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Relevant bibliographies by topics / Church development, New – Ethiopia

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Academic literature on the topic 'Church development, New – Ethiopia'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Church development, New – Ethiopia"

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Watson, Elizabeth E. "Making a Living in the Postsocialist Periphery: Struggles between Farmers and Traders in Konso, Ethiopia." Africa 76, no. 1 (February 2006): 70–87. http://dx.doi.org/10.3366/afr.2006.0006.

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AbstractThis article explores the experience of one village in Ethiopia since the overthrow of the Marxist‐Leninist Derg regime in 1991. The new government introduced policies that have much in common with those dominating the international geopolitical scene in the 1990s and 2000s. These include an emphasis on democracy, grassroots participation and, to some extent, market liberalization. I report here on the manifestations of these policy shifts in Gamole village, in the district of Konso, once remote from the political centre in Addis Ababa but now expressing its identity through new federal political structures. Traditional power relations between traders and farmers in Gamole have been transformed since 1991 as the traders have exploited opportunities to extend trade links, obtain land and build regional alliances through participation in the Ethiopian Orthodox Church. They have appropriated the discourse of democracy to challenge their traditional position of subordination to the farmers – and this, in turn, has led to conflict. While these changes reflect the postsocialist transition, they can also be seen as part of a continuing process of change brought about by policies of reform in land tenure, the church and the state, introduced during the Derg period. These observations at a local level in Ethiopia provide insights into the experiences of other states in postsocialist transition.

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Bekele, Y. Y., A. J. Flisher, A. Alem, and Y. Baheretebeb. "Pathways to psychiatric care in Ethiopia." Psychological Medicine 39, no. 3 (July 8, 2008): 475–83. http://dx.doi.org/10.1017/s0033291708003929.

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BackgroundUnderstanding the pathways to psychiatric care and recognition of delay points are crucial for the development of interventions that aim to improve access to mental health-care services.MethodOver a 2-month period in 2003, a total of 1044 patients at the commencement of new episodes of care at Amanuel Specialized Mental Hospital in Addis Ababa, Ethiopia were interviewed using the encounter form that was developed by the World Health Organization (WHO) for the study of pathways to psychiatric care.ResultsThe mental hospital was contacted directly by 41% of patients. The remaining patients sought care from up to four different caregivers before arriving at the psychiatric hospital. Where the initial service was not received at the psychiatric hospital, 30.9% of patients sought care from priests/holy water/church. The median delay between onset of illness and arrival at the psychiatric hospital was 38 weeks. The longest delays before arriving at the mental hospital were associated with having no formal education, joblessness, and diagnoses of epilepsy and physical conditions.ConclusionsImplementing a robust referral system and establishing a strong working relationship with both traditional and modern health-care providers, as well as designing a service delivery model that targets particular segments of the population, such as those who are uneducated, jobless and/or suffer from epilepsy and somatic conditions, should be the most important strategies towards improving mental health service delivery and shortening of undue delay for patients receiving psychiatric care in Ethiopia.

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Cobley, Alan Gregor. "The ‘African National Church’: Self-Determination and Political Struggle Among Black Christians in South Africa to 1948." Church History 60, no. 3 (September 1991): 356–71. http://dx.doi.org/10.2307/3167472.

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The first generations of black Christians in Southern Africa went through a painful process of critical examination and experiment as they struggled to assimilate new economic, social, and religious values. These values were presented to them mainly by white missionaries and were based largely on European models. It was as part of this dialectical process that an independent black churches movement—quickly labeled by friends and foes the “Ethiopian Movement”—had emerged at the end of the nineteenth century. The independent black churches spread and multiplied rapidly in South Africa. By 1919 there were seventy-six recognized sects; however, there were many more which were not officially recognized. A black newspaper reported in 1921 that there were “at least one thousand natives within the municipal boundary of Johannesburg who call themselves ministers, but who are unattached to any recognised chuch, and who live on the offerings of their respective flocks.” Although many members of these churches were active politically, the most pervasive influence of the movement was on the ideology of African nationalism, as the role of the church became a recurring theme in debates on the development of an African national identity.

