 Disputes over cultural appropriation often have an important racial dimension, as in discussions surrounding the blues or hip hop (Rudinow 1994; Taylor 1995; Taylor 2005). However, this need not be the case. For instance, cultural appropriation (whether wrongful or not) could be thought to arise with respect to cultural groups that cut across multiple racialized groups, such as cultures surrounding disability, sexual orientation, gender identity, and religion, as well as arising within the diverse cultural groups that are circumscribed by a single racialized category (Matthes 2016a: 356). In whatever context it arises, it is generally recognized that an essential ingredient in wrongful appropriation is a background of social inequality between cultural insiders and cultural outsiders (Ziff &amp; Rao 1997: 5; Hurka 1999: 184; Hladki 1994). Indeed, given the way in which dominant cultural groups tend to assimilate minority cultures, it may even be a category mistake to speak of members of marginalized cultural groups “appropriating” from dominant ones (Rogers 2006: 480–1). That being said, some commentators argue in favor of leaving conceptual space for the appropriation of objects or practices by marginalized groups, though construed in a beneficial as opposed to harmful light (Walsh &amp; Lopes 2012).