Cultural appropriation#Yoga

File:Cossack man from the steppes of Russia.jpg man wearing the chokha, a clothing the Russian Cossacks appropriated from the indigenous peoples of the Caucasus along with other cultural traitsMamedov, Mikail. "[https://www.jstor.org/stable/20620748 'Going Native' in the Caucasus: Problems of Russian Identity, 1801–64] {{Webarchive|url=https://web.archive.org/web/20210603044831/https://www.jstor.org/stable/20620748?seq=1 |date=2021-06-03}}". The Russian Review, vol. 67, no. 2, 2008, pp. 275–295. Accessed 27 April 2020.]]

Cultural appropriation can involve the use of ideas, symbols, artifacts, or other aspects of human-made visual or non-visual culture.Schneider, Arnd (2003) [http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=187627 On 'appropriation'. A critical reappraisal of the concept and its application in global art practices]. {{webarchive |url=https://web.archive.org/web/20160303231455/http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=187627 |date=3 March 2016 }}; published in Social Anthropology (2003), 11:2:215–229, Cambridge University Press. As a concept that is controversial in its applications, the propriety of cultural appropriation has been the subject of much debate. Opponents of cultural appropriation view many instances as wrongful appropriation when the subject culture is a minority culture or is subordinated in social, political, economic, or military status to the dominant culture or when there are other issues involved, such as a history of ethnic or racial conflict. Linda Martín Alcoff writes that this is often seen in cultural outsiders' use of an oppressed culture's symbols or other cultural elements, such as music, dance, spiritual ceremonies, modes of dress, speech, and social behaviour, when these elements are trivialised and used for fashion, rather than respected within their original cultural context. Opponents view the issues of colonialism, context, and the difference between appropriation and mutual exchange as central to analysing cultural appropriation. They argue that mutual exchange happens on an "even playing field", whereas appropriation involves pieces of an oppressed culture being taken out of context by a people who have historically oppressed those they are taking from and who lack the cultural context to properly understand, respect, or utilise these elements.

The Oxford English Dictionary{{'}}s earliest citation for the phrase was a 1945 essay by Arthur E. Christy, which discussed Orientalism.{{cite web |last1=Connor Martin |first1=Katharine |title=New words notes March 2018 |url=https://public.oed.com/blog/march-2018-new-words-notes/ |access-date=19 January 2022 |work=Oxford English Dictionary |date=29 March 2018 |archive-date=19 January 2022 |archive-url=https://web.archive.org/web/20220119021300/https://public.oed.com/blog/march-2018-new-words-notes/ |url-status=live}}{{cite book |last1=Christy |first1=Arthur E. |author1-link=|title=The Asian Legacy and American Life |date=1945 |publisher=John Day |location=New York |page=39 |url=https://archive.org/details/in.ernet.dli.2015.215403/page/n55/mode/2up?q=%22cultural+appropriation%22}} The term became widespread in the 1980s in discussions of post-colonial critiques of Western expansionism,{{Cite web|url=http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095652789|title=Cultural appropriation – Oxford Reference|access-date=19 July 2018|archive-date=3 May 2017|archive-url=https://web.archive.org/web/20170503071532/http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095652789|url-status=live}} though the concept of "cultural colonialism" had been explored earlier, such as in "Some General Observations on the Problems of Cultural Colonialism" by Kenneth Coutts‐Smith in 1976.{{cite journal |last1=Hutchinson |first1=John |last2=Hiller |first2=Susan |s2cid=195026418 |date=1992 |title=The Myth of Primitivism |journal=Circa |issue=61 |pages=49 |doi=10.2307/25557703 |issn=0263-9475 |jstor=25557703}}

Cultural and racial theorist George Lipsitz has used the term "strategic anti-essentialism" to refer to the calculated use of a cultural form outside of one's own to define oneself or one's group. Strategic anti-essentialism can be seen in both minority and majority cultures and is not confined only to the use of the other. However, Lipsitz argues that when the majority culture attempts to strategically anti-essentialize itself by appropriating a minority culture, it must take great care to recognize the specific socio-historical circumstances and significance of these cultural forms so as not to perpetuate the already existing majority vs. minority unequal power relations.{{cite book |title=Technoliteracy, Discourse, and Social Practice: Frameworks and Applications in the Digital Age |editor=Darren Lee Pullen |publisher=IGI Global |date=2009 |isbn=978-1-60566-843-7 |pages=312 |url=https://books.google.com/books?id=TqJ3mKb41UsC&q=strategic+anti+essentialism+lipsitz&pg=PA41 |access-date=2022-01-04 |archive-date=2023-02-13 |archive-url=https://web.archive.org/web/20230213062644/https://books.google.com/books?id=TqJ3mKb41UsC&q=strategic+anti+essentialism+lipsitz&pg=PA41 |url-status=live}}

Historically, some of the most hotly debated cases of cultural appropriation have occurred in places where cultural exchange is the highest, such as along the trade routes in southwestern Asia and southeastern Europe. Some scholars of the Ottoman Empire and ancient Egypt argue that Ottoman and Egyptian architectural traditions have long been falsely claimed and praised as Persian or Arab.Ousterhout, Robert. [http://archnet.org/library/documents/one-document.tcl?document_id=8983 "Ethnic Identity and Cultural Appropriation in Early Ottoman Architecture."] {{webarchive |url=https://web.archive.org/web/20060613015818/http://archnet.org/library/documents/one-document.tcl?document_id=8983 |date=13 June 2006 }} Muqarnas Volume XII: An Annual on Islamic Art and Architecture. Leiden: E.J. Brill. 1995. Retrieved 3 January 2010.

In 2017, Mehgan Gallagher spoke about what exactly the debate concerning cultural appropriation entails within the modern age, specifically within the United States. She used contemporary examples of cultural appropriation to highlight cases of controversy. In particular, the Washington Redskins of the Nation Football League provided an example that led into a broader conversation regarding the representation of Native Americans when it came to sports mascots.{{Cite web |last=developer |date=2017-09-22 |title=The Debate About Cultural Appropriation |url=https://oneill.law.georgetown.edu/the-debate-about-cultural-appropriation/ |access-date=2024-09-13 |website=O'Neill |language=en-US}}

In 2021, Jason Baird Jackson, attempted to create a model by which instances of cultural appropriation could be understood systematically. He argues that understanding the modes of cultural change most similar to cultural appropriation is key to discussing the outcomes and implications of instances of appropriation as their meaning are often used interchangeably. Jackson offers his definition of appropriation as the "structural inversion of assimilation", being that it is an instance in which "a powerful group takes aspects of the culture of a subordinated group, making them its own."

In 2023, Jonas R. Kunst, Katharina Lefringhausen, and Hanna Zagefka set about to determine what were the differences between cultural appropriation and genuine cultural change. They detailed what they determined as the "dilemma of cultural ownership", a concept that challenges the idea that "cultures are [not] discrete entities owned by specific groups" and therefore do not have the ability to be stolen or appropriated, and instead offers the rationale that the "impact of power disparities" is too large to ignore in cases of cultural appropriation. {{Cite journal |last1=Kunst |first1=Jonas R. |last2=Lefringhausen |first2=Katharina |last3=Zagefka |first3=Hanna |date=August 2023 |title=Delineating the boundaries between genuine cultural change and cultural appropriation in majority group acculturation |doi=10.1016/j.ijintrel.2023.101911 |journal=International Journal of Intercultural Relations |volume=98 |issue=1 |pages=7 }}

In 2024, Angela Gracia B Cruz, Yuri Seo, and Daiane Scaraboto released the results of a study that went about determining strategies consumers used to "self-authorize" how they consumed media that could be considered to be culturally appropriated. They performed a six-yearlong study on international K-Pop fans concerning how they felt when it came to determining what was cultural appreciation vs appropriation. One comment they chose to highlight from redditor named Sam said "Based on my experience, I've observed both. It depends on the context. As an Asian-American, K-Pop fans in America is more appreciation, as opposed to Koreaboos who just use Korean names for comedy are appropriating."{{Cite journal |doi=10.1093/jcr/ucad022 |title=Between Cultural Appreciation and Cultural Appropriation: Self-Authorizing the Consumption of Cultural Difference |date=2024 |last1=Cruz |first1=Angela Gracia B. |last2=Seo |first2=Yuri |last3=Scaraboto |first3=Daiane |journal=Journal of Consumer Research |volume=50 |issue=5 |pages=962–984 }}

File:Tattooed model wearing a war bonnet.jpg while campaigning to support body modification in the workplace, 2015]]

A common example of cultural appropriation is the adoption of the iconography of another culture and its use for purposes that are unintended by the original culture or even offensive to that culture's mores.

For example, the use of Native American tribal names or images as mascots. Author Kevin Bruyneel discuss the damage inflicted on indigenous communities from the overwhelming presence of these symbols, as they often reinforce colonial dynamics and perpetuate stereotypical, Euro- American perspectives.{{Cite journal |last=Bruyneel |first=Kevin |date=2016 |title=Race, Colonialism, and the Politics of Indian Sports Names and Mascots: The Washington Football Team Case |url=https://www.jstor.org/stable/10.5749/natiindistudj.3.2.0001 |journal=Native American and Indigenous Studies |volume=3 |issue=2 |pages=1–22 |doi=10.5749/natiindistudj.3.2.0001 |jstor=10.5749/natiindistudj.3.2.0001 }} Other examples include people not from the originating culture wearing jewelry or fashion that incorporates religious symbols such as the medicine wheel, or wearing items of deep cultural significance and status that must be earned, such as a war bonnet, without having earned the right.{{cite news |date=July 30, 2014 |title=This means war: why the fashion headdress must be stopped |url=https://www.theguardian.com/fashion/2014/jul/30/why-the-fashion-headdress-must-be-stopped |url-status=live |archive-url=https://web.archive.org/web/20210217081834/https://www.theguardian.com/fashion/2014/jul/30/why-the-fashion-headdress-must-be-stopped |archive-date=February 17, 2021 |access-date=Jan 23, 2023 |work=The Guardian}} Authentic Native American war bonnets are sacred ceremonial items earned by people of high status in a traditional tribal society, much like military medals. People from cultures who have this sacred regalia typically consider it disrespectful and offensive when someone who has not earned the right to wear one dons an authentic or imitation headdress, whether as part of pretending to be Native American or as a costume or fashion statement.{{cite journal |last1=Wood |first1=Marisa |date=May 2017 |title=Cultural Appropriation and the Plains' Indian Headdress |url=https://scholarscompass.vcu.edu/cgi/viewcontent.cgi?article=1042&context=auctus |journal=Auctus |language=en |publisher=Virginia Commonwealth University - VCU Scholars Compass |pages=1–11 |access-date=23 March 2023}}

Copying iconography from another culture's history, such as Polynesian tribal tattoos, Chinese characters, or Celtic art, and wearing them without regard to their original cultural significance may also be considered appropriation. Critics of the practice of cultural appropriation contend that divorcing iconography from its cultural context or treating it as kitsch risks offending people who venerate and wish to preserve their cultural traditions.Freda, Elizabeth (28 July 2014) "[http://www.eonline.com/news/563845/music-festival-is-banning-cultural-appropriation-aka-hipsters-wearing-native-american-headdresses Music Festival Is Banning Cultural Appropriation, aka Hipsters Wearing Native American Headdresses] {{webarchive |url=https://web.archive.org/web/20160507210844/http://www.eonline.com/news/563845/music-festival-is-banning-cultural-appropriation-aka-hipsters-wearing-native-american-headdresses |date=May 7, 2016 }}" for EOnline.Zimmerman, Amy (4 June 2014) "[http://www.thedailybeast.com/articles/2014/06/04/pharrell-harry-styles-and-native-american-appropriation.html Pharrell, Harry Styles, and Native American Appropriation] {{webarchive |url=https://web.archive.org/web/20160409140437/http://www.thedailybeast.com/articles/2014/06/04/pharrell-harry-styles-and-native-american-appropriation.html |date=April 9, 2016 }}" for The Daily Beast. A term among Irish people for someone who imitates or misrepresents Irish culture is Plastic Paddy.{{cite journal| last =Arrowsmith| first =Aidan| title =Plastic Paddy: Negotiating Identity in Second-generation 'Irish-English' Writing| journal =Irish Studies Review| volume =8| issue =1| pages =35–43| date =1 April 2000| doi =10.1080/09670880050005093| s2cid =145693196}}{{cite news|last=Mcloughlin|first=Anya|title=How to be as a plastic paddy this St Patrick's day|url=https://thetab.com/uk/nottingham/2018/03/16/how-to-be-as-a-plastic-paddy-this-st-patricks-day-38091|work=The Nottingham Tab|year=2017|access-date=9 Oct 2021|quote=Bonus brownie points if you're inventive with your cultural appropriation e.g. green eyeshadow, green dyed hair, green suits.|archive-date=9 October 2021|archive-url=https://web.archive.org/web/20211009214200/https://thetab.com/uk/nottingham/2018/03/16/how-to-be-as-a-plastic-paddy-this-st-patricks-day-38091|url-status=live}}{{cite news| last =Moore| first =Johnny| title =Raise a glass, thank the Irish on Paddy's Day| url =https://www.pressreader.com/new-zealand/the-press/20170317/281797103806700| work =The Press Reader| date =17 March 2017| access-date =9 Oct 2021| archive-date =9 October 2021| archive-url =https://web.archive.org/web/20211009214155/https://www.pressreader.com/new-zealand/the-press/20170317/281797103806700| url-status =live}}

