Laudato si’ in light of environmental issues as major causes of poverty in Kenya : the cry of the earth and the cry of the poor

Abstract

This dissertation critically examines the teachings of Laudato Si’, Pope Francis’ 2015 encyclical on the care for our common home, in light of environmental issues as major contributors to poverty in Kenya. It explores how environmental degradation and social injustice are interconnected, with a particular focus on how vulnerable communities in Kenya are affected by ecological harm. While Laudato Si’ is a global call to action, this study takes case study of Kenya, analyzing how its environmental and socio-economic context reflects the encyclical’s core messages. The dissertation situates Laudato Si’ not only as a theological document but also as a framework for ecological ethics, environmental justice, and sustainable development. In Kenya, issues such as deforestation, water pollution, desertification, and climate change are intensifying poverty, particularly among those who depend directly on natural resources i.e. farmers, pastoralists, and fishing communities. Human activities like overgrazing, unsustainable agriculture, and the use of harmful chemicals continue to degrade ecosystems. Additionally, the encroachment of the Sahara Desert poses a severe threat to Kenya’s arid and semi-arid lands. These challenges are exacerbated by limited policy enforcement, weak institutional frameworks, and a lack of environmental education. Drawing from the theological aspects represented by Laudato Si’, especially its emphasis on “integral ecology”, the belief that social, economic, and environmental issues are deeply interrelated, this dissertation argues that true ecological conversion must begin with moral awareness and communal responsibility. Pope Francis highlights the structural causes of environmental degradation, including excessive consumerism, economic inequality, and political indifference, all of which are visible in the Kenyan context. The encyclical calls for a radical shift in how humanity relates to the environment, urging both individual and collective responses rooted in compassion, stewardship, and justice. The study evaluates current mitigation efforts in Kenya, including the national ban on charcoal production, the restoration of the Nairobi River, reforestation programs like the 15-billion tree-planting initiative, and Kenya’s participation in the carbon credit market. These measures aim to reduce deforestation, restore biodiversity, and combat carbon emissions while also addressing poverty by involving local communities in sustainable development projects. For example, clean energy projects in Western Kenya led by women’s groups illustrate how environmental action can simultaneously empower marginalized populations and improve ecological outcomes. Moreover, the dissertation emphasizes the role of education, policy reform, and faith-based initiatives in raising environmental awareness and fostering long-term change. It highlights the importance of aligning national strategies with the moral imperatives laid out in Laudato Si’, advocating for policies that protect both the environment and the poor. The encyclical’s influence in Kenya is growing, seen in grassroots movements, environmental campaigns, and Church-led advocacy. Conclusively, the dissertation argues that the integration of Laudato Si’ into Kenya’s environmental and development strategies offers a holistic and ethical pathway toward sustainability. By embracing the encyclical’s vision, Kenya and the global community can work towards a future where care for the Earth and care for the poor are recognized as inseparable and essential to human flourishing.