#chipko movement

[sharedsentiment]

Photo: Chipko Tree Huggers of the Himalayas by Pamela Singh

Chipko came to prominence in 1973 when a group of women from Mandal village in the Himalayas in India “hugged” trees in order to prevent them from being felled.  When the loggers came, the women, led by Gaura Devi, surrounded the trees and chanted: “This forest is our mother’s home; we will protect it with all our might”. 

They told the loggers: "If the forest is cut, the soil will be washed away. Landslides and soil erosion will bring floods, which will destroy our fields and homes, our water sources will dry up, and all the other benefits we get from the forest will be finished".  Despite threats and abuses the women stood firm until the contractors left four days later.   Word of their actions spread and the movement now known as the Chipko Movement was formed.  Chipko, meaning “hugging” in Hindi, is the origin of the term 'tree hugger' used for environmental activists. The Chipko Movement was inspired by earlier protests against tree felling in in India.

[wegarhwali]

Chipko Movement: चिपको आंदोलन, उत्तराखंड की एक ऐतिहासिक पर्यावरणीय क्रांति

Chipko Movement (चिपको आंदोलन): भारत में कई सामाजिक और पर्यावरणीय आंदोलनों ने समाज को नई दिशा दी है, लेकिन उनमें से चिपको आंदोलन एक ऐसा ऐतिहासिक आंदोलन है जिसने न केवल पर्यावरण रक्षा का संदेश दिया, बल्कि वनों के संरक्षण के लिए आम जनता को भी जागरूक किया। यह आंदोलन 1970 के दशक में उत्तराखंड (तत्कालीन उत्तर प्रदेश) के हिमालयी क्षेत्रों में शुरू हुआ और धीरे-धीरे पूरे भारत में फैल गया। इस लेख में हम…

[townpostin]

KSMS Jyoti Club Celebrates Vrikshabandhan, Ties Rakhis to Trees

Students honor nature and Chipko Movement in unique Rakshabandhan observance Kerala Samajam Model School’s Jyoti Club marks Vrikshabandhan, tying rakhis to trees in a nature conservation gesture. JAMSHEDPUR – Students at Kerala Samajam Model School celebrated Vrikshabandhan, tying handmade rakhis to trees as a tribute to nature. The Jyoti Club of Kerala Samajam Model School (KSMS) organized a…

[dailyanarchistposts]

In last EF! Journal (Yule, 1990), Chris Manes responds to the question "Why are you a misanthrope?" by saying "Why aren't you one?" After all, humans have a 10,000 year history of massacres, wars, ecocide, holocaust, etc., so the burden of proof is on us non-misanthropes.

I would like to respond to Manes' challenge, and my answer has nothing to do with humanism, anthropocentrism, or the belief that humans are a "higher" life form. Unlike Murray Bookchin, I reject that claim from the git-go. I believe in biocentrism, and think that all life forms are equal. I agree that human population is totally out of control. And I am as appalled as any misanthrope at the havoc that humans have wreaked on the natural world.

But I disagree with Manes' conclusion that the problem is "humankind." You cannot blame the destruction of the earth on, for example, the Quiche tribes of Guatemala or the Penan of Malaysia. These people have lived in harmony with the earth for 10,000 years. The only way you could identify the earth's destroyers as "humankind" would be to exempt such people from the category of "human." Otherwise you would have to admit that it is not humans-as-a-species, but the way certain humans live, that is destroying the earth.

Manes briefly acknowledges that these ecologically sound human cultures exist, but he dismisses them as trivial because "the fact is most of the world now mimics our dissolute ways." This statement completely ignores the manner in which "most of the world" was forced to abandon their indigenous cultures or be destroyed. You cannot equate the slave and the slave-master. Only after massacres, torture, ecocide and other unspeakable brutality did the peoples of the world acquiesce to the conquering hordes with their culture of greed and destruction.

Technocratic man, with his linear view of the world, tends to see tribal societies as earlier, less evolved forms of his own society, rather than as alternative, simultaneously existing methods of living on the earth. The presumption is that, given time, these cultures would somehow be corrupted like ours. But there is no evidence whatsoever that these ancient civilizations would have changed without our violent intervention. So it is not humans, but industrial-technocratic societies, that are destroying the earth.

