The Chipko movement, which emerged in the early 1970s in the Indian state of Uttarakhand (then part of Uttar Pradesh), is one of the most celebrated environmental movements in India and a significant subject of study in environmental sociology. The movement is widely recognized for its unique form of non-violent resistance, where local villagers, especially women, embraced trees to prevent them from being felled by contractors. This act of hugging trees, which came to symbolize the defense of natural resources, was both a cultural assertion and a socio-environmental protest, reflecting deep-rooted concerns about ecological sustainability and the dependence of local communities on forest resources for their livelihoods. From a sociological perspective, the Chipko movement exemplifies the interaction between environmental degradation and social structures, particularly in rural India. The movement arose in a context where commercial logging operations, sanctioned by government policies, threatened the forests that local communities depended upon. These forests provided not only timber but also fuelwood, fodder, and other non-timber forest products essential for daily life. As these resources were increasingly diverted for commercial purposes, the local population, predominantly subsistence farmers and pastoralists, faced immediate ecological and economic threats. This highlighted a fundamental tension between state-driven development projects and traditional ecological knowledge, a key theme in environmental sociology that examines how social systems influence and are influenced by environmental conditions. The Chipko movement was characterized by its grassroots nature, with the mobilization primarily led by villagers, particularly women, who had a direct stake in forest conservation. Women played a central role because they were primarily responsible for collecting firewood, water, and fodder. They experienced firsthand the hardships caused by deforestation, such as soil erosion, diminished water sources, and reduced agricultural productivity. By organizing and participating in tree-hugging protests, women transformed local environmental grievances into a larger social movement that challenged not only unsustainable forestry practices but also patriarchal structures that marginalized their voices in decision-making processes. The movement, therefore, serves as a critical case study in environmental sociology for understanding how marginalized groups, especially women, can act as agents of ecological advocacy. The strategies employed in the Chipko movement were rooted in Gandhian principles of non-violence and civil disobedience. Protesters did not engage in confrontations or violent acts; instead, they used symbolic resistance to draw public attention to ecological issues. This method of protest reflected a broader cultural and moral ethos, which emphasized harmonious coexistence with nature and moral responsibility for resource stewardship. Environmental sociologists analyze such movements to understand the role of cultural values, ethical frameworks, and collective action in shaping environmental