The adoption of First Nations' art forms and strong geometric forms was in sympathy with the Arts and Crafts Society's commitment to modernist design but without serious consideration of the ethics of the appropriation of Aboriginal motifs by Western artists.{{cite book |title=Transglobal Fashion Narratives: Clothing Communication, Style Statements and Brand Storytelling |publisher=Intellect Books Limited |year=2018 |isbn=9781783208449 |editor-last=Peirson-Smith |editor-first=Anne |location=United Kingdom |oclc=1035393767 |editor-last2=Hancock |editor-first2=Joseph}} During the 1920s the works of artists like Frances Derham, Allan Lowe, Olive Nock borrowed or copied Aboriginal motifs.{{cite journal |last=Derham |first=Frances |date=June 1929 |title=Cover |journal=The Recorder |publisher=Arts and Crafts Society of Victoria |pages=8}}{{cite journal |last=Parsons |first=Jonathon |date=Autumn 1989 |title=Aboriginal Motifs In Design: Frances Derham And The Arts And Crafts Society Of Victoria |url=http://latrobejournal.slv.vic.gov.au/latrobejournal/issue/latrobe-43/t1-g-t17.html#n41 |journal=La Trobe Library Journal |volume=11 |issue=43 |pages=41}} In 1930, Margaret Preston advocated the use of Indigenous Australian motifs in contemporary art.{{cite journal |last=Preston |first=Margaret |date=1 March 1930 |title=The Application Of Aboriginal Designs |url=https://nla.gov.au/nla.obj-348498884 |journal=Art in Australia |language=en |volume=Third series |issue=31 |pages=50–64 |access-date=2023-08-06 }}{{cite web| title=Appropriating "Aboriginal" Australian Art in the Atomic Age| author=Spennemann, D.H.R.| url=https://www.researchgate.net/publication/362693483| publisher=retrospect| page=9| date=15 August 2022| access-date=11 November 2023}} In 2017, Canadian visual artist Sue Coleman garnered negative attention for appropriating and amalgamating styles of indigenous art into her work. Coleman, who has been accused of "copying and selling indigenous-style artwork," has described herself as a "translator" of indigenous art forms, which drew further criticism. In his open letter to Coleman, Kwakwak'awakw/Salish Artist Carey Newman stressed the importance of artists being accountable within the indigenous communities as the antidote to appropriation.{{cite news |title=Open letter accuses non-indigenous artist of cultural appropriation |url=https://www.cbc.ca/news/canada/british-columbia/newman-coleman-artists-open-letter-indigenous-appropriation-1.4437958 |access-date=14 August 2019 |publisher=CBC/Radio-Canada |date=8 December 2017 |archive-date=29 May 2019 |archive-url=https://web.archive.org/web/20190529224104/https://www.cbc.ca/news/canada/british-columbia/newman-coleman-artists-open-letter-indigenous-appropriation-1.4437958 |url-status=live }}

{{anchor|Native American Indian ceremonies }}

Many Native Americans have criticized what they deem to be the cultural appropriation of their sweat lodge and vision quest ceremonies by non-Natives, and even by tribes who have not traditionally had these ceremonies. They contend that there are serious safety risks whenever these events are conducted by those who lack the many years of training and cultural immersion required to lead them safely, mentioning the deaths or injuries in 1996, 2002, 2004, and several high-profile deaths in 2009.{{cite news|first=RW|last=Byard|work=Forensic Science SA|title=Dehydration and heat-related death: sweat lodge syndrome|date=26 September 2005|pmid=8}}
{{cite news|first=Suzanne|last=Herel|work=San Francisco Chronicle|publisher=Hearst Communications|title=2 seeking spiritual enlightenment die in new-age sweat lodge|url=http://www.sfgate.com/cgi-bin/article.cgi?file=%2Fchronicle%2Farchive%2F2002%2F06%2F27%2FBA212763.DTL|date=27 June 2002|access-date=26 September 2006|archive-date=25 May 2011|archive-url=https://web.archive.org/web/20110525050519/http://www.sfgate.com/cgi-bin/article.cgi?file=%2Fchronicle%2Farchive%2F2002%2F06%2F27%2FBA212763.DTL|url-status=live}}
{{citation | first = Valerie | last = Taliman | title = Selling the sacred | publisher = Indian Country Today | url = http://indiancountrytodaymedianetwork.com/ict_sbc/selling-the-sacred | date = 13 October 2009 | access-date = 22 October 2014 | archive-url = https://web.archive.org/web/20120724043328/http://indiancountrytodaymedianetwork.com/ict_sbc/selling-the-sacred/ | archive-date = 24 July 2012 | url-status = dead }}
{{cite web | first = Bob | last = Goulais | title = Editorial: Dying to experience native ceremonies | newspaper = North Bay Nugget | date = 24 October 2009 | url = http://www.nugget.ca/ArticleDisplay.aspx?e=2144903 | archive-url = https://archive.today/20120906072559/http://www.nugget.ca/ArticleDisplay.aspx?e=2144903 | url-status = dead | archive-date = 6 September 2012 }}
Hocker, Lindsay. [https://archive.today/20120730121131/http://qconline.com/archives/qco/display.php?id=462433 "Sweat lodge incident 'not our Indian way'"], Quad-Cities Online, 14 October 2009.

The modern New Age movement frequently adopts spiritual ideas and practices from non-Western cultures; according to York, these may include "Hawaiian Kahuna magic, Australian Aboriginal dream-working, South American Amerindian ayahuasca and San Pedro ceremonies, Hindu Ayurveda and yoga, Chinese Feng Shui, Qi Gong, and Tai Chi."{{Cite journal |last=York |first=Michael |date=October 2001 |title=New Age Commodification and Appropriation of Spirituality |url=http://www.tandfonline.com/doi/full/10.1080/13537900120077177 |journal=Journal of Contemporary Religion |language=en |volume=16 |issue=3 |pages=361–372 |doi=10.1080/13537900120077177 |issn=1353-7903}} The movement has faced criticism for cultural imperialism exploiting intellectual and cultural property of indigenous peoples.{{cite web |last=Mesteth |first=Wilmer |display-authors=etal |date=June 10, 1993 |title=Declaration of War Against Exploiters of Lakota Spirituality |url=http://www.thepeoplespaths.net/articles/ladecwar.htm |archive-url=https://web.archive.org/web/20160209203058/http://www.thepeoplespaths.net/articles/ladecwar.htm |archive-date=2016-02-09 |quote=At the Lakota Summit V, an international gathering of US and Canadian Lakota, Dakota and Nakota Nations, about 500 representatives from 40 different tribes and bands of the Lakota unanimously passed a 'Declaration of War Against Exploiters of Lakota Spirituality'. The following declaration was unanimously passed.}}{{cite book |last=Hobson |first=G. |title=The Remembered Earth |publisher=Red Earth Press |year=1978 |editor-last=Hobson |editor-first=Gary |place=Albuquerque |pages=100–108 |chapter=The Rise of the White Shaman as a New Version of Cultural Imperialism}}

File:Bindi.jpg

From 2020 to the present, there has been a persistent issue regarding the white adoption and convolution of Hindu (a religion originating from South Asia) religious practices, coining them with the umbrella term of "spirituality". These were practices, including the usage of the Evil Eye, Hamsa, etc., that people growing up as Hindus report being bullied for in their past, and even the present.{{Page needed|date=August 2022}} For some members of the South Asian community, the wearing of a bindi dot as a decorative item by a non-Hindu can be seen as cultural appropriation.{{cite web |url-status=dead |last1=Tripathi |first1=Salil |url=http://www.saliltripathi.com/articles/20Sept1999NewStatesman.html |title=Hindus and Kubrick |archive-url=https://web.archive.org/web/20160303195747/http://www.saliltripathi.com/articles/20Sept1999NewStatesman.html |archive-date=3 March 2016 |agency=The New Statesman |date=20 September 1999 |access-date=23 November 2006}}{{cite web|url=https://macaulay.cuny.edu/eportfolios/whatwewear/cultural-appropriation/|title=New York Apparel » Cultural Appropriation|website=Macaulay Honors College |first1=Alanna |last1=McAuliffe |access-date=27 June 2017|archive-date=24 November 2018|archive-url=https://web.archive.org/web/20181124015852/https://macaulay.cuny.edu/eportfolios/whatwewear/cultural-appropriation/|url-status=dead }}{{cite web|url=http://www.cbc.ca/newsblogs/yourcommunity/2014/04/celebrity-bindis-at-coachella-fashion-trend-or-cultural-appropriation.html |date=April 14, 2014 |title=Celebrity bindis at Coachella: Fashion trend or cultural appropriation? – Your Community|first=Lauren|last=O'Neil|website=CBC News |access-date=27 June 2017|archive-date=19 March 2017|archive-url=https://web.archive.org/web/20170319185727/http://www.cbc.ca/newsblogs/yourcommunity/2014/04/celebrity-bindis-at-coachella-fashion-trend-or-cultural-appropriation.html|url-status=dead }}

File:Monet Japonaise.jpg's wife, Camille Doncieux wearing a kimono, 1875]]

Cultural appropriation is controversial in the fashion industry due to the belief that some trends commercialise and cheapen the ancient heritage of indigenous cultures.{{cite web|url=http://www.universitytimes.ie/2013/11/is-cultural-appropriation-in-fashion-offensive-part-ii/|title=Is Cultural Appropriation in Fashion Offensive? Part – II|website=The University Times |date=Nov 2, 2013 |access-date=27 June 2017|archive-date=7 September 2017|archive-url=https://web.archive.org/web/20170907123041/http://www.universitytimes.ie/2013/11/is-cultural-appropriation-in-fashion-offensive-part-ii/|url-status=live}} There is debate about whether designers and fashion houses understand the history behind the clothing they are taking from different cultures, besides the ethical issues of using these cultures' shared intellectual property without consent, acknowledgement, or compensation.{{Cite web|url=https://www.huffingtonpost.com/entry/fashion-cultural-appropriation_us_5632295ce4b00aa54a4ce639|title=Is This The Right Way For Fashion To Do Cultural Appropriation?|last=Varagur|first=Krithika|date=5 November 2015|website=The Huffington Post|access-date=4 March 2017|archive-date=26 February 2017|archive-url=https://web.archive.org/web/20170226234719/http://www.huffingtonpost.com/entry/fashion-cultural-appropriation_us_5632295ce4b00aa54a4ce639|url-status=live}} According to Minh-Ha T. Pham, writing for The Atlantic, accusations of cultural appropriation are often defended, instead, as cultural appreciation.{{cite web|url=https://www.theatlantic.com/entertainment/archive/2014/05/cultural-appropriation-in-fashion-stop-talking-about-it/370826/|title=Why We Should Stop Talking About "Cultural Appropriation"|first=Minh-Ha T.|last=Pham|website=The Atlantic|access-date=27 June 2017|date=15 May 2014|archive-date=29 November 2019|archive-url=https://web.archive.org/web/20191129083600/https://www.theatlantic.com/entertainment/archive/2014/05/cultural-appropriation-in-fashion-stop-talking-about-it/370826/|url-status=live}}

File:George IV in kilt, by Wilkie.jpg wearing highland dress during his visit to Scotland in 1822]]

The necktie or the cravat was derived from a scarf worn by Croatian mercenaries fighting for Louis XIII,{{cite book|url=https://books.google.com/books?id=lVBB1a0rC70C&pg=PA457|title=Eastern Europe: An Introduction to the People, Lands, and Culture|first=Richard C.|last=Frucht|date=27 June 2017|publisher=ABC-CLIO|access-date=27 June 2017|via=Google Books|isbn=978-1-57607-800-6|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062644/https://books.google.com/books?id=lVBB1a0rC70C&pg=PA457|url-status=live}} and the brightly coloured silk waistcoats popularised by Charles II of England were inspired by Ottoman, Indian, and Persian attire acquired by wealthy European travelers.{{cite book |last=Ross |first=Robert |url=https://books.google.com/books?id=-Q4NAAAAQBAJ&q=eastern+vest+waistcoat&pg=PT32 |title=Clothing: A Global History |date=2 May 2013 |publisher=John Wiley & Sons |isbn=978-0-7456-5753-0 |access-date=27 June 2017 |via=Google Books |archive-date=13 February 2023 |archive-url=https://web.archive.org/web/20230213062644/https://books.google.com/books?id=-Q4NAAAAQBAJ&q=eastern+vest+waistcoat&pg=PT32 |url-status=live }}

