 According to some commentators, the significance of an object for a cultural group is a necessary condition for it to qualify as cultural property: an insignificant object would not qualify merely because it was produced by a group member (Thompson 2003: 253). Moreover, though, the value of an object for a particular culture might be thought to constitute the strongest basis for a moral cultural property claim. For instance, according to the “cultural significance principle” a cultural group’s claim on an object “will be proportional to the value the property has for members of the culture” (Young 2007: 122) and mitigated by other competing considerations, including the range of other values possessed by such objects (including economic, scholarly, etc.; Young 2013). However, the fact that the ownership of cultural property is often disputed by multiple cultural groups, seems to present this approach with a serious practical hurdle: insofar as these disputes tend to arise precisely when objects are highly valued by multiple cultural groups, the cultural significance principle will have limited value in resolving these competing claims (Thompson 2013: 89). Moreover, it may not be sufficiently sensitive to the legitimacy of other kinds of moral and legal property claims. If the cultural significance principle is indeed treated as the strongest basis for a cultural property claim, this suggests that a cultural group simply valuing an object highly could override the legal claims of legitimate acquisitions and holdings (Thompson 2013: 89). Granted, the cultural significance principle is intended as just one principle that must also be weighed against “the rights of purchasers, finders and makers” (Young 2007: 122), and it is acknowledged this will often be a difficult task. But independently of this difficulty, the principle might facilitate claims by cultural groups that acquired an object unjustly and/or are themselves culturally distant from its original maker and cultural context, provided that they value it highly enough (Thompson 2013: 89). It is in this way friendly to arguments about how historical injustices can be superseded based on the role and value that unjustly acquired objects can come to have in the lives of their current owners (Waldron 1992; entry on  intergenerational justice).  Whether or not such outcomes are objectionable will no doubt depend on further consideration, but might at least be criticized for upholding the status quo of unjust colonial acquisitions.