In the same manner that misanthropy blames all humans for the crimes of the industrial/technocratic society, so does it blame all humans for the crimes of men. The list of atrocities for which Manes condemns the human race—massacres, wars, ecocide, holocaust—are not the work of women. Of course a few women can be found and paraded out who participate in the male power structure. But by and large, throughout history, wars and atrocities have been the territory of men. And the societies that engage in them have been run by men, in the interest of men, and against the interests of women. By categorizing as "human" traits which are actually male, misanthropes are being androcentric (male-centered) instead of biocentric (life-centered) as they claim to be. Vandana Sheeva of the Chipko movement in India put it best. She said the problem is not humans. It is white, technocratic men who are destroying the earth.

So misanthropy is not a form of humility, as Chris Manes says. It is a form of arrogance. By blaming the entire human species for the crimes of white, technocratic men, Manes conveniently avoids any real analysis of who is responsible for the death of the planet. Not surprisingly, Manes himself is a member of the group that most benefits from our consumptive society—privileged white urban men.

If the purpose of philosophy is just to play mind games, then misanthropy can be seen as provocative or enticing. But if the purpose of philosophy is to help us analyze the crisis we are in so that we can try to find solutions, misanthropy fails. It preserves the status quo by refusing to distinguish between oppressor and oppressed. It goes against one of the basic instincts of all life forms, preservation of the species. And, without contributing anything of value to an analysis of the problem, it alienates us from the people we need to work with to bring about change—people whose ideas are grounded in reality and experience, not in college textbooks.

[kampeszino]

The origin of the term "Tree hugger"The first tree huggers were 294 men and 69 women belonging to the Bishnois branch of Hinduism, who, in 1730, died while trying to protect the trees in their village from being turned into the raw material for building a palace. They literally clung to the trees, while being slaughtered by the foresters. But their action led to a royal decree prohibiting the cutting of trees in any Bishnoi village. And now those villages are virtual wooded oases amidst an otherwise desert landscape.Not only that, the Bishnois inspired the Chipko movement (chipko means “to cling” in Hindi) that started in the 1970s, when a group of peasant women in the Himalayan hills of northern India threw their arms around trees designated to be cut down. Within a few years, this tactic, also known as tree satyagraha, had spread across India, ultimately forcing reforms in forestry and a moratorium on tree felling in Himalayan regions.Photo: The village women of the Chipko movement in the early 70's in the Garhwal Hills of India, protecting the trees from being cut down. 

via Avantgardens

[callmeanxietygirl]

The origin of the term "Tree hugger"

The first tree huggers were 294 men and 69 women belonging to the Bishnois branch of Hinduism, who, in 1730, died while trying to protect the trees in their village from being turned into the raw material for building a palace. They literally clung to the trees, while being slaughtered by the foresters. But their action led to a royal decree prohibiting the cutting of trees in any Bishnoi village. And now those villages are virtual wooded oases amidst an otherwise desert landscape.

Not only that, the Bishnois inspired the Chipko movement (chipko means “to cling” in Hindi) that started in the 1970s, when a group of peasant women in the Himalayan hills of northern India threw their arms around trees designated to be cut down. Within a few years, this tactic, also known as tree satyagraha, had spread across India, ultimately forcing reforms in forestry and a moratorium on tree felling in Himalayan regions.

Photo: The village women of the Chipko movement in the early 70's in the Garhwal Hills of India, protecting the trees from being cut down. - Avantgardens

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The origin of the term "Tree hugger"

The first tree huggers were 294 men and 69 women belonging to the Bishnois branch of Hinduism, who, in 1730, died while trying to protect the trees in their village from being turned into the raw material for building a palace. They literally clung to the trees, while being slaughtered by the foresters. But their action led to a royal decree prohibiting the cutting of trees in any Bishnoi village. And now those villages are virtual wooded oases amidst an otherwise desert landscape.

