Ecofeminism is a philosophical and political movement that draws connections between the domination of women and the degradation of the environment. Coined in the 1970s by French feminist Françoise d’Eaubonne, the term emerged as a critique of patriarchal structures that exploit both women and nature. It combines ecological concerns with feminist theory, highlighting the ways in which both nature and women have been historically subjected to similar patterns of oppression, marginalization, and exploitation by patriarchal capitalist systems. At its core, ecofeminism sees the oppression of women and nature as interconnected phenomena, both stemming from a dualistic, hierarchical worldview that values the masculine over the feminine, culture over nature, reason over emotion, and control over coexistence. Ecofeminists argue that the same mindset that justifies the domination of nature also legitimizes gender inequality, and thus, any effective response to environmental degradation must also address gender injustice. Ecofeminism is not a homogenous movement; it includes diverse strands such as cultural ecofeminism, which emphasizes women’s biological and spiritual connection to nature, and social or materialist ecofeminism, which highlights the socio-economic factors that link environmental destruction and women’s exploitation. Both strands have contributed to a rich body of theory and activism that challenge the dominant paradigms of development, industrialization, and consumption. In the Indian context, ecofeminism has taken on a unique trajectory, deeply influenced by the country’s colonial history, caste structures, and rural-agrarian realities. The Indian variant of ecofeminism is largely rooted in grassroots environmental movements led by women, where ecological concerns are interwoven with issues of livelihood, survival, and social justice. One of the most well-known examples of ecofeminism in India is the Chipko Movement of the 1970s, where women in the Garhwal Himalayas hugged trees to prevent them from being cut down by commercial loggers. Although the movement was not explicitly feminist in its rhetoric, it became emblematic of ecofeminist resistance. The participation of