 For instance, one might think that when cultural outsiders profit from the cultural achievements of insiders who are themselves excluded from such opportunities due to cultural marginalization and socio-economic inequality, they do so unfairly (Keeshig-Tobias 1990; Root 1996; Brown 2005). Whether or not cultural appropriation is economically harmful to cultural group members is a difficult empirical question, and certain cases may suggest that it could be an economic boon (Young 2008: 114–18; Cowen 2002; Shelby 2007: 194). However, even if we assume for the sake of argument that cultural appropriation increases economic opportunity for group members, it might still be thought of as a form of mutually advantageous exploitation: the features of exploitation identified above could persist even in the presence of a net gain in economic opportunity. For instance, one common argument is that cultural appropriation is an instance and extension of colonialism, sharing in its exploitative extraction of labor and resources from those with less relative power, and thus does not treat cultural group members in a way that recognizes their equality and autonomy: culture can be appropriated in the same way that land was appropriated by European colonists (Todd 1992, 1990; Coombe 1993; Rogers 2006; though against the similarity with land and natural resources, see Shelby 2007: 193–4; for more on explaining the wrong of colonialism, see Ypi 2013; see also entry on  colonialism).  Moreover, given the ways in which colonial powers often mandated the eradication of cultural practices, especially for indigenous people, through, for example, outlawing ceremonies and languages and forcing assimilation through residential schools, the prospect of simultaneously benefiting from these same cultural products can seem particularly perverse (Coleman, Coombe, &amp; MacArailt 2012: 178; Child 1998). 