Just as Maggie links the land to the Diné identity in thinking about where one could be Diné, the Tribal Council uses a similar tactic in order to gain support for their wall. The council appealed to the fear of losing Diné culture even more than what had already been lost in the initial colonization of what was the United States of America. The wall would keep out the greedy multinational corporations while providing a sense of sovereignty to those within Dinétah as they would be isolated from the rest of the world’s influence. In building the wall, however, the idea that the Diné were being the “ecological Indian” is complicated as walls are not an environmental solution, typically, especially as how “Native Americans often want to do things with their land that do not fit environmentalist ideas of nature, or their expectations of Native Americans. There is also the sense that building the wall was not done for the environmental concerns about oil and irresponsible capitalism, but rather to preserve an identity, despite that identity being linked to the land. But when the Big Water occurs, the wall does save them, keeping the communities from the massive floods outside, while within the walls there is a drought. The wall does ensure that the Diné still exist into the Sixth world and help them gain control over their land and culture in the face of a larger, faceless threat, but it does not rid the Dinétah of the capitalist problems that the multinational corporations would have instilled. 
	Despite removing the external threat of the multinational corporations through seemingly environmental activism, the Dinétah still struggles as the capitalist structures that would have been imposed appear in the Sixth world, preserved by the Tribal Council and other resource-wealthy groups.

Although the multinationals were destroyed in the Big Water, where their greed set off an environmental apocalyptic event as they tapped the Earth for all the resources she had, it appears that those in charge of the oil and water did not learn from their mistakes. Instead, they preserved the systems of the settler colonialism in the Sixth world, finding a way to benefit off the land that they previously had attempted to protect and save in the name of preserving the Diné identity. Those in power seem to have little concern about the implications that hoarding the resources and wealth might have on the Indigenous communities throughout Dinétah, and therefore allowing a change in what it means to be an “ecological Indian,” as being Indigenous and caring about the environment occurs in an accidental way for many. 
	This sense of the new “ecological Indian” having to change because the old stereotype suggests that Indigenous communities are inherently environmentalist, but because of the lack of resources within Dinétah, many do practice accidental environmentalism. Maggie is privileged to live in an isolated area within Dinétah, but that is because she “hooked up [her truck] to run on hooch now that gasoline’s harder to come by”. She doesn’t have to rely on gasoline, or the capitalist desires that the Tribal Council gave into when they began exporting that resource, and in doing so appears to be working with the environment in mind. While the building materials are not environmental, the closeness is, as through the scarcity of oil, water, and other resources forces people to live closer to each other to facilitate trade and communal living. Diné culture is preserved, but only because the land they live on is there. The Fifth world idea of who the “ecological Indian” is not. 
