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Acknowledgements 1. Introduction 2. Religious and Secular Actors in the Emergence of Humanitarianism and Development Part 1: A New Kind of Missionary Organisation 3. Tearfund's First Twenty-Five Years, 1968-1993 Part 2: Emerging as a Development NGO 4. Tearfund Joins the Mainstream, 1990-2005 5. The Religious Revitalists and the Quest for Transformation 6. The Globalists and the Localists: The Start of Campaigning and Advocacy Part 3: Becoming an FBO 7.Trying to Institutionalise Faith-Based Approaches, 2005-2015 8. Mainstreaming Faith-Based Development, 2015 Onwards Part 4: Paradoxes of Faith-Based Development 9.Conclusion Appendix: Tearfund's Work with Supporters in the UK,

This chapter looks at the genesis and implementation of the Micah Challenge campaign, the first Evangelical transnational advocacy campaign for justice for the poor. The campaign, which ran from 2004 to 2015, sought to mobilise Evangelicals round the world to advocate to their national governments to do what they could to end global poverty, and in particular to support the Millennium Development Goals. This proved quite a challenge as Evangelicals are known for their focus on an inner-worldly religion and a reticence to engage in political issues. The chapter explores the way in which the campaign sought to overcome this reticence by developing a theology of justice and advocacy which would persuade Evangelicals that political advocacy for the poor could be a type of religious action. It shows how the tension between the personal and the social, the inner-worldly and the outer-worldly, shaped the way that Micah Challenge communicated about development advocacy and ultimately led to a paradox which it could not overcome. To make justice and advocacy palatable to global Evangelicals it had to develop a theology which placed a great emphasis on personal morality and spirituality, and yet in doing so it lost focus on the global political and economic issues that it wished to raise.

AbstractIn contemporary global politics different actors seek to create contrasting world orders through the existing mechanisms of global deliberation and policy making. This article draws on the anthropology of policy to elucidate some of the different potential world orders that are being discussed today. Developing the concept of 'policy vision', the article seeks to bring into focus the different policy visions currently being proposed by the countries of the North and those of the South in global policy negotiations at the United Nations. To do this it critically scrutinizes the divergent North‐South positions in the negotiations leading up to the 2015 UN Financing for Development conference in Addis Ababa and draws out their divergent visions of alternative world orders. The conclusion sets these alternative world orders within Dani Rodrik's 'political trilemma of the global economy' and considers their implications for the future of state, society and market in the global age.

This article focuses on cultural transformation in the Gamo Highlands of Ethiopia and seeks to explain the way in which certain initiation rituals have transformed over time. The article begins by considering two structural variants of the initiation ritual that exist in two neighbouring communities, Doko Gembela and Doko Masho, and argues that one is an historical transformation of the other. After comparing the contemporary form of these two variants, the article then moves to consider the macro‐level forces of change that have impinged on the two communities over the past two hundred years or so. It then seeks to bring ethnography and history together by considering how the macro‐level changes might have been experienced in the interpersonal relations of individuals. It explores the new types of situations that would have arisen and discusses how these new situations would have put strains on particular interpersonal relations, leading in many cases to conflict and dispute. After describing the local methods of conflict resolution, it is shown that on some occasions solutions are found which involve communal decisions to make a small change in cultural practice. In some cases these small changes have a knock‐on effect leading to overall structural change. The article ends with a hypothetical reconstruction of the way in which the Doko Masho initiation rituals might have transformed.