During the Regency and Victorian eras, the Highland dress, most prominently tartan, was appropriated by Scottish Lowlanders (and people from other parts of the British Isles) as a result of the influence of romantic nationalism on the Scottish national identity. This was spearheaded by writers such as Sir Walter Scott and James Logan, with Logan's romantic nationalist work The Scottish Gael (1831) leading the Scottish tartan industry to invent clan tartans with spurious association to specific Highland clans. Tartan rapidly became a desirable material for dresses, waistcoats, and cravats across the Western world as part of process known as "tartanry".Banks: de la Chapelle 2007: pp. 106–108. In the United States, plaid flannel had become workwear by the time of America's westward expansion and was widely worn by white pioneers and cowboys in the Old West who were not of Scottish descent.{{cite book|url=https://books.google.com/books?id=R_mRcTRYcvsC&q=plaid+shirts+old+west&pg=PA124|title=The Old West in Fact and Film: History Versus Hollywood|first=Jeremy|last=Agnew|date=25 October 2012|publisher=McFarland|access-date=27 June 2017|via=Google Books|isbn=978-0-7864-9311-1|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062644/https://books.google.com/books?id=R_mRcTRYcvsC&q=plaid+shirts+old+west&pg=PA124|url-status=live}} In the 21st century, tartan remains ubiquitous in mainstream fashion.{{cite web|url=https://newhumanist.org.uk/articles/1907/highland-fling|title=Highland fling – New Humanist|website=newhumanist.org.uk|date=7 November 2008|access-date=27 June 2017|archive-date=12 March 2017|archive-url=https://web.archive.org/web/20170312032245/https://newhumanist.org.uk/articles/1907/highland-fling|url-status=live}}

By the 19th century, the object of fascination among Europeans had shifted to Asian cultures. Regency-era dandies adapted the Indian churidars into slim-fitting pantaloons and frequently wore turbans within their own houses. Subsequently, Victorian-era gentlemen wore smoking caps based on the Islamic fez, and fashionable turn-of-the-century ladies wore Orientalist{{cite web|url=http://www.japantimes.co.jp/culture/2015/07/18/books/underneath-orientalist-kimono/#.WO11OoWcHIU|title=Underneath the 'Orientalist' kimono – The Japan Times|date=18 July 2015|access-date=12 April 2017|archive-date=15 December 2015|archive-url=https://web.archive.org/web/20151215003804/http://www.japantimes.co.jp/culture/2015/07/18/books/underneath-orientalist-kimono/#.WO11OoWcHIU|url-status=live}} Japanese-inspired kimono dresses.{{cite book|url=https://books.google.com/books?id=pUhUmviJQFAC&q=smoking+cap&pg=PT255|title=The Complete Idiot's Guide to Cigars, 2nd Edition|first=Tad|last=Gage|date=1 September 1997|publisher=Penguin|access-date=27 June 2017|via=Google Books|isbn=978-1-101-19857-5|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062644/https://books.google.com/books?id=pUhUmviJQFAC&q=smoking+cap&pg=PT255|url-status=live}}{{cite book|url=https://books.google.com/books?id=7G6xDQAAQBAJ&pg=PA202|title=The Social Life of Kimono: Japanese Fashion Past and Present|first=Sheila|last=Cliffe|date=23 March 2017|publisher=Bloomsbury Academic|access-date=27 June 2017|via=Google Books|isbn=978-1-4725-8552-3|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062645/https://books.google.com/books?id=7G6xDQAAQBAJ&pg=PA202|url-status=live}} Moreover, this obsession with Orientalism was visible in how one company named its passenger shipping line "The Orient Line"."The Mails." Times, 1 Aug. 1890, p. 3. The Times Digital Archive, link.gale.com/apps/doc/CS52089601/TTDA?u=tall85761&sid=bookmark-TTDA&xid=b1657280. Accessed 27 Apr. 2023. During the tiki culture fad of the 1950s, white women frequently donned the qipao to give the impression that they had visited Hong Kong, although the dresses were frequently made by seamstresses in America using rayon rather than genuine silk. At the same time, teenage Teddy Girls wore Asian conical hats due to their exotic connotations.{{cite web|url=http://subcultureslist.com/teddy-girls/|title=Teddy girls – Teddy girl a member of youth subculture in 1950s|website=subcultureslist.com|access-date=27 June 2017|archive-date=6 September 2013|archive-url=https://web.archive.org/web/20130906171955/http://subcultureslist.com/teddy-girls/|url-status=live}}

In Mexico, the sombrero, which was associated with the mestizo peasant class, was adapted from an earlier hat which was introduced by Spanish colonists during the 18th century.{{cite book|url=https://books.google.com/books?id=FUz1xhAZcKQC&q=cowboy+hat+sombrero&pg=PA238|title=The Cowboy at Work: All about His Job and how He Does it|first=Fay E.|last=Ward|date=27 June 1987|publisher=University of Oklahoma Press|access-date=27 June 2017|via=Google Books|isbn=978-0-8061-2051-5|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062645/https://books.google.com/books?id=FUz1xhAZcKQC&q=cowboy+hat+sombrero&pg=PA238|url-status=live}} This, in turn, was adapted into the cowboy hat worn by American cowboys after the US Civil War. In 2016, the University of East Anglia prohibited the wearing of sombreros to parties on campus in the belief that these could offend Mexican students, a move that was widely criticised.{{cite web|url=http://www.abc.net.au/news/2015-12-22/berg-cultural-appropriation-is-bad/7047004|title=Is cultural appropriation the bogeyman it's made out to be?|date=21 December 2015|website=abc.net.au|access-date=17 July 2018|archive-date=22 September 2018|archive-url=https://web.archive.org/web/20180922021731/http://www.abc.net.au/news/2015-12-22/berg-cultural-appropriation-is-bad/7047004|url-status=live}}{{Cite web|url = https://thetab.com/uk/norwich/2016/02/07/uea-su-offense-21122|title = Is anyone at UEA really that offended by sombreros?|date = 7 February 2016|access-date = 9 March 2020|archive-date = 14 June 2020|archive-url = https://web.archive.org/web/20200614063414/https://thetab.com/uk/norwich/2016/02/07/uea-su-offense-21122|url-status = live}}{{Cite web | url=https://www.spiked-online.com/2015/10/02/ueas-sombrero-ban-is-no-joke/ | title=UEA's sombrero ban is no joke | access-date=2020-03-09 | archive-date=2020-06-20 | archive-url=https://web.archive.org/web/20200620135507/https://www.spiked-online.com/2015/10/02/ueas-sombrero-ban-is-no-joke/ | url-status=live }}

American Western wear was copied from the work attire of 19th-century Mexican Vaqueros, especially the pointed cowboy boots and the guayabera, which was adapted into the embroidered Western shirt."The Cowboys", from Time Life The Old West series. (1973) The China poblana dress associated with Mexican women was appropriated from the choli and lehenga worn by Indian maidservants like Catarina de San Juan, who arrived from Asia from the 17th century onwards.{{cite web|url=http://www.analesiie.unam.mx/pdf/71_37-73.pdf|title=A Mughal princess in New Spain|access-date=20 May 2018|archive-url=https://web.archive.org/web/20180921030327/http://www.analesiie.unam.mx/pdf/71_37-73.pdf|archive-date=21 September 2018|url-status=dead}}

In Britain, the rough tweed cloth clothing of the English, Irish and Scottish peasantry, including the flat cap and Irish hat{{cite web|url=http://www.irishculturalsociety.com/essaysandmisc/careofairishat.html|title=Irish Cultural Society of San Antonio|website=www.irishculturalsociety.com|access-date=27 June 2017|archive-date=20 December 2017|archive-url=https://web.archive.org/web/20171220130211/http://www.irishculturalsociety.com/essaysandmisc/careofairishat.html|url-status=live}} were adopted by the upper classes as the British country clothing worn for sports such as hunting or fishing, in imitation of the Prince of Wales.{{cite web|url=http://www.scotsman.com/lifestyle/a-brief-history-of-tweed-1-605169|title=A brief history of Tweed|website=www.scotsman.com|access-date=27 June 2017|archive-date=22 May 2017|archive-url=https://web.archive.org/web/20170522044036/http://www.scotsman.com/lifestyle/a-brief-history-of-tweed-1-605169|url-status=live}} The country clothing, in turn, was appropriated by the wealthy American Ivy League and later preppy subcultures during the 1950s and 1980s due to both its practicality and its association with the British upper class.{{cite book|url=https://books.google.com/books?id=SoCeCwAAQBAJ&pg=PA548|title=Youth Cultures in America [2 volumes]|first1=Simon J.|last1=Bronner|first2=Cindy Dell|last2=Clark|date=21 March 2016|publisher=ABC-CLIO|access-date=27 June 2017|via=Google Books|isbn=978-1-4408-3392-2|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062645/https://books.google.com/books?id=SoCeCwAAQBAJ&pg=PA548|url-status=live}} During the same period, the British comedian Tommy Cooper was known for wearing a Fez throughout his performances.

When the keffiyeh became popular in the late 2000s, experts made a clear distinction between wearing a genuine scarf and wearing a cheaper, inauthentic one made in China.{{cite web|url=http://www.middleeasteye.net/in-depth/features/last-keffiyah-factory-palestine-47037488|title=The last keffiyeh factory in Palestine|website=middleeasteye.net|access-date=27 June 2017|archive-date=22 June 2017|archive-url=https://web.archive.org/web/20170622154845/http://www.middleeasteye.net/in-depth/features/last-keffiyah-factory-palestine-47037488|url-status=live}} Palestinian independence activists and socialists denounced the wearing of scarves not made in Palestine as a form of cultural appropriation but encouraged fellow Muslims and progressively minded non-Muslim students{{cite web|url=http://www.arabamerica.com/events/world-keffiyeh-day-in-solidarity-with-palestine-keffiyehday/|title=World Keffiyeh Day in Solidarity with Palestine #keffiyehday – Event – Arab America|website=arabamerica.com|access-date=27 June 2017|archive-date=20 May 2017|archive-url=https://web.archive.org/web/20170520013235/http://www.arabamerica.com/events/world-keffiyeh-day-in-solidarity-with-palestine-keffiyehday/|url-status=live}} to buy shemaghs made in the Herbawi{{cite news|url=https://www.bbc.co.uk/news/av/business-14362874/keffiyeh-makers-in-hebron-turn-to-social-media|title=Keffiyeh makers in Hebron turn to social media|work=BBC News|date=1 August 2011|access-date=27 June 2017|archive-date=26 May 2017|archive-url=https://web.archive.org/web/20170526123738/http://www.bbc.co.uk/news/av/business-14362874/keffiyeh-makers-in-hebron-turn-to-social-media|url-status=live}} factory to demonstrate solidarity with the Palestinian people and improve the economy of the West Bank.{{cite web|url=https://www.kufiya.org/|title=English|website=www.kufiya.org|access-date=27 June 2017|archive-date=4 July 2017|archive-url=https://web.archive.org/web/20170704085605/https://www.kufiya.org/|url-status=live}}{{cite web|url=http://bennorton.com/white-people-wearing-the-keffiyeh-solidarity-vs-cultural-appropriation/|title=On the Keffiyeh, Palestine, Solidarity, and Cultural Appropriation|date=7 January 2015|website=bennorton.com|access-date=27 June 2017|archive-date=12 June 2017|archive-url=https://web.archive.org/web/20170612191050/http://bennorton.com/white-people-wearing-the-keffiyeh-solidarity-vs-cultural-appropriation/|url-status=dead}} In 2017, Topshop caused controversy by selling Chinese-made playsuits that imitated the keffiyeh pattern.{{cite web|url=https://www.msn.com/en-gb/lifestyle/style/topshop-pulls-festival-playsuit-from-sale-after-row-comparing-it-to-palestinian-keffiyeh-design/ar-BBzt8zE?ocid=spartanntp|title=Topshop pulls festival playsuit from sale after row comparing it to Palestinian keffiyeh design|website=www.msn.com|access-date=27 June 2017|archive-url=https://web.archive.org/web/20170412143015/http://www.msn.com/en-gb/lifestyle/style/topshop-pulls-festival-playsuit-from-sale-after-row-comparing-it-to-palestinian-keffiyeh-design/ar-BBzt8zE?ocid=spartanntp|archive-date=12 April 2017|url-status=dead}}

