 One key problem with this theory is that the territorial right-holder is conceived of as a ‘nation’, and some have argued that this is problematic because potentially exclusionary. Proponents of this argument endorse a liberal form of nationalism, so conceive of the culture as a thin, public culture potentially inclusive of many different groups in society. Nevertheless, one might think that any reference to a cultural nation suffers from both over-inclusion and under-inclusion. The over-inclusion problem is that the actual ‘cultural mixing’ which is supposed to explain rights to land could also apply to cultural groups that are not nations, such as neighborhood cultures or sub-cultures in society. Do they not also mix their culture with the geographical area and so have right to protect the value so created? Another sort of problem is that any reference to ‘cultural nation’ might seem to raise the problem of essentialism, which is that it rests on particular (essential) features as necessary or important to the culture or nation, which then has the effect of marginalizing people who do not share in that feature (Moore 2019b). Miller is careful to offer a Wittgensteinian family resemblance conception of nations, which is designed to address the problem of essentialism by not specifying that any particular feature or value is necessary, but one may wonder whether this conceptual move is consistent with the account of ‘value’ in the land, which may reify certain properties. 