This article analyses Vandana Shiva’s Navdanya movement in India through the lenses of Ecofeminism and Resistance Studies. Resistance Studies aim to understand the dynamics of hegemonic power and to contest it to promote transformative change. Foucault had claimed that where there is power, there lies resistance. (Foucault, 1978, 95-96). Ecofeminism serves as an ecological paradigm that centres on social justice and promotes principles of sustainability. It is a form of resistance against colonial, capitalist and patriarchal ideologies. Ecofeminism provides an alternate model of resistance that prioritises an ethic of care, situatedness, plurality, interconnection and interdependence. It acknowledges and emphasises on the intersectional character of the different forms of domination: how each system of domination like racism, casteism, patriarchy, environmental degradation, colonialism are interconnected and overlapping. Inspired from Gandhi’s Ahimsa (Nonviolence) and ‘satyagraha’, ecofeminist and anti-GM (genetical modification) activist Vandana Shiva started the Navdanya Movement in 1987 to protect seed biodiversity and seed sovereignty. Navdanya is a women-centric movement supporting and empowering small farmers. It is based on the motto “One Earth Family” (Vasudhaiva Kutumbakam), that dismantles separation between humans and nature and hierarchies between species, cultures, genders, races. The word “Navdanya” means nine seeds symbolising cultural and seed diversity. Navdanya assembles key components of Indian political culture elaborated through Gandhian inspiration in the 1920s–1940s and integrates them with global concerns of environment. Navdanya has successfully advanced a spiritual language of resistance from an anti-colonial perspective and revived traditional Indian rural methods. At present, Navdanya conserves seeds through more than 150 community seed banks across 22 states. Shiva contends that violence against women has turned more vicious today since traditional patriarchal structures have hybridised with the structures of capitalist patriarchy. Her ecofeminism takes an anti-globalisation stance and resists the marginalisation of Indigenous and local knowledge systems. Shiva critiques the reductionist modern Western science. She affirms that the introduction of monoculture in agriculture is a form of cultural and ecological imperialism. Ecofeminism as a political framework reveals the historical links between climate change, genetic engineering, nuclear weapons, war, heteronormativity, child molestation, neocolonialism and the myth of development that Shiva calls ‘maldevelopment’. The findings include how the integration of ecofeminist insights in Resistance Studies induce resistance movements that can foster an inclusive, sustainable future and why ecofeminism can serve as an effective mode of resistance as it evokes the leadership of the marginalised especially rural peasant women.