 The idea of inalienable property is familiar from the individual context, and the link between external objects and identity often arises in discussion of moral limits on the market distribution of things such as body parts or surrogacy (Harding 1997: 749; Satz 2010; Anderson 1995; Sandel 2012). Indeed, the distinction between alienable and inalienable property is recognized in many languages and does not divide across “Western” and “non-Western” cultures (Coleman 2010: 83). The claim of inalienable cultural property simply extends this concept from individuals to groups (Harding 1997: 751).