Not only that, the Bishnois inspired the Chipko movement (chipko means “to cling” in Hindi) that started in the 1970s, when a group of peasant women in the Himalayan hills of northern India threw their arms around trees designated to be cut down. Within a few years, this tactic, also known as tree satyagraha, had spread across India, ultimately forcing reforms in forestry and a moratorium on tree felling in Himalayan regions.

Hart Nursery

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Sarala Behn.

Sarala Behn (born Catherine Mary Heilman; 5 April 1901 – 8 July 1982) was an English Gandhian social activist whose work in the Kumaon region of Uttarakhand, India helped create awareness about the environmental destruction in the Himalayan forests of the state. She played a key role in the evolution of the Chipko Movement and influenced a number of Gandhian environmentalists in India including Chandi Prasad Bhatt, Bimala behn and Sunderlal Bahuguna. Along with Mirabehn, she is known as one of Mahatma Gandhi's two English daughters. The two women's work in Garhwal and Kumaon, respectively, played a key role in bringing focus on issues of environmental degradation and conservation in independent India.

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[harshublogtravel]

amrita devi bishnoi 

Amrita Devi Bishnoi (1955–1983) was an Indian environmentalist and a martyr who is remembered for her courageous efforts to protect trees and the environment. She is particularly famous for her role in the Chipko Movement and for her act of self-sacrifice to save trees from being felled in the state of Rajasthan. Let us discuss about amrita devi bishnoi 

Early Life and Background:

Amrita Devi was born in 1955 in the village of Khejarli in Rajasthan, which was a part of the Bishnoi community. The Bishnoi community is known for its deep respect for nature and wildlife, following the teachings of their spiritual leader, Guru Jambheshwar. The community follows 29 principles (the "Bishnoi 29") that emphasize protecting nature, animals, and the environment.

The Khejarli Massacre:

Amrita Devi Bishnoi became a symbol of environmental activism when, in 1983, she led a group of villagers in the Khejarli village of Rajasthan to protect trees, specifically the Khejri trees (a type of tree considered sacred by the Bishnoi community).

The story goes that the Maharaja of Jodhpur ordered the cutting of Khejri trees for the construction of his palace. Amrita Devi, along with her daughters and other women of the village, protested by hugging the trees, a practice that was later adopted in the Chipko Movement.

When the woodcutters began felling the trees, Amrita Devi and her companions pleaded with them to spare the trees. Amrita Devi is said to have embraced the trees, asking them to "cut her down instead of the trees." Tragically, she was killed in the process, but her bravery and self-sacrifice became an inspiration to many.

Her last words were: "If a tree is saved even at the cost of my life, it is worth it."

Following her death, many other villagers joined in her fight, and they, too, laid down their lives to protect the trees. This act is remembered as the Khejarli Massacre, and Amrita Devi is remembered as a martyr for environmental conservation.

Legacy:

Amrita Devi Bishnoi's sacrifice became an important chapter in India's environmental history. Her actions, along with the Bishnoi community’s long-standing reverence for nature, significantly contributed to the growth of environmental movements in India, including the Chipko Movement, which promoted the practice of hugging trees to prevent deforestation.

In honor of her sacrifice, the Amrita Devi Bishnoi Wildlife Protection Award was instituted by the Rajasthan Government to recognize individuals and groups working for environmental conservation.

Amrita Devi’s life and martyrdom have been a source of inspiration for many environmental activists in India and around the world. Her legacy continues to remind people of the importance of protecting the environment and living in harmony with nature.

