JISRA

Midterm Review
2023
VASHI Impact Group
October 2023
Table of Contents
Table of Contents .................................................................................................................................................. 1
List of Annexes ...................................................................................................................................................... 3
List of Figures ........................................................................................................................................................ 4
List of Tables ......................................................................................................................................................... 5
Foreword............................................................................................................................................................... 6
Abbreviations ........................................................................................................................................................ 7
Executive Summary............................................................................................................................................... 9
Introduction...................................................................................................................................................... 9
MTR Purpose and Methodology ...................................................................................................................... 9
Key Findings...................................................................................................................................................... 9
Relevance ......................................................................................................................................................... 9
Coherence ...................................................................................................................................................... 11
Effectiveness .................................................................................................................................................. 12
Validation of Theory of Change ...................................................................................................................... 13
Recommendations ......................................................................................................................................... 14
Chapter 1. Introduction ...................................................................................................................................... 17
1.1 Introduction to the intervention .............................................................................................................. 17
1.2 Intervention Context ................................................................................................................................ 18
Chapter 2. Methodology ..................................................................................................................................... 21
2.1 Analytical Framework ............................................................................................................................... 21
2.2 Methodological Approach and Sampling Strategy ................................................................................... 22
2.3 Data Collection Process ............................................................................................................................ 24
2.4 Ethical Considerations .............................................................................................................................. 24
2.5 Data Storage ............................................................................................................................................. 24
2.6 Data analysis process ............................................................................................................................... 24
Chapter 3. Findings: relevance ........................................................................................................................... 27
3.1 Relevance of JISRA to the Context ........................................................................................................... 27
(Political and Social Environment).................................................................................................................. 27
3.2 Relevance of JISRA to the Legal and Policy Environment (at different levels) ......................................... 44
Chapter 4. Findings: Coherence .......................................................................................................................... 54
4.1 Global and National Partnerships ............................................................................................................ 54
4.2 Coherence in Consortium ......................................................................................................................... 60
Chapter 5. Findings: Effectiveness ...................................................................................................................... 67

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5.1 Intra-Religious Pathway............................................................................................................................ 67
5.2 Inter-religious pathway ............................................................................................................................ 85
5.3 Extra religious pathway ............................................................................................................................ 95
5.4 Cross cutting pathway ............................................................................................................................ 102
Chapter 6. Validation of Theory of Changes and the assumptions .................................................................. 107
Resilient and inclusive communities ............................................................................................................ 107
Extent to which the ToC has been realized .................................................................................................. 111
Chapter 7. Conclusion ....................................................................................................................................... 113
Conclusions about the JISRA program’s relevance ...................................................................................... 113
Conclusion about the JISRA program’s coherence ....................................................................................... 114
Conclusion about the JISRA program’s effectiveness .................................................................................. 115
Theory of Change ......................................................................................................................................... 116
Chapter 8. Recommendations .......................................................................................................................... 117

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List of Annexes
Annex I Methodology of the Midterm Review

Annex II List of JISRA Partner Organisations

Annex III Mid-Term Review Survey Participants List

Annex IV VIG Global team and National Researchers and Enumerators list

Annex V National Policies and Programmes

Annex VI Survey Tools (per country)

Annex VII Qualitative Data Tools (per country)

Annex VIII Global Indicator Table Baseline and Mid-Term Review

Annex IX JISRA Reflection on the Mid-Term Review Global Risk Matrix

Annex X JISRA Linking the Mid-Term Review to the SCS Basket Indicators

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List of Figures
Figure 1: MTR Analytical Framework .................................................................................................................. 21
Figure 2 Community members positive attitudes and behaviours towards women ......................................... 69
Figure 3 Positive Attitudes and behaviours towards women by age and gender .............................................. 70
Figure 4 Overall attitudes and behaviour towards the youth ............................................................................ 74
Figure 5: Positive attitudes and behaviour towards the youth by age and gender during MTR ....................... 77
Figure 6: Positive attitudes towards atheism ................................................ Fout! Bladwijzer niet gedefinieerd.
Figure 7: Positive attitudes towards the atheist by country .......................... Fout! Bladwijzer niet gedefinieerd.
Figure 8: Positive attitude towards the atheist by age and gender ............... Fout! Bladwijzer niet gedefinieerd.
Figure 9: % of targeted religious community members who believe it is acceptable to use violence to
support/defend beliefs. ...................................................................................................................................... 79
Figure 10: Religious community members who believe it is acceptable to use violence to support/defend
beliefs.................................................................................................................................................................. 80
Figure 11: Opinions of community members on the occurrence of FGM and GBV ........................................... 83
Figure 12: Community members positive attitudes towards different religious sects/religions ...................... 87
Figure 13: Community members positive attitudes towards different religious sects/religions ....................... 88
Figure 14: % of community members who have worked collaboratively across religious divides on community
initiative led religious actors. .............................................................................................................................. 90
Figure 15: % of community members who have worked collaboratively across religious divides on community
led religious actors by age and gender. .............................................................................................................. 91
Figure 16: Actively involved in addressing grievances/conflict. ........................................................................ 93
Figure 17: Involvement of community members in addressing grievances/conflict.......................................... 93
Figure 18: Invites by religious actors or CSOs. ................................................................................................... 98

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List of Tables
Table 1: MTR and Baseline margin of errors....................................................................................................... 23
Table 2: Overall sample size for KIIs, and FGDs .................................................................................................. 23
Table 3 Positive attitudes and behaviours towards women by country ........................................................... 71
Table 4 : Community members positive attitudes and behaviours towards marginalised groups (Women, Youth
and Atheists) ....................................................................................................................................................... 75
Table 5 : Community member opinion on the type of harmful practices that occur in their communities ...... 81
Table 6 : Community members positive attitudes towards different religious denominations/religions ......... 88

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Foreword
This report is the outcome of a review process that has involved a wide range of partners and stakeholders in
the seven countries where the Joint Initiative for Strategic Religious Action (JISRA) programme is being
implemented: Ethiopia, Indonesia, Iraq, Kenya, Mali, Nigeria, Uganda and in Belgium, Netherlands and the
United Kingdom. Vashi Impact Group (VIG) would like to acknowledge the support provided for the realisation
of this Mid-Term Review (MTR).

We want to thank Mensen met een Missie in The Netherlands for facilitating the conduct of the review. Staff
from the Monitoring, Evaluation and Learning Units have been involved in different stages of the review. We
recognise the important in-house support provided by Mensen met een Missie, especially Christina Maasdam,
Fatema Kakal, and Annebob Westerhof.

Ezharulhaq Fazli from VIG supported the conduction of the fieldwork and managed operations in the seven
countries with the help of national researchers, Wambui Thuita, Mohamma Bello Tahir, Ribka Barus, Rokiatou
Traoré, Claire Nakato, Solomon Bizuneh, and Adham Sedeeq. Ritu Mahendru played an invaluable role as
quality assurer throughout implementation of the review as well as on the draft report. The report has been
authored by Busisiwe Moyo, Twinkle Jaspal, Garikai Zinumwe, Claire Nakato, Yama Sidiqi and Hosea Adolu.

Finally, VIG would like to thank all staff from JISRA’s implementing partners, JISRA country coordinators,
Embassies and other development partners who have been interviewed within the scope of the MTR for their
critical insights.

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Abbreviations
ADR Alternative Dispute Resolution
CSOs Civil Society Organizations
CAFOD Catholic Agency for Overseas Development
CSSF Conflict, Stability, and Security Fund
CBC Competence-Based Curriculum
CBO Community Based Organisation
DMFA Dutch Ministry of Foreign Affairs
ECOWAS Economic Community of West African States
FoRB Freedom of Religion and Belief
FGDs Focus Group Discussions
FGM Female Genital Mutilation
GBV Gender-based violence
GIs Group Interviews
ICCJ International and Comparative Criminal Justice
IDPs Internally Displaced Persons
IOM Organization for Migration
JISRA Joint Initiative for Strategic Religious Action
JNI Ja’amatu Nasri Islam
KDP Kurdistan Democratic Party
KIIs Key Informant Interviews
KRI Kurdistan Region of Iraq
MM Mensen met een Missie
MTR Mid Term Review
MUHURI Muslims for Human Rights
MCRC Mouvement des Cadres et Responsables Chrétiens
MCJL Muslim Centre for Justice & Law
NSRP Nigeria's Stability and Reconciliation Programme
NOA National Orientation Agency
NGO Non-Governmental Organization
OH Outcome Harvesting
PUK Patriotic Union of Kurdistan
PFO Peace and Freedom Organisation

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ADR Alternative Dispute Resolution
PMEL Planning, Monitoring, Evaluating, and Learning
PCVE Preventing/Countering Violent Extremism
SDGs Sustainable Development Goals
TOC Theory of Change
UNDP United Nations Development Programme
USAID United States Agency for International Development
UPR Universal Periodic Review
UN United Nations
UNSDG United Nations Sustainable Development Group
VIG Vashi Impact Group

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Executive Summary
Introduction
The Joint Initiative for Strategic Religious Action (JISRA) is a partnership of 50 civil society organisations (CSOs)
based in Ethiopia, Indonesia, Iraq, Kenya, Mali, Nigeria and Uganda, the United Kingdom, Belgium, and The
Netherlands. The partnership is led by Mensen met een Missie in a consortium with Faith to Action Network,
Tearfund, and Search for Common Ground. At regional and global levels, the programme partners with the
Network of Religious and Traditional Peacemakers (NRTP). JISRA is a 5-year program that began on May 1st,
2021, as part of the Dutch Ministry of Foreign Affairs’ (MFA) political agenda of strengthening civil society under
the Power of Voices policy framework. The program is aimed at promoting peaceful and just societies where
all enjoy Freedom of Religion and Belief (FoRB). JISRA aims to strengthen the voice of religious actors in civil
society and in nurturing civic space, leverage religious actors’ constructive role in high level advocacy, build on
the consortium’s extensive FoRB experience and best practices and specifically focus on enhancing the
inclusion and participation of women and youth in FoRB spaces. The program comprises three interrelated
pathways i.e., the intra, inter and extra-religious pathways. The fourth is the cross-cutting pathway that cuts
across the other three pathways.

MTR Purpose and Methodology

A third-party mid-term evaluation agency was hired to measure effectiveness, coherence, and relevance of
JISRA around FoRB related issues, validate the existing Theory of Change (ToC), learn, and adapt programming
and to gain insight of the program’s progress. The MTR employed a mixed-method evaluation approach using
primary and secondary qualitative and quantitative methods. A team of multiple international and national
experts in the seven countries who are skilled and experienced in gathering (sensitive) qualitative and
quantitative data was engaged. Data was also collected at the global level where interviews were held with
members of the global consortium.
The MTR focused on the OECD-DAC criteria of relevance, coherence and effectiveness of the program, which
are summarised below. This is followed by the validation of the theory of change and recommendations.

Key Findings
The key findings of the MTR relating to the relevance, coherence and effectiveness of the program are
summarised below. The outcomes of the validation of the ToC are also summarised under this section of the
executive summary.

Relevance
The findings regarding the relevance of the JISRA program to the political and social environments of various
countries underscore its significant impact in diverse contexts. Through interfaith dialogue and transformative
effects, JISRA fosters unity and harmony, particularly in the face of rising ethnic polarisation and conflicts.

In Ethiopia, JISRA's peacebuilding and reconciliation initiatives complement the efforts of UNICEF, focusing on
child protection and combating child marriage and Female Genital Mutilation (FGM). The program has
facilitated the creation of an Inter-regional Advocacy Network Group, uniting faith leaders and government
departments for conflict prevention and resolution. In Indonesia, the program actively engages in the Universal
Periodic Review (UPR) process for advocating freedom of religion and belief and collaborates with EU

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policymakers and parliamentarians. The positive responses from the Dutch embassy highlight the success of
JISRA's inclusive and coordinated approach.

In Iraq, the JISRA program serves as a catalyst for change in a nation with a history of grievances and mistrust
among religious communities. Focusing on rebuilding trust, interfaith dialogues, and challenging harmful
norms, JISRA actively reduces sectarianism and fosters peace, tolerance, and coexistence. The program's
achievements include creating spaces for dialogue, understanding, and collaborative initiatives with
academics, tribal leaders, and security actors, fostering interfaith dialogue and inclusivity.

In Kenya, where dynamic political events, religious diversity, and security concerns present challenges, JISRA
collaborates with influential religious leaders to address societal issues. The program addresses political
dynamics, environmental challenges, and advocacy for equal rights, especially for marginalised groups. The
enactment and implementation of laws and policies addressing gender-based violence, child protection, and
violent extremism underscore the nation's dedication to addressing these issues. Inclusion of religious
leaders in decision-making bodies, strategic partnerships with state agencies, and the Community-led
Organizations (CLO) approach for grassroots advocacy highlight the inclusivity and democratic progress that
CSOs have promoted.

Mali's JISRA program promotes interfaith relationships, mitigating internal tensions among religious
communities. The implementation of policies to combat violent extremism, policy frameworks, and local
religious initiatives has fostered interfaith dialogues and challenged harmful norms. The program also
recognizes the pivotal role of youth as agents of change, empowering them to advocate for social
transformation.

In Nigeria, remarkable efforts at reconciliation and forgiveness between communities have addressed the root
causes of conflict and combated extremist ideologies. Collaboration between key stakeholders, policymakers,
government agencies, and civil society organisations promotes peace, tolerance, and respect for different
faiths. JISRA's activities have reduced crime, violence, and drug abuse, fostering unity among diverse faiths and
equipping communities with conflict resolution skills. The program's focus on freedom of religion or belief
aligns with Nigeria's challenges, including security issues and political tensions.

In Uganda, a nation characterised by religious diversity, JISRA empowers faith actors to challenge harmful
norms, with a focus on gender equality and justice. Awareness campaigns and conflict resolution efforts have
significantly raised awareness about social issues and facilitated reconciliation between tribal communities.
Across all countries, JISRA strives for the involvement of CSOs and religious actors in decision-making processes,
highlighting the project’s commitment to inclusivity. On a global level, JISRA plays a pivotal role in the
international peacebuilding landscape by aligning with global objectives of promoting peace, freedom of
religion and belief, and conflict prevention. The program actively cooperates with organisations like the
European Union (EU) and the United Nations (UN) to emphasise peacebuilding, crisis preparedness, and
conflict prevention. While JISRA aligns with Sustainable Development Goal 16 (SDG 16) focusing on peaceful,
just, and inclusive societies, there is a need for more concrete data to demonstrate its contributions to the
SDGs.

The program's adaptability to navigate these complexities underscores its potential global relevance. It
recognizes the importance of inclusivity and representation in international peacebuilding efforts and actively
engages in international advocacy, empowering local voices and influencing policies. Collectively, the findings
on the relevance of JISRA in these diverse national contexts and on the global stage underscore the program's
crucial role in promoting peace, freedom of religion and belief, and conflict prevention. Its adaptability and

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commitment to inclusivity, combined with concrete achievements at the national level, make JISRA a dynamic
force in addressing complex regional dynamics and fostering interfaith collaboration, reconciliation, and social
cohesion.

Coherence
Across the countries, the JISRA program showcases a resolute dedication to partnering closely with national
governments, local authorities, security agencies, and religious leaders. In Kenya, for instance, the program's
engagement extends to various levels, ranging from national ministries to civil society organisations, illustrating
an impressive resolve to tackle pertinent issues and drive transformative action. Ethiopia offers a poignant
example of close cooperation between JISRA and government entities, significantly contributing to the success
of interfaith forums, forging robust social bons that contribute to peace and stability. Nigeria reinforces this
dedication through ongoing collaborations with government stakeholders, such as the National Orientation
Agency, emphasising their enduring commitment to collaborative peacebuilding endeavours. Notably, in Iraq,
JISRA's has signed pivotal agreements with government bodies, underscoring the indispensable role of these
stakeholders in advancing the core mission of JISRA. Meanwhile, the collaboration in Indonesia seamlessly
integrates the JISRA Program into the fabric of the country's diverse landscape.

Moving beyond financial support, the partnership between JISRA and the Dutch Ministry of Foreign Affairs
(MoFA) plays a pivotal role in strategic decision-making. It aligns closely with the Dutch FoRB policy, which aims
to combat discrimination and violence rooted in religion or belief. JISRA is actively engaged in translating this
alignment into tangible actions, ensuring that it resonates with overarching goals. The partnership extends to
encompass advocacy activities both on national and international fronts, with a steadfast commitment to
enhancing the faith literacy of MoFA staff. Furthermore, JISRA's dedication to fostering strong in-country
relationships is exemplified through collaborations with Dutch Embassies across the seven countries in the
program. These collaborations align with the respective strategies of Dutch Embassies in those nations, with a
focus on shared objectives related to security, the rule of law, and gender equality.

