In 2011, the UN’s International Law Commission first included the ‘protection of the environment in relation to armed conflicts’ in its programme of work. Earlier this year, the Drafting Committee provisionally endorsed 28 legal principles intended to mitigate environmental degradation before, during and after conflicts. These addressed issues ranging from the pillage of natural resources to corporate environmental conduct and the environmental stress caused by population displacement.
 
Special Rapporteur Dr Marja Lehto and a panel of experts will discuss some of the environmental issues arising from armed conflict and how these can be tackled. What are the International Law Commission’s recommendations and to what extent are stakeholders engaging with the work? In what sense are parties to the conflict, including governments, rebel groups and civil society, accountable for environmental devastation?

And, looking beyond the environmental consequences of war, what is the role of climate change in driving insecurity and triggering conflict in the first place?

Until fairly recently, consideration of religion has been marginal or even non-existent in the scholarly discourse about environmental politics. Renewed attention to the intersection of these fields has been encouraged by a recent widening in discussions of ‘environmental values’ to include the role of religious institutions and personal belief in forming spiritual environmental values and renewed attention to the place of ethics and religious institutions in global environmental politics. Following a range of historic declarations by religious leaders, the recent encyclical by Pope Francis signalled a new level of integration between Catholic concerns for social and environmental justice. Yet, much of the continued engagement by large environmental NGOs and governments has continued to ignore the complex interrelation of local, intermediate and transnational religious political ecology. In this article, which is based on data gathered during five years of fieldwork, primarily with British Christian REMOs (religious environmental movement organizations), I probe the complexities of political engagement with religious environmentalism which arise from the many different organizational iterations these groups may take. On the basis of such investigation I suggest that effective high-level engagement with REMO groups will be greatly enhanced by a nuanced understanding of the many different shapes that these groups can take, the various scales at which these groups organize, and the unique inflection that political action and group identity can take in a religious context.