diff --git a/Eusocial Interbeing/Inspirations/Avatar/Avatar - Na'vi Position Rebuilt.md b/Eusocial Interbeing/Inspirations/Avatar/Avatar - Na'vi Position Rebuilt.md
index 6afd4b3..da748e8 100644
--- a/Eusocial Interbeing/Inspirations/Avatar/Avatar - Na'vi Position Rebuilt.md	
+++ b/Eusocial Interbeing/Inspirations/Avatar/Avatar - Na'vi Position Rebuilt.md	
@@ -1,10 +1,7 @@
 # Avatar - Na'vi Position Rebuilt
 
-The [[Airawa]] occupy the broad structural position of the Na'vi as a dominant intelligent species integrated with local ecology. The rebuild changes the premise in several ways:
+The [[Airawa]] borrow a broad premise from Avatar’s Na’vi: a dominant intelligent species whose way of life is closely tied to local ecology. That relationship is the inspiration; the Airawa’s history and place in the world differ.
 
-- the Airawa are not universal;
-- their ecological integration was politically coercive before empire;
-- the anti-coercion invention became imperial infrastructure;
-- another dominant species, the [[Sa'ueia]], developed elsewhere without Airawa presence.
+Ecological dependence gave others power over Airawa communities before any empire existed. Mother trees preserved communal memory and could hold it hostage. The tribe that later became the Airawa Empire invented a biological memetic engine to escape that coercion. The invention then became a means of imperial control: it let the tribe overwrite rival tribes through the living networks those rivals trusted.
 
-This keeps the fascination of an ecology-bound people while refusing the tidy universal template. Cleaner? No. More interesting? Unfortunately yes.
+The Airawa also do not provide a universal model for intelligent life in this setting. They never evolved on the continent where the [[Sa'ueia]] developed as another dominant intelligent species. The setting keeps the interest of a people bound to living ecology while allowing those relationships—and the societies built through them—to differ across the world.
diff --git a/Eusocial Interbeing/Inspirations/Semiosis/Semiosis - Lessons for This Setting.md b/Eusocial Interbeing/Inspirations/Semiosis/Semiosis - Lessons for This Setting.md
index ca7427d..7383823 100644
--- a/Eusocial Interbeing/Inspirations/Semiosis/Semiosis - Lessons for This Setting.md	
+++ b/Eusocial Interbeing/Inspirations/Semiosis/Semiosis - Lessons for This Setting.md	
@@ -1,14 +1,15 @@
 # Semiosis - Lessons for This Setting
 
+*Semiosis* informs this setting's nonhuman politics. These are inspirations, not imported canon.
+
 ## Keep
 
-- nonhuman agency as strategic pressure;
-- colonists or dominant species discovering they are not the only political actors;
-- ecology as negotiation rather than backdrop;
-- intelligence expressed through growth, timing, dependency, and reward.
+Colonists or dominant species can discover that other organisms are political actors with interests of their own. Their strategies must then account for beings they previously overlooked.
+
+Ecology becomes something participants negotiate. Intelligence can appear in how an organism grows, when it acts, how others depend on it, and what it rewards. These are ways to exert influence, not merely details of the landscape.
 
 ## Change
 
-This setting foregrounds eusocial inter-species structures, reproductive commons, and memetic infrastructure more than first-contact plant diplomacy.
+This setting gives more attention to eusocial organization across species, shared reproductive resources, and the living systems that carry memory and shape belief than to first-contact diplomacy with plants.
 
-The [[Airawa Empire]] turns ecological communication into domination. The [[Sa'ueia]] maintain ecological bargaining as civilization. That contrast is the engine.
+The central contrast is between two uses of ecological communication. The [[Airawa Empire]] uses living networks to impose control. The [[Sa'ueia]] sustain civilization through ecological bargaining.