The governance structure of JISRA is designed to promote transparency, equity, and local ownership, thus
ensuring active participation, effective coordination, and thorough monitoring at both the country and global
levels. While this structure facilitates participatory decision-making, it encounters challenges stemming from
its complexity and resource distribution. Factors such as language barriers and cultural preferences impact
meetings and interactions, necessitating a continual process of adaptation and the establishment of clear
communication mechanisms.

Moreover, JISRA's participatory grantmaking program, introduced in 2022, empowers local communities,
particularly youth and women-led groups. Although this program is in its nascent stages and faces budget
limitations, it is already demonstrating positive impacts. JISRA envisions adapting and expanding the program
based on early experiences to further enhance its effectiveness.

Finally, learning within JISRA is marked by active participation, the showcasing of best practices, and the
organisation of webinars on a wide array of critical topics. Collaborations with academic institutions like the
University of Utrecht and the University of Groningen facilitate research initiatives that gather invaluable
insights from religious actors in Kenya and Nigeria, focusing on themes related to violent extremism. These
collaborations serve as a testament to JISRA's unwavering commitment to address critical issues and drive
advocacy for meaningful change, and the program's remarkable ability to align multiple moving parts into a
harmonious whole. It showcases how governance, collaboration, and learning all work in tandem to create
a program that is not only relevant but also effective and impactful in today's complex global landscape.

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Effectiveness
To achieve the desired objectives of the program, JISRA works on three pathways of change namely, the intra-
religious, inter-religious and extra-religious pathways. As indicated earlier, the fourth pathway is the cross-
cutting pathway. To assess the progress made so far on the program, the MTR values were compared to the
baseline. The differences in sample sizes and the population interviewed in both instances limited the ability
of the study to conclusively determine increases and decreases in the program indicators. In addition, the MTR
notes that the program is not the sole intervention implemented in the intervention areas and thus we
cannot attribute all the changes to the program. Rather the MTR acknowledges contributions made by the
program to the indicators.

Intra-religious pathway
Within the intra-religious sphere religious actors and communities reflect on their own religion, their
interpretations of religious texts, and norms and practices within their day-to-day life. The MTR found that:
● The results show a positive shift of 6% points from the baseline to the MTR in attitudes towards women
which denote an increase. Positive attitudes towards women are significantly higher among women
themselves than among men. Positive attitudes towards youth did not change significantly from the
baseline to the MTR, but positive behaviour towards youth decreased significantly. The MTR
qualitative data was inadequate to explain the decrease, and this is therefore alluded to the high
values obtained at baseline and might not have shown the accurate picture on the ground. The results
show that negative attitudes towards atheists persist, with only 39.1% of community members stating
that it is socially acceptable to openly admit being an atheist.
● The percentage of community members who believe it is acceptable to use violence to support/defend
beliefs has decreased significantly by 6.5 percentage points from 16.5% at baseline to 10% at the MTR.
● The top three harmful practices that community members felt were present across all seven countries
were: Gender-based violence (GBV) (27%), physical violence within communities (26.1%), punishment
of wives by their husbands if they do something wrong (25.5%). It is important to note that punishment
of wives by their husbands is a form of GBV but was kept separate due to its gravity. The MTR noted
that community actors were taking action against harmful practices and norms.

Inter-religious Pathway
● Findings show that JISRA's activities are contributing to the promotion of inclusivity and diversity in
communities. Primary and secondary data show that there were increased collaborations across
different religious groups after the training of religious actors.
● The findings show a positive change indicating that people are becoming more open and accepting
different religious beliefs. The views of community members towards different religions changed by
9.2 percentage points (pp) from 82.7% at the baseline to 91.9% at the MTR.
● More community members are addressing inter-religious conflict, but more support is needed. The
percentage of community members who are actively addressing grievances/conflicts between
different religions changed from 34.1% at baseline to 37.1% at the MTR.

Extra-Religious Pathway
● JISRA partners have directed their advocacy efforts towards strengthening the capacity of Civil CSOs
and influencing national and international level policies. Although efforts have been made so far to
improve or adopt and implement laws and policies, findings show that changes are likely to be
noticeable in the future.

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● In process of JISRA programme implementation CSOs and religious actors have a mandate to consult
communities to establish their needs. Findings show significant improvements for invites from both
the religious actors and CSOs. The percentage of community members who were consulted or invited
by religious actors in decision-making improved from baseline (43.2%) to MTR (49.4%), p<0.01.
● JISRA partners, across all countries, have also been engaging in dialogues and consultations with
policy-makers at different levels, bringing together religious leaders and actors, and civil society
organisations, and community members to expand the space for dialogue between key players for
enhancing FoRB and FoRB-related issues.
● JISRA has also engaged in national, cross-country, and international lobby and advocacy initiatives that
have shown promising results in improved implementation and adoption of laws and policies–; for
example, through the Universal Period Review Process in Indonesia and Nigeria, lobbying for the
enactment of the National Coroner’s Act in Kenya, Peace Pact in Nigeria, Qadhi Courts Bill in Uganda,
national Forum for youth in Mali, and National Interfaith Dialogue in Ethiopia.

Cross-cutting Pathways
● The program is reaching a diverse range of people, but more work needs to be done to reach women
and youth in some countries. According to the 2022 annual report, the program reached 50% women
in Indonesia and Kenya and 33% women in Ethiopia. Some countries have a greater focus on youth,
with Iraq reaching 66% youth and Mali reaching 57% youth. The report has emphasized the critical
role of women in challenging traditional gender norms and addressing inequalities and power
imbalances underlying conflicts.
● The narratives showcase how young people are actively engaged in driving positive change, playing
meaningful roles in their communities. This involvement demonstrates their leadership potential and
the impact they have on promoting peace, coexistence, and awareness of human rights. However,
their role in formal decision-making processes and religious spheres is still limited.
● MTR findings also show that capacity-building efforts targeting local partners are happening in all the
countries to improve their ability to implement activities under the three pathways. Some LPs have
also trained other CSOs.

Validation of Theory of Change

The MTR concludes that gender transformation is evident in some communities. However, this is happening at
a small scale due to the presence of attitudes that have been entrenched into women and their communities
and these are largely backed by religion. The same situation applies to youth who equally seem to have been
undermined in terms of empowerment. Negative attitudes towards atheists are still prevalent in all the
countries. Challenging the harmful norms and practices is essential and the program is contributing to these
efforts. Changes in attitudes towards violence were noted by the MTR. Having religious leaders denouncing its
use is important.

Evidence presented under the inter-religious pathway shows that interactions between religious leaders and
community members are happening within the targeted communities. What seems to be even more apparent
is that there is acceptance among the different religions.

The MTR has noted that lobby and advocacy efforts have been made at all levels. However, such engagements
have been low across all the countries at community levels. The positive achievements registered after
lobbying at community levels denote the potential that the strategies have in contributing towards the desired
impact. The representation of society at national and global levels is happening but the outcomes are not yet
apparent. It is anticipated that the effectiveness of lobby and advocacy efforts will be noticeable in the future.

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Progress has been made towards the opening of civic spaces, terms of JISRA collaborating with various
stakeholders, including government authorities and religious leaders. This has created spaces for dialogues on
issues related to FoRB and other societal challenges. At higher levels, JISRA has engaged the UN and EU.
Progress has also been made in engaging national level stakeholders. Resultantly, there has been an increase
in cooperation among the different stakeholders towards promoting FoRB. Political and social dynamics are
still limiting the extent to which the spaces can be utilized.

The desired impact of the program is to have resilient and inclusive communities in which religious actors are
sustainable advocates of FoRB and interfaith peace. At this MTR stage, communities are not yet resilient or
inclusive but the contributions in this regard are emerging. Contributions to the long-term impacts are
beginning to be observed especially when it comes to the ability of religious actors to advocate for FoRB. The
theory of change exhibits a logical progression from the intended activities up to the goal of the program. The
successful progression is however dependent on the validity of the assumptions that underpin the programme.
Overall, the MTR was able to substantiate the assumptions, however certain nuances require further
investigation. Nonetheless, the MTR emphasizes on addressing specific aspects such as gender-related
inequalities, promoting inclusivity, further and continuous capacity building for religious actors and
systematically addressing barriers related to regulations and policies.

Recommendations
Improved Coordination mechanisms: The JISRA program faces coordination challenges due to the need to
balance and address multiple priorities within a limited time frame, while ensuring that activities align with
local priorities and maintaining a cohesive program across all regions. This challenge is particularly difficult in
countries where English is not the major language. To address these challenges, the Consortium should
improve coordination mechanisms, organize regular meetings and consultations, and identify shared learning
needs, priorities, and objectives at the regional level.

Comprehensive Community Engagement Strategies in Uganda: In Uganda, where cultural norms and practices
such as early marriages and gender-based violence act as barriers to progress, JISRA should adopt
comprehensive community engagement strategies to initiate attitudinal and behavioural shifts. These
strategies should be developed in consultation with local partners and stakeholders and should be culturally
sensitive and empowering.

Enhancing Data Reporting for SDG Alignment: To strengthen its global relevance and impact, JISRA should
improve its reporting on contributions to the Sustainable Development Goals (SDGs). This should include
specific data demonstrating how JISRA's activities and initiatives align with the SDGs. JISRA should also invest
in robust monitoring and evaluation processes to track its progress on the SDGs. By showcasing its tangible
impact, JISRA can underscore its commitment to broader development and peace goals and attract more
support and recognition from international stakeholders.

Adapting to Growing Fundamentalism and Intolerance Globally: Recognizing the growing global trend of
fundamentalism and intolerance towards religious diversity, JISRA should remain adaptable and proactive in
its approach. This includes continuously monitoring global developments and assessing their potential impact
on the program's goals and activities. If necessary, the program should be prepared to modify its strategies and
interventions to counteract the effects of growing fundamentalism. Building alliances with international
organisations that share similar objectives can provide additional support and resources to navigate these
challenges.

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Promoting gender transformation: To effectively prioritize and emphasize women's empowerment within
JISRA, it is important to explicitly adopt gender-transformative approaches. This means deliberately centring
efforts around promoting gender transformation, recognizing the entrenched patriarchy and harmful norms
and practices that perpetuate negative attitudes towards women in religious communities, and using
education, open dialogue, and empowerment to break down these barriers and promote more inclusive
religious communities. By adopting gender-transformative approaches, JISRA can actively challenge and
reshape traditional gender norms, roles, and power dynamics to address the root causes of gender inequality
and strive for positive, equitable change in attitudes and behaviours related to gender.

Capacity Building for Religious Leaders on Gender Transformation and Youth Inclusion: To effectively
promote gender transformation and youth inclusion, JISRA should continue to invest in comprehensive
capacity-building programs for religious leaders. These programs should emphasise the importance of gender
equity and youth participation in religious and community leadership roles. Practical training, workshops, and
resources tailored to the needs of religious leaders can empower them to become advocates for positive
change. Encouraging religious leaders to champion gender-sensitive and youth-inclusive practices within their
congregations will help drive sustainable transformation. While there are some positive instances of this in the
data provided, they were uncommon and sporadic.

Promoting Cross-Regional Partnerships: Building cross-regional partnerships where JISRA works should be a
strategic priority for JISRA. This can be achieved by creating platforms for knowledge exchange and
collaboration among different country teams and programs. Encouraging joint initiatives and projects that
involve participants from various regions can promote a sense of unity and shared purpose. These partnerships
should also extend beyond the program's immediate scope, engaging with other organisations, institutions,
and governments to leverage resources and expertise.

Prioritising Trauma Healing: Trauma healing emerged as a key theme in Kenya and should be integrated into
the program's activities, recognizing its importance in post-conflict societies. JISRA can work with mental health
professionals and local organisations to design trauma healing programs that are culturally sensitive and
responsive to the needs of affected individuals and communities. These programs should provide a safe space
for healing, facilitate open dialogue, and offer coping mechanisms to address the emotional and psychological
effects of conflict.

Combating Advancements of Othering: To combat othering, especially towards traditionally excluded groups
such as atheists, JISRA should continue focusing on education and awareness campaigns that promote
tolerance, inclusivity, and the recognition of diverse belief systems. These campaigns should target schools,
universities, and religious institutions to create a culture of acceptance and respect for differing worldviews.
Engaging with CSOs advocating for the rights of traditionally excluded groups can also be beneficial. The
program can continuously challenge stereotypes and prejudices by showcasing positive examples of
collaboration and coexistence among different belief communities.

Methodological recommendations for endline: To avert some challenges that were faced during MTR, there
are some few recommendations which should be taken into consideration.

• Collection of data from direct beneficiaries: For the endline evaluation, it is recommended to collect
data only from direct beneficiaries, drawn from the same area where the midterm review or baseline
evaluation was conducted.
• Increase sample sizes. When calculating the sample sizes for the endline, it is recommended to come
up with a sample which statistically represent beneficiaries per country. In other words, countries

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should be considered as domains of the study. This will increase the validity and reliability of the
results. Probability Proportion to Size (PPS) should also be used to distribute the sample to the target
location.
• Sample size stratification: For a proper representation, the sample size should be stratified by gender
and age or the beneficiaries.

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Chapter 1. Introduction
1.1 Introduction to the intervention
The Joint Initiative for Strategic Religious Action (JISRA) is a partnership of 50 civil society organisations based
in Ethiopia, Indonesia, Iraq, Kenya, Mali, Nigeria and Uganda, the United Kingdom, Belgium and The
Netherlands. The Arabic word ‘Jisr’ means bridge, which perfectly symbolises what JISRA aims to do: build
bridges between divided communities. The program is aimed at promoting peaceful and just societies where
all enjoy Freedom of Religion and Belief (FoRB). JISRA works with a great variety of local faith-based actors,
partners, networks, youth- and women’s organisations to support, capacitate and amplify inclusive voices and
policies. The unique composition allows JISRA to work within faith communities as well as with high-level
decision-makers.

JISRA began on May 1st, 2021, as part of the Dutch Ministry of Foreign Affairs’ (DMFA) political agenda of
strengthening civil society under the Power of Voices policy framework. The partnership is led by Mensen met
een Missie in a consortium with Faith to Action Network, Tearfund, and Search for Common Ground. At a
regional and global level, the programme works together with the Network of Religious and Traditional
Peacemakers (NRTP).
JISRA aims to:
● Strengthen the voice of religious actors in civil society and in nurturing civic space.
● Leverage religious actors’ constructive role in high level advocacy.
● Build on the consortium’s extensive FoRB experience and best practices.
● Specifically focus on enhancing the inclusion and participation of women and youth in FoRB spaces.
Moreover, JISRA seeks to embed gender and youth inclusion and conflict sensitivity approaches to expand civic
spaces for the promotion of FoRB and human rights.

Conceptually, the programme is based on a theory of change (ToC) that seeks to address specific challenges
that inhibit FoRB in the 7 countries and at a global level. The challenges are within three broad spheres i.e.,
intra, inter and extra-religious spheres. The ToC identifies and outlines the points of intervention, the pathways
through which change can occur, the desired outcomes at different levels and impact. The pathways of the
program are (1) the intra-religious sphere, (2) the inter-religious sphere, and (3) the extra-religious sphere.
Although these are distinct, they are all inter-linked. The (4) cross-cutting pathway focuses on strengthening
the role of religious actors and civil society organisations (CSOs), as well as amplifying women’s and youth’s
role in decision-making structures. It cuts across all the other three pathways. The programme has a well-
articulated over-arching ToC and one for each pathway.

The overarching ToC can be summarised as follows.