Several fashion designers and models have featured imitations of Native American warbonnets in their fashion shows, such as Victoria's Secret in 2012, when model Karlie Kloss wore one during her walk on the runway; a Navajo Nation spokesman called it a "mockery". Cherokee academic Adrienne Keene wrote in The New York Times:

{{blockquote|quote=For the [Native American] communities that wear these headdresses, they represent respect, power, and responsibility. The headdress has to be earned, and gifted to a leader in whom the community has placed their trust. When it becomes a cheap commodity anyone can buy and wear to a party, that meaning is erased and disrespected, and Native peoples are reminded that our cultures are still seen as something of the past, as unimportant in contemporary society, and unworthy of respect.{{cite news|last=Keene|first=Adrienne|author-link=Adrienne Keene|title=The Benefits of Cultural Sharing are Usually One-Sided|newspaper=The New York Times|date=August 2, 2015|url=http://www.nytimes.com/roomfordebate/2015/08/04/whose-culture-is-it-anyhow/the-benefits-of-cultural-sharing-are-usually-one-sided|access-date=14 April 2019|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213062645/https://www.nytimes.com/roomfordebate/2015/08/04/whose-culture-is-it-anyhow/the-benefits-of-cultural-sharing-are-usually-one-sided|url-status=live}}Also cited in {{Cite journal|last1=Riley|first1=Angela R.|last2=Carpenter|first2=Kristen A.|date=1 April 2016|title=Owning Red: A Theory of Indian (Cultural) Appropriation|journal=Texas Law Review|url=https://texaslawreview.org/owning_red/|language=en|volume=94|issue=5|page=914|access-date=14 April 2019|archive-date=12 April 2019|archive-url=https://web.archive.org/web/20190412205643/https://texaslawreview.org/owning_red/|url-status=live}}}}

Both Victoria's Secret and Kloss issued apologies stating that they had no intentions of offending anyone.{{cite web|url=https://www.usatoday.com/story/life/people/2012/11/12/victorias-secret-apologizes-for-use-of-headdress/1701413/|title=Victoria's Secret apologizes for using headdress|website=usatoday.com|access-date=27 June 2017|archive-date=7 July 2017|archive-url=https://web.archive.org/web/20170707213552/https://www.usatoday.com/story/life/people/2012/11/12/victorias-secret-apologizes-for-use-of-headdress/1701413/|url-status=live}}{{cite web|url=http://www.gannett-cdn.com/-mm-/ac1394dbdcca6a36cbf486633b129cd813095ac3/r%3Dx404%26c%3D534x401/local/-/media/USATODAY/USATODAY/2012/11/12/ap-victoria-secret-headdress-4_3.jpg|title=(This is a link to the photo of Karlie Kloss wearing a Native American headdress during the Victoria's Secret Fashion show.)|website=gannett-cdn.com|access-date=27 June 2017|archive-date=24 July 2017|archive-url=https://web.archive.org/web/20170724182023/https://www.gannett-cdn.com/-mm-/ac1394dbdcca6a36cbf486633b129cd813095ac3/r%3Dx404%26c%3D534x401/local/-/media/USATODAY/USATODAY/2012/11/12/ap-victoria-secret-headdress-4_3.jpg|url-status=live}}

In 2016, pop star Beyoncé was widely criticised for wearing a sari and bindi in the music video for the Coldplay song "Hymn for the Weekend".{{Cite news |last=Horton |first=Helena |date=January 16, 2016 |title=Beyoncé criticised for 'cultural appropriation' in new music video with Coldplay and Sonam Kapoor |work=The Telegraph |url=https://www.telegraph.co.uk/music/news/beyonc-criticised-for-cultural-appropriation-in-new-music-video/ |access-date=July 26, 2022 |archive-date=July 27, 2022 |archive-url=https://web.archive.org/web/20220727034632/https://www.telegraph.co.uk/music/news/beyonc-criticised-for-cultural-appropriation-in-new-music-video/ |url-status=live}}

The culturally significant Hindu festival, Holi, has been imitated and incorporated into fashion globally. For example, pop artist Pharrell Williams and Adidas collaborated in 2018 to create the Holi-inspired apparel and shoe line, "Hu Holi." The collection was stated to be a "trivialization of traditions-concepts-symbols-beliefs of Hinduism," according to Raja Zed, president of the Universal Society of Hinduism. The collection included many items which contained leather, a violation of Hindu beliefs.{{Cite journal|last=Gertner|first=Rosane K.|date=2019|title=The impact of cultural appropriation on destination image, tourism, and hospitality|url=https://onlinelibrary.wiley.com/doi/abs/10.1002/tie.22068|journal=Thunderbird International Business Review|language=en|volume=61|issue=6|pages=873–877|doi=10.1002/tie.22068|s2cid=159073095|issn=1520-6874}}

Ex-Archbishop Justin Welby of the Anglican Church said that the crucifix is "now just a fashion statement and has lost its religious meaning".{{Cite web|url=https://virtueonline.org/crucifix-now-just-fashion-statement-and-has-lost-religious-meaningwelby|title='A crucifix is now just a fashion statement and has lost religious meaning'Welby | VirtueOnline – The Voice for Global Orthodox Anglicanism|website=virtueonline.org|access-date=2023-02-13|archive-date=2022-09-28|archive-url=https://web.archive.org/web/20220928215937/https://virtueonline.org/crucifix-now-just-fashion-statement-and-has-lost-religious-meaningwelby|url-status=live}} Crucifixes have been incorporated into Japanese lolita fashion by non-Christians in a cultural context that is distinct from its original meaning as a Christian religious symbol.{{Cite web|url=http://news.abs-cbn.com/lifestyle/12/20/11/japans-lolita-style-cutesy-and-disturbing|title=Japan's Lolita Style Cutesy and Disturbing|access-date=2017-08-14|archive-date=2017-08-14|archive-url=https://web.archive.org/web/20170814062345/http://news.abs-cbn.com/lifestyle/12/20/11/japans-lolita-style-cutesy-and-disturbing|url-status=live}}

In 2018, Gucci designers were criticised for sending white models for a catwalk at Milan fashion week wearing a Sikh religious headpiece.{{cite news|work=Aljazeera|year=2018|url=https://www.aljazeera.com/features/2018/2/23/gucci-accused-of-culturally-appropriating-sikh-turban|title=Gucci accused of culturally appropriating Sikh turban|access-date=2021-08-30|archive-date=2021-08-30|archive-url=https://web.archive.org/web/20210830134536/https://www.aljazeera.com/features/2018/2/23/gucci-accused-of-culturally-appropriating-sikh-turban|url-status=live}}{{cite news|url=https://www.independent.co.uk/life-style/fashion/gucci-white-models-turbans-avan-jogia-fashion-canada-actor-a8224716.html|work=Independent UK|year=2018|first=Olivia|last=Petter|title=Gucci criticised for putting turbans on white models|access-date=2021-08-30|archive-date=2022-04-21|archive-url=https://web.archive.org/web/20220421153327/https://www.independent.co.uk/life-style/fashion/gucci-white-models-turbans-avan-jogia-fashion-canada-actor-a8224716.html|url-status=live}}{{cite news|url=https://edition.cnn.com/style/article/gucci-turban-sikh-trnd/index.html|year=2018|first=Harmeet|last=Kaur|work=CNN|title=Here's why Sikhs were offended by this $790 Gucci turban|access-date=2021-08-30|archive-date=2021-08-30|archive-url=https://web.archive.org/web/20210830134536/https://edition.cnn.com/style/article/gucci-turban-sikh-trnd/index.html|url-status=live}} Thousands of members from the Sikh community shared anger and disappointment that the brand had used Sikh sacred religious symbol for profit. Traditionally in Sikhism, a turban is worn by both men and women as a symbol of piety, honour, and spirituality, however, many people from Sikh community, including Avan Jogia, found it "offensive" and "irresponsible" for a white model wearing a turban.

The popularity of the 2018 Thai period drama "Love Destiny," which depicts the Ayutthaya Kingdom era, has sparked a trend of Cambodians adopting traditional Thai clothing, including the Sabai and Thai-style jewelry. This trend raises concerns about cultural appropriation. While this phenomenon might stem from admiration, critics argue that it overshadows unique Cambodian sartorial traditions, potentially leading to a decline in the popularity of garments like the Cambodian Sampot. However, Cambodia also grapples with ensuring the accuracy of its own cultural representations, as evidenced by efforts to regulate costume rentals at Angkor Wat.{{cite web | url=https://www.phnompenhpost.com/national/angkor-vendors-khmer-costumes-must-be-accurate | title=Angkor vendors of Khmer costumes must be 'accurate' }}

File:James and Mary Lowman in Japanese dress, Seattle, ca 1909 (MOHAI 7538).jpg

In June of 2019, Kim Kardashian launched a clothing line under the name of "Kimono". This clothing line was centered around shapewear lingerie, and the use of the word "kimono" seemed to largely be a play on words for Kardashian's name. However, as noted to in Kalled's article, there was immediate outrage from the Japanese community, both located in the US and Japan itself. The controversy reached a point where the mayor of Kyoto at the time sent a letter to Kardashian asking her to reconsider the name, and the celebrity eventually relented. In August of the same year, Jes Kalled published an article for Savvy Tokyo. This article spoke on the nature of the controversy and also featured interviews from Japanese citizens concerning the matter, with some feeling confusion and disappointment, while others seemed to dislike the notion of cultural appropriation at all.{{Cite web |last=Kalled |first=Jes |date=2019-08-15 |title=The #KimOhNo Conversation: How Do Japanese People Feel About It Now? |url=https://savvytokyo.com/the-kimohno-conversation-how-do-japanese-people-feel-about-it-now/ |access-date=2024-09-23 |website=Savvy Tokyo |language=en-US}}

