 The genealogies we have considered may differ in this regard. The Rousseau/Kant approach helps us understand why private property is inherently a matter of social concern and the Humean approach helps us see the value of property in providing people with a fixed and mutually acknowledged basis on which the rest of social life can be built, whether or not it answers to our independent intuitions of justice. But the Lockean genealogy may explain little or nothing about property entitlements unless it is actually true. As Nozick acknowledges (1974, pp. 151–2), a modern state should not feel morally constrained by property holdings which might have had a Lockean pedigree but in fact do not. In this regard it is interesting that one of the main uses of Lockean theory these days is in defending the property rights of indigenous people—where a literal claim is being made about who had first possession of a set of resources and about the need to rectify the injustices that accompanied their subsequent expropriation (see Waldron 1992).