{"id":3555,"date":"2026-04-10T15:25:00","date_gmt":"2026-04-10T15:25:00","guid":{"rendered":"https:\/\/climatevdo.com\/?p=3555"},"modified":"2026-04-15T05:31:45","modified_gmt":"2026-04-15T05:31:45","slug":"christianity-can-be-an-ally-for-kenyan-conservation-commentary","status":"publish","type":"post","link":"https:\/\/climatevdo.com\/?p=3555","title":{"rendered":"Christianity can be an ally for Kenyan conservation (commentary)"},"content":{"rendered":"<div id=\"post-317342\">\n<div class=\"bulletpoints-wrapper\">\n<div class=\"bulletpoints\">\n<ul>\n<li><em>Part of the difficulty in mainstreaming religious faith into conservation thinking and practice comes down to outdated narratives.<\/em><\/li>\n<li><em>The negative impact of Christianity on the environment has in particular been well-circulated for over a half-century, but this doesn\u2019t fully reflect current realities in nations like Kenya.<\/em><\/li>\n<li><em>\u201cAs the diversity of Christian expression in Kenya demonstrates, the faith, its theologies and its outworkings are plural, contested, and capable of generating both productive and destructive relationships with the environment and its non-human inhabitants,\u201d a new op-ed argues.<\/em><\/li>\n<li><em>This article is a commentary. The views expressed are those of the author, not necessarily of Mongabay.<\/em><\/li>\n<\/ul>\n<\/div>\n<p><button class=\"content-expander\"><span>See All Key Ideas<\/span><\/button><\/p>\n<\/div>\n<p>The influence of Christianity in public life in Kenya is undisputed. Indeed, for more than a century, everyday life in the country \u2014 from education to health care and politics \u2014 has, in many ways, been shaped by the faith. From missionary origins to indigenous expressions, Christianity has been, and remains, \u201c<a href=\"https:\/\/www.researchgate.net\/publication\/344610142_A_Spirit_of_Revitalization_Urban_Pentecostalism_in_Kenya\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">one of the most powerful sociocultural forces<\/a>\u201d in Kenya. Interestingly, however, despite the prominent place of Christianity, the entanglements between Christianity and conservation \u2014 itself a major sociopolitical contour in Kenya \u2014 have been sorely understudied.<\/p>\n<p>In this sense, <a href=\"https:\/\/news.mongabay.com\/2024\/07\/photos-for-kenyas-maasai-a-new-faith-may-undo-age-old-conservation-traditions\/\" data-wpel-link=\"internal\">Stuart Butler\u2019s 2024 article<\/a> for Mongabay exploring the dynamic intersection of Maasai traditional religion, Christianity, land privatization, and conservation in the Naimina Enkiyioo (Loita) Forest is, in part, a breath of fresh air. For too long, religious faith (of any kind) has been on the margins of mainstream conservation thinking and practice. While some major players in conservation have begun to increasingly partner with faith communities and faith-based organizations (see for example <a href=\"https:\/\/www.faithnaturehub.org\/about\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">WWF<\/a> and <a href=\"https:\/\/www.unep.org\/about-un-environment\/faith-earth-initiative\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">UNEP<\/a>), the task of getting (mainly Western) conservation practitioners and organizations to take faith seriously remains an uphill battle.<\/p>\n<p>Perhaps part of the difficulty in mainstreaming religious faith into conservation thinking and practice are the popular, but often partial, narratives concerning how faith \u2014 and for the purposes of this piece, Christianity \u2014 relate to conservation. In particular, the narrative concerning the negative impact of Christianity on the environment has been well-circulated for over a half-century, popularized and propelled most notably by the publication of Lynn White Jr.\u2019s 1967 article in <em>Science<\/em>, \u201c<a href=\"https:\/\/www.science.org\/doi\/pdf\/10.1126\/science.155.3767.1203?casa_token=Gmias6RPPuUAAAAA:TmsIfaLy87aIdP4ZgwuWZvsDwfpjWzyjArKE1ljxJ3OlbnbAUvAkag0T7KuZDA5HOp9C4QD-w11_b8w\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">The Historical Roots of our Ecological Crisis<\/a>,\u201d an article that, to date, has been cited nearly 12,000 times in the academic literature.<\/p>\n<figure id=\"attachment_284827\" class=\"wp-caption aligncenter\"><figcaption class=\"wp-caption-text\">A Maasai woman is blessed during a Christian service. Image by Stuart Butler for Mongabay.