• The leaders of ancient Israel condemned the adoption of Egyptian and Canaanite practices, especially cutting the hair short or shaving the beard. At the same time, the Old Testament distinguishes the religious circumcision of the Hebrews from cultures, such as the Egyptians, where the practice had aesthetic or practical purposes.
• During the early 16th century, European men imitated the short, regular haircuts and beards on rediscovered Ancient Greek and Roman statues. The curled hair favoured by the Regency era dandy Beau Brummel was also inspired by the classical era.
• During the 17th century, Louis XIV began wearing wigs to conceal his baldness. Like many other French fashions, these were quickly appropriated by baroque era courtiers in England and the rest of Europe, to the extent that men often shaved their heads to ensure their wig fitted properly.
• American soldiers during World War II appropriated the Mohawk hairstyle of the Native American tribe of the same name to intimidate their enemies. These were later worn by 1950s jazz musicians like Sonny Rollins and the 1980s punk subculture.{{cite web|url=http://atane.tumblr.com/post/2897620329/sonny-rollins-wore-a-mohawk-hairstyle-long-before|title=Audiophile Life|website=Audiophile Life|access-date=27 June 2017|archive-date=19 June 2013|archive-url=https://web.archive.org/web/20130619183024/http://atane.tumblr.com/post/2897620329/sonny-rollins-wore-a-mohawk-hairstyle-long-before|url-status=dead}}
• During the early 2000s, it was popular in the West to get tribal tattoos appropriated from African and Polynesian culture, as well as earlobe piercings known as plugs, famously associated with the Buddha.{{cite news|url=https://www.bbc.co.uk/news/magazine-15771237|title=Ear stretching: Why is lobe 'gauging' growing in popularity?|first=Caroline|last=McClatchey|date=21 November 2011|access-date=27 June 2017|work=BBC News|archive-date=18 March 2017|archive-url=https://web.archive.org/web/20170318005914/http://www.bbc.co.uk/news/magazine-15771237|url-status=live}}
• Since the early 2000s, it has become increasingly popular for people not of East Asian or South Asian descent to get tattoos of Devanagari, Korean letters, or Han characters (traditional, simplified, or Japanese), often without knowing the actual meaning of the symbols being used.{{cite web|url=http://eprints.port.ac.uk/1135/|title=Cultural appropriation of Japanese tattoos, 2008|website=port.ac.uk|access-date=27 June 2017|archive-url=https://web.archive.org/web/20160930193600/http://eprints.port.ac.uk/1135/|archive-date=30 September 2016|url-status=dead}}{{cite web|url=https://thesocietypages.org/socimages/2012/04/13/lost-in-translation-tattoos-and-cultural-appropriation/|title=Lost in Translation: Tattoos and Cultural Appropriation – Sociological Images|first=The Society|last=Pages|website=thesocietypages.org|access-date=27 June 2017|archive-date=22 October 2019|archive-url=https://web.archive.org/web/20191022041918/https://thesocietypages.org/socimages/2012/04/13/lost-in-translation-tattoos-and-cultural-appropriation/|url-status=live}} In 2000, footballer David Beckham received a tattoo in Hindi.{{cite web |last1=Chaudhary |first1=Vivek |title=Tattooists own goal leaves Beckham a marked man |url=https://www.theguardian.com/football/2000/nov/28/newsstory.sport5 |website=The Guardian |access-date=28 July 2023 |date=28 November 2000}} Beckham does not have Indian heritage.{{cite web |last1=Euse |first1=Erica |title=why that tribal tattoo won't work in a woke world |url=https://i-d.co/article/why-that-tribal-tattoo-wont-work-in-a-woke-world/ |website=i-d.vice.com |access-date=28 July 2023 |language=en}}
• There is debate about non-black people wearing dreadlocks{{snds}}a hairstyle many associate with African and African diaspora cultures such as Jamaican Rastafari{{snds}}and whether their doing so is cultural appropriation.{{cite web|last=Gabbara|first=Princess|date=18 October 2016|title=The History of Dreadlocks|url=https://www.ebony.com/style/history-dreadlocks/|access-date=21 October 2020|publisher=Ebony|archive-date=31 July 2022|archive-url=https://web.archive.org/web/20220731173844/https://www.ebony.com/style/history-dreadlocks/|url-status=live}} In 2016 a viral video was published of a young black student arguing with a young white student and accusing him of cultural appropriation.{{cite web|first1=Emma|last1=Wilson|first2=Mike|last2=Wendling|title=Is it OK for white people to have dreadlocks?|date=2 April 2016|url=https://www.bbc.com/news/blogs-trending-35944803|publisher=BBC|access-date=21 October 2020|archive-date=17 October 2020|archive-url=https://web.archive.org/web/20201017194717/https://www.bbc.com/news/blogs-trending-35944803|url-status=live}} In 2018, white actor Zac Efron was accused of cultural appropriation, when he posted a picture of himself in dreadlocks.{{cite web|first=Susanna|last=Heller|title=Zac Efron wore his hair in dreadlocks and he's being accused of cultural appropriation|website=Insider.com|date=6 July 2018|url=https://www.insider.com/zac-efron-accused-cultural-over-dreadlocks-2018-7#:~:text=Zac%20Efron%20has%20a%20new,his%20'do%20to%20mixed%20reactions.&text=Many%20accused%20the%20%22Baywatch%22%20actor%20of%20cultural%20appropriation.|access-date=21 October 2020|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213063326/https://www.insider.com/zac-efron-accused-cultural-over-dreadlocks-2018-7#:~:text=Zac%20Efron%20has%20a%20new,his%20'do%20to%20mixed%20reactions.&text=Many%20accused%20the%20%22Baywatch%22%20actor%20of%20cultural%20appropriation.|url-status=live}}
• In Scotland and Ireland, non-speakers of Scottish Gaelic or Irish get tattoos in those languages, often not understanding what their tattoos mean.{{cite book|last1=McEwan|first1=Emily|title=The Scottish Gaelic Tattoo Handbook|publisher=Bradan Press|isbn=978-0-9950998-0-7|url=https://books.google.com/books?id=cHb0jwEACAAJ&q=the%20scottish%20tattoo%20handbook|access-date=14 January 2017|year=2016|archive-date=13 February 2023|archive-url=https://web.archive.org/web/20230213063230/https://books.google.com/books?id=cHb0jwEACAAJ&q=the%20scottish%20tattoo%20handbook|url-status=live}}

{{See also|Native American mascot controversy|List of sports team names and mascots derived from indigenous peoples}}

File:FedExField - Redskins Jaguars pregame field.jpg logo in Maryland]]

While the history of colonisation and marginalisation is not unique to the Americas, the practice of non-Native sports teams deriving team names, imagery, and mascots from indigenous peoples is still common in the United States and Canada and has persisted in some extent despite protests from indigenous groups. Cornel Pewewardy, Professor and Director of Indigenous Nations Studies at Portland State University, cites indigenous mascots as an example of dysconscious racism which, by placing images of Native American or First Nations people into an invented media context, continues to maintain the superiority of the dominant culture.{{Cite journal| issn = 0710-1481| volume = 23| issue = 2| pages = 176–189| last = Pewewardy| first = Cornel| title = From enemy to mascot: The deculturation of Indian mascots in sports culture| journal = Canadian Journal of Native Education| date = 1999| id = {{ProQuest|230304174}}}} It is argued that such practices maintain the power relationship between the dominant culture and the indigenous culture and can be seen as a form of cultural imperialism.{{Cite journal| issn = 0027-6014| volume = 40| issue = 3| pages = 1–12| last = Longwell-Grice| first = Robert|author2=Hope Longwell-Grice| title = Chiefs, Braves, and Tomahawks: The Use of American Indians as University Mascots| journal = NASPA Journal (National Association of Student Personnel Administrators, Inc.)| year = 2003 | doi=10.2202/0027-6014.1255}}{{cite journal| last=Riley| first=Angela| title=Straight Stealing: Towards an Indigenous System of Cultural Property Protection| journal=Washington Law Review| volume=80| issue=69| date=2005| ssrn=703283}}

Such practices may be seen as particularly harmful in schools and universities that have a stated purpose of promoting ethnic diversity and inclusion.{{cite web |url=http://aistm.org/fr.usccr.htm |title=Statement of the U.S. Commission on Civil Rights on the Use of Native American Images and Nicknames as Sports Symbols |publisher=The United States Commission on Civil Rights |date=13 April 2001 |access-date=13 June 2012 |archive-date=11 February 2012 |archive-url=https://web.archive.org/web/20120211103022/http://aistm.org/fr.usccr.htm |url-status=live }} In recognition of the responsibility of higher education to eliminate behaviours that create a hostile environment for education, in 2005, the NCAA initiated a policy against "hostile and abusive" names and mascots that led to the change of many derived from Native American culture, with the exception of those that established an agreement with particular tribes for the use of their specific names. Other schools retain their names because they were founded for the education of Native Americans and continue to have a significant number of indigenous students. The trend towards the elimination of indigenous names and mascots in local schools has been steady, with two-thirds having been eliminated over the past 50 years, according to the National Congress of American Indians (NCAI).{{cite web|url=http://www.ncai.org/policy-issues/community-and-culture/anti-defamation-mascots|title=Anti-Defamation and Mascots|publisher=National Congress of American Indians|access-date=12 January 2013|archive-date=16 January 2013|archive-url=https://web.archive.org/web/20130116122338/http://www.ncai.org/policy-issues/community-and-culture/anti-defamation-mascots|url-status=live}}

In contrast, the Seminole Tribe of Florida, in what the Washington Post called an unusual move, approved of the Florida State Seminoles use of their historical leader, Osceola, and his Appaloosa horse as the mascots Osceola and Renegade.{{cite web|url=https://www.npr.org/sections/codeswitch/2015/11/28/456786680/osceola-at-the-50-yard-line|title=Osceola At The 50-Yard Line|last=Lyden|first=Jacki|access-date=6 December 2015|date=28 November 2015|work=NPR.org|archive-date=3 December 2015|archive-url=https://web.archive.org/web/20151203103815/http://www.npr.org/sections/codeswitch/2015/11/28/456786680/osceola-at-the-50-yard-line|url-status=live}}{{cite news|url=https://www.washingtonpost.com/sports/colleges/florida-states-unusual-bond-with-seminole-tribe-puts-mascot-debate-in-a-different-light/2014/12/29/5386841a-8eea-11e4-ba53-a477d66580ed_story.html|title=Florida State's Unusual Bond with Seminole Tribe Puts Mascot Debate in a Different Light|last=Culpepper|first=Chuck|access-date=6 December 2015|date=29 December 2014|newspaper=The Washington Post|archive-date=24 November 2015|archive-url=https://web.archive.org/web/20151124142105/https://www.washingtonpost.com/sports/colleges/florida-states-unusual-bond-with-seminole-tribe-puts-mascot-debate-in-a-different-light/2014/12/29/5386841a-8eea-11e4-ba53-a477d66580ed_story.html|url-status=live}} After the NCAA attempted to ban the use of Native American names and iconography in college sports in 2005, the Seminole Tribe of Florida passed a resolution offering explicit support for FSU's depiction of aspects of Florida Seminole culture and Osceola as a mascot. The university was granted a waiver, citing the close relationship with, and ongoing consultation between, the team and the Florida tribe. In 2013, the tribe's chairman objected to outsiders meddling in tribal approval, stating that the FSU mascot and use of Florida State Seminole iconography "represents the courage of the people who were here and are still here, known as the Unconquered Seminoles".{{cite web|url=http://seminoletribune.org/like-the-old-florida-flag-let-us-alone/|work=The Seminole Tribune|last=Billie|first=James E.|title=Like the old Florida flag: 'Let us alone!'|access-date=6 December 2015|date=24 October 2013|archive-date=11 January 2016|archive-url=https://web.archive.org/web/20160111133158/http://seminoletribune.org/like-the-old-florida-flag-let-us-alone/|url-status=live}} Conversely, in 2013, the Seminole Nation of Oklahoma expressed disapproval of "the use of all American Indian sports-team mascots in the public school system, by college and university level and by professional sports teams".

The history of jazz and improvisational music has been one of many misconstrued details. Many scholars argue that jazz music is rooted in African American culture, specifically the practice of "scatting", or improvisational singing. Scholar George E. Lewis highlights the major differences between "Afrological" and "Eurological" perceptions of music, the former being more concerned with conveying personal expression and community experiences while the latter is more focused on adherence to a typical musical structure. This "Eurological" perception of music, Lewis argues, often leads to the simplifying of black improvisational music, labeling it as "folk" or "pop" music, while the title of "high art" is saved for European forms of classical music. This distinction highlights a pattern of cultural appropriation, one in which a form of African American music, such as jazz, is borrowed, and commodified by artists from outside communities, sometimes obscuring the original context and cultural significance.{{Cite journal |last=Lewis |first=George E. |date=Spring 1996 |title=Improvised Music after 1950: Afrological and Eurological Perspectives |url=http://www.jstor.org/stable/779379 |journal=Black Music Research Journal |volume=16 |issue=1 |pages=91–122 |doi=10.2307/779379 |jstor=779379 }}

The phenomenon of white people adopting elements of black culture has been prevalent, at least since slavery was abolished in the Western world. The concept has been documented in the United States, Canada, the United Kingdom, Australia, and other white-majority countries. An early form of this was the white negro in the jazz and swing music scenes of the 1920s and 1930s, as examined in the 1957 Norman Mailer essay "The White Negro". It was later seen in the zoot suiter of the 1930s and 1940s, the hipster of the 1940s, the beatnik of the 1950s–1960s, the blue-eyed soul of the 1970s, and the hip hop of the 1980s and 1990s. In 1993, an article in the UK newspaper The Independent described the phenomenon of white, middle-class kids who were "wannabe Blacks".{{cite web|url=https://www.independent.co.uk/news/world/wiggers-just-wannabe-black-white-middleclass-kids-are-adopting-black-street-style-and-chilling-out-to-rap-music-david-usborne-reports-from-washington-1462591.html|title=Wiggers just wannabe black: White middle-class kids are adopting black street style and chilling out to rap music.|date=22 August 1993|publisher=Independent.co.uk|access-date=1 July 2015|archive-date=25 September 2015|archive-url=https://web.archive.org/web/20150925195255/http://www.independent.co.uk/news/world/wiggers-just-wannabe-black-white-middleclass-kids-are-adopting-black-street-style-and-chilling-out-to-rap-music-david-usborne-reports-from-washington-1462591.html|url-status=live}} The year 2005 saw the publication of Why White Kids Love Hip Hop: Wangstas, Wiggers, Wannabes, and the New Reality of Race in America by Bakari Kitwana, "a culture critic who's been tracking American hip hop for years".{{cite web |last=Kitwana |first=Bakari |url=https://www.npr.org/templates/story/story.php?storyId=4773208 |title=Why White Kids Love Hip Hop |website=NPR.org |access-date=1 July 2015 |archive-date=30 July 2015 |archive-url=https://web.archive.org/web/20150730032451/http://www.npr.org/templates/story/story.php?storyId=4773208 |url-status=live }}

Robert A. Clift's documentary Blacking Up: Hip-Hop's Remix of Race and Identity questions white enthusiasts of black hip-hop culture. Clift's documentary examines "racial and cultural ownership and authenticity{{snds}}a path that begins with the stolen blackness seen in the success of Stephen Foster, Al Jolson, Benny Goodman, Elvis Presley, the Rolling Stones{{snds}} up to Vanilla Ice ... and Eminem".Hank Stuever, [https://web.archive.org/web/20150706043444/http://www.washingtonpost.com/wp-dyn/content/article/2010/01/29/AR2010012904040.html "'Blacking Up' documentary questions white enthusiasts of black hip-hop culture"], The Washington Post, 30 January 2010 A review of the documentary refers to the wiggers as "white poseurs", and states that the term wigger "is used both proudly and derisively to describe white enthusiasts of black hip-hop culture".