You can also watch अमृता देवी बिश्नोई  कौन थी video in our channel

[alokofficial]

Forest and Wildlife Resources geography class10 bseb

alokofficial.com -Forest and wildlife resources- bio diversity, IUCN, endangered species, vulnerable species, extinct species, project tiger, chipko movement. #biharboard #alokofficial

Forest and Wildlife Resources | ncert class 10 geography chapter 2| Alok Official नमस्तेजय हिंदसंभवतः आपका पढ़ाई बेहतर चल रहा होगा | आपके   पढ़ाई  को  आसान  बनाने   के लिए Alok Official लगातार आपके लिए एक  से  एक  बेहतर  content बना रहा है  | आज हम देखेंगे दसवीं के भूगोल का दूसरा अध्याय Forest and Wildlife Resources  । इस अध्याय में देश के विभिन्न भागों में पाए जाने वाले वन को पढ़ेंगे और ये भी…

[exploreuttarakhandnow]

Gaura Devi: The Mother of Chipko Movement

Gaura Devi stands as a monumental figure in the history of environmental activism, particularly in India. As a grassroots activist and a pivotal leader in the Chipko movement, her courage and unwavering commitment to protecting the environment left an indelible mark on the world. She exemplified the strength and determination of rural women in India, who often bear the brunt of environmental degradation and resource depletion. Gaura Devi’s story is not just one of environmental conservation; it is a testament to the power of community action and the vital role of women in preserving our planet.

Early Life: Roots in the Himalayas

Gaura Devi was born in 1925 in Lata village, located in the Chamoli district of Uttarakhand, India. This region, nestled in the heart of the Himalayas, is known for its rich biodiversity and the close-knit communities that depend on its forests for their livelihoods. She hailed from a tribal Marchha family, a community traditionally engaged in wool trading, which instilled in her a deep connection with nature and an understanding of the delicate balance between human needs and environmental preservation.

Her early life was marked by the simplicity and hardships of rural existence. Like many girls in her community, Gaura Devi was married at a young age and moved to Reni village, a remote settlement surrounded by dense forests. Tragedy struck when she became a widow at the young age of 22, left to raise her child alone. The challenges she faced as a single mother in a patriarchal society further strengthened her resolve and deepened her empathy for the struggles of other women in her community read more.

[komalcreatpublication]

amrita devi ki kahani 

The Inspiring Story of Amrita Devi Bishnoi 🌿✨. Let us discuss about amrita devi ki kahani 

🌳 The First Environmental Martyr of India

Amrita Devi Bishnoi’s story is a symbol of courage, selflessness, and love for nature. She sacrificed her life in 1730 AD to protect Khejri trees, laying the foundation for India’s first environmental movement.

📖 Beginning of the Story

During the reign of Maharaja Abhay Singh of Jodhpur, he ordered the cutting of Khejri trees for the construction of his palace and other projects.

His soldiers reached Khejarli village, where the Bishnoi community lived. The Bishnois are known for their dedication to protecting nature and wildlife. When Amrita Devi saw the soldiers chopping down the trees, she bravely opposed them.

She fearlessly declared: "Sar sānchē rukh rahē to bhi sasto jān." (Meaning: If a tree can be saved by sacrificing my life, then it is a cheap bargain.)

🛡️ A Supreme Sacrifice

Amrita Devi hugged a Khejri tree to protect it, but the soldiers beheaded her.

Her three daughters (Asu, Ratni, and Bhagu) followed her example and sacrificed their lives too.

Seeing their bravery, 363 Bishnoi men and women also embraced the trees and gave up their lives to protect them.

🌿 The King's Realization

Witnessing such a massive sacrifice, Maharaja Abhay Singh realized the importance of saving trees and the environment. He immediately banned the cutting of Khejri trees and granted special rights to the Bishnoi community for environmental protection.

🌟 Amrita Devi’s Legacy

India’s First Environmental Movement:

The Khejarli Massacre became an inspiration for later movements like the Chipko Movement.

"Amrita Devi Bishnoi Environmental Award" (2013)

The Government of India introduced this award to honor those who contribute to environmental conservation.

Khejarli Memorial

A memorial was built in Khejarli village, where people gather every year to pay tribute.

Khejri Tree – The State Tree of Rajasthan

The tree for which Amrita Devi and others sacrificed their lives was declared the state tree of Rajasthan.

