Chipko movement, also called Chipko andolan, nonviolent social and ecological movement by rural villagers, particularly women, in India in the 1970s, aimed at protecting trees and forests slated for government-backed logging. The movement originated in the Himalayan region of Uttar Pradesh (later Uttarakhand) in 1973 and quickly spread throughout the Indian Himalayas. The Hindi word chipko means “to hug” or “to cling to” and reflects the demonstrators’ primary tactic of embracing the trees to impede the loggers.
With the conclusion of the Sino-Indian border conflict in 1963, the Indian state of Uttar Pradesh experienced a growth in development, especially in the rural Himalayan regions. The interior roads built for the conflict attracted many foreign-based logging companies that sought access to the region’s vast forest resources. Although the rural villagers depended heavily on the forests for subsistence—both directly, for food and fuel, and indirectly, for services such as water purification and soil stabilization—government policy prevented the villagers from managing the lands and denied them access to the lumber. Many of the commercial logging endeavours were mismanaged, and the clearcut forests led to lower agricultural yields, erosion, depleted water resources, and increased flooding throughout much of the surrounding areas.
In 1964 environmentalist and Gandhian social activist Chandi Prasad Bhatt founded a cooperative organization, Dasholi Gram Swarajya Sangh (later renamed Dasholi Gram Swarajya Mandal [DGSM]), to foster small industries for rural villagers, using local resources. When industrial logging was linked to the severe monsoon floods that killed more than 200 people in the region in 1970, DGSM became a force of opposition against the large-scale industry. The first Chipko protest occurred near the village of Mandal in the upper Alaknanda valley in April 1973. The villagers, having been denied access to a small number of trees with which to build agricultural tools, were outraged when the government allotted a much larger plot to a sporting goods manufacturer. When their appeals were denied, Chandi Prasad Bhatt led villagers into the forest and embraced the trees to prevent logging. After many days of those protests, the government canceled the company’s logging permit and granted the original allotment requested by DGSM.
With the success in Mandal, DGSM workers and Sunderlal Bahuguna, a local environmentalist, began to share Chipko’s tactics with people in other villages throughout the region. One of the next major protests occurred in 1974 near the village of Reni, where more than 2,000 trees were scheduled to be felled. Following a large student-led demonstration, the government summoned the men of the surrounding villages to a nearby city for compensation, ostensibly to allow the loggers to proceed without confrontation. However, they were met with the women of the village, led by Gaura Devi, who refused to move out of the forest and eventually forced the loggers to withdraw. The action in Reni prompted the state government to establish a committee to investigate deforestation in the Alaknanda valley and ultimately led to a 10-year ban on commercial logging in the area.
The Chipko movement thus began to emerge as a peasant and women’s movement for forest rights, though the various protests were largely decentralized and autonomous. In addition to the characteristic “tree hugging,” Chipko protesters utilized a number of other techniques grounded in Mahatma Gandhi’s concept of satyagraha (nonviolent resistance). For example, Bahuguna famously fasted for two weeks in 1974 to protest forest policy. In 1978, in the Advani forest in the Tehri Garhwal district, Chipko activist Dhoom Singh Negi fasted to protest the auctioning of the forest, while local women tied sacred threads around the trees and read from the Bhagavadgita. In other areas, chir pines (Pinus roxburghii) that had been tapped for resin were bandaged to protest their exploitation. In Pulna village in the Bhyundar valley in 1978, the women confiscated the loggers’ tools and left receipts for them to be claimed if they withdrew from the forest. It is estimated that between 1972 and 1979, more than 150 villages were involved with the Chipko movement, resulting in 12 major protests and many minor confrontations in Uttarakhand. The movement’s major success came in 1980, when an appeal from Bahuguna to Indian Prime Minister Indira Gandhi resulted in a 15-year ban on commercial felling in the Uttarakhand Himalayas. Similar bans were enacted in Himachal Pradesh and the former Uttaranchal.
As the movement continued, protests became more project-oriented and expanded to include the entire ecology of the region, ultimately becoming the “Save Himalaya” movement. Between 1981 and 1983, Bahuguna marched 5,000 km (3,100 miles) across the Himalayas to bring the movement to prominence. Throughout the 1980s many protests were focused on the Tehri dam on the Bhagirathi River and various mining operations, resulting in the closure of at least one limestone quarry. Similarly, a massive reforestation effort led to the planting of more than one million trees in the region. In 2004 Chipko protests resumed in response to the lifting of the logging ban in Himachal Pradesh but were unsuccessful in its reenactment.
Maiti is derived from the term ‘mait’ which in Uttarakhand means married woman’s parental home. And this movement does not cost any money, but to plant a sapling by a newlywed girl while she leaves her home on the day of marriage. The groom gives some money to bride’s parents for the care of the plant as it is the memory of their daughter. The money received by the groom is not only utilized for the purpose of up-keeping the sapling but is also used for taking care of the needs of underprivileged girls of the village.
The preparation for the event of plantation started once a marriage is fixed. The whole responsibility falls on the shoulder of Maiti didi-s. They are unmarried girls of the village. They decide which plant is suitable for particular weather and soil conditions, make arrangement for that and take proper care of the plant after marriage. If it gets dry and dies they replace it with another plant.
A vision of Kalyan Singh Rawat, now 60-years old, was a teacher then at the Government Inter College. He started this movement in 1995 in Gwaldam hamlet in Chamoli district of Garhwal. This movement is not limited to weddings anymore. It is also noteworthy that post-Kargil War, women of Ochati village developed a Maiti forest in collaboration with the Border Security Force to dedicate it to soldiers. This forest is known as Shaurya Van (Gallantry Forest). Even students of Garhwal University and citizens plant saplings on special occasions. On 50th Independence anniversary of India, each village planted 50 plants in Uttarakhand.
Today, after 20 years of this movement there are over 6,000 villages in 18 states of India including Rajasthan, Uttar Pradesh, Madhya Pradesh, Punjab, Jammu & Kashmir, and Kerala. This movement has received international recognition from former Foreign Minister of Canada, Flora Donald also and introduced in countries like US, UK, Canada, Nepal, Indonesia and Thailand. “In hilly areas, women are forced to walk miles in search of grass, wood and drinking water. The destruction of forests could not be prevented in hills without active participation of women.”