IF Religious actors are capacitated to address othering, harmful norms, and transform radical and extremist
tendencies within their communities.
AND IF Interaction between religious communities is promoted and facilitated to overcome mutual grievances
and foster meaningful engagement.
AND IF Policies negatively affecting the practice of FoRB are addressed at national and international level.
THEN Religious communities and actors become increasingly active in the civic space.
THEN Legal and social obstacles to FoRB will be minimised or removed.
AND THEN Religious communities will mutually benefit from the free experience of FoRB;

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A third-party mid-term evaluation agency was hired to measure effectiveness, coherence, and relevance of
JISRA around FoRB related issues, validate the existing Theory of Change (TOC), learn and adapt programming
and to gain insight of the program’s progress. The overall purpose of the study was to review the achievements
and effectiveness of the programmatic approaches that JISRA undertakes around FoRB related issues and
thereby support a learning process. As JISRA specifically adheres to gender and youth inclusion approaches in
addition to conflict sensitivity, the mid-term review aimed to assess the effectiveness of programming in
relation to these approaches and across the pathways of change. As reflected in the methodology section, a
strong emphasis is laid on assessing Coherence, Relevance, and Effectiveness in accordance with the OECD-
DAC guidelines on evaluation.
The key objectives of the Mid-term review were to:
1. Measure progress and effectiveness of JISRA against the baseline study that was undertaken
in 2021.
2. Assess the coherence of the pathways of change and assumptions, as described in the Theory
of Change, especially looking at how the different stakeholders respond to JISRA, and the
outcomes at different levels.
3. Assess JISRA’s relevance to increasing the Freedom of Religion or Belief in each of the seven
countries and globally and assess whether this has contributed to promoting peaceful and
just societies.
4. Identify lessons and potential good practices for the key stakeholders/partners.
5. Formulate action oriented and strategic recommendations for adaptive programming and
achieving the consortium's goals of participation and power sharing.

1.2 Intervention Context

Ethiopia: In Ethiopia, the JISRA intervention involves collaborating with numerous national partners including
organisations like Ethiopian Catholic Church Social and Development Commission (ECC-SDCO), Ethiopian Kale
Heywet Church Development Commission (EKHCDC), Evangelical Churches Fellowship of Ethiopia (ECFE),
Ethiopian Orthodox Church Development and Inter Church Aid Commission (EOC-DICAC), Iman Islamic
Association (IIA), Interreligious Council of Ethiopia (IRCE), Ethiopian Interfaith Forum for Development Dialogue
and Action (EIFDDA), Ethiopian Muslims Relief and Development Association (EMRDA), the Ethiopian
Evangelical Church Mekane Yesus Development and Social Services Commission (EECMY-DASSC), Ethiopian
Mulu Wongel Amagnoch Church Development Commission (EMWACDC), and Ethiopian Muslims Development
Agency (EMDA), supported by Tearfund and Faith to Action Network as consortium partners. The Ethiopia
consortium focuses on all four pathways of change. Intra-Religious efforts focus on training, dialogue, and
collaboration within religious denominations. Inter-Religious initiatives involve peace dialogues among
different religious denominations and media outreach at various levels. Extra-Religious activities entail policy
advocacy, identification of constraints, and community conversations to promote religious freedom and
peaceful coexistence.

Indonesia: In Indonesia, JISRA collaborates with national partners such as Muhammadiyah, Fatayat NU,
Nasyiatul Aisyiah, Peace Generation, Interfidei, Fahmina Institute, Mosintuwu, AMAN Indonesia, Gusdurian
Network, and Imparsial, and these partners are supported by Mensen met een Missie and Faith to Action
Network. Intra-Religious efforts include capacity building, knowledge dissemination, community outreach,
events, indirect lobbying, dialogue, and workshops. The Inter-Religious pathway focuses on creating interfaith
safe spaces, training on managing diversity, community discussions, youth and women engagement, and
ecological initiatives. The Extra-Religious pathway aims to strengthen women and community leaders'
involvement in governance, collaborate with the Indonesian Police, create educational content, conduct
advocacy training, organise seminars and campaigns, and engage with various stakeholders to address religious
and social issues.

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Iraq: In Iraq, JISRA collaborates with national partners Peace and Freedom Organisation (PFO) and CAPNI for
Humanitarian Aid, supported by Search for Common Ground, Mensen met een Missie, and Tearfund. The
Intra-religious pathway involves dialogues, strategic communication training, media training, and inclusion
campaigns to promote tolerance and inclusion within religious communities. The Inter-religious pathway
emphasises conflict transformation training, inter-religious dialogues, and youth-led social media campaigns
to address inter-religious conflicts.

Kenya: In Kenya, JISRA partners with organisations like Chemichemi ya Ukweli (CYU), the Supreme Council of
Kenya Muslims (SUPKEM), Kenya Muslim Youth Alliance (KMYA), Muslims for Human Rights (MUHURI), Inter-
religious Council of Kenya (IRCK), Kenya Community Support Center (KECOSCE), and Coast Interfaith Council of
Clerics (CICC), supported by Mensen met een Missie, Search for Common Ground, and Faith to Action Network.
The Intra-Religious Pathway involves capacity building for women and youth religious leaders, awareness
raising on Freedom of Religion and Belief (FoRB) issues, dialogues with religious leaders, and the creation of
knowledge products on FoRB. The Inter-Religious Pathway includes capacity building for religious leaders,
support for women of faith networks, interfaith dialogues, community outreach on FoRB, media campaigns to
counter misinterpretations of religious doctrines, advocacy on Preventing/Countering Violent Extremism
(PCVE), and events/workshops to promote youth leadership and tolerance. The Extra-Religious Pathway
focuses on capacity strengthening for police officers and government officials, advocacy for the
implementation of relevant policies, community outreach for better service delivery, and awareness raising on
PCVE.

Mali: In Mali, JISRA collaborates with national partners such as Réseau Islam Population et Développement
(RIPOD), Mouvement des Cadres et Responsables Chrétiens (MCRC), and Jeunesse en Mission (JEM), who are
supported by Search for Common Ground and Tearfund. The Intra-Religious Pathway involves establishing
frameworks for dialogue between different religious denominations, supporting solidarity initiatives, capacity
building of religious leaders, contextualising religious doctrines, and promoting intra-community dialogues that
include youth and women in religious communities. The Inter-Religious Pathway includes capacity building for
religious leaders and civil society organisations on various inter-religious themes, building the capacity of local
media, organising preaching and media productions advocating religious tolerance, conducting religious
forums for collaboration among different demographic groups, establishing inter-religious consultation
frameworks, and creating local and national inter-religious networks. The extra-religious pathway focuses on
advocacy for integrating religious values into the Malian educational system, translating materials into national
languages, training facilitators on secularism, organising exchange visits with religious leaders, supporting
religious communities in advocacy efforts, and collaborating with the Ministry of Religious Affairs to sensitise
regional and local authorities on preventing violent extremism and terrorism based on national policy
recommendations.

Nigeria: In Nigeria, JISRA collaborates with national partners including Development Initiative for West Africa
(DIWA), Dialogue, Reconciliation and Peace (DREP), Federation of Muslim Women’s Associations in Nigeria
(FOMWAN), Justice Peace and Reconciliation Movement (JPRM), RURCON, Scripture Union of West Africa
(SUWA), Women Interfaith Council (WIC), and Catholic Agency for Overseas Development (CAFOD) an INGO as
an in-country partner, and are supported by Mensen met een Missie, Search for Common Ground, and
Tearfund. In the Intra-Religious Pathway, they designed an intra-religious training manual, conducted training
sessions and workshops for religious leaders, traditional leaders, women, and youth to advocate for Freedom
of Religion and Belief (FoRB) at state and local levels. This pathway also involves community dialogues,
advocacy within the same religion, strengthening networks of trained religious leaders, and promoting media
messaging for intra-faith enlightenment. The inter- religious pathway includes training inter-religious leaders
in dialogue, conflict management, mediation, advocacy and scripture interpretation to counter
harmful/extremist narratives. It also involves interreligious dialogues, joint analysis of FoRB issues, joint
community activities, and media engagement for peacebuilding and FoRB. The extra-religious pathway
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focuses on training faith actors, civil society organisations (CSOs), and other stakeholders in policy advocacy,
accountability, FoRB, and tolerance. The program established a CSO Forum/Platform for FoRB advocacy,
conduct advocacy visits to policymakers, engages with policy makers on FoRB-related policies and existing laws
detrimental to FoRB, and organise media engagements, town hall meetings, and capacity-building events,
including discussions with security agencies, as a means of reducing excessive security practices. Additionally,
the pathway includes a colloquium for national and international faith actors to share best practices from JISRA
programs in Nigeria and other countries.

Uganda: In Uganda, JISRA collaborates with national partners such as the Muslim Centre for Justice & Law
(MCJL), Acholi Religious Leaders Peace Initiative (ARLPI), Western Uganda FBOs Network (WUFBON), Teso
Religious Leaders Efforts for Peace and Reconciliation (TERELEPAR), Uganda Joint Christian Council (UJCC), and
Church of Uganda Teso Dioceses Planning and Development Office (COU-TEDDO), who are supported by
Mensen met een Missie and Faith to Action Network. The country's focus is on the three pathways i.e., intra,
inter and extra-religious pathways. Under the intra-religious pathway, JISRA works with religious leaders to
mediate conflicts within families and communities, emphasising gender equality and equity through
community sensitization. It also creates spaces for women's engagement in addressing women's issues and
involves local authorities in advocating for youth challenges. Community change agents have effectively
addressed gender-based violence (GBV) cases. In the inter-religious pathway, JISRA disseminates peace
messages across different religious faiths through radio broadcasts, fostering unity in diversity. Working with
religious leaders who understand other faith denominations has proven successful. The use of interfaith
structures and hubs, along with probation officers at the district level, promotes awareness and community
participation in the JISRA program. In the Extra-Religious Pathway, the country's focus is on forging
partnerships and enhancing the capacity of Civil Society Organizations (CSOs), Faith-Based Organizations
(FBOs), and Community-Based Organizations (CBOs) to advance Freedom of Religion and Belief (FoRB)
initiatives. This involves organising constructive dialogues among diverse stakeholders to facilitate
meaningful discussions and collaborative problem-solving.

Global Context: The JISRA program operating in seven specific countries delves into the multifaceted
challenges encountered within the realms of intra-religious, inter-religious, and extra-religious dynamics.
These challenges are further compounded by the pressing issues of gender and generational discrimination, all
occurring within the context of a shrinking civic space. In these nations, where religion significantly influences
the lives of the population, the exercise of Freedom of Religion or Belief (FoRB) faces growing threats. While
limitations on religious practices affect atheists and agnostics to some degree, it is the religious minorities who
bear the brunt of persecution, despite the presence of protective rights. The central objective of the program
is to navigate the intricate task of preserving individual choices while respecting the rights of dissenters, an
endeavour that involves the participation of both state and non-state actors, including religious institutions.
Internationally, the consortium partners: Mensen met een Missie, Faith to Action Network, Search for Common
Ground, Tearfund, along with the technical partner Network of Religious and Traditional Practitioners, engage
in regional and international lobby and advocacy. These consortium partners support the local partners to craft
their lobby and advocacy strategies, and also bring their voices to regional and international platforms for
FoRB; for example at the UN, EU, African Union, etc. Additionally, the international agenda also includes
academic research on the role of faith actors in responding to violent extremism in Nigeria and Kenya (with the
University of Utrecht) and how faith actors in Indonesia and Kenya discuss the right to FoRB (with the
University of Groningen). This academic research is intended to increase knowledge base on working towards
FoRB internationally. These efforts also extend to facilitating connections between local partners and
international forums, spaces, and policy dialogues. Furthermore, there is an ongoing lobby and advocacy
initiative with the Dutch government and Dutch parliament concerning JISRA and FoRB.

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Chapter 2. Methodology
The MTR employed a mixed-method evaluation approach using qualitative and quantitative methods, which
included Focus Group Discussions (FGDs), Key Informant Interviews (KIIs) and Group Interviews (GI) with
relevant stakeholders, household surveys targeting community members, and a review of secondary
data. Additionally, the MTR used secondary outcome harvesting data and reflected on these data by organising
substantiation workshops in some of the countries. A team of multiple international and national experts in
the seven countries who are skilled and experienced in gathering (sensitive) qualitative and quantitative data
was engaged. The research team worked closely with country Planning, Monitoring, Evaluating, and Learning
(PMEL) working groups to gain their insights at different phases of the evaluation for quality control and
ownership. Whilst working with PMEL working groups, data collection/ participatory analysis exercises of
country context with community members/external stakeholders was carried out. The MTR actively engaged
the consortium and program partners in the design and data collection phases, as well as representatives from
the communities targeted by the program to ensure that the evaluation is genuinely participatory and
consultative.

2.1 Analytical Framework

Figure 1: MTR Analytical Framework

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2.2 Methodological Approach and Sampling Strategy
In keeping up with JISRA’s commitment to demonstrate impact in line with the program’s theory of change,
we gathered mixed data from all seven countries, which was triangulated with outcome harvesting data and
the advocacy logs. The mixed data collection was made possible with the help of experienced VIG national
researchers who had significant knowledge of gender issues, GBV, conflict sensitivity, peace building and justice
promotion, policy and advocacy programming, governance, as well as qualitative and quantitative
research/evaluations methods in the seven countries. The sampling strategy employed in this study was based
on the information provided by the JISRA consortium. An in-depth discussion with the JISRA consortium
members and partners to agree on sampling strategy was conducted. Please see annex 1 for details on sampling
for each country and the global level.

Quantitative Sampling Strategy

The sample size for the quantitative survey was designed to allow findings to be generalised to the populations
of interest in the covered geographical regions. Additionally, it was designed to provide estimates as well as
comparing results for baseline and MTR at country level. To ensure reliability of results the sample size was
calculated by making use of the probability sampling methods. Based on the sample calculations, a minimum
sample of 1,630 community members was found to be sufficient for all the seven countries. The calculated
sample was then distributed into each of the seven countries and the distribution was dependent on the
number of survey locations in each country (please refer to Annex 1 for the detailed methodology).
Limitations of the quantitative data
This section provides a summary of the quantitative data-related limitations of the MTR, while a more detailed
discussion of the overall limitations of MTR can be found in the annex. Below are some limitations to consider
while interpreting the quantitative data:
• Dissimilar beneficiaries interviewed at baseline and MTR: The mid-term review (MTR) did not collect
data from the same beneficiaries or target areas as the baseline household survey. For instance, in
Iraq, a new survey location was introduced, meaning the data was not collected from the same
community. Additionally, the MTR targeted respondents at random, so there is a potential bias that
some respondents were not directly engaged in the intervention. It is recommended that only
beneficiaries directly engaged in the intervention be surveyed at the endline.
• Diversity of respondents (gender, age, and religion): The sample size calculated did not consider the
different stratifications in communities visited, that is gender, age and religion. There was some
limited data on the population of the different stratification, thus making it difficult to equally cover
the different stratum (gender, age, and religion).
• Social desirability bias: At baseline, social desirability bias may have influenced respondents to give
socially preferred or acceptable answers, leading to unrealistically high values. This resulted in
unrealistic comparisons between baseline and midterm data for some indicators.
• Limited precision: To reduce costs and time, the target sample size for MTR in each country was
reduced. Consequently, this reduced the reliability, power, and precision of the survey findings,
resulting in relatively large confidence intervals. However, the findings are still representative for the
target audience but with some margin of error.
• High p-values and margin errors: During MTR, the maximum possible p-value was used to determine
the sample size globally, thus reducing the sample sizes per each country. Low sample sizes in the
target countries consequently increased the margin of error when comparing baseline and MTR data.
Overall, the margin of error increased by 0.6 percentage points (pp) from baseline (1.7pp) to (2.4pp)
during MTR (each on 95% confidence level). Thus, the results in each country's confidence level have
been calculated using these margins of errors. See table below with margin of errors per each country.