🎯 Conclusion

Amrita Devi Bishnoi’s story teaches us the importance of protecting nature at all costs. She was India’s first environmental martyr, and her sacrifice continues to inspire people to love and protect the environment. 🌱🙏

You can also watch राजस्थान के आभूषण video in our channel

[dailyanarchistposts]

Biocentrism Contradicts Patriarchy

Patriarchy is the oldest and, I think, deepest form of oppression on Earth. In fact, it’s so old and it’s so deep that we’re discouraged from even naming it. If you’re a white person, you can talk about apartheid; you can say, “I’m against apartheid” without all the white people getting huffy and offended and thinking you’re talking about them. But if you even mention patriarchy, you are met with howls of ridicule and protest from otherwise progressive men who take it as a personal insult that you’re even mentioning the word. But I think that the issue of patriarchy needs to be addressed by any serious revolutionary movement. In fact, I think that the failure to address the patriarchy is one of the great short comings of Marxism. (One of my favorite examples is the book “The Women Question”, which was written by four Marxist men!) The other deficiency in Marxism, in my estimation, is the failure to address ecology. I think both of these are equally serious shortcomings.

So I would like to address eco-feminism, and its relevance to biocentrism or deep ecology. Eco-feminism is a holistic view of the earth that is totally consistent with the idea that humans are not separate from nature. I would describe eco-feminism in two separate terms. The first is that there is a parallel between the way this society treats women and the way that it treats the earth. And this is shown in expressions like “virgin redwoods” and “rape of the earth”, for example.

The second thing, which I think is even more important, is the reason for the destruction of nature by this society. Obviously part of the reason is capitalism. But beyond that, destruction of nature in this society stems from the suppression of the feminine.

Let me clarify that I believe men and women have both masculine and feminine traits. I’m not saying “all men are bad — all women are good.” I define “masculine traits” as conquering and dominance, and “feminine traits” as nurturing and life-giving. And I think that the masculine traits of conquering and dominance are valued no matter who exhibits them. As a macho woman, I can tell you, I’ve gotten all kinds of strokes in my lifetime because I can get out there head to head and be just as aggressive as any man. Conversely, the feminine traits of nurturing and life-giving are devalued and suppressed in this society, whether a man or a woman exhibits them. The devaluing and suppression of feminine traits is a major reason for the destruction of the earth. So that’s my personal view of eco-feminism. I know the academics have a lot more complicated definition and description, some of which I don’t even understand, but I’m going to use my personal, easy to understand definition.

The relationship between the suppression of feminine values, and the destruction of the earth is actually much clearer in third world nations than it is in this society. Where colonial powers take over, when nature is to be destroyed by imperialistic corporations coming into third world countries, one of the ways that the colonial powers take over is by forcibly removing the women from their traditional roles as the keepers of the forest and the farmlands. The women’s methods of interacting with the fertility cycles of the earth, is replaced by men and machines. Rather than nurturing the fertility of the earth, these machines rip off the fertility of the earth. For this reason, many of the third world environmental movements are actually women’s movements; the Chipko in India, and the tree-planters in Kenya, Brazil, to mention two. In each of these situations, the way that the feminine is suppressed is very parallel to the way that nature is suppressed.

It’s less obvious, I think, in this society, but it’s still here. Anyone who has ever dealt with the Forest Service, California Department of Forestry, the Endangered Species Act, or anything like that knows that science is used as the authority for the kind of relentless assault on nature in this society. And science is presented to us as neutral, as an objective path to knowledge, as something that’s value-free.

But science is not value-free. The scientific methods (there’s not just one method, despite what we were taught in science class) of western science are not value-free at all. In fact science was openly described by its founders as a masculine system that presupposes the separation of people from nature and presupposes our dominance over nature. I want to give you some quotes to let you know why this is so, going back to the origin of the scientific method in the 1600’s and the Renaissance period. First of all, the initiation of the scientific method, the elevation of this as absolute truth and the only path to truth, began in 1664. For example, there was something that was called the “Royal Society” and it was composed of scientific men who were developing these theories. They described their goal as, and this is a quote, “to raise a masculine philosophy, whereby the mind of men may be enabled with the knowledge of solid truths.” So the idea is that this masculine philosophy will provide us with truth, as opposed to the more “superstitious” feminine kind of knowledge.

