This paper examines the role of participation and learning in Kenyan strategic environmental assessments (SEAs) of urban plans that include a solid waste management (SWM) component. Two SEA cases were studied using 40 semi-structured interviews and two focus groups. Data are analysed qualitatively employing NVivo software. Participation is assessed using ideal conditions of learning derived from Transformative Learning Theory, and operationalised for this study. Strengths of SEA participation are freedom from coercion and equal opportunity to participate. Notable weaknesses include inaccessibility of SEA documents, inadequate participant funding, and lack of feedback and transparency about the SEA findings. Participants exhibited numerous learning outcomes and associated social actions on urban SWM including waste sorting, recycling and composting (instrumental learning), sharing values and community collaborations on cleanup and recycling (communicative learning), and altering conventional viewpoints from ‘waste for disposal’ to ‘waste as a resource’ (transformative learning), including for livelihood opportunities.

Public participation in environmental impact assessment (EIA) often falls short of the requirements of best practice in the move towards sustainable development, particularly for disadvantaged and marginalized communities. This paper explores the value of a participatory rural appraisal (PRA) approach for improved public participation in a sample of EIA’s for photovoltaic projects in South Africa. PRA was conducted post facto making use of selected PRA tools. Findings show that a great deal more information was obtained by the PRA approach, confirming the perceived weakness of traditional PP for vulnerable and disadvantaged communities. It is concluded that a PRA approach has considerable potential for improving meaningful public participation, which should improve EIA, build capacity in those communities, and enhance livelihoods and sustainable resource use.

Faith-based organizations (FBOs) have long played a role in international development, and are increasingly involved in environmental sustainability initiatives. Despite these contributions they have, until recently, been largely ignored in scholarship and by secular agencies. This article adds to the growing recognition of FBOs, exploring the identity and function of FBOs doing environmental and development work in Kenya through document review, qualitative questionnaires and participant observation. A diverse group of FBOs with varied identities and engaged in a broad range of activities revealed several strengths and challenges of faith-based environmental and development work. Of particular note is the key role churches and faith-based agencies can play in effecting sustainable and holistic change in Global South countries, due to their rootedness in the community, the social capital they help to produce, and the respect they receive from the people.

This paper examines how three sustainability factors (water supply, regulatory policy, local management) are affecting the sustainability of a community water supply project in Kenya. Findings show that after 10 years the project is at a threshold of sustainability – it may yet fail. Changing rainfall patterns and additional withdrawals from new projects are threatening available water supply. The community is resisting compliance with water sector reforms including those intended to benefit community-managed projects. Community management deficiencies and a lack of supportive external relationships are impeding project continuity and sustainable local water management.

Farming God’s Way (FGW) is a type of conservation agriculture (CA) that re-interprets the CA principles of no tillage, mulching and crop rotation using biblical metaphors such as God doesn’t plow, God’s blanket, and the Garden of Eden. Through faith-based networks, FGW has spread throughout Sub-Saharan Africa, and beyond, as a development intervention for improving food security, adapting to climate change, and restoring soil productivity for resource-poor farming households. This research identifies and compares the production, sustainability and faith claims of FGW to ascertain which claims are contested. A qualitative study of Canadian program managers with responsibilities for CA or FGW projects in Africa and smallholding FGW farmers in Kenya is employed using semi-structured interviews and focus groups. Production-related claims of improved soil moisture and climate change adaptation are generally consistent among program managers, farmers and the literature, but social claims of increased labour demand on women and religious claims of faith enhancing CA are contested. Findings show that female farmers unanimously contest the claim that their labour for weeding is increased under FGW. Similarly, FGW farmers contest the claim that faith inhibits adoption or innovation on the farm, reporting instead that FGW connects faith to their vocation, transforms why and how they farm, and changes mindsets for adopting faith-based CA.