 A potential limit to this imperative is presented by Tommie Shelby, in explicit response to Elizabeth Anderson’s argument for integration. Shelby suggests that, in deeply unjust societies, ghettos perform important survivalist functions for their residents. They are spaces in which people can nourish a sense of community and a feeling of security from the familiarities of their own space, against a seemingly hostile outside world. To expect these residents, as Anderson does, to integrate into white neighborhoods is to potentially sacrifice those goods in the name of correcting for wider injustices, for which these people are not responsible. Even if additional (though, empirically, potentially spurious) access to a wider field of social capital can become available by integrating, the people most burdened by injustice should not have to make additional sacrifices in order to amend those structural failures (Shelby 2016: 49–79). Here, the freedom to associate, and the functions served by already existing associations, are given priority over the possibly beneficial associative relations that could be developed once existing associations are weakened. In addition to this freedom of association against interferences from the state, Shelby also describes the associative duties and solidarities that come with living in and belonging to ghetto communities (2016: 61).