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Gnamo, Abbas Haji. "Islam, the orthodox Church and Oromo nationalism (Ethiopia)." Cahiers d'études africaines 42, no. 165 (January 1, 2002): 99–120. http://dx.doi.org/10.4000/etudesafricaines.137.

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Muehlbauer, Mikael. "An Italian Renaissance Face on a “New Eritrea”:." Journal of the Society of Architectural Historians 78, no. 3 (September 1, 2019): 312–26. http://dx.doi.org/10.1525/jsah.2019.78.3.312.

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A whitewashed neo-Renaissance façade set into a high rock escarpment above the village of Abreha wa-Atsbeha, in East Tigray, Ethiopia, stands in stark contrast to its sunbaked highland surroundings. Behind this façade is a relatively large rock-cut structure, one of the oldest medieval church buildings in Ethiopia. An Italian Renaissance Face on a “New Eritrea”: The 1939 Restoration of the Church of Abreha wa-Atsbeha addresses how the restoration of this church conducted by Italian Fascist authorities represents the appropriation of local history by both Fascist Italy and Ethiopia's own imperial rulers. As Mikael Muehlbauer describes, while the façade classicizes the building, evoking both the Italianita of the Renaissance and the Romanitas of imperial Rome, earlier murals inside claimed it for Yohannes IV, the nineteenth-century Tigrayan emperor of Ethiopia.

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Kassa, Sintayehu Demeke, Buruk Wolde-Michael Jima, and Tsegaye Zeleke Tufa. "Orthodox Christianity among the Gedeo, Southern Ethiopia: Inception and Development to 1991." International Journal of Multicultural and Multireligious Understanding 7, no. 5 (August 13, 2020): 668. http://dx.doi.org/10.18415/ijmmu.v7i5.1873.

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The seed of Orthodox Christianity sown on the land of Gedeo in the late 19th century following the state expansion to the south could survive the assault of the Fascist aggressors and could bear its fruit during the post-liberation period. The time witnessed a large-scale evangelization and the subsequent mass baptism of the local population. This was to be followed by the increasing number of newly constructed churches and expansion of their services in the region. The 1975 land nationalization policy of the Derg, however, demolished all these achievements of the EOC by dismantling the base of its economy, ye samon maret. The clergymen who based their life on the cultivation of these church lands deserted their church in search of any other means of economic survival and this was to threaten the existence of the Orthodox church among the Gedeo let alone its growth and development in the region. Though the Derg tried to mitigate this economic crisis of the church through financial subsidy, the support could not bring a meaningful solution since the amount was insignificant as compared to the large number of clergymen the church was administering by then. The problem was, therefore, to wait for its answer through the free market economic order of the post 1991 political era.

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Sommerschuh, Julian. "Questioning Growth: Christianity, Development, and the Perils of Wealth in Southern Ethiopia." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 32–53. http://dx.doi.org/10.1163/15700666-12340178.

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Abstract Research on the economic effects of African Christianity has mainly focused on Pentecostalism. The dominant opinion of this literature is that Pentecostalism stimulates economic activity and supports economic development. This article looks beyond Pentecostalism by discussing the case of an Evangelical church in southern Ethiopia. Covering a period of two decades, I trace a shift in the relation between Evangelicalism and local aspirations for economic development. Initially seen as a means to achieve religious ends, the pursuit of development has recently been problematized as a source of social and spiritual ills. The church now discourages excessive participation in the commercial economy, and dedicated Evangelicals relinquish economic opportunities that they fear could lead them into sin. This shows that while Christianity can stimulate processes of economic development it can also constrain these, motivating people to renounce the quest for wealth in favour of other values.

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Rock, June. "Ethiopia elects a new parliament." Review of African Political Economy 23, no. 67 (March 1996): 92–102. http://dx.doi.org/10.1080/03056249608704182.

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Huang, Maurine. "Sacramento Learns from Bangladesh: A New Twist on Economic Development." Practicing Anthropology 18, no. 1 (January 1, 1996): 10–14. http://dx.doi.org/10.17730/praa.18.1.088650075116p171.

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Church bulletins often carry inserts describing various development projects in Third World nations which church members can assist. Favored projects include cooperative ventures such as village-owned wells or farms in sub-Saharan Africa or craft co-ops for oppressed women in South Asia. By making generous contributions to special denominational offerings, church members, sitting in their pews in this most developed of countries, can help poor unfortunate individuals in some backward Third World country.

