 Avery Kolers, in his book Land, Conflict and Justice, puts forward a theory of territory that has the same structure as nationalist theories, in linking (unstructured) groups with land first and then describing the state later, but he identifies the territorial right-holding group as an ‘ethnogeographic community’ rather than a nation. By this term, Kolers means a group of people that (i) share a specific social ontology of land, and he clarifies that this means “a culturally specific conception of land, what land is, what about it is valuable” (Kolers 2009: 3–4) and (ii) a specific material relationship with land, so that the community in question is characterized by pervasive material interaction between the land and the community. The two criteria—one subjective, the other objective—are somewhat different, since the former seems to include cultural significance and meanings, whereas the latter tracks economic and functional considerations. However, as Kolers notes, there are reasons to believe that our ideas about land often reflect our material interests and material relationship with it. In his examples, most cases exemplify both conditions. As these can come apart, we could suppose that they are jointly necessary and sufficient conditions.