{{anchor|Blackfishing}}The term "blackfishing" was popularised in 2018 by writer Wanna Thompson, describing female white social media influencers who adopt a look perceived to be associated with black people, including braided hair, dark skin from tanning or make-up, full lips, and large thighs. Critics argue they take attention and opportunities from black influencers by appropriating their aesthetics and have likened the trend to blackface.{{cite news|url=https://www.bbc.co.uk/news/newsbeat-46427180|title=Blackfishing: The women accused of pretending to be black|first1=Kameron|last1=Virk|first2=Nesta|last2=McGregor|work=Newsbeat|publisher=BBC News|date=5 December 2018|access-date=5 December 2018|archive-date=6 December 2018|archive-url=https://web.archive.org/web/20181206013236/https://www.bbc.co.uk/news/newsbeat-46427180|url-status=live}}{{cite news|url=https://www.buzzfeednews.com/article/tanyachen/white-instagram-teen-emma-hallberg-accused-of-performing-as|title=A White Teen Is Denying She Is "Posing" As A Black Woman On Instagram After Followers Said They Felt Duped|last=Chen|first=Tanya|work=BuzzFeed News|date=13 November 2018|access-date=5 December 2018|archive-date=6 December 2018|archive-url=https://web.archive.org/web/20181206102227/https://www.buzzfeednews.com/article/tanyachen/white-instagram-teen-emma-hallberg-accused-of-performing-as|url-status=live}}{{cite news|url=https://www.teenvogue.com/story/blackfish-niggerfish-white-influencers-using-makeup-to-appear-black/|title=Some White Influencers Are Being Accused of "Blackfishing", or Using Makeup to Appear Black|last=Rasool|first=Amira|work=Teen Vogue|date=16 November 2018|access-date=5 December 2018|archive-date=6 December 2018|archive-url=https://web.archive.org/web/20181206145637/https://www.teenvogue.com/story/blackfish-niggerfish-white-influencers-using-makeup-to-appear-black|url-status=live}} Florida State University's Alisha Gaines, author of Black for a Day: Fantasies of Race and Empathy, said blackfishing allowed non-Black people to appropriate what is commonly considered "cool" about Blackness while still avoiding the negative consequences, such as "racism and state violence".{{cite web|last=Washington-Harmon|first=Taylyn|date=17 August 2020|title=What Is Blackfishing and Why Would Anyone Do It?|url=https://www.health.com/mind-body/what-is-blackfishing|url-status=live|access-date=2021-07-18|website=Health.com|language=en|archive-url=https://web.archive.org/web/20200821212303/https://www.health.com/mind-body/what-is-blackfishing |archive-date=2020-08-21}} According to Health.com, it is an "inverse form" of passing.

File:Calgary Women's March Naps...woke (39095060964).jpgAdditionally, African Americans have been accused of cultural appropriation by people from Africa. This has been disputed, as members of the diaspora have claimed a link to Africa, but those from Africa have disputed it.{{Cite web|url = https://www.aaihs.org/between-diasporic-consciousness-and-cultural-appropriation/|title = Between Diasporic Consciousness and Cultural Appropriation|date = 3 October 2015|access-date = 26 July 2021|archive-date = 26 July 2021|archive-url = https://web.archive.org/web/20210726193340/https://www.aaihs.org/between-diasporic-consciousness-and-cultural-appropriation/|url-status = live}}

In China, there is longstanding resentment of the Japanese schools of karate for stealing, imitating, and claiming credit for the forms of kung fu.{{Cite web|url=https://sunypress.edu/content/download/451735/5494658/version/1/file/9780791469910_imported2_excerpt.pdf|title=Kung fu and Japanese imperialism|access-date=2022-06-19|archive-date=2022-06-14|archive-url=https://web.archive.org/web/20220614232803/https://sunypress.edu/content/download/451735/5494658/version/1/file/9780791469910_imported2_excerpt.pdf|url-status=live}} Before the 1970s, most sifu disapproved of teaching kung fu to non-Chinese students.Wing Chun Bil Jee, by William Cheung, 1983 In the mid-20th century, Japanese karate was itself appropriated by American soldiers.{{Cite web|url=https://www.researchgate.net/publication/250959928|title=the Feet of the Master: Three Stages in the Appropriation of Okinawan Karate Into Anglo-American Culture|access-date=2022-06-19|archive-date=2022-06-19|archive-url=https://web.archive.org/web/20220619122422/https://www.researchgate.net/publication/250959928_the_Feet_of_the_Master_Three_Stages_in_the_Appropriation_of_Okinawan_Karate_Into_Anglo-American_Culture|url-status=live}} As mixed martial arts gained popularity in the 21st century, practitioners have appropriated and combined Chinese, Japanese and Thai techniques with Western-style boxing, wrestling, and kickboxing.{{Cite web|url=https://docs.lib.purdue.edu/cgi/viewcontent.cgi?article=1038&context=jca|title=Japanisation of Karate|access-date=2022-06-19|archive-date=2021-06-21|archive-url=https://web.archive.org/web/20210621103950/https://docs.lib.purdue.edu/cgi/viewcontent.cgi?article=1038&context=jca|url-status=live}}

Some authors have expressed the opinion, that in many cases, the study of martial arts by members of other countries and nationalities is not a form of negative 'appropriation', but rather that of appreciation.{{cite book|last=Frantzis|first=Bruce|author-link=Bruce Frantzis|year=2007|title=The Power of Internal Martial Arts and Chi: Combat and Energy Secrets of Ba Gua, Tai Chi and Hsing-I|publisher=Blue Snake Books |isbn=978-1583941904}}{{cite book|last=Bluestein|first=Jonathan|year=2024|title=Martial Arts Politics Explained|publisher=Amazon Digital Services LLC - Kdp |isbn=979-8335564984}} In Okinawa for example, unlike in China, the locals considered the Chinese origins of Karate to be an honorable thing to mention, and not a form of cultural theft.{{cite book |last=Higaonna |first=Morio |author-link=Morio Higaonna |title=The History of Karate: Okinawan Goju-Ryu |year=1998 |isbn=9780946062362}}{{cite book|last=Cohen|first=Itzik|year=2017|title=Karate Uchina-Di: Okinawan Karate: An Exploration of its Origins and Evolution|publisher=CreateSpace Independent Publishing Platform |isbn=978-1543256932}}{{cite book|last=McCarthy|first=Patrick|year=2018|title=Legend of the Fist|publisher=CreateSpace Independent Publishing Platform |isbn=978-1985006768}}

During the 2023 Southeast Asian (SEA) Games in Cambodia, a controversy emerged when Cambodian martial arts competitions adopted Muay Thai rules, leading to allegations of cultural appropriation. Critics argued that this disrespected Thai cultural heritage and overshadowed Cambodian martial arts like Bokator. [https://muaythai.sport/ The International Federation of Muaythai Associations (IFMA)] intervened, threatening fines and bans for countries participating in the Kun Khmer events under these rules. This prompted Thailand to boycott the SEA Games, further straining relations between the two countries.https://www.yahoo.com/news/muay-thai-kun-khmer-cambodia-thailand-2023-sea-games-134700933.html {{Bare URL inline|date=August 2024}}{{cite web | url=https://www.nationthailand.com/life/40024598 | title=Energy Ministry closely monitoring electricity costs | date=3 February 2023 }}https://asianmma.com/sea-games-told-to-choose-either-muay-thai-or-kun-khmer/ {{Bare URL inline|date=August 2024}}

The popularity of Bokator has been partly influenced by international media, such as Tony Jaa's portrayal of martial arts in the "Tom Yum Goong" movie series. Tony Jaa, a renowned Thai martial artist, showcased traditional techniques that have inspired martial arts enthusiasts globally, including in Cambodia. This highlights the complex interplay of cultural pride and appropriation in the region.{{cite web | url=https://asianmma.com/muay-thai-or-kun-khmer-cambodia-and-thailand-clash-again/ | title=Muay Thai or Kun Khmer? Cambodia and Thailand clash again | date=25 January 2023 }}{{cite web | url=https://www.phnompenhpost.com/sport/combined-kun-khmer-muay-32nd-sea-games-draw-ires | title=Combined "Kun Khmer (Muay)" for 32nd SEA Games draw ires }}

In Scotland, the use of incorrect Scottish Gaelic in a tokenistic fashion aimed at non-Gaelic speakers on signage and announcements has been criticised as disrespectful to fluent speakers of the language.{{cite journal|last1=Cox|first1=Richard A. V.|title=Tokenism in Gaelic: the Language of Appeasement|journal=Scottish Language|date=October 1998|issue=17|pages=70–81|url=http://connection.ebscohost.com/c/articles/31459613/tokenism-gaelic-language-appeasement|archive-url=https://web.archive.org/web/20170116162815/http://connection.ebscohost.com/c/articles/31459613/tokenism-gaelic-language-appeasement|archive-date=16 Jan 2017|access-date=23 January 2023}}

{{Main|Whitewashing in film|Color-blind casting}}

In 2017, Ghost in the Shell, which is based on the seinen manga Ghost in the Shell by Masamune Shirow, provoked disputes over whitewashing. Scarlett Johansson, a white actress, took the role of Motoko Kusanagi, a Japanese character.{{cite web|title=Sunday Talk: The panel discusses whitewashing in film and television|url=http://www.cbc.ca/news/thenational/whitewashing-in-film-and-television-sunday-talk-1.4042146|publisher=Canadian Broadcasting Corporation|access-date=30 March 2018|archive-date=30 March 2017|archive-url=https://web.archive.org/web/20170330005958/http://www.cbc.ca/news/thenational/whitewashing-in-film-and-television-sunday-talk-1.4042146|url-status=live}} This was seen as cultural appropriation by some Western fans of the original manga who expected the role to be taken by an Asian or Asian-American actor. However, Japanese fans' reactions ranged from neutral to warm feelings about Scarlett Johansson starring in the film, with some fans expressing the sentiment that it would be better to have an actress with no ties to Asia play the character than to have a non-Japanese Asian pretend to be Japanese.{{cite web |last1=Blair |first1=Gavin J |title=Japanese Fans React to 'Ghost in the Shell' |url=https://www.hollywoodreporter.com/movies/movie-news/japanese-fans-react-ghost-shell-992255/ |website=Hollywood Reporter |date=April 8, 2017 |access-date=20 October 2021 |archive-date=20 October 2021 |archive-url=https://web.archive.org/web/20211020075205/https://www.hollywoodreporter.com/movies/movie-news/japanese-fans-react-ghost-shell-992255/ |url-status=live}}

People in the transgender community have protested against the casting of straight, cisgender actors in trans acting roles, such as when Eddie Redmayne played the role of artist Lili Elbe in the film The Danish Girl and when Jared Leto played the role of a trans woman named Rayon in Dallas Buyers Club.{{cite web |url=https://acculturated.com/hollywood-guilty-cultural-appropriation-casting/ |title=Is Hollywood Guilty of Cultural Appropriation in its Casting? |last=Caruso |first=Jay |date=24 May 2018 |website=acculturated.com |publisher=Acculturated |access-date=21 July 2018 |archive-url=https://web.archive.org/web/20180721162536/https://acculturated.com/hollywood-guilty-cultural-appropriation-casting/ |archive-date=21 July 2018 |url-status=usurped }} Some in the gay community have expressed concerns about the use of straight actors to play gay characters; this occurs in films such as Call Me by Your Name (straight actors Armie Hammer and Timothée Chalamet), Brokeback Mountain (Heath Ledger and Jake Gyllenhaal), Philadelphia (Tom Hanks), Capote (Philip Seymour Hoffman) and Milk (with Sean Penn playing the role of the real-life gay rights activist, Harvey Milk).{{cite web |url=https://www.them.us/story/call-me-by-your-name-gay-for-pay-oscar-bait |title=Latest Gay-for-Pay Oscar Bait: Dear Hollywood, Let queer people tell our own damn stories. |last=Kirst |first=Seamus |date=6 December 2017 |website=www.them.us |publisher=Them |quote=One need not look far to see that Hollywood often fails to provide both representation of, and employment to, members of marginalized communities. Movements like #OscarsSoWhite, and continued pushback against cisgender actors playing trans roles, have been increasingly covered in media the past few years. Yet the Gay for Pay Problem has not had the same attention, at least in the recent past, as other ways that Hollywood is willing to tell stories from marginalized groups without hiring marginalized people |access-date=21 July 2018 |archive-date=16 January 2021 |archive-url=https://web.archive.org/web/20210116062217/https://www.them.us/story/call-me-by-your-name-gay-for-pay-oscar-bait |url-status=live }} In the other direction, gay actors playing straight roles, Andrew Haigh, the writer-director, said, "You rarely see a gay actor applauded for playing straight".{{Cite web|url=https://www.theguardian.com/stage/2019/jan/14/gay-roles-actors-assassination-gianni-versace-bohemian-rhapsody|title=Playing it straight: Should gay roles be reserved for gay actors?|website=TheGuardian.com|date=14 January 2019|access-date=13 November 2020|archive-date=12 November 2020|archive-url=https://web.archive.org/web/20201112012246/https://www.theguardian.com/stage/2019/jan/14/gay-roles-actors-assassination-gianni-versace-bohemian-rhapsody|url-status=live}} Jay Caruso calls these controversies "wholly manufactured" on the grounds that the actors "are playing a role" using the "art of acting".