I’ll give you another example. This is from the aptly-named Sir Francis Bacon. He was one of the worst and actually pretty shocking. He said that the scientific method is a method of aggression. And here is his quote: “The nature of things betrays itself more readily under vexation than in its natural freedom. Science is not merely a gentle guidance over nature’s course. We have the power to conquer and subdue her, to shake her to her foundations.” And that the purpose of doing this is, “to create a blessed race of heroes who would dominate both nature and society.”

So these are the roots of the scientific method upon which CDF justifies clearcuts.

Another of the really worst was Descartes’ “Cogito Ergo Sum,” “I think therefore I am.” He arrived at that by trying to prove that he existed without referring to anything around him. The very concept of that shows a separation between self and nature. But he did a pretty good job of it, and I thought it was pretty interesting. But he went beyond that. He also said, “Well I can doubt this room exists. I can doubt that you exist. I can doubt that I exist. The only thing I can’t doubt is that I am doubting. AHA! I think, therefore, I am!” So that was pretty smart, but it was still very narrow and very self-centered. I always said that only an oldest child could have come up with this kind of solipsistic view of the world. Descartes also named the scientific method that we learned in science class “scientific reductionism.” The idea is that in order to understand a complex problem, reduce it to its simpler form to know it, in order to “render ourselves the masters and possessors of nature.” So the very concept of “scientific reductionism” is really the problem with science and illustrative of why it’s not a neutral objective path to knowledge. This is the methodology that we’re going to look at a little piece at a time, in order to understand something complex.

One more example is a statement from Bacon to James I, who was involved in the inquisition at the time. The rise of the scientific method, of this masculine method of knowledge, emerged during the same time period as the very violent suppression of the women’s knowledge of the earth, herbal ways etc. So this wasn’t just, “Oh, we have a better way, you women stand aside.” It was “we’re going to burn you at the stake,” so it was certainly not neutral. It was a very aggressive and violent imposition of a masculine system of knowledge. In this context Bacon said to James I, “Neither ought a man to make scruple of entering and penetrating into those holes and corners when the inquisition of truth is his whole object — as your majesty has shown in your own example.” The only way they can perpetuate the myth that the scientific method is objective is to remove it from the context of the social conditions from which it arose. It’s not objective at all. It’s not the only method of knowledge. It’s not the only path to truth. And it’s not value-free. It’s openly masculine and it openly presupposes the separation of humans from the earth, and it presupposes that the purpose of science is to dominate nature.

What did the more feminine methods of knowledge that were being suppressed at the time involve? The “feminine” methods were based on observation and interaction with the earth in order to increase the fertility cycles in a way that’s beneficial to all. For example, we learn that if we bury a fish with the corn, the corn grows better — those kind of things. The women’s knowledge of the earth was passed down generation to generation — and was dismissed as mere superstition by the rising scientists with their reductionist methods.

However, reductionist science has indeed had a lot of success. It’s created nuclear bombs, plastic shrink-wrap, Twinkies, Highway 101, all kinds of wonders of the earth! But it has not led us to a true understanding of nature or the earth, because nature’s parts are not separate, they are interdependent. You can’t look at one part without looking at the rest, it is all inextricably interconnected. The way that reductionist science has looked at the world has brought us antibiotics that create super bacteria, and flood control methods that create huger floods than ever existed before and fertilizers that leave us with barren soil. These are all examples of the defects of a reductionist kind of science.

Contrary to this masculine system of separation and dominance, eco-feminism seeks a science of nature. And this science of nature is a holistic and interdependent one, where you look at the whole thing and the way that everything interacts, not just the way that it can be when you separate it. And also it presupposes that humans are part of nature, and that our fates are inseparable; that we have to live within the earth’s fertility cycles and we can enhance those fertility cycles by our informed interaction.

In India, where Chipko began, the women were the keepers of the forest and the keepers of agriculture, as well. So when the women brought the cows up to the trees (probably savannas rather than forests), the cows fertilized the trees, and nibbled at the limbs and branches, helping to trim them so they would produce more nuts or fruit. This kind of interaction enhanced the fertility cycle of nature. So rather than trying to conquer it, or subvert it, or disrupt it, the feminine method is based on interacting and enhancing the fertility cycle. And this is exactly what is supplanted when the colonial powers come in.

