The previous chapters have explored the various uses of ecological habitus or eco-habitus through the subjective experiences of young activists who embody such attitudes, encouraging the flourishing of environmental resistance as a safeguard for the Babakan Siliwangi forest. Inherently aligned with these attitudes, the final part of this book concludes that interactions between various sociocultural capitals are perpetually explored, convivially transformed, vibrantly exchanged, and repeatedly exercised in the field of environmental movement. Processual mileage—such as childhood experiences, avid participation with conservation, university life, and broader influential exposure to environmental activism, ranging from campaigns and direct protests to informal networking with Greenpeace environmentalism in Indonesia—has amplified the efficacy of eco-habitus. Additionally, through this mileage, the intersectionality of eco-habitus with radical politics has understandably necessitated that young activists build a set of rules of civic engagement in urban spaces for promoting the undercurrent root causes of environmental destruction and commercialization at the Babakan Siliwangi forest. Finally, we determine that the Bourdieusian concept of habitus is adaptable to the studies of environmental activism using the ethnographic evidence of young environmental activists. To delve deeper and define whether and to what extent habitus would suit the local context of environmental movements and eco-resistance, further nuanced studies situated in Indonesia and other developing countries are warranted.