The Chipko movement began in the early 1970s in Uttarakhand, India, as a people’s movement for the protection of forests. The word “Chipko” means “embrace” or “stick to” in Hindi, referring to the characteristic of tree-huggers who would hug trees and not let them be cut down. The environmental impact of this movement and the involvement of Indian rural communities, especially women, are salient features.
The genesis of the Chipko movement can be traced back to the 18th century, when a group led by Amrita Devi tried to stop the cutting of khejri trees in one village in the state of Rajasthan. The modern version of the Chipko movement started in Uttarakhand state, specifically, the Garhwal Himalayas area, during the early 1970s.
Key events and development
1964: Chandi Prasad Bhatt founded the Dasholi Gram Swarajya Sangh (DGSS) in Gopeshwar, with local development and resource use as its focus.
March 26, 1974: In this area, known as Mandal village in the Chamoli district, a group of village women emerged and hugged trees to avoid having them cut down.
1975-76 The agitation later spread to other parts of the region, including Reni and Gopeshwar.
1977: The movement raised a national concern as reports abounded about women embracing trees to save them from being felled.
1980: The government of India declared a 15-year ban on the commercial felling of trees in the Uttarakhand Himalayas—a massive victory for the movement.
Human Faces
Sunderlal Bahuguna: He was among the key activists in the Chipko movement. Also noted are his hunger fasts and padayatras for the cause of preserving forests.
Chandi Prasad Bhatt: Founder of the Dasholi Gram Swarajya Sangh, which went on to play a major role in the Chipko movement.
Gaura Devi: Led the women of Reni village in 1974 to protect their forest from logging contractors.
Other activists associated with the Chipko movement and having played an important role are Dhoom Singh Negi, Bachni Devi, and Sudesha Devi.
Techniques and Tactics
Tree Hugging: The primary strategy required villagers to hug trees with their bodies, mainly carried out by women who hindered the cutting down of a tree.
Non-violent Protest: The movement was based on the principles of non-violent resistance that were propagated.
Folk Songs and Slogans: There were also locally developed folk songs and slogans utilized as a medium to popularize the message of the activists and keep the people motivated.
Education and Awareness: Workshops and meetings of the leaders of this movement were conducted to educate villagers on the importance of forests.
Reforestation: In the process, there were also campaigns of replenishing trees in areas that had already been degraded.
Impact and Significance
Environmental Conservation: The movement was a step ahead in bringing about policy change that resulted in the outlawing of tree felling in the Himalayan regions.
Women’s Involvement: One of the Chipko movement’s characteristics is that women played a dominant role, demonstrating women’s participation in environmental conservation and community leadership.
Sustainable Development: emphasized sustainable use of forest resources and the rights of local communities.
Social Influence: The Chipko movement created global awareness about environmental concerns.
Recognition: In 1987, the Chipko movement was also bestowed with the Right Livelihood Award, popularly referred to as the “Alternative Nobel Prize.”
Questions and critiques
Limited Vision: Critics accused the ethos that prevailed in the movement—of tree-hugging—of having too narrow a vision on broad issues.
Human Disagreements: There were sporadic disagreements between leaders regarding the direction of the movement and tactics.
Government Intervention: A section of activists also saw government recognition and support as an aspect that diluted the movement. Legacy and Current Status Although the active phase of the Chipko movement is over, its influence continues in other environmental and social movements in India and worldwide. The principles of the Chipko movement often find their references in new efforts against deforestation and for the rights of forest-dwelling communities.
Conclusion
Chipko stands as an example of local environmental activism, sometimes translating into a potent force for conservation effected by the community and more so by women. This model—the way it integrated environmental conservation with social justice and sustainable development—has persisted in influencing activists and policy matters.