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Dejene, Solomon. "Ethiopian Traditional Values versus the Social Teaching of the Church." Exchange 37, no. 2 (2008): 124–55. http://dx.doi.org/10.1163/157254308x278558.

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AbstractEven if the Roman Catholic Church does not have a very long history in Ethiopia and constitutes a small minority of the society, her social significance is great in part due to the structural development programs she runs through out the country. The main aim of this paper is to identify how much the Church has made use of traditional systems and values in reflecting and communicating pastorally particularly in regard the Social of the Church (henceforth CST). By analyzing four selected pastoral letters, this article tries to spell out the strengths and shortcomings of the Church in employing traditional systems and values in giving form to the CST.

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Dissertations / Theses on the topic "Church development, New – Ethiopia"

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Higgins, Wallace W. "Church planting in pioneer areas." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Kim, Koonsung. "Factors determining church planting success for the Korean Foursquare Church /." Free full text is available to ORU patrons only; click to view:, 2004. http://wwwlib.umi.com/cr/oru/fullcit?p3150441.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2004.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 255-261).

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Bissell, Timothy R. "Church Multiplication Centers and indigenous church expansion." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p056-0078.

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Kaplan, Jeff S. "From established church to church plant an autobiographical study of one pastor's change to be a church planter and its implications for the church /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Rowley, Robert J. "Successfully coaching church planters." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Andrews, Gene. "New church planting in the Piedmont." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Abiche, Tefera Talore. "Community development initiatives and poverty reduction: the role of the Ethiopian Kale Heywot Church in Ethiopia." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&amp.

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Ethiopia is a country well endowed with a number of development related NGOs who have been involved in socio-economic development at national, regional and grassroots level. In a country like Ethiopia, where natural and man-made hazards persist, NGOs play a crucial role in terms of reducing poverty and other human sufferings. As one of the non-governmental organizations, the Ethiopian Kale Heywot Church Development Program (EKHCDP) has played an important role in supporting and encouraging the development aspirations of local communities in the areas of environmental rehabilitation, water and sanitation, agriculture, health, education, credit and saving schemes.

The study focused on the Ethiopian Kale Heywot Church community development program in five selected project areas, namely Lambuda, Durame, Shashamane, Debraziet and Nazret. The analysis subsequently examined the nature and extent of community participation in the project planning, implementation and decision-making phases. Thereafter, the study brought into focus general observations gleaned from the investigation and provides recommendation to the EKHC and other stakeholders that have been involved in development activities.

Quantitative and qualitative methods of research have been applied throughout the investigation. Accordingly, observation, in depth interviews, focus group discussions and structured and semi-structured questionnaires were used to gather information. The qualitative mode was employed to gather socially dynamic information on issues relating to beneficiaries&rsquo
perceptions of processes in order to gain a deeper understanding of the dynamics at play. On the other hand, the quantitative mode was used to test variables related to the research problem.

The findings indicate that the Ethiopian Kale Heywot Church development program has played a significant role in terms of community development. Moreover, its development approach is responsive to local needs and able to mobilize local and external resources to support the poor, so that through empowerment and participation they will be released from the deprivation trap that they find themselves in. The study also indicates that the EKHCDP has good linkages and networks with other communities and partners. However, the study indicated that the intensity of community participation in decision-making is still low in certain cases. Meanwhile, the beneficiaries did not show a clear understanding of aspects such as project ownership. Finally, this study recommends that genuine community participation should be maintained because it is the core activity contributing to beneficiary empowerment and grassroots institutional capacity building and an essential ingredient for self-reliance and project sustainability.

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Wilson, R. Boyce. "Church growth by church division : a Mexican model for urban church growth /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Pisarchuk, Theodore. "Orthodox Church planting for evangelism and church growth." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Franka, Ondrej. "A strategy for mobilizing the Baptist church in Serbia to plant new churches." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0381.

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Books on the topic "Church development, New – Ethiopia"

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Peace and development in the new Ethiopian Milleneum [sic]. Addis Ababa: K. Merahi, 2005.