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Table 1: MTR and Baseline margin of errors

Overall Uganda Kenya Ethiopia Mali Nigeria Iraq Indonesia

Baseline 1.78 4.99 4.82 4.29 5.00 3.81 5.07 5.62
MTR 2.40 6.20 6.93 6.93 7.30 6.20 6.61 5.66
Difference 0.62 1.21 2.11 2.64 2.30 2.39 1.54 0.04

Qualitative Sampling Strategy

For the qualitative sampling strategy, a deliberate and systematic approach for selecting participants, cases, or
elements for inclusion in a qualitative research study was adopted. The goal of this strategy was to ensure that
the chosen sample represents the population or phenomenon being studied in a meaningful and insightful
way. Reduction of potential bias was maintained as much as possible and the findings were largely valid and
generalizable to the targeted population of interest. Transparency, documentation, and peer review were
essential elements in evaluating the integrity and reliability of this study's results and conclusion and the
evaluation incorporated all these components successfully. Unlike quantitative research, which often aims for
large, statistically representative samples, our qualitative approach focused on depth and richness of
understanding, and thus our sampling strategy was more purposeful and focused. As such, we used purposeful
sampling, which involves deliberately selecting participants or cases based on specific criteria that align with
the evaluation objectives. Consultations with the country teams were held to receive their active feedback.
Purposive sampling utilised the Maximum Variation Sampling approach. Maximum variation sampling is also
known as heterogeneous sampling which is used to capture the widest range of perspectives possible.
Participants that represent a wide range of variations in the phenomenon being studied, such as diverse
backgrounds (different religious, gender and geographical backgrounds), experiences, or viewpoints were
selected. Table 2 below shows the overall sample size including KIIs, and FGDs. The samples provided were
divided between different districts and villages after consultations with the JISRA country teams.
Table 2: Overall sample size for KIIs, and FGDs

Baseline MTR
Country Group
KII FGD KII FGDs
KIIs
Global/External Stakeholders 4 group KIIs n/a 6 n/a 2
Ethiopia 26 24 10 17 0
Kenya 13 82 13 15 0
Nigeria 35 45 14 20 1
Uganda 18 12 10 18 1
Mali 112 52 10 22 0
Iraq 100 25 25 14 1
Indonesia 16 5 11 17 0
Total 320 245 93 111 5

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2.3 Data Collection Process
The data collection process involved gathering quantitative and qualitative data from relevant stakeholders in
seven countries using a combined methods of desk review, Key Informant Interviews, Group Interviews, Focus
Group discussion and Household Surveys. Data was also collected at a global level where key informant
interviews were held with selected individuals. The VIG’s evaluation team, national researchers, and
enumerators (please refer to annex 4) closely worked with global stakeholders and country level stakeholders
including JISRA country teams and partners, religious leaders, community members and project participants to
gather the required data. The data collection process commenced on 25th August 2023 and completed on 23rd
September 2023 simultaneously due to time limitations. At all stages of the evaluation, the evaluation team
adhered to strict ethical procedures in gathering data from the target groups, ensuring the principles of do-no-
harm and safeguarding. With support from JISRA global and country teams, VIG’s National Researchers have
been able to access the target participants for data collection.

2.4 Ethical Considerations

We adhered to strict ethical guidelines and standards to safeguard the rights and well-being of all individuals
involved, including program beneficiaries, participants, and data providers. Before commencing our research,
we obtained informed consent from all relevant stakeholders, clearly explaining the objectives, procedures,
and potential risks of the study. Confidentiality measures were rigorously upheld to protect sensitive
information. Additionally, we maintained transparency in our data collection and analysis processes, providing
regular updates and opportunities for feedback to stakeholders. Our research team received appropriate
training on ethical considerations, and any ethical concerns that arose during the study were promptly
addressed and documented. Ethical oversight conducted by the VIG team was a fundamental pillar of the MTR,
ensuring that the evaluation was conducted with the utmost integrity and respect for ethical principles. We
considered the principles of do-no harm and safeguarding throughout the process.

2.5 Data Storage

Our commitment to data confidentiality and anonymity was steadfast and unwavering. Data storage was
managed with a strong emphasis on these principles to protect the privacy of participants and the integrity of
the data. We implemented a secure and systematic data storage protocol, which involved storing all collected
data, including audio recordings, transcripts, and survey responses, in password-protected electronic
databases with restricted access. Only authorised members of our research team had access to these
databases, and each team member was bound by confidentiality agreements. To ensure the anonymity of
participants, we assigned unique identification numbers rather than using their names. Personal identifiers,
such as names and contact information, were kept separately from the data, and stored securely. Moreover,
during data analysis and reporting, we aggregated and summarised findings in a way that prevented the
identification of individual respondents or specific groups. Our commitment to maintaining data confidentiality
and anonymity was pivotal in upholding ethical standards and creating an environment in which participants
felt confident and secure in sharing their perspectives and experiences.

2.6 Data analysis process

Our methodology underwent a multi-faceted approach to ensure a comprehensive evaluation. Our analysis
extended beyond individual countries and encompassed all seven countries under study. We developed an

24
evaluation matrix for each country that served as the foundation for aligning all program outcomes, pathways,
and SCS-basket indicators with specific evaluation questions. Furthermore, we meticulously sought alignment
with secondary data sources, particularly focusing on outcome harvesting logs, advocacy logs, and annual
reports. This process involved triangulating data from various sources to ensure robustness and reliability.
Within our research team, we divided the workload between quantitative and qualitative researchers. The
qualitative research strand aimed at identifying emerging themes and patterns, which were then organised in
a matrix format using the OECD DAC criteria, directly linked to our evaluation questions. We systematically
identified common themes from each country and synthesised the gathered information under the DAC criteria
of relevance, coherence, and effectiveness. To further enhance the credibility of our findings, we engaged in a
process of triangulation, which involved cross-referencing and comparing quantitative, qualitative, and
secondary data sources. This comprehensive approach allowed us to substantiate our primary findings and
present a holistic perspective on the evaluated programs.

Prioritisation of data and quotes: the research team is aware that compiling a comprehensive report involves
addressing the challenges of data inclusion, primarily constrained by limited space. Prioritisation of data was
necessary for the research team to maintain the report's readability, emphasising relevant and impactful
information while excluding less pertinent or tangential content. As such, data selection for the MTR centres
on its direct relevance to the evaluation’s objectives and themes emerged while upholding criteria of quality
and reliability, ensuring ethical handling of sensitive information. As such quotes were selected based on their
ability to enhance program’s understanding, especially their contribution towards the four pathways for
change and program’s theory of change, representing diverse viewpoints and offering clarity and impact. As
such we used proper attribution and contextual understanding for a balanced approach between inclusivity
and relevance in the report. There was a clear interconnection with different themes in the JISRA program,
which added significant value to the overall effectiveness and understanding (coherence) of the program. This
provided a more holistic understanding of the program's objectives, outcomes, and impact showing how
various components and themes are interconnected and how they collectively contribute to the program's
success. Interconnection with different themes in this evaluation was crucial to present an accessible report
and for gaining a comprehensive understanding of the program's relevance and effectiveness. It added value
by promoting holistic thinking, and contextualization. As such the reader may notice overlap of information
between themes leading to synergies between different chapters in the report. Like data collection, data
analysis efforts also overlap between different program components, reducing duplication.

Value of singular quotes: the reader would notice that in some cases, a single quote has been used to make
claims. This is because one quote can encapsulate the essence of a larger trend or ideology. By examining a
well-chosen quote, the research team has gained insights into the thought processes and motivations of a
broader population. A lone quote can act as an early warning sign of emerging issues helping us piece together
a more comprehensive understanding of what is happening on the ground and how the program is progressing.
As mentioned elsewhere in the report, truth is subjective, and what may seem insignificant to some can be
profoundly meaningful to others. A quote that resonates with a particular audience can become a rallying
point, making it important to analyze and contextualize even seemingly isolated expressions. These can also
become critical areas of inquiry in the future.

Presentation of data: when presenting data, the research team has aimed at keeping the authenticity in
participants’ voices while maintaining power imbalance that often exists between the researcher and the
researched. The research team has deliberately provided long quotes as opposed to short quotes.
Incorporating colloquial language into the quotes can serve several valuable purposes in qualitative research,
particularly when conducting interviews or gathering qualitative data from participants. Below are some of the
explanations for adopting this approach.

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Depth of Understanding: lengthy quotes provided more context and depth to the participant's response. They
allowed researchers to capture the nuances of the participant's thoughts, emotions, and experiences in greater
detail. For the research team, this has led to a richer and more comprehensive understanding of the subject
under investigation. Long quotes also provided essential context for the participant's statements. They helped
answer questions like "Why did the participant say this?" or "What led to this response?" This context was
valuable for researchers in interpreting the data accurately. Some topics or experiences are inherently
complex. Lengthy quotes allowed participants to express themselves fully, enabling the research to capture
the multifaceted nature of their perspectives. This was particularly important in study such as this, which is
complex and complicated at the same time.

Preserving Authenticity: Colloquial language in quotes helped the research team preserve the authenticity of
participants' voices. It reflected how people naturally communicated in everyday conversations, which is often
less formal and more reflective of their true thoughts and feelings. Presentation of colloquial language also
helped researchers demonstrate the rapport and build trust between researchers and participants.

Comparison to baseline: The MTR adapted the survey tools from the baseline to ensure results comparability.
There were certain limitations for both the surveys in terms of biases as explained in the limitation sections
above. One of the major limitations of the MTR was the differences in sample sizes and geographical regions,
which makes it a bit difficult to attribute improvement to JISRA alone. The results in both surveys need to be
interpreted considering the margin of error presented in the previous sections. Nevertheless, the differences
in the values between baseline and the MTR are promising signs of change.

Data Triangulation: Data triangulation was an important strategy of the MTR as it employed a mixed methods
(quantitative and qualitative) approach. This approach was developed to boost the validity and credibility of
findings. Methodological triangulation involves the analysis of KIIs and FGDs as qualitative data and surveys as
qualitative data. In addition, further triangulation was achieved by integrating data from secondary sources
including JISRA’s annual reports and the Outcome Harvesting logs. Overall, quantitative, and qualitative data
aligned and strengthened each other. Yet, there were few cases in which interesting differences emerged
between findings from quantitative and qualitative data. Where this is the case, this is explicitly mentioned
and reflected upon in our discussion of findings.

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Chapter 3. Findings: relevance
Evaluation Questions
How have the (socio-political, religious, and economic) contexts and challenges to freedom of religion and
belief changed in the JISRA countries since the baseline, and to what extent does JISRA continue to be
relevant in these changing contexts?

To what extent has the governance structure of JISRA been relevant to (internal) stakeholders, as evidenced
by their participation in it?

To what extent have JISRA activities and governance structures promoted inclusion of both women and
youth, boost their leadership and pursue gender equity at local and national, and global levels (within the
consortium)?

To what extent has JISRA promoted inclusion and challenged 'othering' through its activities?
How and to what extent are religious actors challenging harmful norms and practices, and are collaborating
within and beyond their religious communities?

In its lobby and advocacy and interventions, to what extent has JISRA represented the needs of community
members at the local level and the needs of society at different levels (national and global)?

To what extent has JISRA been successful at creating and expanding civic space for dialogue between
decision-makers, religious actors, and CSOs?

3.1 Relevance of JISRA to the Context

(Political and Social Environment)
3.1.1 Country-level
The programme was conceptualised to respond to challenges that inhibit FoRB in the seven participating
countries and at a global level. The contextual environment thus becomes of paramount importance to the
programme. This section of the chapter focuses on the relevance of the programme to the individual country
contexts i.e., political, social (including the religious and cultural) and economic context. The MTR notes that
changes have been made to the in-country activities in response to the dynamic environment to facilitate the
continued relevance of the programme.

Ethiopia
Ethiopia's social fabric is woven with diverse religious and ethnic threads, often strained by polarisation and
instrumentalization of these differences for political agendas. Within this intricate backdrop, the JISRA program
seeks to offer profound theological concepts to counter the instrumentalization of religion, while also fostering
interfaith dialogue.

27
The primary data we have collected from the JISRA project itself underscores the transformative potential of
the program. Through meticulous dialogue processes, JISRA orchestrated religious peace forums that
culminated in a newfound sense of unity and harmony among individuals of diverse religious persuasions in
Addis Ababa. According to a partner staff member, these profound changes are "not a mere propagandist
account of the project but a testament to the palpable transformation experienced both collectively and
individually, right down to the household level."

The secondary data, as outlined in the proposal and annual report, corroborate the pressing need for initiatives
like JISRA in Ethiopia. The proposal clearly states that ethnic polarisation is on the rise, with political entities
instrumentalizing religious and ethnic differences to further their agendas, leading to exclusive identities and
tensions among different groups. The report also highlights conflicts and violence in 2022 in various regions,
indicating the challenges within Ethiopia's social and political context.

Youth Empowerment and Leadership Paradox

Both primary and secondary data converge on the theme of youth empowerment. Primary data indicates that
the youth actively participate in decision-making processes, with their opinions highly valued. One interviewee
recounts the transformation of previously rebellious youth who have now harnessed advocacy and peaceful
communication skills. "Now we know how to talk to them, and they actually listen to us. We don't feel like we
need to be violent anymore because we can express ourselves with our voices."

This perspective aligns with the secondary data in the proposal, which outlines the rise of young individuals
inclined towards violent rebellion against the government. The secondary data further points out the impact
of JISRA's advocacy and peaceful communication training in transforming these individuals, enabling them to
express themselves non-violently. However, the primary data also reveals a paradox regarding top leadership
roles, suggesting that there is a need to look into individual cases and reflect on challenges involved. The
secondary data supports this paradox by outlining complexities in the social and political landscape of Ethiopia,
highlighting challenges and conflicts that have continued in recent years. The interplay between the primary
and secondary data highlights that while there's progress in youth empowerment, deeper structural issues
persist within Ethiopia's context.

Further, the primary data underlines powerful stories of youth transitioning from violent rebellion to peaceful
advocacy. This transformation potential is substantiated by the secondary data, emphasising the need for
initiatives like JISRA to provide alternative avenues for constructive engagement and address the complexities
of Ethiopian youth's social and political involvement.

Equality and Mutual Understanding in Gender Roles

Primary data is enriched by secondary data in emphasising the theme of gender equality within Ethiopian
families and the broader community. The primary data suggests that despite defined gender roles, there is
respect, equality, and open dialogue for conflict resolution. This reflects the principles of the faith and
challenges traditional gender norms, a perspective consistent with the secondary data.

Both primary and secondary data highlight the complexity of gender imbalances in communal gatherings. The
primary data highlights that these imbalances do not signify a hierarchy in the importance of opinions based
on gender but rather stem from historical participation trends and conservative religious practices. The
secondary data from the annual report also points out various conflicts and social issues that affect gender
dynamics within Ethiopian society.

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Religious Leaders as Agents of Positive Change
Both primary and secondary data underscore the influential role of religious leaders in Ethiopia. Primary data
emphasises their role in promoting awareness of individual and collective rights, including freedom of religion
and belief. This perspective is in line with the secondary data, which emphasises the importance of
strengthening efforts related to freedom of religion or belief in Ethiopia. Further, all the partners work with
with various religious institutions and religious actors, which the highlights the significance of the religious
leaders' involvement

In conclusion, the JISRA program remains critically relevant within Ethiopia's complex social, political, and
economic context. The primary and secondary data paint a comprehensive picture of the multifaceted
challenges and transformations taking place within Ethiopian society, emphasising the crucial role of initiatives
like JISRA in addressing these issues.

Indonesia
The JISRA program in Indonesia has proven to be an adaptable and resilient initiative, successfully aligning itself
with the evolving contextual factors that shape the country's socio-political landscape. These contextual factors
are integral to understanding why the program has remained relevant in Indonesia and which specific elements
it has addressed to effectively promote freedom of religion and belief (FoRB).

Economic Inflation
Indonesia's economic situation has experienced significant fluctuations, influenced by global events such as
the Russia-Ukraine conflict. This resulted in a decline in Indonesia's export income and an increase in the
exchange rate of the dollar against the rupiah, leading to higher inflation rates. Economic activity slowed,
impacting the country's economic growth prospects. The rise in inflation and worsening economic conditions
had the potential to create political and social issues, particularly among marginalised groups, potentially
making them susceptible to radical ideologies. In response to these challenges, JISRA has continually adapted
its strategies, promoting narratives of peace, tolerance, and understanding among various religious
communities to counter stereotypes and prejudices. By fostering healthy dialogue, the program sought to
address these economic challenges that could potentially affect the nation's stability.

Challenging Stereotypes and Promoting Dialogue

Data from across Indonesia underscores the enduring relevance and significance of JISRA's mission in
challenging stereotypes and prejudices while fostering dialogue and understanding among diverse religious
communities. This approach has proven to be pivotal, particularly in contexts where minority religions
experience discrimination, illuminating its enduring importance amid a changing landscape.

“Based on what I have seen, before JISRA existed, there were still stereotypes and prejudices against one
another. So it ultimately influences a person's actions. For example not interacting, or in our context at school,
maybe because Christians are a minority so maybe there are many people who feel they are not really
considered.” - A female internal stakeholder from Bandung, Indonesia, expressed the persistent challenges
associated with stereotypes and prejudices that influence individual behaviour and interactions, particularly
affecting minority religious groups.