<\/figcaption><\/figure>\n<p>In this unquestionably seminal article, White Jr. argued persuasively that Christianity as practiced in the West is a major cause of worldwide ecological crisis. Importantly, White Jr. was not alone in this view, as demonstrated by a host of <a href=\"https:\/\/conbio.onlinelibrary.wiley.com\/doi\/pdfdirect\/10.1111\/j.1523-1739.2005.s04_1.x?casa_token=Hwhs1_zr5nMAAAAA%3AA_IMfJZwVWtqTxjYWpATK8Wmad1dQ7XlSm8qFsTY3bM0y0XwNp4A2zJXk_0YrFZa4w4-dZVxAmNCPeQ\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">academic<\/a> and <a href=\"https:\/\/theconversation.com\/how-medieval-christian-ideology-changed-the-polish-environment-forever-new-study-150324\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">nonacademic<\/a> publications that build on his pathbreaking work by linking <a href=\"https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/0048721X.2025.2504870?af=R\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Christianity to environmental degradation<\/a> in both historical and contemporary contexts.<\/p>\n<p>Against this backdrop, Butler\u2019s piece builds on a well-established narrative in conservation thinking. This, however, does not mean there is no truth in Butler\u2019s writing. During my Ph.D. studies on the intersection of Christianity and conservation in Kenya, I too encountered stories of communities whose conversion to Christianity led them to believe they had \u201cdominion\u201d over (read: right to exploit) landscapes once considered sacred. Indeed, Butler is right to draw attention to the potential negative impacts of increasing Christianization on both deforestation and land privatization in the context of the Naimina Enkiyioo Forest. For while Christianity as practiced has long been blamed for environmental degradation, as his piece demonstrates, much of this is well-deserved.<\/p>\n<p>However, in Kenya, perhaps more than in many other countries, the entanglements between Christianity and conservation are particularly unique. Butler\u2019s piece productively draws attention to these entanglements, but does so through a necessarily focused lens. In foregrounding the potentially negative environmental implications of Christianization of the Maasai in the Naimina Enkiyioo Forest, the article highlights just one important color of a polychromatic and dynamic relationship between Christianity and conservation in Kenya.<\/p>\n<p>In this sense, while on one hand Butler provides an important service to this understudied intersection by taking the role of faith seriously, on the other hand, the account also reflects a wider tendency to emphasize the popular yet partial narrative of Christianization leading to environmental degradation, while at the same time neglecting Christian movements that have fruitfully engaged with conservation thinking and practice.<\/p>\n<p>To be clear, Butler is right to call out the potentially negative environmental impacts of Christianization among the Maasai, but to take faith seriously also means keeping track of both the worst and the best of the entanglements between conservation and Kenya\u2019s largest religious demographic. Once this broader perspective is taken, a different set of stories enter the frame \u2014 stories that serve to complicate the narrative that, as Butler\u2019s title suggests, Christianity and conservation are in conflict.<\/p>\n<p>Since at least the early 1990s, there have been sustained, fruitful entanglements between Christianity and conservation in Kenya. In November 1991, the Anglican archbishop-to-be of Kenya, <a href=\"https:\/\/www.churchtimes.co.uk\/articles\/2015\/25-september\/books-arts\/book-reviews\/a-prophetic-voice-in-kenya\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">David Gitari<\/a>, led a series of influential meetings and Bible studies at a nationwide conference of church leaders on the environment and the role of the church in environmental stewardship.<\/p>\n<figure id=\"attachment_317345\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-317345\" src=\"https:\/\/climatevdo.com\/wp-content\/uploads\/2026\/04\/Christianity-can-be-an-ally-for-Kenyan-conservation-commentary.png\" alt=\"Though famed conservationist and tree planter Wangari Maathai was critical of Christianity, her later writings contained many Biblical references. Image courtesy of UN Environment Program.\" width=\"768\" height=\"512\" srcset=\"https:\/\/climatevdo.com\/wp-content\/uploads\/2026\/04\/Christianity-can-be-an-ally-for-Kenyan-conservation-commentary.png 768w, https:\/\/imgs.mongabay.com\/wp-content\/uploads\/sites\/20\/2026\/04\/10150433\/Wangari-Maathai-Unep-e1583247817897-350x233.png 350w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\"\/><figcaption class=\"wp-caption-text\">Although famed conservationist and tree planter Wangari Maathai was generally critical of Christianity, her later writings contained many Biblical references. Image courtesy of UN Environment Program.