During Halloween, some people buy, wear, and sell Halloween costumes based on cultural or racial stereotypes.{{Cite journal|title = Unmasking Racism: Halloween Costuming and Engagement of the Racial Other|last = Mueller|first = Jennifer|date = 11 April 2007|journal = Qualitative Sociology|volume = 30|issue = 3|pages = 315–335|doi = 10.1007/s11133-007-9061-1|s2cid = 6826673}}Escobar, Samantha (17 October 2014) "[http://www.thegloss.com/2014/10/17/culture/dear-white-people-review-racist-college-parties-blackface-mexican-stereotypes/ 13 Racist College Parties That Prove Dear White People Isn't Exaggerating At All] {{webarchive |url=https://web.archive.org/web/20160518040502/http://www.thegloss.com/2014/10/17/culture/dear-white-people-review-racist-college-parties-blackface-mexican-stereotypes/ |date=May 18, 2016}}" at The Gloss. Accessed 4 March 2015{{cite web|url=https://cronkitenews.azpbs.org/|title=Protesters call for end to 'hottie' Native American costumes based on stereotypes|publisher=Cronkite News – Arizona PBS|date=25 October 2018|access-date=26 October 2018|archive-date=27 October 2018|archive-url=https://web.archive.org/web/20181027061519/https://cronkitenews.azpbs.org/|url-status=live}}{{cite web|title=Poster Campaign|url=https://www.ohio.edu/orgs/stars/Poster_Campaign.html|website=Students Teaching About Racism in Society|publisher=Ohio University|access-date=1 December 2015|archive-date=24 December 2015|archive-url=https://web.archive.org/web/20151224205149/https://www.ohio.edu/orgs/stars/Poster_Campaign.html|url-status=live}}{{cite web|last1=Grinberg|first1=Emanuella|title='We're a culture, not a costume' this Halloween|url=http://www.cnn.com/2011/10/26/living/halloween-ethnic-costumes/|website=www.cnn.com|date=26 October 2011|publisher=CNN|access-date=1 December 2015|archive-date=28 November 2015|archive-url=https://web.archive.org/web/20151128013103/http://www.cnn.com/2011/10/26/living/halloween-ethnic-costumes|url-status=live}} There have been public protests calling for the end to the manufacture and sales of these costumes and connecting their "degrading" portrayals of indigenous women to the Missing and Murdered Indigenous Women (MMIW) crisis. In some cases, theme parties have been held where attendees are encouraged to dress up as stereotypes of a certain racial group. A number of these parties have been held at colleges and at times other than Halloween, including Martin Luther King Jr. Day and Black History Month. For example, non-Romani people wear Romani costumes despite Romani people experiencing everyday racism and stereotypes.{{cite web |url=https://www.newsweek.com/halloween-costume-roma-gypsy-tropes-1469002 |title=I'm Roma, and your Halloween Gypsy Costume is More Trick Than Treat {{!}} Opinion |website=Newsweek |author=Cristiana Grigore |date=31 October 2019 |access-date=9 September 2021 |archive-date=9 September 2021 |archive-url=https://web.archive.org/web/20210909124734/https://www.newsweek.com/halloween-costume-roma-gypsy-tropes-1469002 |url-status=live}}

The government of Ghana has been accused of cultural appropriation in adopting the Caribbean Emancipation Day and marketing it to African American tourists as an "African festival".{{cite journal| last=Hasty| first=J| title=Rites of Passage, Routes of Redemption: Emancipation Tourism and the Wealth of Culture| journal=Africa Today| volume=49| issue=3, Fall 2002| pages=47–76| url=https://www.cabdirect.org/cabdirect/abstract/20043196408| doi=10.1353/at.2003.0026| year=2002| s2cid=144339432| access-date=2017-04-20| archive-date=2023-02-13| archive-url=https://web.archive.org/web/20230213063208/https://www.cabdirect.org/cabdirect/welcome/?target=%2fcabdirect%2fabstract%2f20043196408| url-status=live}}

The Boy Scouts of America-associated Koshare Indian Museum and Dancers were noted in Playing Indian by Native American historian Philip J. Deloria, referring to them as an example of "object hobbyists" who adopt the material culture of indigenous peoples of the past ("the vanishing Indian") while failing to engage with contemporary native peoples or acknowledge the history of conquest and dispossession.{{cite book| last=Deloria| first=Philip J.| year=1998| title=Playing Indian| url=https://archive.org/details/playingindian00delo| url-access=registration| location=New Haven| publisher=Yale University Press| isbn=9780300071115}}{{cite web| url=http://yalebooks.com/book/9780300080674/playing-indian| title=Playing Indian| publisher=Yale University Press| access-date=6 January 2016| url-status=dead| archive-url=https://web.archive.org/web/20160630090119/http://yalebooks.com/book/9780300080674/playing-indian| archive-date=30 June 2016}} In the 1950s, the head councilman of the Zuni Pueblo saw a performance and said: "We know your hearts are good, but even with good hearts you have done a bad thing". In Zuni culture, religious objects and practices are only for those who have earned the right to participate, following techniques and prayers that have been handed down for generations.{{cite web| url=https://www.sfu.ca/ipinch/outputs/blog/appropriation-month-boy-scout-shalako| title=Appropriation (?) of the Month: The Boy Scout Shalako| author=Kristen Dobbin| date=10 September 2014| access-date=26 August 2017| archive-date=9 September 2017| archive-url=https://web.archive.org/web/20170909010714/http://www.sfu.ca/ipinch/outputs/blog/appropriation-month-boy-scout-shalako/| url-status=live}}

The objections from some Native Americans towards such dance teams centre on the idea that the dance performances are a form of cultural appropriation that places dance and costumes in inappropriate contexts devoid of their true meaning, sometimes mixing elements from different tribes.{{cite web| url=https://intercontinentalcry.org/koshares-appropriation-native-american-dance/| title=The Koshares and the Appropriation of Native American Dance| author=Robert Desjarlait| date=15 December 2015| access-date=5 March 2016| archive-date=13 April 2016| archive-url=https://web.archive.org/web/20160413062847/https://intercontinentalcry.org/koshares-appropriation-native-american-dance/| url-status=live}} In contrast, the dance teams state that "[their] goal is to preserve Native American dance and heritage through the creation of dance regalia, dancing, and teaching others about the Native American culture".{{cite web|url=http://nawakwadancers.org/who-are-we/|title=Who are We?|website=Nawakwa Dance & Drum Team|access-date=2019-05-16|archive-date=2018-09-03|archive-url=https://web.archive.org/web/20180903113417/http://nawakwadancers.org/who-are-we/|url-status=live}}

In 2013, pop star Katy Perry drew criticism for her "geisha-style" performance at the American Music Awards, in which she and her backup dancers donned kimonos, heavy powdered face makeup, and colourful parasols, among other East Asian cultural items. Netizens declared Perry's actions appropriative and harmful to East Asian cultures.{{cite web |last1=Feeney |first1=Nolan |title=Katy Perry's 'Geisha-Style' Performance Needs to Be Called Out |url=https://www.theatlantic.com/entertainment/archive/2013/11/katy-perrys-geisha-style-performance-needs-to-be-called-out/281805/ |website=The Atlantic |date=25 November 2013 |publisher=The Atlantic Monthly Group |access-date=March 26, 2024}}

Some heterosexual individuals controversially self-identify by the term "queer heterosexual".{{citation | title= How I Became a Queer Heterosexual | first1= Clyde | last1= Smith | publisher= "Beyond Boundaries", An International Conference on Sexuality, University of Amsterdam | date= 29 July – 1 August 1997 | url= https://www.culturalresearch.org/qhet/ | access-date= 12 November 2020 | archive-date= 8 March 2016 | archive-url= https://web.archive.org/web/20160308062639/http://culturalresearch.org/qhet/ | url-status= dead }}; most papers cite these two as their entry point into the discussion.{{cite web | url= http://www.villagevoice.com/2003-05-06/columns/the-queer-heterosexual/ | title= The Queer Heterosexual | last1= Taormino | first1= Tristan | work= The Village Voice | date= 6 May 2003 | access-date= 2020-11-12 | archive-date= 2015-05-30 | archive-url= https://web.archive.org/web/20150530143445/http://www.villagevoice.com/2003-05-06/columns/the-queer-heterosexual/ | url-status= dead }} As queer is generally defined either as a synonym for LGBT,{{Cite American Heritage Dictionary|queer}}Jodi O'Brien, Encyclopedia of Gender and Society (2009), volume 1. or defined as "non-heterosexual",{{cite encyclopedia | year =2014 | title = queer | encyclopedia = Oxford English Dictionary | publisher = Oxford University Press}} this appropriation of queer by cisgender, heterosexual individuals has been highly contested by LGBT people.{{cite news |last=Mortimer |first=Dora |date=9 February 2016 |title=Can Straight People Be Queer? – An increasing number of young celebrities are labeling themselves 'queer.' But what does this mean for the queer community? |url=https://www.vice.com/en/article/can-straight-people-be-queer-435/ |website=Vice Media |access-date=12 November 2020 |archive-date=15 December 2018 |archive-url=https://web.archive.org/web/20181215224855/https://www.vice.com/en_us/article/avy9vz/can-straight-people-be-queer-435 |url-status=live }} One reason is that the term has a long history of use as a slur for LGBT people.{{Cite news|url=http://historybuff.com/origins-queer-slur-rGXDKaaLdVZ1|title=The Origins Of 'Queer' As A Slur|newspaper=History Buff|access-date=14 December 2016|archive-date=21 December 2016|archive-url=https://web.archive.org/web/20161221012750/http://historybuff.com/origins-queer-slur-rGXDKaaLdVZ1|url-status=dead}} LGBT people who consider this use of the term queer by heterosexual people to be inappropriate say that it is patently offensive because it involves members of the dominant culture, who do not experience oppression for their sexual orientation or gender identity, appropriating what they see as the fashionable parts of the terminology and identities of those who are oppressed for their sexuality.

{{blockquote|quote=For someone who is homosexual and queer, a straight person identifying as queer can feel like choosing to appropriate the good bits, the cultural and political {{sic|cac|he}}, the clothes and the sound of gay culture, without the laugh riot of gay-bashing, teen shame, adult shame, shame-shame, and the internalized homophobia of lived gay experience.}}

File:Caroline Burke and friends dressed in Native American costume on the porch of her home, Seattle, Washington, 1909 (AYP 88).jpeg dressed up in Native American outfits (1909)]]

Among critics, the misuse and misrepresentation of indigenous cultures are seen as an exploitative form of colonialism and one step in the destruction of indigenous cultures.Wernitznig, Dagmar, Europe's Indians, Indians in Europe: European Perceptions and Appropriations of Native American Cultures from Pocahontas to the Present. University Press of America, 2007: p.132. "What happens further in the Plastic Shaman's [fictitious] story is highly irritating from a perspective of cultural hegemony. The Injun elder does not only willingly share their spirituality with the white intruder but, in fact, must come to the conclusion that this intruder is as good an Indian as they are themselves. Regarding Indian spirituality, the Plastic Shaman even out-Indians the actual ones. The messianic element, which Plastic Shamanism financially draws on, is installed in the Yoda-like elder themselves. They are the ones – while melodramatically parting from their spiritual offshoot – who urge the Plastic Shaman to share their gift with the rest of the world. Thus Plastic Shamans wipe their hands clean of any megalomaniac or missionizing undertones. Licensed by the authority of an Indian elder, they now have every right to spread their wisdom, and if they make (quite more than) a buck with it, then so be it.—The neocolonial ideology attached to this scenario leaves less room for cynicism."

