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“…The contractors’ men who were travelling to Reni from Joshimath stopped the bus shortly before Reni. Skirting the village, they made for the forest. A small girl who spied the workers with their implements rushed to Gaura Devi, the head of the village Mahila Mandal (Women’s Club). Gaura Devi quickly mobilised the other housewives and went to the forest. Pleading with the labourers not to start felling operations, the women initially met with abuse and threats. When the women refused to budge, the men were eventually forced to retire.”

How are environmental movements also about economics and identity issues? Elaborate.

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All of the villagers relied on the forest to get firewood, fodder and other daily necessities. This conflict placed the livelihood needs of poor villagers against the government’s desire to generate revenues from selling timber. The economy of subsistence was pitted against the economy of profit. Along with this issue of social inequality (villagers versus a government that represented commercial, capitalist interests), the Chipko Movement also raised the issue of ecological sustainability. Cutting down natural forests was a form of environmental destruction that had resulted in devastating floods and landslides in the region. For the villagers, these ‘red’ and ‘green’ issues were interlinked. While their survival depended on the survival of the forest, they also valued the forest for its own sake as a form of ecological wealth that benefits all. In addition, the Chipko Movement also expressed the resentment of hill villagers against a distant government headquartered in the plains that seemed indifferent and hostile to their concerns. So, concerns about economy, ecology and political representation underlay the Chipko Movement.

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