<\/figcaption><\/figure>\n<p>Building on this, in February 1992, the National Council of Churches of Kenya (NCCK), together with the Green Belt Movement founded by Wangari Maathai, convened the Churches Forum on Environment and Development in Nairobi to further discuss the ways in which churches and faith communities across Kenya could work to promote and practice environmental stewardship. Their efforts would bear fruit toward the turn of the century, when Kenya\u2019s first explicitly Christian conservation organization, <a href=\"https:\/\/www.arocha.or.ke\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">A Rocha Kenya<\/a> (ARK), was established.<\/p>\n<p>ARK was born in 1998, in part out of the wider Christian conservation movement that is <em>a rocha<\/em> (Portuguese for \u201cthe rock\u201d), years after the first A Rocha organization <a href=\"https:\/\/arocha.org\/wp-content\/uploads\/2023\/05\/Field_Notes_issue67_WEB.pdf\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">founded<\/a> in Portugal in 1983. Since its establishment, ARK, motivated by its <a href=\"https:\/\/www.arocha.or.ke\/our-vision-mission-and-values\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">mission<\/a> to \u201cmake God\u2019s love for His world known by demonstrating how to practically care for it,\u201d has been actively involved in practical conservation efforts along Kenya\u2019s central coast and coastal hinterlands.<\/p>\n<p>From its founding to present day, ARK has carried out community <a href=\"https:\/\/arocha.org\/en\/projects\/a-rocha-kenya-assets\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">conservation work<\/a> in the Arabuko-Sokoke Forest in Kilifi county, the largest and most intact coastal dryland forest in East Africa. More recently, ARK has worked to establish a nature reserve of more than 7,000 acres (2,800 hectares) in the <a href=\"https:\/\/www.arocha.or.ke\/dakatcha-nature-reserve\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Dakatcha Woodland<\/a> \u2014 a Key Biodiversity Area (KBA) home to 13 IUCN Red Listed species, including four classified as endangered \u2014 that has been under increasing threat of deforestation due to increased charcoal production and the rapid expansion of pineapple farms.<\/p>\n<p>Further inland, <a href=\"https:\/\/www.creationstewardsint.org\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Creation Stewards International<\/a> (CSI , formerly Care of Creation Kenya) has been working to promote environmental stewardship in and around the Rift Valley since 2005. Focusing on creation stewardship training and educating church leaders, CSI works to integrate creation stewardship into mainstream church teaching while promoting indigenous forestry, biodiversity conservation, and sustainable livelihood practices through practical workshops and training events.<\/p>\n<p>Perhaps the best-known merging of Christianity and environmentalism more broadly in the Kenyan context can be seen in the life, work and writings of the late <a href=\"https:\/\/wangarimaathai.org\/wangaris-story\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Maathai<\/a>, the founder of the <a href=\"https:\/\/www.greenbeltmovement.org\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Green Belt Movement<\/a> and the first African woman to receive a Nobel Peace Prize. While her political and environmental activism are typically the main subject of writings and commentaries on her life, a less appreciated but fascinating part of her work were the ways in which she drew on biblical themes of environmental stewardship to motivate and justify her work. Though Maathai was rightly critical of Christianity\u2019s connection to empire, cultural condemnation and land dispossession, her final publication, <a href=\"https:\/\/www.penguinrandomhouse.com\/books\/200491\/replenishing-the-earth-by-wangari-maathai\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\"><em>Replenishing the Earth: Spiritual Values for Healing Ourselves and the World<\/em><\/a>, published just a year before her death, is replete with biblical references used to establish a spiritual basis for environmental stewardship.<\/p>\n<figure id=\"attachment_284824\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-284824\" src=\"https:\/\/climatevdo.com\/wp-content\/uploads\/2026\/04\/1776231104_999_Christianity-can-be-an-ally-for-Kenyan-conservation-commentary.jpg\" alt=\"Maasai attendees at a church service.