaints that fell outside the normal judicial system (such as a husband’s adultery), cursing-prayers prayers had an important psychological and social function for women, providing a legitimate outlet for potentially disruptive feelings through an established ritual that was recognized as meaningful by the civic community. Like lamentation, cursing allowed women to express anger and hatred within socially acceptable roles and practices, providing women with a legitimate, communal medium in which to air grievances and to rectify or revenge the injuries done to them.

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