The affirmative cements the colonization of native populations because it forces them to become capitalist – these groups being able to be non-assimilated at the fullest extent is what allows capitalism to not fully penetrate their hearts

Leanne Betasamosake Simpson (Michi Saagiig Nishnaabeg) noted that her people traditionally: […]have no such thing as capital. We have relatives. We have clans. We have treaty partners[…] Resources and capital, in fact, are fundamental mistakes within Nishnaabeg thought, as Glenna Beaucage points out, and ones that come with serious consequences — not in a colonial superstitious way but in the way we have already seen: the collapse of local ecosystems, the loss of prairies and wild rice, the loss of salmon, eels, caribou, the loss of our weather. This is of course not to say that exchange was or is alien to Indigenous traditionalism — the pre-colonial continental Americas thrived with networks of exchange such that the Mississippian Mound Building peoples had items from coastal Mesoamerica. Rather, exchange of equivalent values was not the heart of their societies. Marx spoke of this distinction of communal ways of life from capitalism as one where the former puts humanity as the aim of production, while the latter makes production and the accumulation of capital as the aim of humanity. This humanist, or perhaps more accurately life-affirming, ethic remains at the heart of Indigenous communities and their identities as specifically distinct from the mainstream of Western bourgeois society. They are not apart from it, as after all colonization was and is itself a capitalist encroachment and domination. The global system of our world is capitalism, this is a fact. Insofar as they are not assimilated — that is, insofar as they are Indigenous, as long as they remain in continuous ties with their ancestral relations and as distinct peoples, capital has not penetrated into and reconstructed their very hearts in its image. Indigenous identities are community identity, and their coherence depends on principles alien to that of capitalist identities. Indigenous peoples have successfully resisted the debilitating capitalization of their subjectivities for 500 years and counting. Simpson and other Indigenous critics of capital recognize that it represents a quasi-autonomous, impersonal power which corrodes all community-based ways of life in the name of its vampiric drives.