The Thar Desert of Rajasthan is not just a stretch of sand, but a complex and sensitive ecosystem whose lifeline is linked to native trees like the Khejri (Prosopis cineraria). In recent years, the rapid expansion of solar power projects in western Rajasthan—particularly in Jodhpur, Barmer, Nagaur, and Bikaner—has put this ecosystem under serious threat. Against this backdrop, the Khejri Bachao Andolan (Save Khejri) has become more than just a local protest, but has sparked a broader and deeper debate on current models of development, environmental justice, and democratic participation.
Declaring the Khejri as the state tree of Rajasthan wasn’t merely symbolic. This tree has been the foundation of water conservation, soil fertility, a pastoral-based rural economy, and biodiversity in the dry and harsh Thar climate. Its pods provide nutritious fodder for livestock, its leaves provide green food, and its deep roots hold groundwater. In the folk culture of desert societies, the Khejri is not just a natural resource but a symbol of life and dignity, aptly described as, “Even if the head is flat, it’s still cheap.” The widespread felling of such trees is not only a detriment to the environment, but also a breakdown of the centuries-old symbiosis between humans and nature.
India has made solar energy a pivotal area of development, aiming to become a global leader in renewable energy. Rajasthan, due to its geographical location, is being developed as a solar hub, and the state government is pursuing a target of approximately 90 gigawatts of solar power. However, the question arises: can green energy expansion be achieved at the cost of greenery destruction? Large-scale land acquisitions have been undertaken for solar parks in western Rajasthan, resulting in the wholesale felling of protected trees like the Khejri. In many cases, environmental impact assessments were either not conducted or merely a formality. This has resulted in the destruction of traditional grazing lands, impacting the livelihoods of pastoralists, and accelerating soil erosion in desert areas.
This situation directly conflicts with the concept of sustainable development, which considers energy security, environmental protection, and social justice equally important. The Save Khejri Movement highlights this contradiction. It emerged locally in 2024, but by 2026, it had transformed into an organized mass movement. The Mahapadav held at Bikaner Polytechnic College on February 2, 2026, proved to be a decisive moment in this struggle. Markets remained closed, educational institutions declared a holiday, and thousands of people—saints, sadhus, women, and youth—gathered on a common platform. This scene clearly demonstrates that this struggle is not limited to a single community but has become a matter of widespread social concern.
The movement’s organizers issued a clear warning to the government that if a strict tree protection law was not enacted at the state level, the movement would intensify. Pressure was exerted on the government through peaceful democratic measures such as relay hunger strikes, candlelight marches, and collective sieges. By February 4th, hundreds of hunger strikers had been recorded, with the significant participation of women lending moral and social strength to the movement. This participation of women not only symbolizes protest but also expresses concern for rural livelihoods, folk culture, and future generations.
This movement is deeply rooted in the historical consciousness of the Bishnoi community, which traces its roots to the Khejadli incident of 1730. The sacrifice made by Amrita Devi Bishnoi and her 363 companions to protect the Khejadli grove is considered the first organized example of environmental protection in world history. Standing on the same land nearly three hundred years later, this movement connects historical memory and current struggle. This continuity gives the movement not only emotional but also moral legitimacy, distinguishing it from typical environmental protests.
The Rajasthan government has declared the Khejri tree as the state tree, but the lack of an effective and binding legal framework for its conservation has long been felt. Despite tree protection directives issued by the National Green Tribunal and the Supreme Court, enforcement on the ground has been weak. The main demand of the protesters is that a strong Rajasthan Tree Protection Act be implemented across the state, making tree felling a last resort, not a prerequisite, for development projects. Temporary bans or partial orders in some districts cannot address this structural problem.
Although the movement claims to be apolitical, its influence on politics is clearly visible. Slogans like “No tree, no vote” have elevated the environment to the forefront as a crucial electoral issue. The silence of local MLAs and MPs is being questioned, and threats of social boycott represent a new form of democratic pressure. This indicates that the environment in India is no longer just a matter of policy, but a question of democratic accountability, the impact of which will be clearly felt in the upcoming elections.
This movement is not against solar energy or development. The protesters’ argument is clear: while the energy transition is necessary, it cannot be synonymous with deforestation. Solutions include strict tree protection laws at the state level, mandatory green belts for solar projects, participation of local communities, prioritization of wasteland and rooftop solar, and reforestation campaigns. Internationally, models such as those being adopted in countries like China and the United States, where biodiversity conservation is integrated with solar parks, could be emulated for India.
Ultimately, the Khejri Bachao Andolan reminds us that development cannot be limited to energy production, investment, and statistics. This movement underscores the power of democracy, where ordinary citizens can organize and change the direction of policies. From a researcher’s perspective, it can be said that the Khejri Bachao Andolan has the potential to become an important chapter in the history of Indian environmental movements. If the government adopts a path of dialogue, balance, and sensitive policy, this struggle can become an example of sustainable development rather than conflict. Saving the Khejri is not just about saving a tree, but about protecting the identity of Rajasthan, the ecology of the Thar, and the rights of future generations.
