 Now, one might think that whether cultural appropriation qualifies as exploitative in these ways will hinge on the viability of a concept of cultural property, which, as we saw in  section 3,  remains contentious. The thinking is that cultural group members do not have a right to cultural products (nor to an audience for them, along with whatever economic boons it might hold) absent a claim to such products as their cultural property (Young 2008: Ch. 4). It would thus be no more exploitative to use or profit off of cultural products than it is to use or profit off of math: no one has an exclusive right to it. On the other hand, one might think the claim of exploitation is fitting even in the absence of claims about cultural property. Building on the colonial narrative, if Urban Outfitters, for instance, profits off the sale of clothes with Navajo patterns while the people of the Navajo nation grapple with poverty and its related injustices (an ongoing case that came to a head in 2012), then we might characterize this relationship as exploitative even absent a cultural property claim (though note that, in fact, the Navajo name is trademarked). This is because the relationship seems to have two features that are commonly invoked as jointly sufficient for wrongful exploitation: deriving an unfair or opportunistic gain from a vulnerable group who cannot reasonably consent (Liberto 2014; Valdman 2009). Granted, questions remain about the application of the exploitation framework. For instance, we might wonder about the conditions under which a group could reasonably consent to the use of cultural products (though see Lackey 2017), or whether the case above is correctly construed as the kind of transaction to which charges of exploitation apply (one might claim that Urban Outfitters is not correctly described as transacting with the Navajo people at all).