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Reflections on development in Ethiopia: New trends, sustainability and challenges. Addis Ababa, Ethiopia: Forum for Social Studies, 2014.

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Church planting: The next generation : introducing the Century 21 Church Planting System. Indianapolis, IN: Light and Life Press, 1994.

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Grosbach, Theodore D. Church planting. Hazelwood, MO: Word Aflame Press, 2012.

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Schaller, Lyle E. 44 questions for church planters. Nashville: Abingdon Press, 1991.

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Christoph, Schalk, ed. Natural Church Development Implementation Manual. United Kingdom: British Church Growth Association, 1998.

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Christoph, Schalk, ed. Implementation guide to natural church development. Carol Stream, IL: ChurchSmart Resources, 1998.

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Logan, Robert E. Church planter's checklist. Pasadena, Cal: Charles E. Fuller Institute, 1987.

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Logan, Robert E. Church planting workbook. Pasadena, Cal: Charles E. Fuller Institute, 1985.

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Ethiopia, Catholic Church in. The Catholic Church in Ethiopia: Working for integral human development : strengthening partnership for united action. Addis Ababa: Catholic Church in Ethiopia, 2005.

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Book chapters on the topic "Church development, New – Ethiopia"

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Bevan, Philippa. "Researching Social Change and Continuity: A Complexity-Informed Study of Twenty Rural Community Cases in Ethiopia in 1994–2015." In Methodological Challenges and New Approaches to Research in International Development, 103–40. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137293626_6.

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Monyo, Emmanuel S., Essegbemon Akpo, Chris O. Ojiewo, and Rajeev K. Varshney. "A Cross-Case Analysis of Innovation Platform Experiences in Seven Countries in West and East Africa and South Asia." In Enhancing Smallholder Farmers' Access to Seed of Improved Legume Varieties Through Multi-stakeholder Platforms, 185–97. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-8014-7_13.

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AbstractThe Bill and Melinda Gates Foundation (BMGF) funded Tropical Legumes (TL III) project was implemented in seven sub-Saharan Africa countries (Burkina Faso, Ghana, Mali, Nigeria, Ethiopia, Tanzania, and Uganda) and South Asia (India). Shortage of seed of improved varieties has been identified as the greatest hindrance to farmer adoption of new agricultural technologies developed through this project. This chapter compares the different approaches followed by different countries in the establishment of Multi-Stakeholder Platforms (MSPs) for supply of improved legume seed to farmers. Achievements from this initiative are mixed and multi-dimensional. The details herein provide the reader with insights on the level of success of innovation platforms in the different countries and implications for agricultural technology dissemination to smallholder farmers. Key achievements include strengthened linkages among various legume seed value chain actors, participation of several cadres of seed producers in a decentralized system resulting into significant increase in the production of certified and quality declared seed of legumes, and rapid adoption and use of newly released varieties by smallholder farmers. As for those areas where the initiative did not produce the desired results, it is a testament that unless a well thought-out inclusive and comprehensive approach which defines the critical roles of each player in the value chain is developed, current seed shortages will continue, eroding emerging market opportunities and good intentions of development partners. The reader is directed to individual chapters for details of the process followed by each country/crop in the establishment of MSPs, their composition, key achievements, challenges, and lessons for overall improvement of the national legume seed systems.

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"Evangelicals and Pentecostals: New Ways of Believing." In The Orthodox Church of Ethiopia. I.B.Tauris, 2017. http://dx.doi.org/10.5040/9781350989023.ch-009.

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"Pastoralists’ innovative responses to new camel export market opportunities on the Kenya/Ethiopia borderlands." In Pastoralism and Development in Africa, 121–30. Routledge, 2013. http://dx.doi.org/10.4324/9780203105979-18.

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"III. Christian Theology in Arabic: A New Development in Church Life." In The Church in the Shadow of the Mosque, 45–74. Princeton University Press, 2007. http://dx.doi.org/10.1515/9781400834020-006.

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MacKay, Michael Hubbard. "Church." In Prophetic Authority, 53–70. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0005.

