Consider an example often discussed by ecofeminist philosophers. In 1974, twenty-seven women of Reni in northern India took simple but effective action to stop tree felling of indigenous forests. They threatened to hug the trees if the lumberjacks attempted to cut them down. The women's protest, known as “the Chipko Movement” (“chipko” in Hindi means “to embrace” or “hug”), saved 12,000 square kilometers of sensitive watershed. The Chipko movement also gave visibility to two main complaints of local people: commercial felling by contractors damages a wide variety of species of trees, and it replaces valuable, multispecies indigenous forests with monoculture plantations of teak and eucalyptus.  This commercial felling also disproportionately harmed women by: increasing the amount of time women spent collecting firewood; reducing women's abilities to maintain household economies that are dependent upon trees for food, fuel, fodder, and products for the home; and, decreasing opportunities for women to make income-generating wood products for sale at local markets (Louise Fortmann and Diane Rocheleau 1985; Fortmann and John Bruce 1991).