Although modern life and Christianity have not drastically affected the sacred places, their religious systems and related practices, there is a decline in their popularity, in favour of Christianity, which has diverted people from the traditional practices and beliefs. The community still insists that these sacred spots are to be protected. Rock art and paintings can be a major economic force. But more fundamentally, the art is part of who the people are. It makes them feel complete. It links them to their past and expresses their ideas, thoughts and values. Some of the drawings are about their healing practices, which release comfort and satisfaction as they watch them. Some are about dances, associated with healing, thus engaging the mind and body into a spirit of dance and celebration. It is a symbol of collective identity, activity and history.

A shared interest of law and religion is the advancement of human flourishing, yet there is no common understanding of what it means for humans to flourish and the means by which to attain a flourishing life. The concept of human flourishing is especially important for Africa, where community and national development compete with forces of conflict and scarce resources. In the broadest sense, the concept of human flourishing focuses our attention on having a comprehensively good or worthwhile life, but various religious and legal traditions suggest different norms for measuring the quality of life and designing the institutional structures that could best facilitate and preserve it.

This volume explores themes of ecotheology, ecofeminism, environmental pollution and degradation, climate change, human and environmental rights, sustainable development, human-animal relations through totem and taboo, sacred sites and spaces, and other environmental topics in ways that add immeasurably to the study of African environmentalisms and the interaction of law and religion. In terms of religion, the capability of humans not only to sin and destroy the earth, but also to repair and redeem it, is very much in evidence across Christianity, Islam and Africa’s many indigenous religious and cultural traditions. In terms of law, the need for effective policies and for states and governments to work with indigenous groups and communities towards environmental solutions is also apparent.

In our time the study of law and religion is emerging as a wide-ranging and vital academic discipline, with increasingly urgent implications for society at large. Lying at the intersection of a variety of other disciplines ? law, theology, religious studies, political science, sociology and anthropology, to name only the most obvious ? the field of law and religion is generating a burgeoning volume of interdisciplinary and trans-disciplinary research and study. The current volume is proof of this. The discussion of the relationship between law and religion, as seen from a variety of perspectives in Africa, underscores the critical importance of the issues involved in the everyday life of all citizens. It is accordingly vital for governments to take note of the scholarly results that are produced. We hope that this volume will contribute to this aim.

Security is a key topic of our time. But how do we understand it? Do law and religion take different views of it? In this fifth volume in the Law and Religion in Africa series, radicalisation, terrorism, blasphemy, hate speech, religious freedom and just war theories rub shoulders with issues of witchcraft, female genital mutilation circumcision, child marriage, displaced communities and additional issues besides. This unique collection of topics is both challenging and inspiring, providing illumination in troubled times, and forming a sound foundation for future scholarship.

C.O.OKIDl1 I welcome the opportunity to prepare a Foreword to the book on Environmental Policy and Law in Africa, edited by Kevin R. Gray and Beatrice Chaytor. It is a pleasure to do that because the book is a contribution to the cause of capacity building for development and implementation of environmental law in Africa, a goal towards which I have had an undivided focus over the last two decades. There is still some belief in and outside Africa that for developing countries in general, and Africa in particular, development and implementation of environmental law is not a priority. This belief prevails strongly in many quarters of the industrialised countries. In fact, the view is held either out of blatant ignorance or by some renegade industrialists who fail to appreciate Michael Royston's 1979 thesis that Pollution Prevention Pays.2 That group, for obvious reasons, must have their correspondent counterparts in Africa to provide hope that industries rejected as derelict in the West or inoperable due to rigorous environmental regulation, can find homes to which they can escape and dump their polluting industries.

This book interrogates the contributions that religious traditions have made to climate change discussions within Africa, whether positive or negative. Drawing on a range of African contexts and religious traditions, the book provides concrete suggestions on how individuals and communities of faith must act in order to address the challenge of climate change. Despite the fact that Africa has contributed relatively little to historic carbon emissions, the continent will be affected disproportionally by the increasing impact of anthropogenic climate change. Contributors to this book provide a range of rich case studies to investigate how religious traditions such as Christianity, Hinduism, Islam, and indigenous faiths influence the worldviews and actions of their adherents. The chapters also interrogate how the moral authority and leadership provided by religion can be used to respond and adapt to the challenges posed by climate change. Topics covered include risk reduction and resilience, youth movements, indigenous knowledge systems, environmental degradation, gender perspectives, ecological theories, and climate change financing. This book will be of interest to scholars in diverse fields, including religious studies, sociology, political science, climate change and environmental humanities. It may also benefit practitioners involved in solving community challenges related to climate change. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license