\" width=\"768\" height=\"512\" srcset=\"https:\/\/climatevdo.com\/wp-content\/uploads\/2026\/04\/1776231104_999_Christianity-can-be-an-ally-for-Kenyan-conservation-commentary.jpg 768w, https:\/\/imgs.mongabay.com\/wp-content\/uploads\/sites\/20\/2024\/07\/23141011\/Maasai-attendees-1200x800.jpg 1200w, https:\/\/imgs.mongabay.com\/wp-content\/uploads\/sites\/20\/2024\/07\/23141011\/Maasai-attendees-610x407.jpg 610w, https:\/\/imgs.mongabay.com\/wp-content\/uploads\/sites\/20\/2024\/07\/23141011\/Maasai-attendees-350x233.jpg 350w, https:\/\/imgs.mongabay.com\/wp-content\/uploads\/sites\/20\/2024\/07\/23141011\/Maasai-attendees.jpg 1536w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\"\/><figcaption class=\"wp-caption-text\">Maasai attendees at a church service. Image by Stuart Butler for Mongabay.<\/figcaption><\/figure>\n<p>Importantly, this spirit of Christian environmental activism lives on in Kenya. Newly established groups such as the <a href=\"https:\/\/climateconnect.earth\/organizations\/young-theologians-initiative-for-climate-action\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Young Theologians Initiative for Climate Action<\/a> and <a href=\"https:\/\/www.anglicannews.org\/news\/2018\/10\/anglican-church-of-kenya-becomes-third-province-to-launch-green-anglicans-movement.aspx\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Kenya\u2019s Green Anglicans Movement<\/a> are working to safeguard the integrity of creation across Kenya. What\u2019s more, the Anglican Church of Kenya has declared 2026 the \u201cyear dedicated to care for the environment\u201d under the banner of the theme \u201c<a href=\"https:\/\/www.facebook.com\/watch\/?v=2692951934391085\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">Wholesome Ecology<\/a>.\u201d Critically, many of these efforts in church-led environmental stewardship are being spearheaded and sustained by young Kenyans who are increasingly recognizing that their faith and caring for creation are not in conflict, but rather are co-productive.<\/p>\n<p>This article is not suggesting that Christians or the church have a monopoly on how to rightly practice conservation or environmental stewardship more broadly. History clearly shows that Christians have a less than laudable track record on this front. Nor is this an attempt to rehabilitate the environmental record of Christians through selective amnesia. Rather, this is about trying to take faith seriously and tell the truth about the dynamic, fascinating, and often contradictory entanglements between Christianity and conservation in Kenya.<\/p>\n<p>As Butler alludes to, Christianity in Kenya is an extremely powerful social force, with more than 85% of Kenyans <a href=\"https:\/\/www.pewresearch.org\/religion\/feature\/religious-composition-by-country-2010-2020\/\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">identifying<\/a> as Christian. With such a large contingent of Kenyans practicing the faith, this shows that in the context of conservation, Christianity in Kenya cannot be treated as monolithic. As the diversity of Christian expression in Kenya demonstrates, the faith, its theologies and its outworkings are plural, contested, and capable of generating both productive and destructive relationships with the environment and its nonhuman inhabitants.<\/p>\n<p>Rather than casting it in the singular mold of conservation anathema, conservation thinkers and practitioners could embrace the kaleidoscopic complexities of Christianity \u2014 and all religious faiths \u2014 in shaping decisions and outcomes. Indeed, if conservation is to be marked by a deep spirit of social relevance in Kenya and elsewhere, religious faith must be taken more seriously.<\/p>\n<p>\u00a0<\/p>\n<p><strong><em>Peter Rowe<\/em><\/strong><em> completed his Ph.D. in geography at the University of Edinburgh, U.K., in 2025, where he investigated historical and contemporary links between Christianity, conservation and agriculture in Kenya.<\/em><\/p>\n<p><em><strong>Banner image:<\/strong> Kenyan Christian congregations which lack churches often gather for worship in the shade of forests. Image courtesy of AGWM Africa.<\/em><\/p>\n<p><strong><em>See related coverage of conservation and religion:<\/em><\/strong><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"yQ6c1Lrywl\">\n<p><a href=\"https:\/\/news.mongabay.com\/2024\/07\/photos-for-kenyas-maasai-a-new-faith-may-undo-age-old-conservation-traditions\/\" data-wpel-link=\"internal\">Photos: For Kenya\u2019s Maasai, will a new faith undo age-old conservation traditions?<\/a><\/p>\n<\/blockquote>\n<p><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute , visibility: hidden ,\" title=\"\u201cPhotos: For Kenya\u2019s Maasai, will a new faith undo age-old conservation traditions?