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The third foundational narrative that secured Joseph Smith’s religious authority surrounds the founding of his church, the Church of Christ. It marked Smith’s prophetic voice extending beyond his personal charisma into the institutional realm of an enduring religion. Scholars have observed that Mormonism is a kind of test case for Max Weber’s theory of the routinization of charisma since at Mormonism’s founding the religion was heavily tied to Joseph Smith’s prophetic power, and such movements do not often survive the death of their founders. Weber insists that charismatic authority can easily falter in its fragile state and that such leaders rarely form long-lasting organizations. Yet Mormonism did not fade after Smith’s death in 1844. In fact, Smith was obsessed with organization from the point that he merged his charismatic prophethood with the bureaucracy of church governance in a form of hierarchical democracy. A sustainable and manageable priesthood hierarchy was not possible until he grounded his tradition within an official church where ordinations could be performed and ordinances carried out with the legitimating force of the institution. The church would form its own ecclesiastical structure that was maintained through Smith’s prophetic voice and periodically reevaluated with changes in geography, demographics, and politics. The long-lasting priesthood order led to a new phase in Mormonism and religious authority in the antebellum United States. This chapter charts early Mormonism’s development into an institutional state, beginning with the 1829 charismatic revelations for the design of the church and ending with the 1830 establishment of the church and the official ordination of Joseph Smith as its prophet. The chapter traces the trajectory of how Smith’s voice maintained its singular value while securing an institutional status within a church, how he democratized his gifts through the priesthood while monopolizing his own prophetic authority.

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Anteneh, Degarege. "Reliability Enhancement of Smart Distribution Network Using Reconfiguration." In Handbook of Research on New Solutions and Technologies in Electrical Distribution Networks, 157–70. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1230-2.ch009.

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Electric power should deliver a predicable per condition for the technological, economic, and political development of any countries and it is vital for each individual. Power outage is series problem in Ethiopia at the hole of distribution network. This is due to frequent interruptions and much time service restoration. That is why most customers of Ethiopia have their day-to-day activities highly affected and they are strongly complaining to Ethiopia electric utility daily. But this power outage affected customer cost and the Ethiopian utility. In most developing countries including Ethiopia, distribution systems have received considerably less of the attention to reliability modeling and evaluation than have generating and transmitting systems. Life is directly or indirectly dependent on electric power so a utility should deliver reliable power every day for 24 hours and each year for 8,760 hours to satisfy human needs and to perform their works as much as possible with less economy.

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Ousterhout, Robert G. "New Church Architecture and the Rise of Monasticism." In Eastern Medieval Architecture, 303–31. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190272739.003.0014.

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By the end of the ninth century, Byzantium emerged from the Transitional Period as a smaller entity, limited for the most part to Turkey, Greece, and the southern Balkans. Society was also transformed, from open to closed, from public to private. A new type of church architecture emerged—small, centralized, and domed (the “cross-in-square” church type)—perfectly suited to the private worship of the family or the small congregation. The church’s spatial organization was matched by the development of a standardized decorative program (in mosaic or fresco) that reflected the hierarchy of Orthodox belief. Monasticism emerged as a major social force, although in contrast to Western Europe, Byzantine monasteries remained relative small, with an organization that resembled that of the household (oikos).

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Gagliardone, Iginio. "The Technopolitics of the Ethiopian Nation." In Knowledge Development and Social Change through Technology, 206–22. IGI Global, 2011. http://dx.doi.org/10.4018/978-1-60960-507-0.ch016.

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This chapter addresses how state actors in the developing world have influenced technology adoption and favoured the diffusion of certain uses of ICTs while discouraging others. Drawing upon extensive field research and looking at the evolution of ICTs in Ethiopia, it examines how a semi-authoritarian, yet developmentally oriented regime, has actively sought to mediate the – either real or imagined – destabilising aspects of ICTs while embracing them as a tool for nation-building. A constructivist framework as developed in international relations and history of technology is employed to understand how the introduction of the new ICT framework as promoted by international organizations has been mediated both by the results of the socialization of earlier technologies in Ethiopia and by the national project pursued by the local political elite.

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"The New Religious Movements – What Happened to Them? A Study of the Church of Scientology, The Children of God, iskcon, The Unification Church and The Rajneesh Movement and Their Development over Time." In Handbook of Nordic New Religions, 325–42. BRILL, 2015. http://dx.doi.org/10.1163/9789004292468_021.

