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Christian Aid in the Philippines: an exit learning review

Building climate resilience and strengthening civil society

South Africa learning review

Learning from our work in South Africa

Made in the Image of God: Caring for Creation (11-14)

Be a changemaker: Bible study for 11-14 year olds

Made in the Image of God: Caring for Creation (14+)

Be a changemaker: Bible study for 14+

Made in the Image of God: Caring for Creation (5-8 s)

Be a changemaker: Bible study 5-8-year-olds

Angola: An exit learning review

This review seeks to celebrate the Angola programme’s thirty-seven years of work.

SABI Learning Review: Triggering Citizen Action

SABI is a programme operating in all 16 districts of Sierra Leone to increase citizen demands to their governments for the delivery of basic services. This learning review asked the question – has SABI succeeded in supporting community citizen action for effective governance and improved public services? It draws on SABI’s database of 786 community action plans, and interviews and groups discussions with implementing partners, youth accountability volunteers and community members.

Briefing paper: 'Sinking Cities, Rising Seas'

What this paper is about This paper looks at eight city case studies across Asia, Africa, the UK and the United States, including cities most vulnerable to climate change. It explores: some of the underlying reasons for those cities' vulnerability the additional impact that climate change will have on their people

Developing Community Charters for Citizen Participation in Development

A guidebook series to V2P approaches to citizens' particpation in governance processes. 

Nepal earthquake mid-term review

A mid-term review of Christian Aid's response to the Nepal earthquakes of 2015. Compiled by an independent assessor, this report includes key findings, recommendations, background and methodology. The management response and annexes can be found at the end of this document. This is an internal document, being shared for the benefit of others working on this response and to highlight key learnings and recommendations.  Summary The earthquakes of April and May 2015 had a devastating impact on the people of Nepal. According to the Nepal Government Ministry of Home Affairs, there were 8,891 fatalities, 22,302 injured, 604,930 homes destroyed, and a further 288,856 homes partially damaged. The national economy was affected with erosion of the asset base of the people; houses, farm produce, livestock, latrines, drinking water sources, irrigation canals, access roads, health/education facilities, etc. In this context, a multi-sectoral needs assessment (MSNA) was conducted by Christian Aid (CAID) in four heavily damaged districts (Gorkha, Dhading, Dolakha and Sindhupalchowk) immediately after the earthquake. The MSNA followed the United Nations for the Coordination of Humanitarian Affairs (OCHA) guidelines and identified five priority sectors requiring the most support: Shelter Livelihood and Food security, Water, Sanitation and Hygiene (WASH) Education Gender Equality and Social Inclusion CAID responded to the aftermath of the earthquake through relief and recovery. The relief phase focused on providing immediate life-saving support; temporary shelters, safe drinking water, hygiene kits, temporary latrines, food basket for one-month period, and targeted trainings such as masonry and carpenters. In the recovery phase, CAID continued support to all four major sectors with the aim of strengthening the resilience of communities and institutions from the impact of natural disasters. Activities included housing support, prototype housing, winterisation kits, toilet support, school shelter, community and school water rehabilitation, cash grants, livelihood support such as goat, seeds, and rain water harvesting distribution were conducted. Method The evaluation used a range of qualitative and quantitative methods for data collection. Qualitative data was collected through focus group discussions (FGDs), key informant interviews (KIIs), in-depth interviews (IDI), case stories and observations of communities. Qualitative data collection questions were categorised by sector, and in line with the CHS commitments. Quantitative data was collected and analysed using Statistical Package for Social Sciences (SPSS). The analysis was mostly descriptive in nature, with percentages, mean and frequencies. Download the report above to read the full analysis and findings.

Daily reading: 17 November

Material wealth can fade.

Daily reading: 14 November

The negative effects of war.

Daily reading: 13 November

Dedicate yourself to peace.

Daily reading: 10 November

Fruitful Christian living.

No more harmful traditional practices: working with faith leaders

In 2017 a consortium of members of the Joint Learning Initiative on Faith and Local Communities (JLI) undertook a study funded by the UK Department for International Development (DFID), entitled ‘Working effectively with faith leaders to challenge harmful traditional practices'. The United Nations has defined harmful traditional practices (HTPs) as follows: Traditional cultural practices reflect values and beliefs held by members of a community for periods often spanning generations. Every social grouping in the world has specific traditional cultural practices and beliefs, some of which are beneficial to all members, while others are harmful to a specific group, such as women. These harmful traditional practices include female genital mutilation (FGM); forced feeding of women; early marriage; the various taboos or practices which prevent women from controlling their own fertility; nutritional taboos and traditional birth practices; son preference and its implications for the status of the girl child; female infanticide; early pregnancy; and dowry price. Despite their harmful nature and their violation of international human rights laws, such practices persist because they are not questioned and take on an aura of morality in the eyes of those practicing them. Faith leaders are men and women recognised by their faith community, both formally or informally, as playing authoritative and influential leadership roles within faith institutions to guide, inspire or lead others (of faith). This may be within a formal religious hierarchy of accountability, but also includes informal movements. This report serves as a synthesis of the study findings.