text: Gilio-Whitaker further argues that the distributive justice model on which evironmental racism is based is not helpful to Native communities: "Frameworks for EJ in non-Native communities that rely on distributive justice are built on capitalistic American values of land as commodity — i.e. private property — on lands that were expropriated from Native peoples." In contrast, Native peoples have very different relationships to land beyond the modes of land as commodity.
  Indigenous studies scholars have argued that environmental racism, however, began in the United States with the arrival of settler colonialism.
  Potawatomi philosopher Kyle Powys Whyte and Lower Brule Sioux historian Nick Estes explain that Native peoples have already lived through one environmental apocalypse, the coming of colonialism. Métis geographer Zoe Todd and academic Heather Davis have also argued that settler colonialism is "responsible for contemporary environmental crisis." In that way, it has been shown that climate change has been weaponized against Indigenous American peoples, as Founding Fathers such as Thomas Jefferson and Benjamin Franklin deforested the Americas and welcomed warmer weather, which they thought would displace Native peoples and enrich the United States. Thus, "the United States, from its birth, played a key role in causing catastrophic environmental change." Whyte explains further that "Anthropogenic (human-caused) climate change is an intensification of environmental change imposed on Indigenous peoples by colonialism."
  Anishinaabe scholar Leanne Betasamosake Simpson has also argued, "We should be thinking of climate change as part of a much longer series of ecological catastrophes caused by colonialism and accumulation-based society."