The holistic and interdependent eco-feminist view in which humans are inseparable from nature, is not any different than deep ecology or biocentrism. This is simply another way of saying the same thing. And so, to embrace biocentrism or deep ecology, is to challenge the masculine system of knowledge that underlies the destruction of the earth, and that underlies the justification for the way our society is structured.

Eco-feminism, however, does not seek to dominate men as women have been dominated under patriarchy. Instead, it seeks to find a balance. We need both the masculine and the feminine forces. It’s not that we need to get rid of the masculine force. Both of them exist in the world but must exist in balance. We need the conquering and the dominance as well as we need the nurturing. Eco-feminism seeks find that balance.

Because this society is hugely out of balance, we need a huge rise of the feminine. We need a rise of individual women, and also a rise of feminist ideology among both women and men. Fortunately, I have seen quite a few changes in that direction. I think I’m more impressed with the teenage boys than I am with the teenage girls. It’s really neat to see them being able to hug each other and want to grow gardens and things like that. That wouldn’t have happened in my generation.

Without this balance between the masculine and the feminine, I don’t believe we can make the changes that we need to come back into balance with the earth. For those reasons, I think that deep ecology/biocentrism contradicts patriarchy, and to embrace deep ecology/biocentrism is to challenge the core belief of this masculine, scientific system.

[wtfisecofeminism]

Vandana Shiva

I’ve been doing lots of research for my thesis about Vandana Shiva. She is an environmental activist, scholar, and ecofeminist from Northern India. She offers a pretty powerful critique of Western patriarchal systems and their subsequent impact on the environment. Her work deals with uplifting Indigenous knowledge, preserving biodiversity, and decolonizing women and nature.

The basis of her work forms on Hindi and Sanskrit terms and beliefs that are rooted in human-nature connectivity and nonviolence. She served as a scribe for the Chipko Movement, translating its message into English to gain international attention, a necessity in a world that often marginalizes Indigenous voices unless mediated through Western languages.  

The Chipko Movement was a nonviolent environmental movement led by peasant women in the Uttarakhand Himalayan region of India in the 1970s. In Hindi, Chipko means “to hug,” making the women of the Chipko Movement the original ‘tree huggers.’ The movement emerged due to increasing industrialization and globalization during the 20th century that attracted international logging companies to deforest the region. The Indigenous populations of the Himalayas directly depended on the trees for subsistence, causing them to face direct negative impacts as a result of deforestation. The trees provided essential ecosystem services, including water purification, prime soil conditions for farming, and fuel. The Indian government barred the Indigenous peoples from managing the land upon which they lived, leading to mismanagement of the commercial logging industry and deforestation of the land and resources they relied on, respected, and cared for.

Consequently, the women of the Uttarakhand were disproportionately affected by the environmental degradation caused by commercial logging and protested, challenging loggers to "kill us or kill the trees." A foundational pillar of the ecofeminist movement is one of nonviolent protest that values care ethics and Earth-based spirituality. We see this attunement to nature as rooted in the Indian strategy of resolving conflict called satyagraha, which is a philosophy of nonviolent resistance and civil disobedience that the women of the Chipko Movement mobilized. The word comes from Sanskrit: satya translates to ‘truth’ and āgraha translates to persistence. Meaning, satyagraha involves the pursuit of truth and correction of wrongs, which is why the Chipko Movement adopted it – they protected the trees because they were being wrongly exploited.

Satyagraha is a Gandhian philosophy that is uniquely non-material and instead uses moral force and spirituality to denounce tyrannical leadership or policy. Shiva frequently references Gandhi in her work on ecofeminism. She echoes Gandhi’s belief that "wealth without work" is a societal sin, critiquing the exploitative frameworks of industrial agriculture. She calls for a shift away from capitalist-driven monoculture farming toward biodiverse, indigenous agricultural practices that honor both the earth and the women who sustain it.

That one was not very colloquial because capitalism should rot and burn and that's all I have to say on that for now.