Conflict Resolution and Coherent Values

The promotion of coherent values shared among various religious groups has yielded positive outcomes in
conflict resolution and fostering healthy dialogue in Indonesia. This inclusive approach has demonstrated its
effectiveness, as highlighted by a female religious leader:

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“Taking the story from one of the mass organisations that was conveyed, it was actually religious figures who
were the perpetrators of violence, for example the sealing of the Ahmadi Mosque. For society, it is more about
dialogue to solve problems, that is the same as what the Wahidiyah community did when they were said to be
heretics. Our efforts to oppose discrimination are by voicing it at the majlis, they will be given the
understanding that there is no need to differentiate if it does not touch on principles.” - The religious leader
from Leuwisari District emphasised the importance of dialogue in resolving conflicts and the significance of
shared values in fostering a more inclusive and tolerant society.

These insights underscore the enduring relevance of JISRA's mission amid the evolving context in Indonesia,
offering valuable guidance for future efforts and emphasising the need to continue challenging stereotypes
and nurturing dialogue among diverse religious communities.

Youth Empowerment and Economic Sustainability

JISRA initiatives in Indonesia are empowering the youth to reduce unemployment rates and ensure continuous
sources of income, emphasising the growing awareness of economic empowerment among young individuals.
This empowerment signifies a commitment to addressing socio-economic challenges that have implications for
the nation's stability.

In Poso, a history of conflict has created deep-rooted stigmatisation and suspicions among different ethnic and
religious groups. JISRA, in collaboration with local institutions and organisations, is striving to foster respect
and love among these groups, ultimately working towards peace and coexistence. The narratives gathered in
the region highlight the program's essential role in resolving historical tensions and promoting unity.

Challenging Gender Stereotypes

Gender stereotypes have persistently influenced social norms, perceptions and expectations in Indonesia, and
played a role in shaping gender roles. Data collected from various sources, including JISRA's primary and
secondary findings, reflect these ingrained gender stereotypes in Indonesian society.
Nonetheless, there's a clear commitment to challenge these stereotypes, as evident in both primary and
secondary data:

A local staff in the field stated, "Indeed, there is still a lot of stigma given toward women that women are more
sensitive, more emotional, while men are considered more rational. But we are trying to break the stigma. So
both women and men as long as their performance is good, there will be room for anyone. As for female
students, currently they are also given as many opportunities as possible."

Secondary data from reports and documents affiliated with JISRA underline the program's dedication to
breaking down gender stereotypes and fostering gender equality. The program seeks to ensure that women
are provided with equal opportunities based on their performance, rather than being limited by traditional
roles or gender-based discrimination.

Moreover, the narratives show that female students are encouraged to take on leadership roles, such as
becoming student council presidents or heading their classes. This emphasis on equal opportunities highlights
a shift towards greater gender equality in educational settings.

The commitment to challenge gender stereotypes is a prominent theme within JISRA's work in Indonesia. By
addressing these deeply ingrained norms and fostering an environment of equality and inclusion, the program
contributes to broader societal changes that align with the principles of freedom of religion and belief, where
individuals are treated with dignity and fairness regardless of their gender. In challenging these stereotypes,
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JISRA remains critically relevant in Indonesia's evolving socio-political and economic context, actively working
to promote gender equality and ensure a more inclusive and equitable society.

Iraq

Historical Context of Conflicts

Iraq's history is marred by conflicts and wars that have left an indelible mark on the nation's social fabric.
JISRA’s implementing areas are home to diverse religious groups, and have been particularly affected by these
conflicts. This historical backdrop is described in the proposal as it sets the stage for understanding the issues
of trust and coexistence that prevail in these regions. The primary data further affirms this historical context,
as participants highlight how these conflicts have resulted in a lack of trust among communities. The scars of
past confrontations, particularly between different religious groups, have given rise to deep-seated grievances
and apprehension, rendering interreligious dialogue difficult.

Transformative Role of JISRA

JISRA's activities, as articulated in the proposal, are not merely interventions but catalysts for change. The
program focuses on strengthening religious actors to challenge harmful intra religious norms and practices. It
is through these activities that JISRA has made significant inroads in rebuilding trust and addressing deep-
seated issues within the Iraqi community. Primary data substantiates this transformation, with a male
participant from Nineveh testifying to the impact of JISRA's activities: "There have been issues and a lack of
trust. However, JISRA's activities have contributed to rebuilding trust and resolving some issues." The
testimonial underscores how JISRA is not just another project but an agent of change that has effectively
restored trust and harmony among diverse communities in Iraq.

This transformative perspective is powerfully illustrated by the testimonial of a participant from Hamdania,
who initially did not accept the denomination of a community leader. However, after engaging in JISRA's
sessions, he not only accepted their denomination but also established new relationships. This exemplifies how
JISRA's activities have led to a fundamental shift in the way individuals perceive and interact with those from
different religious backgrounds.

Fostering Trust through Interfaith Dialogues

Iraq, a country with a history of sectarianism, stands as a testament to the significance of initiatives like JISRA
in fostering reconciliation and stability. The primary data underlines this by showing how JISRA's efforts have
contributed to the reduction of sectarianism. As pointed out through primary, “Attacks and conflicts that once
marred relationships between different components of society have been reduced by 95%” while credit can’t
directly be placed on JISRA, it nevertheless backs up the relevance of JISRA’s activities towards increased
tolerance within communities. The program leverages interfaith dialogues and the power of respectful
engagement to bring about a constructive transformation.

It rebuilds trust, fosters coexistence, and challenges the harmful norms that have long hindered Iraq's progress.
The relevance of JISRA in this context is unmistakable, as it engages with the profound historical complexities
of Iraq's religious landscape, nurturing the potential for reconciliation and unity amidst adversity. Testimonies
indicate that JISRA's activities, along with the efforts of other organisations, have been successful in challenging
these stereotypes and biases. Through dialogues, workshops, and interactions, individuals who may have held
preconceived notions about other religious groups or denominations have come to recognize the shared
humanity that transcends these divisions.

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JISRA's approach has also paved the way for respectful discussions on differing beliefs, identities, and views
within society. The program is instrumental in enabling individuals to not only challenge their own stereotypes
but also learn to appreciate the richness of diversity within their communities.

Youth Empowerment as Catalysts for Change

In Iraq, the JISRA program recognizes the pivotal role that youth play in shaping the future and driving positive
change within their communities. The relevance of engaging with youth is underscored in both the proposal
and primary data, as they emerge as enthusiastic advocates for social transformation. The youth have been
actively involved in various initiatives to build peace. They have utilised different platforms, including
mainstream and social media, to voice concerns related to diversity, religious tolerance, and coexistence. The
primary data from Iraq reinforces this approach, as a community member testifies that young people have
taken on responsibilities for communicating the message of religious coexistence to the wider society.

In Iraq, the youth's central role as catalysts for change is emphasised by the participant testimonies. They detail
how youth have been responsible for activities and workshops assigned to strengthen peaceful coexistence
within the community. This hands-on engagement allows young people to be not just recipients of the program
but active agents of change. Their active involvement not only brings fresh energy and perspective but also
signifies a positive shift in the way youth are perceived within the community.

Promoting Love, Peace, and Coexistence

In Iraq, deep-rooted ethno-religious conflicts have driven communities apart. In this context, the primary data
showcases testimonies that highlight the transformative impact of JISRA's activities in promoting love, peace,
and coexistence. Participants acknowledge that issues related to respecting different identities and views
within society have historically been divisive. However, JISRA's interventions have shifted this paradigm. As
reflected in the testimonies, community leaders, and individuals who initially harboured prejudices against
others' denominations have evolved to establish new relationships and communicate regularly. This change is
indicative of a deeper transformation that goes beyond superficial coexistence. It signifies that love, respect,
and acceptance for one another are actively replacing distrust and animosity.

Building a More Inclusive and Tolerant Iraq

The cumulative impact of JISRA's endeavours in Iraq is evident in the broader transformation it is bringing about
in the country. As the program's essence revolves around building peace, it inherently aids in preventing future
conflict scenarios.
In conclusion, JISRA isn't just a program; it's a catalyst for social transformation in Iraq. By challenging
stereotypes, fostering dialogue, empowering youth, and promoting love, peace, and coexistence, it's working
towards a more inclusive, tolerant, and harmonious Iraq.

Kenya

Contextual Challenges
The JISRA program in Kenya operates within a context characterised by a set of dynamic challenges. The 2022
general elections marked a significant political event, introducing heightened political activity across the
country. While the elections themselves transpired relatively peacefully, the pre-election environment was
tense, characterised by uncertainty and sporadic clashes between various political groups. This heightened
political atmosphere temporarily diverted attention away from critical program objectives, potentially
affecting the focus on freedom of religion or belief (FoRB), violent extremism (VE), and radicalization issues, as
noted in the annual report.

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Religious Diversity in Kenya
A report by the US State Department indicated that individuals of Somali ethnicity, who are predominantly
Muslim, continued to face harassment and suspicion from non-Muslims, partially stemming from
misunderstandings exacerbated by the presence of non-Muslim police officers in Muslim-majority areas. In
September 2022, Kenya inaugurated a new government with ties to evangelical churches, raising concerns
about the perceived blurring of lines between church and state and preferential treatment given to one
religious community. In the education sector, directives were issued to respect the religious rights of students,
including the wearing of hijabs and the discontinuation of forcing specific religious subjects. AIK advocated for
a more diverse approach abolishing religious education in schools, recommending philosophy and ethics
courses instead. Finally, while Kenya generally displayed tolerance toward different faiths, atheists faced
intolerance and indirect discrimination in 2022, with reports of employees losing their jobs after openly
identifying as atheists and many atheists unable to disclose their beliefs openly within their social and
professional circles. This is also in line with what was found at the baseline in 2022. The baseline study stated:

“Despite this diversity of religious identities, the government of Kenya is perceived to give more attention to the
mainline Christian churches and some brotherhoods of Islam in its nation state narration. Consequently,
minority religious identities seem to be subordinated against, a fact that impinges on the human rights of
some Kenyan citizens. Kenya also has a National Policy on Peacebuilding and Conflict Management,
though its implementation has been slow. Additionally, in response to the 2007-08 violence, the Kenyan
government set up the National Cohesion and Integration Commission to address and reduce inter-ethnic
conflicts, and promote national reconciliation and cohesion.”

These events collectively illustrate the multifaceted religious and social dynamics in Kenya, emphasising the
need for ongoing dialogue and efforts to promote religious freedom, tolerance, and social cohesion, which
understandably has not been achieved significantly yet, as the program is still halfway through.

Addressing Security Concerns

In response to the security concerns inherent in Kenya's context, the JISRA program has adopted a multi-
faceted approach, which plays a crucial role in fostering its relevance. A cornerstone of this approach is the
active engagement and collaboration with influential religious leaders who are deeply rooted in their
communities. These leaders possess unique influence in resolving deeply ingrained societal issues such as early
marriages, wife inheritance1, and violent extremism. The program recognizes that these issues are often tied
to community norms and practices, necessitating an approach that empowers local leaders.

Furthermore, JISRA is working actively to address gender-based security challenges. This entails challenging
harmful practices and cultural norms that, if left unaddressed, might escalate into conflicts or security
concerns. The program's efforts to facilitate dialogues at the community level have played a pivotal role in
fostering a common understanding and mitigating animosity. The direct engagement with affected
communities has contributed to the reduction of stigmatisation and has created an environment for dialogue
and healing.

1
Wife Inheritance is a cultural and social practice whereby a widow is required to marry a male relative of her
late husband, often his brother.
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Environmental Challenges and Conflict
In Kenya, environmental challenges have emerged as a critical factor that influences the dynamics of conflict
and peace. The annual report and primary data highlight how factors like climate change, drought, and their
associated consequences have added complexity to the peacebuilding efforts undertaken by JISRA. Seven areas
in Kenya, including Isiolo, Kilifi, Kwale, Garissa, Nyeri (Kieni), Taita-Taveta, and Tana-River, were in drought alert
phase for most of the year. This prolonged drought exacerbated economic hardships within communities,
significantly affecting their livelihoods and access to essential resources such as food and water.

Drought-induced migration of communities in search of pasture and water led to heightened inter community
conflicts. Such conflicts have posed significant challenges to the implementation of JISRA activities, including
changes in strategies and timing. In some regions, environmental challenges have interrupted activities and led
to substantial alterations in planned initiatives.

Moreover, climate change has introduced new forms of conflict within communities, further complicating the
peacebuilding landscape. These challenges often stem from disputes over access to dwindling resources and
contribute to tensions that require resolution. JISRA Keyna’s focus on environmental conservation and
management demonstrates an effort to mitigate the effects of climate change. However, these efforts exist in
a delicate balance with addressing the immediate peacebuilding priorities.

Conflict and Political Dynamics and Social Cohesion

The intersection of conflict, political dynamics, and social cohesion is central to understanding JISRA's relevance
in Kenya. In several instances, political activities created sensitivity that affected mobilisation for JISRA
activities, as participants occasionally confused program-related meetings with politically-oriented gatherings.
Security concerns also lingered, particularly in places such as Lamu County, leading to the postponement of
program activities. This is a testament to the profound influence of political dynamics on the feasibility and
execution of peacebuilding initiatives.

JISRA's active engagement with religious leaders has fostered dialogue and mutual understanding, contributing
to the resolution of conflicts. The collaborative efforts between religious leaders and organisations like the
Centre for International and Comparative Criminal Justice (CICC) illustrate the influence of JISRA in creating
spaces for joint initiatives that promote cohesion and address issues that cause societal conflict. Moreover,
JISRA's commitment to addressing the voices of minority religions and marginalised groups, positions the
program as a key player in advocating for tolerance and inclusivity in the face of complex political dynamics
and ongoing social tensions.

Collaboration with Religious Leaders

As demonstrated in the primary data and annual report, religious leaders play a pivotal role in mediating
conflicts, resolving community disputes, and promoting social cohesion. This collaborative effort involves a
multi-pronged approach, characterised by religious leaders' active participation in JISRA activities and their
commitment to fostering peace and tolerance within their communities.

Furthermore, the collaboration extends to trauma healing for families affected by religious extremism and
extrajudicial killings. By providing opportunities for affected individuals to voice their grievances in the
presence of key security actors, religious leaders help reduce animosity between the police and local
communities. This transformative approach has contributed to a shift in perception, with police officers moving
from being viewed as enemies to partners in maintaining community safety.

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Exchange visits facilitated by JISRA have also bolstered collaboration and cooperation among religious leaders.
These visits not only strengthen their collective impact on community matters but also foster trust among
Christians and Muslims. By promoting shared goals and shared learning, these exchange visits enhance the
effectiveness of religious leaders in addressing social and political challenges.

Advocacy for Equal Rights

Another cornerstone of JISRA's relevance in Kenya is its commitment to advocacy for equal rights, particularly
for marginalised groups. As the primary data and embassy reports suggest, the program is at the forefront of
advocating for tolerance, inclusivity, and equal rights, particularly for marginalised communities.

JISRA's role in advocating for equal rights aligns with its principles of impartiality and inclusivity. It adheres to
a stakeholder approach that does not exhibit biases based on gender, religion, or political affiliations. As a
result, the program actively issues statements in support of equal rights, demonstrating its commitment to
promoting a more tolerant and inclusive society.

One of the primary areas where JISRA has championed equal rights is through its focus on addressing sexual
and gender-based violence (SGBV). By seeking to understand the societal norms and practices that propagate
harmful ideologies, JISRA engages in efforts to challenge and change these norms. These initiatives have led to
the formation of working groups at the county level to address issues related to SGBV. Moreover, campaigns
against SGBV have extended to challenging men to handle divorce in a more humane manner, thereby
promoting women's rights and family well-being.

JISRA's influence has also been instrumental in challenging gender norms and traditional practices that limit
the advancement of women. By emphasising the importance of women's progress and active involvement in
societal issues, the program has paved the way for women to take on leadership challenges. Notably, the
election of Kwale County's first female governor showcases the impact of these efforts and the potential for
greater female participation in leadership roles.

Challenges and Ongoing Relevance

One of the most significant challenges is the prevalence of violence, extremism, and radicalism in various
regions, particularly the Coast region and counties like Garissa, Wajir, and Mandera. The rise in activities of
groups like Al-Shabaab poses serious security concerns and directly impacts peacebuilding efforts. It is
important to note that JISRA has not shied away from these issues but has actively engaged religious leaders
and community members to address and counter the radicalization efforts. By tackling such critical challenges
head-on, the program showcases its resilience and commitment to fostering peace and stability.