\u201d \u2014 Conservation news\" src=\"https:\/\/news.mongabay.com\/2024\/07\/photos-for-kenyas-maasai-a-new-faith-may-undo-age-old-conservation-traditions\/embed\/#?secret=0XpbGz2cIZ#?secret=yQ6c1Lrywl\" data-secret=\"yQ6c1Lrywl\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"fkSXrBR6gZ\">\n<p><a href=\"https:\/\/news.mongabay.com\/2025\/12\/taboo-against-harming-strangler-fig-spirits-protects-forests-in-indonesian-borneo\/\" data-wpel-link=\"internal\">Taboo against harming strangler fig spirits protects forests in Indonesian Borneo<\/a><\/p>\n<\/blockquote>\n<p><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute , visibility: hidden ,\" title=\"\u201cTaboo against harming strangler fig spirits protects forests in Indonesian Borneo\u201d \u2014 Conservation news\" src=\"https:\/\/news.mongabay.com\/2025\/12\/taboo-against-harming-strangler-fig-spirits-protects-forests-in-indonesian-borneo\/embed\/#?secret=pK9xGEtJQS#?secret=fkSXrBR6gZ\" data-secret=\"fkSXrBR6gZ\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"5ZlnlliuO0\">\n<p><a href=\"https:\/\/news.mongabay.com\/2025\/05\/bangladesh-protects-sacred-forests-to-strengthen-biodiversity-conservation\/\" data-wpel-link=\"internal\">Bangladesh protects sacred forests to strengthen biodiversity conservation<\/a><\/p>\n<\/blockquote>\n<p><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute , visibility: hidden ,\" title=\"\u201cBangladesh protects sacred forests to strengthen biodiversity conservation\u201d \u2014 Conservation news\" src=\"https:\/\/news.mongabay.com\/2025\/05\/bangladesh-protects-sacred-forests-to-strengthen-biodiversity-conservation\/embed\/#?secret=u8Ru6LRmMs#?secret=5ZlnlliuO0\" data-secret=\"5ZlnlliuO0\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<p><strong>Citations:<\/strong><\/p>\n<p>White,\u00a0L. (1967). The historical roots of our ecologic crisis.\u00a0<em>Science<\/em>,\u00a0<em>155<\/em>(3767), 1203-1207. doi:<a href=\"https:\/\/doi.org\/10.1126\/science.155.3767.1203\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">10.1126\/science.155.3767.1203<\/a><\/p>\n<p>Orr,\u00a0D.\u00a0W. (2005). Armageddon versus extinction.\u00a0<em>Conservation Biology<\/em>,\u00a0<em>19<\/em>(2), 290-292. doi:<a href=\"https:\/\/doi.org\/10.1111\/j.1523-1739.2005.s04_1.x\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">10.1111\/j.1523-1739.2005.s04_1.x<\/a><\/p>\n<p>Sommerschuh, J. (2025). Defending life: Environmental crisis and Catholicism in western Kenya. <em>Religion, 56<\/em>(1), 117-132. doi:<a href=\"https:\/\/doi.org\/10.1080\/0048721X.2025.2504870\" data-wpel-link=\"external\" target=\"_blank\" rel=\"external\">10.1080\/0048721x.2025.2504870<\/a><\/p>\n<div id=\"single-article-footer\">\n<div class=\"container in-column about-editor-translator gap--40 pv--80\">\n<div class=\"container grid--3 repeat gap--40\">\n<div class=\"in-row gap--16\">\n<div class=\"author-avatar\">\n                    <img alt=\"\" src=\"https:\/\/climatevdo.com\/wp-content\/uploads\/2026\/03\/Local-communities-are-conservations-most-undervalued-asset-commentary.png\" srcset=\"https:\/\/secure.gravatar.com\/avatar\/af12bf65d24c9b6677fa5125044ed939da883258caf322b3fed185af87dcf4ab?s=64&#038;d=identicon&#038;r=g 2x\" class=\"avatar avatar-32 photo\" height=\"32\" width=\"32\" loading=\"lazy\" decoding=\"async\"\/>        <\/div><\/div><\/div><\/div><\/div>\n<p>                            <span class=\"article-comments\"><a href=\"\" data-wpel-link=\"internal\"\/><\/span><\/p><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Part of the difficulty in mainstreaming religious faith into conservation thinking and practice comes down to outdated narratives. The negative impact of Christianity on the environment has in particular been well-circulated for over a half-century, but this doesn\u2019t fully reflect current realities in nations like Kenya. \u201cAs the diversity of Christian expression in Kenya demonstrates, [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":3556,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[82],"tags":[],"class_list":["post-3555","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-nature-biodiversity"],"_links":{"self":[{"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/posts\/3555","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/climatevdo.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3555"}],"version-history":[{"count":1,"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/posts\/3555\/revisions"}],"predecessor-version":[{"id":3557,"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/posts\/3555\/revisions\/3557"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/climatevdo.com\/index.php?rest_route=\/wp\/v2\/media\/3556"}],"wp:attachment":[{"href":"https:\/\/climatevdo.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3555"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/climatevdo.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3555"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/climatevdo.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3555"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}