	As the Tribal Council reinstated the capitalist structures that changed how Indigenous communities functioned, they also began to reinstate the idea that Dinétah was somehow a place that once again needed to be colonized, as capitalism and settler colonialism cannot be separated. As a result, the “ecological Indian” in the Sixth world requires an awareness of the systems in place that force inherent environmentalism, despite being scarcity-informed. Maggie begins to develop the new sense of the “ecological Indian” when she calls Tse Bonito “more Wild West frontier town than anything else. Bunch of cowboys and Indians, although everyone’s pretty much Diné,” where despite the attempt to preserve the Diné identity, there is still somehow the threat of settler colonialism. Especially as how Ray discloses that “environmentalism initially served colonialism’s agenda of dispossessing Native Americans of territory, land, and access to resources,” this threat of the Tribal Council against the rest of Dinétah suggests that those who do not have the power do not have claim to their land. In drawing attention to the idea that Dinétah is now the Wild West, it is apparent that the wall and the Sixth world did not provide a fresh start for this Indigenous community, nor did it keep the land from being taken for malicious reasons despite the idea of environmentalism.  
	Both Maggie and Kai are meant to become the new standard for what the “ecological Indian” might represent, as both are openly critical of those who hoard resources, and yet reinforce the Fifth world’s capitalism as they focus their world saving on other concerns. Maggie’s frustration goes beyond just pointing out how colonialism appears despite there being few non-Indigenous citizens, pointing out the inequality of Dinétah as she asks “you would think that after the Energy Wars maybe they’d do something different, you know? Spread it around to the people. Build a damn solar panel”. In the Fifth world, wanting a solar panel could be seen as being the “ecological Indian” as it would support mainstream environmentalist ideals, but Maggie in the Sixth world, despite providing a solution to them, seems to be suggesting it in a superficial way. One solar panel will not fix the systemic inequality that capitalism provides, but it would be a start, enabling some of the Diné to provide for themselves regardless of what those at the top might be doing with the resources they unfairly seized control of and redistributed. 
	Just as the Sixth world’s “ecological Indian” requires criticism of the capitalist systems that are now in place, it also requires a sense of the past and the kind of environmentalism practiced then. In the Fifth world, Maggie and Kai both were raised knowing the slogans of the Protectors, where Maggie says, “Water is life,” and Kai response “And you can’t drink oil”. Although Maggie and Kai are younger, there are also people in Dinétah that were Protectors, such as the leader of the Thirsty Boys, Hastiin. Although she doesn’t know the entire truth, she does know that “the rumor is that he served on the front lines of the Energy Wars, one of the original Protectors at the Transcontinental Pipeline protest camp, the one that saw the first mass casualties”. This kind of activism would have made sense in the Fifth world as it is prevalent in contemporary Indigenous communities, as seen with #noDAPL, which shares both the slogan and the violence in the protester camps. There is a desire by Indigenous communities to address environmental issues, not because of some “ecological Indian” fantasy but because “reserved tribal lands contain the majority of US natural resources and have been primary sites of nuclear weapons testing and nuclear waste dumping”. But in Maggie thinking about the Protectors, she assigns them a position in the past, suggesting that they are no longer representative of the environmental concerns within Dinétah, or in the revised definition of what it means to be the “ecological Indian.” 