Economic hardships within communities present another formidable challenge. In a nation where economic
struggles affect the daily lives of individuals, implementing peacebuilding initiatives can be arduous. The fact
that people are economically hard-pressed and may not prioritise follow-up activities underscores the
difficulties faced by JISRA. However, this challenge also serves as a stark reminder of the program's relevance.
By addressing economic hardships and working towards improving livelihoods, JISRA contributes to the overall
well-being of communities and, in turn, to the sustainable peace and stability of the nation.

Transition in government and changes in key offices, as indicated in the annual report, require adaptation time
for JISRA. Yet, rather than viewing this as a setback, it can be seen as a testament to the program's endurance
and flexibility. JISRA continues to navigate the evolving political landscape, emphasising the importance of
awareness and coordination within religious organisations. The fact that religious leaders have issued
statements in support of tolerance and equal rights during such transitions underscores JISRA's ability to

35
respond effectively to changing contexts. For instance, family issues like divorce, homicides, and conflicts
disrupt community cohesion. JISRA's initiatives effectively contribute to resolution of such challenges,
establishing it as a vital community presence.

In conclusion, the challenges that JISRA faces in Kenya serve as a compelling backdrop to its ongoing relevance.
The program's ability to navigate the intricacies of violence, economic hardships, environmental concerns,
political transitions, and family-level conflicts speaks to its adaptability and resilience. By actively addressing
these challenges, JISRA continues to play a pivotal role in promoting peace, tolerance, and inclusivity in Kenya,
reaffirming its significance in the nation's quest for lasting harmony and stability.

Mali

Strengthening Interfaith Relationships

The JISRA program, as outlined in the proposal and supported by primary data, demonstrates a successful track
record in promoting interfaith relationships in Mali. The program's proposal underscores the importance of
mitigating internal tensions and promoting tolerance and acceptance within religious communities, specifically
among religious leaders, to counter radicalization and foster collaboration among diverse religious groups.

This is corroborated by primary data revealing that religious leaders play a central role in promoting unity,
peace, and social cohesion. T Nevertheless, the primary data also hints at the challenge of some religious
leaders not fully grasping the importance of fostering relationships between different religions. The secondary
data, particularly the annual report, further elaborates on the context by highlighting the complexity of Mali's
political and institutional environment, emphasising the need for initiatives like JISRA to counteract internal
misunderstandings and divisions caused by external factors, such as sanctions.

The relevance of the JISRA program is made evident by its alignment with Mali's context and the unique
challenges posed by political and institutional tensions. By promoting interfaith collaboration, the program
offers a constructive approach to mitigating divisions and misunderstandings within the country, addressing
the root causes of religious conflicts.

Role of Religious Leaders in Addressing Societal Issues

The proposal outlines the critical function of religious leaders in advocating for social change within their
communities. This role is underscored by the primary data, which highlights the active involvement of religious
leaders in addressing pressing concerns such as sexual violence, radicalization, gender-based attitudes, early
and forced marriage, moral decay, and respect for customs and traditions.

The secondary data, in this case, the annual report, complements this narrative by providing a broader
contextual understanding. It underscores that the JISRA program's initiatives are responsive to local needs and
challenges related to interreligious conflicts. The report highlights the transformative impact of the program's
initiatives in Mali, which has promoted reconciliation, inclusivity, and reduced conflicts among diverse religious
communities. Moreover, the report underscores that religious leaders, both female and male, have become
key figures in advocating for peace and unity. This demonstrates the program's relevance in addressing
significant societal issues, such as conflict resolution and interfaith understanding.

However, the annual report also highlights the complex political dynamics in Mali, which have led to shifts in
international partnerships and strained relationships between countries like Mali and France. These dynamics
serve as a backdrop, emphasising the need for initiatives like JISRA that focus on internal cohesion and
collaboration, further underscoring the program's relevance.

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Interfaith Collaboration and Unity
The JISRA program in Mali is significantly relevant, as it actively fosters interfaith collaboration and promotes
unity among religious communities. Primary data from Mali consistently highlights the impact of JISRA's
initiatives in bringing various religious communities together. The project's success in this aspect is particularly
crucial, given the diverse and often rivalrous religious landscape in Mali, as mentioned in the proposal.

The primary data emphasises the critical role of religious leaders in promoting interfaith unity. Participants in
the focus group discussions acknowledge that religious leaders actively conduct awareness campaigns during
sermons, advocating for peace, unity, and social cohesion among community members, regardless of religious
diversity. The religious leaders are portrayed as peace missionaries and advocates of tranquillity, playing a
pivotal role in bridging the gap between different religious communities. It is notable that these interfaith
collaborations go beyond rhetoric, encompassing practical initiatives that address societal issues effectively.

The primary data indicates a harmonious atmosphere of interfaith collaboration and unity, further
underscoring the significance of the JISRA program in a country characterised by its religious diversity.

Interreligious Conflicts
The JISRA program's relevance in Mali is accentuated by its positive impact on interreligious conflicts. The
program effectively addresses and mitigates conflicts within a religiously diverse society. The proposal outlines
its commitment to strengthening the resilience of religious communities to extremist and divisive practices,
with an emphasis on mitigating internal tensions and fostering tolerance and acceptance within religious
communities.

Primary data from Mali supports this claim, showcasing how JISRA's activities have led to a reduction in
interreligious conflicts. The quote from a religious leader highlights the program's impact in transforming a
society where mistrust, stigmatisation, and lack of collaboration among people of different religions were
common. It underscores how JISRA's initiatives have brought about reconciliation, inclusivity, and unity, with
religious leaders taking the lead in advocating for peace and unity. The program's ability to effect these positive
changes is indicative of its relevance in addressing a critical issue in the region.

Empowering Youth
The JISRA program's relevance in Mali is evident through its commitment to empowering youth and actively
engaging them in decision-making processes. The primary data underscores the vital role that young people
play in the community, particularly in Mali, where the youth are viewed as key actors in shaping the country's
future. This recognition aligns with the proposal's goals of fostering tolerance, acceptance, and collaboration
among different religious groups, as well as promoting the participation of women, youth, and children in their
communities.

The primary data highlights how young people enable organisations like JISRA to become more aware of the
needs and aspirations of the youth in the community. It emphasises their creativity and their role in helping
organisations reach all members of the community. This aspect of the program's impact is particularly crucial
in Mali, where the youth's engagement is necessary for achieving lasting peace, promoting coexistence, and
addressing common societal issues.

In Mali, the involvement of youth in decision-making processes, as reported in the primary data, serves as a
testament to JISRA's efforts in promoting active participation and awareness among young community
members. This empowerment of youth positions the program as highly relevant in a context where the youth
are not only seen as beneficiaries but also as active contributors to positive change.

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Promoting Gender Equality
The JISRA program's commitment to promoting gender equality is another key aspect of its relevance in Mali.
While the primary data reveals that there are still some conditional views regarding women's participation in
community actions, the overall portrayal is one of progress and positive transformation. The primary data
emphasises that women in the community have significant roles beyond traditional household tasks and that
their contributions are considered essential.

JISRA's activities have facilitated the dismantling of gender stereotypes in Mali, as evident in the primary data.
The society recognizes the equality of men and women and emphasises shared responsibilities and harmonious
relationships between husbands and wives. This showcases the program's relevance in promoting equitable
solutions rather than reinforcing traditional gender norms.

It's worth noting that while there may still be conditional views, the overall trend is toward recognizing
women's active participation and the importance of their contributions to community life. This represents a
significant shift and highlights JISRA's role in contributing to gender equality in Mali.

Nigeria

Interfaith Collaboration and Tolerance

The JISRA program in Nigeria is instrumental in fostering interfaith collaboration and promoting religious
tolerance, as highlighted in both the program proposal and the annual report. This is echoed in the primary
data collected from religious leaders and community members who emphasise how JISRA's efforts have
improved access to religious texts and enhanced the understanding of different faiths. Collaborations between
religious leaders and organisations, mentioned in the primary data, have resulted in tangible impacts. This
aligns with the annual report's accounts of persistent security challenges in Nigeria, including attacks and
violence. It illustrates that the need for interfaith collaboration and tolerance is vital in addressing these issues.

For example, the program's emphasis on religious tolerance contributed to collaborative activities mentioned
in the annual report, such as sanitation projects that involve community members from various religious
backgrounds. This not only fosters unity but also addresses issues highlighted in the primary data, such as
reduced crime rates and violence. The positive impacts of these collaborations demonstrate the program's
relevance in the Nigerian context where intercommunity tensions often have a religious element.

Social Cohesion
JISRA's approach to social cohesion, as substantiated by primary and secondary data, is pivotal in Nigeria. The
proposal outlines the program's commitment to involving various actors, including traditional leaders, religious
leaders, and government officials, in promoting freedom of religion and belief and fostering unity. Primary data
supports this by emphasising that JISRA collaborates with women and youth organisations, which is seen as a
valuable tool for addressing community issues. Gender roles and leadership positions, as described in the
primary data, highlight the importance of gender equality in decision-making.

The primary data also emphasises the positive consequences of this approach, including the reduction in crime,
violence, and drug abuse. This aligns with the annual report's accounts of security challenges and social vices
in Nigeria, where the program's focus on gender equality and social cohesion can make a significant impact.
The voices of religious leaders acknowledging the role of youth and women organisations in promoting
freedom of religion and belief further solidify the program's relevance and effectiveness in addressing these
issues in the Nigerian context.

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Promoting Interfaith Collaboration and Unity
In Nigeria, the JISRA program stands as a powerful force for promoting interfaith collaboration and unity, a
point reaffirmed in the primary data from traditional leaders. The primary data highlights how JISRA's initiatives
have brought together diverse faiths, ultimately promoting harmony and peaceful living in heterogeneous
communities. The annual report underlines the importance of fostering unity to mitigate security challenges
and interfaith conflicts. The relevance of the program is evident in its ability to bridge divides between different
religious groups and promote peaceful coexistence.

The annual report accounts for the challenges related to persistent insecurity and interfaith tensions, while the
primary data from traditional leaders highlights the practical impacts of JISRA's work in reducing conflicts and
fostering interfaith cooperation. By creating opportunities for people of various religions to collaborate, the
program addresses the root causes of tensions and security issues within the Nigerian context, making a
tangible difference.

Impact on Attitudes and Conflict Resolution

JISRA's training and awareness programs have made a profound impact on communities in Nigeria, as validated
by both primary and secondary data. Primary data collected from traditional leaders showcases how these
programs have equipped community members with conflict resolution skills and dialogue techniques, leading
to positive attitudinal changes within these communities. This aligns with the annual report's emphasis on the
program's significance in shaping peaceful mentalities and promoting awareness.

The primary data also highlights how the program has deepened understanding and knowledge of the
importance of intra and inter-religious tolerance. The program's relevance becomes evident in the data, which
shows that these initiatives have equipped communities to resolve conflicts peacefully. This aligns with the
proposal's focus on empowering religious leaders and community members to promote tolerance, conflict
resolution, and peace, underscoring the program's effectiveness in addressing social cohesion in the context
of Nigeria.

Relevance in a Challenging Context

Nigeria is a nation grappling with persistent security challenges, religious tensions, and social divisions, as
evident in both primary data and the annual report. The context in Nigeria is volatile, marked by incidents of
insecurity such as attacks, abductions, and communal violence. These challenges have contributed to mistrust
and suspicion among various ethnic and religious groups. It is in this turbulent backdrop that the JISRA program
finds its relevance.

The JISRA program's unwavering focus on promoting freedom of religion and belief, religious tolerance, and
unity is well-aligned with the challenges faced by the country. The primary data emphasises the positive impact
of the program's efforts in improving interfaith relations, while the annual report highlights the security
concerns in areas where JISRA operates. These challenges underscore the importance of interfaith
collaboration and tolerance, which are central to the program's goals.

Moreover, the annual report illustrates how political tensions and upcoming elections add to the complexities
of the Nigerian context. The program's proactive efforts to conduct training on advocacy, social accountability,
and election processes to mitigate the risk of electoral violence are vital. This aligns with the primary data's
focus on the role of religious actors in fostering peaceful coexistence and resolving community issues.

In summary, the JISRA program's relevance in Nigeria's challenging context is underscored by its capacity to
address and mitigate various issues. The primary data, annual report, and proposal collectively illustrate how

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JISRA's mission aligns with the country's needs, making it a crucial actor in promoting peace, religious tolerance,
and social cohesion in Nigeria's complex environment.

Uganda

Empowering Faith Actors to Challenge Harmful Norms

In Uganda, the relevance of the JISRA program is notably amplified by the country's diverse religious landscape.
According to secondary data, Uganda is known for its rich tapestry of religious diversity. The two major
religions, Christianity and Islam, play significant roles in the lives of Ugandans, with various denominations and
sects practising within these faiths.

Primary data collected from participants in Uganda further emphasises that the program's effectiveness lies in
its adaptability across these diverse religious groups. Empowering faith actors to challenge harmful norms is
crucial because, despite the coexistence of different religious traditions, there remain deep-rooted practices
and customs that are detrimental to certain segments of the population, particularly women and girls. The
practice of child marriage and early marriages was a severe issue that affected young Muslim women in
particular. These practices not only violated national laws but also hindered the social and economic
development of the affected individuals.

Therefore, the JISRA program's ability to work across different faith communities and address these harmful
practices demonstrates its profound relevance. The data from the program's proposal highlights the
importance of engaging faith actors who can bring about positive changes in their respective communities. By
emphasising interfaith cooperation, JISRA has successfully brought together various religious leaders to
harmonise their beliefs with secular law frameworks, a crucial step in creating a more just and equitable
society.

Promoting Interfaith Cooperation and Peaceful Coexistence

In a country as religiously diverse as Uganda, promoting interfaith cooperation and peaceful coexistence is
paramount. Secondary data provides insights into Uganda's history, showing that religious affiliations have, at
times, been a source of tension and conflict.

The primary data gathered from various regions in Uganda reinforces the program's impact in fostering unity
among different religious groups. By organising activities that bring people together, such as interreligious
sports youth competitions and visits to each other's places of worship, JISRA effectively combats stereotypes
and misconceptions. As people learn about each other's faiths, it dispels negative perspectives and fosters
understanding and harmony.

Moreover, Uganda's history is marked by various tribal and regional conflicts, which have occasionally
overlapped with religious divisions. JISRA's efforts to reduce interreligious conflicts align with a broader mission
to contribute to peace and reconciliation within Uganda. Data from regions demonstrate how the program has
facilitated reconciliation between different tribal and religious communities, effectively mitigating tensions.

Empowering Youth
Primary data from Uganda vividly illustrates how JISRA empowers youth and equips them with essential skills.
The program recognizes the importance of engaging young people, diverting them from potential harmful
activities, and fostering their personal and economic development.

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Secondary data further supports the significance of youth empowerment and skill development in Uganda. The
country's youth population is on the rise, and addressing the issue of youth unemployment is a critical national
concern. As per the World Bank, Uganda recognizes the potential of its youth in driving economic growth and
development.

Awareness Campaigns and Conflict Resolution

Awareness campaigns conducted by JISRA in Uganda have played a significant role in educating communities
about various social issues. Primary data demonstrates that these campaigns have raised awareness about
domestic violence, child abuse, drug and alcohol abuse, and land conflicts. Such campaigns empower
individuals to assert their rights and contribute to fostering gender equality. They have also promoted
improved communication in relationships, which is essential for conflict resolution.

The relevance of JISRA's conflict resolution efforts is highlighted by secondary data. Uganda has faced
numerous conflicts, both historical and contemporary, including ethnic, religious, and political disputes. JISRA's
commitment to resolving conflicts is in line with Uganda's ongoing efforts to maintain peace and reconciliation.

The program's effectiveness in conflict resolution is confirmed by primary data from regions like Bundibugyo.
JISRA's involvement in conflicts between tribal communities, like the Bakonjo and Bamba, has led to
reconciliation and reduced interreligious conflicts. The JISRA team in Uganda has not only provided counselling
to refugees entering the country but also trained cultural and religious leaders on effective ways to support
and assist refugees. This highlights JISRA's commitment to conflict resolution and peacebuilding, especially in
regions affected by armed conflicts.

Challenges and Room for Improvement

The challenges faced by JISRA in Uganda represent a multifaceted set of issues that underscore the
complexities of the context in which the program operates. One prominent challenge pertains to the country's
economic landscape, characterised by rising inflation rates, escalating commodity prices, and a currency that
is steadily losing value. These economic hurdles are not inconsequential, as they exert significant strain on the
communities where JISRA is actively engaged. Such financial hardships, when coupled with high unemployment
rates among the youth, raise genuine concerns regarding social stability. The urgency to address economic
disparities and create opportunities for meaningful employment emerges as a priority.

