<p>Liberation theology has long affirmed that theology must begin with the voices of the poor and excluded. Yet much of its attention has rested on structural injustices such as political, economic, and ecclesial—rather than the subtle ways oppression is woven into daily life. This paper contends that phenomenology, especially through the notion of the lifeworld, provides a critical lens to address that gap. Drawing first on Edmund Husserl’s account of the lifeworld as the horizon of meaning, then on Alfred Schutz’s exploration of intersubjectivity and Maurice Merleau-Ponty’s reflections on embodiment, the study develops a framework for showing how oppression unsettles ordinary experience. Hunger reshapes the perception of time, displacement fractures one’s relation to space, and stigma alters the way bodies appear in public life. Yet oppression does not exhaust the lifeworld. Alongside fracture, one finds resilience, solidarity, faith, and small but persistent acts of resistance—resources from which liberation theology derives its vision of praxis. By bringing phenomenological attentiveness into dialogue with theological reflection, this paper seeks to link subjective experience with collective struggle, offering a methodological grounding that is both descriptive and transformative. The scope extends beyond Latin America to include Dalit struggles in India, African postcolonial theologies, feminist and ecological perspectives, and the challenges of digital exclusion. In these varied contexts, phenomenology enriches liberation theology by giving language to lived suffering while also disclosing fragile horizons of hope from which liberation remains possible.</p>