The results of this appropriation of indigenous knowledge have led some tribes and the United Nations General Assembly to issue several declarations on the subject. The Declaration of War Against Exploiters of Lakota Spirituality includes the passage:

{{blockquote|quote=We assert a posture of zero-tolerance for any "white man's shaman" who rises from within our own communities to "authorize" the expropriation of our ceremonial ways by non-Indians; all such "plastic medicine men" are enemies of the Lakota, Dakota, and Nakota people.Taliman, Valerie (1993) [http://www.thepeoplespaths.net/articles/warlakot.htm Article On The 'Lakota Declaration of War']". {{webarchive |url=https://web.archive.org/web/20160209203101/http://www.thepeoplespaths.net/articles/warlakot.htm |date=February 9, 2016}}.}}

Article 31 1 of the United Nations Declaration on the Rights of Indigenous Peoples states:

{{blockquote|quote=Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions, as well as the manifestations of their sciences, technologies, and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions.}}

In 2015, a group of Native American academics and writers stated the Rainbow Family members whose acts of "cultural exploitation... dehumanize us as an indigenous Nation because they imply our culture and humanity, like our land, is anyone's for the taking".Estes, Nick; et al "[http://indiancountrytodaymedianetwork.com/2015/07/14/protect-he-sapa-stop-cultural-exploitation Protect He Sapa, Stop Cultural Exploitation] {{webarchive |url=https://web.archive.org/web/20160303091719/http://indiancountrytodaymedianetwork.com/2015/07/14/protect-he-sapa-stop-cultural-exploitation |date=March 3, 2016}}" at Indian Country Today Media Network. 14 July 2015. Accessed 24 November 2015

In writing about indigenous intellectual property for the Native American Rights Fund (NARF), board member Professor Rebecca Tsosie stresses the importance of these property rights being held collectively, not by individuals:

{{blockquote|quote=The long-term goal is to actually have a legal system, and certainly a treaty could do that, that acknowledges two things. Number one, it acknowledges that indigenous peoples are people with a right to self-determination that includes governance rights over all property belonging to the indigenous people. And, number two, it acknowledges that indigenous cultural expressions are a form of intellectual property and that traditional knowledge is a form of intellectual property, but they are collective resources – so not any one individual can give away the rights to those resources. The tribal nations actually own them collectively.{{cite web|url=https://www.narf.org/tsosie-intellectual-property/|title=Current Issues in Intellectual Property Rights to Cultural Resources|last=Tsosie|first=Rebecca|work=Native American Rights Fund|date=June 25, 2017|access-date=April 17, 2019|archive-date=July 24, 2019|archive-url=https://web.archive.org/web/20190724113554/https://www.narf.org/tsosie-intellectual-property/|url-status=live}}}}

In Australia, Aboriginal artists have discussed an "authenticity brand" to ensure consumers are aware of artworks claiming false Aboriginal significance.James, Marianne. [http://www.aic.gov.au/documents/9/2/9/%7B9296EF8C-47F0-4B90-95BF-2A4466B5E863%7Dti170.pdf "Art Crime."] {{webarchive |url=https://web.archive.org/web/20160111133200/http://www.aic.gov.au/documents/9/2/9/%7B9296EF8C-47F0-4B90-95BF-2A4466B5E863%7Dti170.pdf |date=11 January 2016 }} Trends and Issues in Crime and Criminal Justice, No. 170. Australian Institute of Criminology. October 2000. Retrieved 3 January 2010.[http://www.eniar.org/news/artdot.html "The Aboriginal Arts 'fake' controversy."] {{webarchive |url=https://web.archive.org/web/20120420120558/http://www.eniar.org/news/artdot.html |date=20 April 2012 }} European Network for Indigenous Australian Rights. 29 July 2000. Retrieved 3 January 2010. The movement for such a measure gained momentum after the 1999 conviction of John O'Loughlin for selling paintings that he falsely described as the work of Aboriginal artist Clifford Possum Tjapaltjarri.[http://news.bbc.co.uk/2/hi/entertainment/3246474.stm "Aboriginal art under fraud threat."] {{webarchive |url=https://web.archive.org/web/20160411013530/http://news.bbc.co.uk/2/hi/entertainment/3246474.stm |date=11 April 2016 }} BBC News. 28 November 2003. Retrieved 3 January 2010.

John McWhorter, an African-American professor at Columbia University, criticised the concept in 2014, arguing that cultural borrowing and cross-fertilisation are generally positive things and are something which is usually done out of admiration and with no intent to harm the cultures being imitated; he also argued that the specific term "appropriation", which can mean theft, is misleading when applied to something like culture that is inherently not a limited resource, and therefore is not taken away from anyone by imitating it.{{cite news |last1=McWhorter |first1=John |title=You Can't 'Steal' A Culture: In Defense of Cultural Appropriation |url=http://www.thedailybeast.com/articles/2014/07/15/you-can-t-steal-a-culture-in-defense-of-cultural-appropriation.html |website=The Daily Beast |date=15 July 2014 |access-date=20 October 2014 |author1-link=John McWhorter |archive-date=31 May 2017 |archive-url=https://web.archive.org/web/20170531130241/http://www.thedailybeast.com/articles/2014/07/15/you-can-t-steal-a-culture-in-defense-of-cultural-appropriation.html |url-status=live }}

Idrees M. Kahloon of The Harvard Crimson largely criticized the concept in 2015, arguing that while cultural appropriation had some merits, much of the discourse surrounding it was misrepresentative and self-indulgent. Citing the culture surrounding contemporary music as an example of the poor discourse he said: "Music for example is the area of entertainment media where you'll find the majority of these meaningless criticisms. Iggy Azalea is criticized for stealing black accents and body imagery. Isn't promoting diversity something most fans of this medium generally support?"{{Cite web |title=The Near Myth of Cultural Appropriation {{!}} Opinion {{!}} The Harvard Crimson |url=https://www.thecrimson.com/column/words-words-words/article/2015/9/22/column-myth-cultural-appropriation/ |access-date=2024-09-08 |website=www.thecrimson.com}}

Another critic of the concept, Chris Berg, argues that culture is "just the current manifestation of a long evolutionary process" in which cultural elements constantly evolve when is contact with other cultures. His assertion then is that opponents of cultural appropriation are actually involved in "a deeply conservative project", one that "first seeks to preserve... the content of an established culture and second tries [to] prevent others from interacting with that culture" ultimately inhibiting the positive relationships created by cultural exchange.{{cite web |last=Berg |first=Chris |date=21 December 2015 |title=Is cultural appropriation the bogeyman it's made out to be? |url=http://www.abc.net.au/news/2015-12-22/berg-cultural-appropriation-is-bad/7047004 |url-status=live |archive-url=https://web.archive.org/web/20160419122304/http://www.abc.net.au/news/2015-12-22/berg-cultural-appropriation-is-bad/7047004 |archive-date=19 April 2016 |access-date=19 April 2016 |work=The Drum}}

In 2016, author Lionel Shriver said that authors from a cultural majority have a right to write in the voice of someone from a cultural minority, attacking the idea that this constitutes cultural appropriation. Referring to a case in which U.S. college students were facing disciplinary action for wearing sombreros to a "tequila party", she said: "The moral of the sombrero scandals is clear: you're not supposed to try on other people's hats. Yet that's what we're paid to do, isn't it? Step into other people's shoes, and try on their hats."{{cite news |last1=Convery |first1=Stephanie |date=15 September 2016 |title=We need to talk about cultural appropriation: why Lionel Shriver's speech touched a nerve |url=https://www.theguardian.com/books/2016/sep/15/we-need-to-talk-about-cultural-appropriation-why-lionel-shrivers-speech-touched-a-nerve |url-status=live |archive-url=https://web.archive.org/web/20161123152039/https://www.theguardian.com/books/2016/sep/15/we-need-to-talk-about-cultural-appropriation-why-lionel-shrivers-speech-touched-a-nerve |archive-date=23 November 2016 |access-date=17 September 2016 |work=The Guardian}}

In 2018, conservative columnist Jonah Goldberg described cultural appropriation as a positive thing and dismissed opposition to it as a product of some people's desire to be offended.{{cite news |last1=Goldberg |first1=Jonah |author-link1=Jonah Goldberg |title=Cultural-appropriation outrage shows people are desperate to be offended |url=https://www.chicagotribune.com/opinion/commentary/ct-perspec-goldberg-cultural-appropriation-offended-rules-0507-20180504-story.html |access-date=27 April 2020 |work=Chicago Tribune |date=6 May 2018 |archive-date=6 July 2019 |archive-url=https://web.archive.org/web/20190706100633/https://www.chicagotribune.com/opinion/commentary/ct-perspec-goldberg-cultural-appropriation-offended-rules-0507-20180504-story.html |url-status=live }}

Kwame Anthony Appiah, ethics columnist for the New York Times, said that the term cultural appropriation incorrectly labels contemptuous behaviour as a property crime. According to Appiah, "The key question in the use of symbols or regalia associated with another identity group is not: What are my rights of ownership? Rather it's: Are my actions disrespectful?"{{cite web|url=https://www.nytimes.com/2020/01/21/magazine/should-i-tell-my-aunt-that-her-costume-is-racist.html|title=Should I Tell My Aunt That Her Costume Is Racist?|author=Kwame Anthony Appiah|author-link=Kwame Anthony Appiah|work=The New York Times|date=21 January 2020|access-date=8 January 2021|archive-date=10 January 2021|archive-url=https://web.archive.org/web/20210110155136/https://www.nytimes.com/2020/01/21/magazine/should-i-tell-my-aunt-that-her-costume-is-racist.html|url-status=live}}{{cite news| title=I'm an Art Therapist. Am I Guilty of Cultural Appropriation?| quote=The magazine's Ethicist columnist on who should be allowed to find their "spirit animals.| author=Kwame Anthony Appiah| date=August 17, 2021| newspaper=The New York Times| url=https://www.nytimes.com/2021/08/17/magazine/im-an-art-therapist-am-i-guilty-of-cultural-appropriation.html?campaign_id=52&emc=edit_ma_20210821&instance_id=38496&nl=the-new-york-times-magazine®i_id=59957604&segment_id=66897&te=1&user_id=5d8358c36919980599e22f1d870ed6e4| access-date=December 9, 2021| archive-date=November 26, 2021| archive-url=https://web.archive.org/web/20211126224424/https://www.nytimes.com/2021/08/17/magazine/im-an-art-therapist-am-i-guilty-of-cultural-appropriation.html?campaign_id=52&emc=edit_ma_20210821&instance_id=38496&nl=the-new-york-times-magazine®i_id=59957604&segment_id=66897&te=1&user_id=5d8358c36919980599e22f1d870ed6e4| url-status=live}}

Upon winning the 2019 Booker Prize, Bernardine Evaristo dismissed the concept of cultural appropriation, stating that it is ridiculous to demand of writers that they not "write beyond [their] own culture".{{cite news |last1=Sanderson |first1=David |title=Booker winner Bernardine Evaristo writes off 'cultural appropriation' |url=https://www.thetimes.com/culture/books/article/booker-winner-bernardine-evaristo-writes-off-cultural-appropriation-bklfsqhgk |access-date=16 December 2019 |work=The Times |date=3 December 2019 |archive-date=13 December 2019 |archive-url=https://web.archive.org/web/20191213175500/https://www.thetimes.co.uk/article/booker-winner-bernardine-evaristo-writes-off-cultural-appropriation-bklfsqhgk |url-status=live }}

Another critique comes from Yascha Mounk, stating in his book The People vs Democracy (2018), the problem with cultural appropriation necessarily acknowledges a purist conception of culture, it being linked to the building of a mono-ethnical common identity, which appropriates itself of some rites and traits. He argues that no symbols or traditions minoritarian culture should be denigrated or mocked. But it does open the door to what he calls "historical nonsense".{{Cite book |last=Mounk |first=Yascha |title=The people vs Democracy |publisher=Harvard University Press |year=2018 |isbn=9780674976825 |edition=1st |location=United States of America |pages=204 |language=English}} However, cultures have never been completely defined, as they have inspired from one and another, and have thus enriched their own. The segmentation in well-defined cultures works the same way as far right leaders in their views of identity and the defence of their nation, that should not include "foreign influences on their national cultures".

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• Crossover music
• Cultural diffusion
• Cultural imperialism
• Acculturation
• Enculturation
• Exoticism
• Fusion cuisine
• Indigenous intellectual property
• Litvinism
• Multiculturalism
• Orientalism
• Outsider art
• Passing as African American and other races
• Passing as indigenous American
• Pizza effect
• Politics of food in the Arab-Israeli conflict
• Pretendian
• Racial fetishism
• Racial misrepresentation
• Romantic racism
• Syncretism
• World music
• Xenocentrism

{{div col end}}

{{Reflist}}

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{{Wiktionary|cultural appropriation}}

{{Culture}}

{{Native American mascot controversy}}

{{Authority control}}

Category:Concepts in aesthetics

Category:Concepts in epistemology

Category:Concepts in political philosophy

Category:Concepts in social philosophy

Category:Criticism of multiculturalism

Appropriation

Category:Intellectual property activism

Category:Intellectual property law

Category:Linguistic controversies

Category:Race-related controversies