Additionally, JISRA confronts security challenges in particular regions, notably tribal conflicts and a fragile
security situation in places like Kapelebyong. These conditions pose formidable obstacles to the effective
implementation of the program, necessitating specialised strategies and collaboration with local stakeholders
to ensure safety and security. Furthermore, the deeply entrenched cultural norms and practices in Uganda,
including early marriages and gender-based violence, are formidable barriers to be addressed. These cultural
challenges demand more than just awareness campaigns – they require comprehensive community
engagement strategies to initiate attitudinal and behavioural shifts, which are often deeply ingrained.

In light of these formidable challenges, it is crucial to recognize the imperative for JISRA to adopt a multifaceted
approach. While the program primarily focuses on religious and interfaith issues, it must also address the
broader context, including the intricate web of social, economic, and cultural factors at play. The interplay of
these multifaceted challenges necessitates a holistic strategy that addresses the intersecting issues rather than
treating them in isolation.

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Additionally, JISRA's involvement in conflict resolution and peacebuilding presents an opportunity for growth.
The program's role in peace talks in neighbouring regions demonstrates its capacity for conflict resolution,
which could be further leveraged to contribute to broader regional stability. Strengthening these aspects of
the program could foster greater impact.

While there is room for improvement, the relevance of JISRA in Uganda remains evident. The program's
presence and initiatives have brought about tangible changes in communities, including enhanced interfaith
respect, promotion of gender equality, and community development. JISRA's role in preventing early marriages
and promoting inter-religious marriages, its efforts in conflict resolution, and its contributions to youth
empowerment underscore its relevance.

3.1.2 International level

The International Landscape: JISRA's Role in the Global Peacebuilding Arena

JISRA's place within the international peacebuilding landscape is pivotal, reflecting its commitment to
addressing complex national dynamics and fostering peace, stability, and reconciliation. A closer look at its role
within the broader international framework and its alignment with the Sustainable Development Goals (SDGs)
illuminates the program's global relevance.

JISRA and International Peacebuilding Efforts: JISRA's alignment with international peacebuilding initiatives is
evident in its cooperation with organisations like the European Union (EU) and the United Nations (UN). The
EU's Global Europe Peace, Stability, and Conflict Prevention thematic program emphasises conflict prevention,
peacebuilding, and crisis preparedness, mirroring JISRA's objectives. This alignment underscores the
recognition of the global nature of peacebuilding challenges. The EU's efforts, alongside the UN's Peacebuilding
Commission, Peacebuilding Fund, and Peacebuilding Support Office, collectively address the needs of post-
conflict countries, striving to establish a foundation for sustainable peace and development. JISRA's
participation in this international synergy solidifies its significance within the broader global peacebuilding
community.

Integration with Sustainable Development Goals: Goal 16 of the Sustainable Development Goals emphasises
the creation of peaceful, just, and inclusive societies. JISRA's alignment with this goal signifies its role in
advancing a more peaceful and equitable world. While the proposal briefly mentions this alignment, it is
essential to delve deeper into how JISRA translates this connection into concrete actions and outcomes. The
reports lack specific data demonstrating JISRA's contributions to the SDGs, which raises questions regarding
the program's depth of engagement with these global objectives. A more robust articulation of this connection
would underscore JISRA's global relevance by showcasing its tangible impact on the overarching goal of
sustainable development and global peace.

Complex National Dynamics: JISRA's Vital Role in Complex Conflict Environments

JISRA's operation in countries characterised by complex and deeply rooted conflicts presents both a formidable
challenge and a significant opportunity for global peacebuilding. The data from all program countries provide
valuable context for understanding the intricacies of these complex national dynamics.

In Indonesia, JISRA plays a pivotal role in addressing interreligious tensions and fostering interfaith dialogue.
The country is known for its diverse religious landscape, with a substantial population of Muslims, Christians,
Hindus, and other faiths. Interreligious conflicts have historically posed a significant challenge. By engaging
with religious leaders and communities, JISRA has worked towards reconciliation and peaceful coexistence in
an environment where religious diversity often intersects with political and social fault lines. This is emblematic
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of JISRA's capacity to navigate complex dynamics, acknowledging that historical grievances and political
rivalries can be deeply intertwined with religious tensions.

In Kenya, the intersection of climate change and environmental challenges with conflicts presents a unique
case study. The region grapples with droughts, deforestation, and other environmental issues, which, in turn,
contribute to tensions and conflicts. The presence of nomadic communities, such as the Maasai, has added
complexity to land disputes and resource allocation. JISRA's work in addressing these environmental challenges
while promoting peace and conflict resolution demonstrates its understanding of the multifaceted dynamics
at play. The program's relevance is underscored by its ability to recognize that global issues like climate change
and environmental degradation are not isolated from national conflicts and require an integrated approach.

In Uganda, the program's focus on empowering faith actors to challenge harmful norms and promoting
interfaith cooperation is significant. The country has a diverse religious landscape with a mix of Christians,
Muslims, and traditional African religions. Interfaith conflicts have been a source of tension in certain regions.
By engaging religious leaders and promoting dialogue, JISRA contributes to reducing these conflicts and
fostering interfaith cooperation. This demonstrates JISRA's adaptability to complex regional dynamics that
require addressing religious and cultural norms deeply entrenched in society.

JISRA's crucial role in addressing complex regional dynamics is another facet of its global relevance. The
program operates in regions characterised by deeply rooted conflicts, historical grievances, and political
rivalries. Its commitment to tackling these intricate challenges highlights its potential to serve as a valuable
contributor to global peacebuilding efforts.

The program's engagement with regions fraught with complex dynamics raises a fundamental question: Can
localised peacebuilding efforts effectively address deeply entrenched conflicts rooted in historical grievances
and political rivalries? Complex regional dynamics necessitate strategies that transcend traditional approaches
to peacebuilding. JISRA's ability to adapt and evolve in response to these intricate challenges is indicative of its
potential global relevance. The program's shift towards conflict sensitivity, early warning mechanisms, and
other measures underscores its commitment to navigating the complexities of the regions it operates in.

Inclusivity and Representation

Primary data delves into perspectives on inclusivity and representation and highlights a fundamental aspect of
JISRA's relevance on the global stage. The stakeholder emphasises the importance of recognizing freedom of
religion and belief as a universal human right applicable to all individuals, regardless of their religious
affiliations. This perspective aligns seamlessly with the principles of inclusivity and respect for diversity that
underpin international peacebuilding initiatives.

A Pressing Challenge: The stakeholder's observation draws attention to a pressing challenge within the JISRA
program—the underrepresentation of individuals from African traditional religions. While discussions have
occurred to address this issue, the absence of a satisfactory resolution suggests that broader structural factors
may be hindering progress. Recognizing and addressing this challenge is essential for maintaining JISRA's
relevance on the global stage. The stakeholder's comments underscore the need for more comprehensive
inclusivity and diversity in peacebuilding initiatives, reinforcing JISRA's potential impact at a global level.

In conclusion, JISRA's role within the international peacebuilding landscape is characterised by its alignment
with global initiatives, adaptability to complex regional dynamics, and a commitment to inclusivity and
diversity. The program's cooperation with international organisations, such as the EU and UN, and its alignment
with SDG Goal 16 highlight its potential global significance. However, the need for a more concrete

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demonstration of how JISRA contributes to the SDGs and the imperative of addressing inclusivity and
representation challenges should not be overlooked in ensuring its continued global relevance.

3.2 Relevance of JISRA to the Legal and Policy

Environment (at different levels)
3.2.1 International Advocacy and achievements
The JISRA program has actively engaged in international advocacy, with a particular focus on advancing the
cause of religious freedom and belief. Recent achievements underscore the program's strong commitment to
inclusivity and the elevation of local perspectives. In 2023, a notable joint event was organised by the Network
of Religious and Traditional Peacemakers in collaboration with the different consortium partners. The event
was co-hosted by UNDP and took place at the UN General Assembly in New York. This hybrid event featured
speakers from local partners form Nigeria and Indonesia, alongside high-level speakers, including the UN
special rapporteur FoRB. This underlined the program's unwavering dedication to amplifying local voices and
ensuring they take a prominent position in global discussions on these vital matters.

This was a significant achievement, as internationally, the United Nations takes centre stage in the pursuit of
peace and in marshalling resources and advising on integrated strategies for post-conflict peacebuilding and
recovery. Moreover, as highlighted in the latest annual report JISRA has also constructed significant
collaborations with the United Nations (UN) to promote security and advance Freedom of Religion and Belief
(FoRB), particularly within the extra-religious pathway. These collaborations involved close engagement with
local authorities and decision-making bodies, aimed at expanding the civic space for religious actors and Civil
Society Organizations (CSOs) to play a role in shaping decisions related to FoRB. Importantly, JISRA's
perspectives and insights have become actively sought after by policymakers, indicating the growing
recognition of the program's contributions in this domain.

JISRA's efforts extended to influencing various national and international laws and policies to enhance or better
implement FoRB principles. These included advocating for improvements in the National Policy against violent
extremism (VE) in Mali, participation in the Universal Periodic Review (UPR) of Indonesia at the United Nations
Human Rights Council (UNHCR), and engagement with the Sexual and Reproductive Health (SRH) Bill in 2021
within the East Africa Legislative Assembly (EALA). JISRA's influence also extended to global policies, such as
contributing to the United Nations Secretary General's New Peace Agenda, the Dutch Human Rights policy,
Dutch Feminist Foreign Policy, and the United States Faith in Development Policy. These collaborations reflect
JISRA's multifaceted approach to advocating for FoRB, both at the national and international levels, thereby
emphasising its significance in shaping global policies and promoting religious freedom.

In terms of advocacy, the JISRA program has fostered impactful collaborations and interventions, engaging
prominently within the the UK-hosted Ministerial Conference on Freedom of Religion or Belief, which is an
annual international conference that was hosted in London in 2022 and UK-based consortium partners
engaged with extensively - bringing delegations of women and youth from JISRA countries, hosting side events,
providing input into panel topics and suggesting speakers. This engagement reflects the program's
commitment to empowering local staff and partners, providing them with opportunities to advocate effectively
on a global platform.

These international endeavours to foster peace are not detached from broader global aspirations. They align
seamlessly with Goal 16 of the Sustainable Development Goals (SDGs), a dedicated commitment to promoting

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peaceful and inclusive societies for sustainable development. This goal envisions access to justice for all and
the establishment of effective, accountable, and inclusive institutions at all levels. The United Nations
Sustainable Development Group (UN SDG) also has a Good Practice Note on Conflict Sensitivity, Peacebuilding,
and Sustaining Peace, offering practical guidance and concrete tools to integrate conflict sensitivity into
development programs, ultimately contributing to the aim of building and sustaining peace. JISRA continues to
recognise that building a more inclusive nation is a vital conduit for advancing peace, justice, and strong
institutions (SDG 16) and gender equality (SDG 5).

In terms of collaborating with Dutch ministries across the countries, a global stakeholder shared the following:

“Looking at our lobby and advocacy role, it would mean we support partners in countries like Kenya and
Indonesia to further develop the lobby and advocacy, and we connect it to international fora and spaces and
policy dialogues. With regard to JISRA, and freedom of religion and belief, in the Netherlands we do what we
call religious literacy. In the Dutch civil service and the Dutch ministries but also Dutch parliament there's a
separation between state and church, and also our society's highly secularised. So it permeates in and it
translates into different policies, including the foreign policy. And we're actually trying to bring in the
importance of taking religion, but also the role of faith actors into account, in foreign policy. So the faith literacy
aspect of our lobby is more general in a way that through different examples, we tried too hard to make visible
that it's important that even though Dutch society in large, secularised how religion plays a role, either in
understanding context, and also the dynamics we’re working on.”
KII, Female, consortium partner

However, the program acknowledges challenges in religious advocacy, particularly in terms of the need for
more material and expertise after a period of intra and inter-religious work. Advocacy training has been
initiated to bridge this gap and enable partners to engage more confidently with senior stakeholders.
In terms of partnerships, the annual report highlights JISRA's active engagement in international lobby and
advocacy efforts, showcasing its commitment to advancing Freedom of Religion and Belief (FoRB) at various
levels. One significant partnership outlined in the report involves the Faith to Action Network's collaboration
with the International Conference on the Great Lakes Region, an intergovernmental organisation comprising
12 countries in the region, including Kenya and Uganda. This partnership provides JISRA with a valuable
opportunity to create platforms for religious leaders to engage in dialogues on FoRB policies with duty bearers,
security agencies, and decision-makers such as parliamentarians. This emphasises the program's dedication to
facilitating conversations and influencing policy on a regional scale.

Additionally, JISRA's active participation in new collaborations and coalitions demonstrates its commitment to
international advocacy. The program's delegation, consisting of Indonesian partners, Mensen met een Missie,
and IRCK, engaged with various stakeholders to coordinate lobby efforts regarding the Universal Periodic
Review (UPR) of Indonesia. This proactive approach allowed the consortium to interact with UN member states
to discuss recommendations for the UPR, highlighting JISRA's role in shaping international conversations on
FoRB.

Furthermore, the report highlights Tearfund's initiatives in nurturing alliances with the British Consulate
General in Erbil and the Embassy in Baghdad to establish safe spaces for building momentum around lobby
actions. Collaborations were also initiated with the International Parliamentarians on FoRB and the African
Parliamentarians Association for Human Rights, underlying JISRA's efforts to integrate FoRB into global and
regional strategies and discussions.

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Apart from these external partnerships, the report underscores that JISRA's Local Partners (LPs) have enhanced
collaboration within their respective countries and across different countries to share insights and implement
activities together. This collaborative approach will be a continued focus in 2024 and 2025, demonstrating
JISRA's commitment to building and strengthening relationships that underpin effective international advocacy
and lobby efforts.

Sharing knowledge and experiences from these conferences can enhance the effectiveness of our counter-
radicalization initiatives. Engaging with key stakeholders and presenting youth-focused policy briefs to EU
policymakers at conferences on FoRB and youth, exemplifies our proactive stance in the fight against
radicalization. These efforts not only foster a supportive environment but also indirectly lead to addressing
harmful practices within affected communities.

Finally, JISRA also seeks to engage with directors of Christian faith-based organisations and Netherlands
Christian Democratic party leaders and parliamentarians emphasises the importance of religious literacy and
involvement of faith actors in Dutch Foreign Policy. While not directly addressing harmful practices, this
engagement sets the stage for cooperation between religious organizations and policymakers, which can be
vital in tackling issues like FGM and child marriage.

Despite the successes, the program faces the challenge of data availability to quantitatively evaluate its impact.
While rich in compelling success stories, a desire for more robust data persists. This challenge is recognized as
an ongoing priority for the program.

“I think my biggest challenge has been that we are missing a bit of the hard data, like you might have seen the
outcome harvesting, for example, is in its infancy, in many places or maybe coming up to the tween years, but
it's not great, but I feel we've got a lot of really good stories. But I'm just missing the hard data. Obviously, with
the outcomes of the MTR, I think that will give us a much clearer picture. So, I find one of the biggest challenges
I've had was actually just the availability of data”
KII, Female, consortium partner

“On the other hand, it is particularly looking at the security policy in the Netherlands and the work done on
violent extremism. On counterterrorism we tried taking into account perspectives of religion, gender, age, and
localising strategies in the security policy. And also the engagement of these actors and civil society, on the
other hand, are used to the whole policy around women, peace, security, and the National Action Plan 1325 in
different countries.”
KII, Female, Internal Stakeholder, Consortium Member

3.2.2 National Level Advocacy and Achievements

Ethiopia
In Ethiopia, JISRA's peacebuilding and reconciliation initiatives in Ethiopia play a pivotal role in reducing
instances of domestic violence. This complements the efforts of UNICEF Ethiopia, which focuses on child
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protection, encompassing crucial aspects such as combating child marriage and Female Genital Mutilation
(FGM). This evident synergy between JISRA and UNICEF Ethiopia underlines the potential alignment between
the two organisations in addressing critical issues related to child protection and peacebuilding. Together,
these combined efforts signify a concerted commitment to enhancing the well-being of Ethiopian communities,
particularly children and women, while promoting long-term peace and stability in the nation.