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Conference papers on the topic "Church development, New – Ethiopia"

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Udvardy, P., T. Jancso, and B. Beszedes. "3D modelling by UAV survey in a church." In 2019 New Trends in Aviation Development (NTAD). IEEE, 2019. http://dx.doi.org/10.1109/ntad.2019.8875580.

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Groeli, Robert. "Building 8500+ Trail Bridges in the Himalayas." In Footbridge 2022 (Madrid): Creating Experience. Madrid, Spain: Asociación Española de Ingeniería Estructural, 2021. http://dx.doi.org/10.24904/footbridge2022.125.

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<p>Mobility is one of the most challenging fundamentals of rural livelihood in the Himalayan hills and mountains. More than 8500 trail bridges, comprising an overall span-length of about 650 kilometers have been constructed to date, saving millions of walking hours for people living in the rural Himalayan areas. Previously, crossing rivers was dangerous and sometimes impossible, especially in the rainy season. These bridges created vital connections which enabled children to go to school and people to access public services and visit medical centers and sanctuaries. They also boost local economic output by reducing the effort required to run local farms, gather crops and visit regional markets.</p><p>Fig. 1:The struggles and dangers of crossing a river and its solution</p><p>Swiss technical assistance for rural trail bridges started in the early sixties with the construction of a few suspension bridges in the hill areas of Nepal. In 1964 the Nepalese Government established the Suspension Bridge Division (SBD), and starting in 1972 the Swiss Government began providing continuous technical and financial assistance. Similarly, the Public Works Department in Bhutan initiated a country wide trail bridge construction program in 1971 for which assistance was provided from 1985-2010. Exchanges of experiences between these programs created a collaborative environment where new ideas could be evaluated and tested in the field. After SBD initially developed the basic technical norms, design parameters and standard designs suitable for long-span bridges, demand for simpler shorter span bridges rose tremendously. This prompted the program to develop “community executable bridge designs” adapted to the local skills and materials while conforming to established engineering standards. As a result, cost-effective, easy to implement technologies and community-based approaches were developed, which have been replicated in numerous countries leading to multiple successful partnerships in international development cooperation.</p><p>The purpose of this paper is to highlight the following outcomes of the trail bridge-program:</p><ul><li><p>Standardized cost-effective trail bridge designs based on local capabilities and bridge-building techniques</p></li><li><p>Published of manuals, technical drawings and teaching resources for design, construction and fabrication</p></li><li><p>Engaged local communities in the construction, operation and maintenance of trail bridges</p></li><li><p>Compiled comprehensive trail bridge directory for planning, monitoring and maintenance</p></li><li><p>Established Sector Wide Approach (SWAp) with institutional frameworks at national and local level</p></li><li><p>‘South-South Cooperation’ with Bhutan, Tanzania, Ethiopia, Indonesia, Laos, Burundi, Honduras, Guatemala</p></li></ul>

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Reports on the topic "Church development, New – Ethiopia"

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Clark, Louise. The Diamond of Influence: A Model For Exploring Behaviour in Research to Policy Linkages. Institute of Development Studies (IDS), November 2020. http://dx.doi.org/10.19088/apra.2020.011.

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This learning paper presents an initial analysis of the emerging research to policy linkages within the Agricultural Policy Research in Africa (APRA) programme of the Future Agricultures Consortium, which is funded by the Foreign, Commonwealth & Development Office (FCDO). APRA has an innovative monitoring, evaluation and learning approach known as the ‘Accompanied Learning on Relevance and Effectiveness’ (ALRE), which is being delivered by a small team of embedded evaluation specialists. This paper discusses how ALRE has applied the COM-B (Capability, Opportunity, Motivation and Behaviour) (Mayne 2018; Mayne 2016; Michie, van Stralen and West 2011) model of behaviour change to explore the interactions and influencing strategies between researchers and policymakers in the context of agricultural policy research in Africa. These insights have produced the Diamond of Influence, a new ALRE-adapted model, which applies each of the COM-B elements to discuss the different aspects of research to policy processes, drawing on examples of how researchers in each of the APRA focus countries (Ethiopia, Ghana, Malawi, Nigeria, Tanzania and Zimbabwe) are engaging in policy spaces.

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