Across Melanesia, the ways in which people connect to land are being transformed by processes of modernization—globalization, the building of states and nations, practices and imaginaries of development, the legacies of colonialism, and the complexities of postcolonial encounters. Melanesian peoples are becoming landowners, Stead argues, both in the sense that these processes of change compel forms of property relations, and in the sense that “landowner” and “custom landowner” become identities to be wielded against the encroachment of both state and capital. In places where customary forms of land tenure have long been dominant, deeply intertwined with senses of self and relationships with others, land now becomes a crucible upon which social relations, power, and culture are reconfigured and reimagined. Employing a multi-sited ethnographic approach, Becoming Landowners explores these transformations to land and life as they unfold across two Melanesian countries. The chapters move between coasts and inland mountain ranges, between urban centers and rural villages, telling the stories of people and places who are always situated and particular but who also share powerful commonalities of experience. These include a subsistence-based community shaped by the legacies of colonialism and occupation in remote Timor-Leste, villagers in Papua New Guinea resisting a mining operation and the government agents supporting it, an urban East Timorese settlement resisting eviction by the nation-state its residents hoped would represent them in the post-independence era, and people and groups in both countries who are struggling for, with, and sometimes against the formal codification of their claims to land and place. In each of these instances, customary and modern forms of connection to land are propelled into complex and dynamic configurations, theorized here in an innovative way as entanglements of custom and modernity. Moving between multiple sites, scales, and forms of collectivity, Becoming Landowners reveals entanglements as spaces of deep ambivalence. Here, structures of power are destabilized in ways that can lend themselves to the diminishing of local autonomy in the face of the state and capital. At the same time, the destabilization of power also creates new possibilities for the reassertion of that autonomy, and of the customary forms of connection to land in which it is grounded.

Sydney Nathans offers a counterpoint to the narrative of the Great Migration, a central theme of black liberation in the twentieth century. He tells the story of enslaved families who became the emancipated owners of land they had worked in bondage.

The coasts of today's American South feature luxury condominiums, resorts, and gated communities, yet just a century ago, a surprising amount of beachfront property in the Chesapeake, along the Carolina shores, and around the Gulf of Mexico was owned and populated by African Americans. Blending social and environmental history, Andrew W. Kahrl tells the story of African American–owned beaches in the twentieth century. By reconstructing African American life along the coast, Kahrl demonstrates just how important these properties were for African American communities and leisure, as well as for economic empowerment, especially during the era of the Jim Crow South. However, in the wake of the civil rights movement and amid the growing prosperity of the Sunbelt, many African Americans fell victim to effective campaigns to dispossess black landowners of their properties and beaches. Kahrl makes a signal contribution to our understanding of African American landowners and real-estate developers, as well as the development of coastal capitalism along the southern seaboard, tying the creation of overdeveloped, unsustainable coastlines to the unmaking of black communities and cultures along the shore. The result is a skillful appraisal of the ambiguous legacy of racial progress in the Sunbelt.

Across Melanesia, the ways in which people connect to land are being transformed by processes of modernization—globalization, the building of states and nations, practices and imaginaries of development, the legacies of colonialism, and the complexities of postcolonial encounters. Melanesian peoples are becoming landowners, Stead argues, both in the sense that these processes of change compel forms of property relations, and in the sense that “landowner” and “custom landowner” become identities to be wielded against the encroachment of both state and capital. In places where customary forms of land tenure have long been dominant, deeply intertwined with senses of self and relationships with others, land now becomes a crucible upon which social relations, power, and culture are reconfigured and reimagined. Employing a multi-sited ethnographic approach, Becoming Landowners explores these transformations to land and life as they unfold across two Melanesian countries. The chapters move between coasts and inland mountain ranges, between urban centers and rural villages, telling the stories of people and places who are always situated and particular but who also share powerful commonalities of experience. These include a subsistence-based community shaped by the legacies of colonialism and occupation in remote Timor-Leste, villagers in Papua New Guinea resisting a mining operation and the government agents supporting it, an urban East Timorese settlement resisting eviction by the nation-state its residents hoped would represent them in the post-independence era, and people and groups in both countries who are struggling for, with, and sometimes against the formal codification of their claims to land and place. In each of these instances, customary and modern forms of connection to land are propelled into complex and dynamic configurations, theorized here in an innovative way as entanglements of custom and modernity. Moving between multiple sites, scales, and forms of collectivity, Becoming Landowners reveals entanglements as spaces of deep ambivalence. Here, structures of power are destabilized in ways that can lend themselves to the diminishing of local autonomy in the face of the state and capital. At the same time, the destabilization of power also creates new possibilities for the reassertion of that autonomy, and of the customary forms of connection to land in which it is grounded.

Across Melanesia, as across much of the world, the ways in which people connect to land are being transformed by modernizing processes of change. Melanesian peoples are becoming landowners, this work argues, both in the sense that these processes of change compel forms of property relations, and in the sense that 'landowner' and 'custom landowner' become identities to be wielded against the encroachment of both state and capital.

The purpose of this book is to provide guidelines and assistance to nonindustrial private forest owners and the legal, tax, financial, insurance, and forestry professionals who serve them on the application of estate planning techniques to forest properties. The book presents a working knowledge of the Federal estate and gift tax law as of September 30, 2008, with particular focus on the unique characteristics of owning timber and forest land. It consists of four major parts, plus appendices. Part I develops the practical and legal foundation for estate planning. Part II explains and illustrates the use of general estate planning tools. Part III explains and illustrates the use of additional tools that are specific to forest ownership. Part IV describes the forms of forest land ownership, as well as the basic features of State transfer taxes and the benefits of forest estate planning. The appendices include a glossary and the Federal forms for filing estate and gift taxes.

Barely two centuries ago, most of the world's productive land still belonged either communally to traditional societies or to the higher powers of monarch or church. But that pattern, and the ways of life that went with it, were consigned to history as a result of the most creative - and, at the same time, destructive - cultural force in the modern era: the idea of individual, exclusive ownership of land. This notion laid waste to traditional communal civilisations, displacing entire peoples from their homelands, and brought into being a unique concept of individual freedom and a distinct form of representative government and democratic institutions. Other great civilizations, in Russia, China, and the Islamic world, evolved very different structures of land ownership, and thus very different forms of government and social responsibility.The seventeenth-century English surveyor William Petty was the first man to recognise the connection between private property and free-market capitalism; the American radical Wolf Ladejinsky redistributed land in Japan, Taiwan and South Korea after the Second World War to make possible the emergence of Asian tiger economies. Through the eyes of these remarkable individuals and many more, including Chinese emperors and German peasants, Andro Linklater here presents the evolution of land ownership to offer a radically new view of mankind's place on the planet.