Also notably, they facilitated the creation of an Inter-regional Advocacy Network Group, uniting faith leaders
and government departments from Sidama and Oromia. This group works together to address issues affecting
communities in the border areas, with a focus on conflict prevention and resolution. Additionally, JISRA's
influence extends to the local level, where religious leaders engaged with government administrations and
justice officers, successfully advocating for the release of detainees who had been arrested for wearing black.
These instances underline the power of collaborative advocacy transcending religious boundaries. In another
initiative, religious leaders discussed and persuaded local administrators on conflict management involving the
Ethiopian Orthodox Church synod breakaways, emphasising the impact of joint efforts in conflict
transformation. Moreover, JISRA's advocacy activities extend to promoting freedom of religion and belief
(FoRB) at the district level. Through face-to-face interactions with government officials, JISRA emphasised the
importance of upholding FoRB rights as enshrined in national and regional constitutions. This advocacy led to
immediate action, prompting lower-level administrators to address violations and recognize the equality of
religions, thus ensuring fair treatment for Christians in the community. Lastly, JISRA's approach involves
galvanising religious leaders as advocates for the vulnerable. In the Amhara region, they organised training and
discussions on the role of religious institutions as the voice of the voiceless. Following this initiative, religious
leaders began advocating for marginalised groups, harnessing their influence within their respective
communities and underscoring the potency of religious figures in advocacy endeavours. These multifaceted
efforts showcase JISRA's commitment to fostering peace, coexistence, and human rights through effective
advocacy across various regions and communities in Ethiopia.

Indonesia
Indonesia actively engages in the Universal Periodic Review (UPR), a vital component of the UN human rights
framework. The UPR, established in 2006 by the UN General Assembly under the Human Rights Council,
conducts comprehensive assessments of the human rights records of all 193 UN Member States. Its primary
aim is to evaluate a country's adherence to international human rights standards and obligations.

Internationally, the program fosters engagement with policymakers at the EU and UN, advocating for freedom
of religion and belief. This advocacy extends to specific countries, including Kenya, Indonesia, and Nigeria.
Notably, the program actively participates in the UPR process, contributing to the production of shadow
reports and engaging with governments to promote recommendations related to freedom of religion and belief
in these countries.

"At the EU, our focus centres on three countries: Kenya, Indonesia, and Nigeria. We establish connections with
EU policymakers and parliamentarians, allowing our partners to actively engage with the EU on issues of
freedom of religion and belief within these countries. This collaborative approach includes partnerships with
organisations like Search for Common Ground, a consortium partner based in Brussels. At the UN, our
involvement in the UPR process for Indonesia is noteworthy, where a JISRA delegation visited Geneva. They
produced a shadow report highlighting the state of freedom of religion and belief in Indonesia. Furthermore,
we actively participate in the UPR process for Nigeria this year, engaging with the Nigerian government and
UN member states in Geneva. Upcoming, the UPR of Kenya presents an additional opportunity for our
engagement in the UN process."
KII, Global Stakeholder, Female, MM

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The positive responses to these advocacy efforts are indicative of their impact. Particularly in the Indonesian
UPR, the Dutch government's positive feedback highlights the success of their inclusive and coordinated
approach. By collaborating with other coalitions submitting reports to the UN for the UPR process, the efforts
of JISRA and its partners generated goodwill and positivity among member states.

One of the significant achievements of JISRA's work in Indonesia is exemplified in their 2022 Annual Report.
During KUPI II, JISRA organised a significant event in Indonesia, titled "Muslim Women Perspectives and
Experiences for Interfaith Action in Africa." This event garnered support from various partners and government
bodies and led to the development and adoption of fatwas and policy recommendations. These
recommendations addressed critical issues such as FGM, violent religious extremism, and early marriage. While
the primary focus was on religious freedom, these discussions indirectly addressed harmful practices by
fostering dialogue and collaboration.

Indonesia's journey within the JISRA project reveals a multifaceted landscape of legal and policy implications
concerning freedom of religion or belief (FoRB). While there hasn't been direct involvement in the
implementation of specific laws, Impartial, as an active participant in discussions surrounding policy and
regulation-making processes, has significantly influenced the policy discourse in the country. Notably, this
engagement has extended to the amendment of regulations related to local government's role in maintaining
religious harmony and the construction of places of worship. The Bill of Presidential Decree on Religious
Harmony exemplifies the progress toward strengthening FoRB within the nation, influenced by these
discussions.

While the direct improvement or adoption of laws and policies hasn't materialised, Indonesia's engagement in
the Universal Periodic Review (UPR) of its FoRB situation and the recommendations it garnered are pivotal.
The ongoing dialogue and the nation's commitment to addressing FoRB at the national and local levels
underscore its dedication to this essential aspect of human rights.

CSOs' effectiveness in creating spaces for their demands and religious actors' positions is evident through
impartial facilitation of meetings between youth groups in West Java and the provincial government. These
discussions, conducted under the banner "Multistakeholder Forum untuk Jawa Barat Toleran dan
Bermartabat," have provided a platform for young people to advocate for tolerance and interfaith harmony. It
highlights the role of civil society in fostering meaningful dialogue and addressing issues of intolerance in
Indonesia.

Moreover, Indonesia's commitment to inclusion and collaboration is underscored by the active involvement of
the CSO Coalition for FoRB in lobbying and advocacy activities. By preparing a comprehensive report on the
FoRB situation in Indonesia for the 4th cycle of UPR in 2022, these CSOs have actively contributed to influencing
policy changes and decision-making processes.

The upskilling of various CSOs in extra-religious pathways is a testament to the project's ability to enhance the
capacity of organisations. Numerous CSOs across West Java Province have seen substantial increases in their
abilities to operate effectively. These organisations have not only broadened their understanding but also have
played pivotal roles in strengthening interfaith understanding and dialogue within the region. Indonesia's
efforts within the JISRA project collectively underscore the progress made in promoting FoRB and enhancing
the capabilities of CSOs to champion these values.

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Iraq
The findings in Iraq reveal a multifaceted landscape where advancements and complexities intersect in the
pursuit of interfaith engagement. Nevertheless, the experiences shared by various CSOs and religious leaders
highlight significant achievements in creating spaces for dialogue, understanding, and collaborative initiatives.
These accomplishments reflect a genuine commitment to fostering interfaith dialogues. These dialogues are
not limited to religious actors alone; they also engage academics, tribal leaders, and security actors, promoting
a holistic approach to reconciliation and cooperation.
Regarding the capacity-building objective for CSOs in intra, inter, and extra-religious settings, progress is being
made, albeit gradually. Notably, some CSOs have taken steps to enhance their capabilities in conflict
transformation, strategic communication, and community engagement. This capacity-building extends to
transferring knowledge and skills to their communities, which empowers them to address various issues and
trends effectively. Nonetheless, the ultimate goal remains a work in progress.

In summary, the findings for Iraq highlight the intricate sociopolitical landscape within which JISRA operates.
They demonstrate commendable efforts to promote dialogue and interfaith understanding, despite the
ongoing challenges in legislative changes and capacity building. Iraq remains a complex and evolving context
where interfaith collaboration is pursued with determination and resilience.

Kenya
In Kenya, a strong movement is emerging as women join forces to tackle common challenges, vehemently
opposing gender-based violence (GBV), early marriage, and female genital mutilation (FGM). These collective
efforts exemplify the resilience and determination of Kenyan women.

JISRA's support for community-led initiatives against GBV, early marriage, and FGM harmonizes with the work
of the Gender Violence Recovery Centre (GVRC). The GVRC directly aids GBV survivors and champions women's
rights, contributing significantly to the fight against these harmful practices in Kenya.

Religious leaders also play a pivotal role in challenging entrenched harmful norms. Notably, in Kenya, dialogues
between members of the LGBTQI+ community and religious leaders have led to greater inclusivity and
engagement with non-binary individuals. In Kenya, religious leaders are fervently advocating for women's
inclusion in traditional council meetings, resulting in the establishment of leadership structures for women and
their active participation in campaigns against harmful traditional practices.

The activities in Kenya have yielded substantial results across various key indicators. In terms of the
implementation of laws and policies, Kenya has demonstrated its commitment to fostering peace, security,
and human rights. The enactment and implementation of laws such as The Prohibition of Female Genital
Mutilation Act, The Children Act, 2022, and the National Action Plan on Countering Violent Extremism
underscore the nation's dedication to addressing gender-based violence, child protection, and violent
extremism. Executive orders and legislative frameworks further strengthen the country's approach to
governance and peacebuilding, exemplified by The National Policy on Peacebuilding and Conflict Management
and The National Action Plan on UNSCR 1325.

The adoption and improvement of laws and policies highlight Kenya's adaptability and proactive stance in
addressing critical issues. The Kwale County Gender and Sexual Violence Prevention Act and the strengthening
of ideological pillars in County Action Plans on Preventing and Countering Violent Extremism signify local efforts
in combating gender-based violence and security challenges. Kenya's role in localising Women Peace and
Security (WPS) and Youth Peace and Security (YPS) resolutions reflects the nation's commitment to adapting
global frameworks to the local context. Advocating for the implementation of the Coroners Act 2017 addresses

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transparency in investigations. These legislative advancements demonstrate Kenya's responsiveness to
emerging challenges and opportunities.

Creating space for CSOs and religious actors is another significant accomplishment. Facilitating representation
of religious leaders in key decision-making bodies, strategic partnerships with state agencies, and local
initiatives such as the Kwale County Gender and Sexual Violence Prevention Act exemplify the inclusivity and
democratic progress that CSOs have promoted. The Community-led Organizations (CLO) approach empowers
local communities, fostering greater dialogue and advocacy at the grassroots level. These collaborative efforts
have promoted a more inclusive, participatory, and democratic Kenya. The increased capacity of 13 CSOs,
including consortium partners and youth and women-led organisations, further strengthens the foundation for
sustainable progress in social cohesion, reconciliation, peace, security, and human rights in Kenya.

Mali
Mali's journey towards promoting freedom of religion or belief (FoRB) through the JISRA project reflects a
dynamic interplay of policies, initiatives, and awareness campaigns. At the legislative level, Mali has been
actively engaged in the implementation of policies to combat violent extremism. This includes a
groundbreaking partnership between Search for Common Ground, Tearfund, and the Ministry of Religious
Affairs of Mali. Together, they have launched a policy framework to address violent extremism. The
implementation also involves the establishment of local religious initiatives like inter-religious consultation
frameworks. Simultaneously, a communication campaign has been launched to raise awareness about this new
policy, fostering a deeper understanding among local communities.

In the realm of legislative improvements, JISRA's efforts have significantly contributed to enhancing the
understanding of laws related to secularism and freedom of belief. Training on FoRB has been pivotal in local
communities' grasp of the new constitution's human rights aspects and the conventions on freedom of religion
and belief. This knowledge-sharing process has strengthened the connection between legal frameworks and
religious leaders, promoting mutual understanding.

The creation of spaces for dialogue and discussions has played a crucial role in building a harmonious society.
Organising four interfaith forums, hosting a conference on religious freedom in schools, and facilitating cross-
border interactions between young Protestant and Catholic Christians from Mali and Burkina Faso have all
fostered open conversations around FoRB. Additionally, awareness-raising activities, including sports events
centred on freedom of religion as a driver of social cohesion, have contributed to a more inclusive and
understanding society.

Furthermore, the involvement of CSOs and religious actors in decision-making processes is evident in Mali.
Their representatives actively participated in a high-level meeting on advocacy within the JISRA project in
Morocco, highlighting the project's commitment to fostering inclusivity and engaging all relevant stakeholders.

Lastly, strengthening the capacity of religious umbrella organisations has been a central focus. Key institutions,
such as the High Islamic Council of Mali, the Association of Churches and Mission Groups, AMEN Awakening,
Catholic churches, groups of religious leaders, the Union of Free Radio and Television of Mali (URTEL), the
Group University Bible Study Group of Mali (GBEM), and the Youth Association for Malian Culture (AJCM), have
all witnessed enhanced capacities. These organisations serve as influential bridges to promote FoRB across
intra, inter, and extra-religious settings, ultimately contributing to a more cohesive and harmonious Mali.

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Nigeria
In Nigeria, amidst the backdrop of the herder-farmer conflict, remarkable instances of forgiveness and
reconciliation have come to light. Instead of succumbing to the cycle of revenge for poisoned cattle and
trampled farmland, communities across deeply entrenched divides have chosen the path of forgiveness. These
heartwarming stories serve as poignant examples of the transformative power of dialogue and reconciliation
in addressing the root causes of conflict and combating extremist ideologies.

These remarkable efforts extend well beyond the confines of local communities and involve key stakeholders
such as policymakers, government agencies, and civil society organisations. In Nigeria, there is a growing
synergy between these entities and the initiatives undertaken by JISRA. This collaboration serves to amplify
the crucial issues of FoRB during international days dedicated to peace and tolerance. As a result, the collective
efforts of these diverse actors are contributing to fostering a climate of understanding, tolerance, and respect
for different faiths, ultimately promoting peace and harmony in the region. This inclusive approach exemplifies
the power of cooperation and dialogue in addressing complex issues and nurturing a more harmonious and
peaceful society.

Furthermore, as understood from the country advocacy logs, In Nigeria, JISRA's advocacy initiatives encompass
a range of critical issues. The Ayagan Muslim community group engaged with Miyetti Allah, the Imam of
Kamantan, and other stakeholders in Zangon Kataf LGA to advocate against night/underage grazing and the
abolition of forceful/underaged marriage. The goal was to foster peaceful coexistence between farmers and
herders and reduce the destruction of crops. As a result, the project's expansion to Kamantan and its environs
was proposed.

Furthermore, the Muslim Advocacy group in Gidan Waya advocated for child education, emphasising the
importance of providing every child with a conducive learning environment. Their visit to the District Head of
Gidan Waya resulted in a commitment to work with available resources to ensure children in the district have
access to education.

In another endeavour, the Christian Advocacy team, accompanied by community members, approached the
Village Head in Dutsen Kura to address issues related to underaged grazing and livestock damaging farmlands.
They recommended the establishment of laws against underaged grazing, the appointment of a livestock
overseer, community-wide orientation, and an enlightenment program.

Additionally, the Muslim Advocacy group in Gidan Waya facilitated a meeting between herders and farmers
with the District Head to address farmer-herder conflicts and propose solutions for improved relations
between the two groups.

The Christian Advocacy group in Gidan Waya also addressed concerns related to indecent dressing and women
abuse during an advocacy visit to the Chief of Godogodo chiefdom and key stakeholders. They emphasised the
responsibility of ensuring the safety and decency of women, with the establishment of a committee to
determine appropriate punishments for offenders.

Moreover, the Muslim Advocacy group in Kwanan Soja Community worked to promote girl child education
through an advocacy visit to Hajiya Fatima Idris, an influential stakeholder who pledged support and
scholarships for out-of-school girls.

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Lastly, the Christian Advocacy group in Zonkwa focused on modifying harmful cultural norms, including the lack
of inheritance sharing for women, early/forceful marriage, and the marginalisation of non-indigenes. Their visit
to Agwam Bajju II and other key stakeholders emphasised the community's readiness for change when driven
by bold initiatives. These efforts reflect JISRA's commitment to addressing various social issues and promoting
positive change within Nigeria's communities.

Uganda
In Uganda, a multifaceted approach to national advocacy and achievements has emerged under the umbrella
of JISRA. District local governments have embraced intra-, inter-, and extra-faith dialogues as powerful tools to
foster Freedom of Religion and Belief (FoRB) and address community grievances. These dialogues, driven by
JISRA's guidance, transcend religious divides to promote FoRB, launch community awareness campaigns
targeting FoRB and Sexual and Gender-Based Violence (SGBV), and encourage closer collaboration between
district officials, security forces, and religious leaders. This innovative approach has significantly reduced
gender-based violence (GBV) conflicts, demonstrating the effectiveness of these advocacy efforts, and instilled
more positive attitudes, particularly among men towards women.

Furthermore, a legal framework conducive to FoRB has evolved in Uganda, with Article 29 of the Constitution
guaranteeing freedom of belief and the practice of any religion, providing a firm legal foundation. This legal
framework has been leveraged for sensitization, awareness-raising, and capacity-building efforts by JISRA.
Government officials, including the police and district leaders, have been beneficiaries of these activities,
leading to behaviour change and enhanced understanding of the importance of FoRB.

Civil Society Organizations (CSOs) have been at the forefront of creating spaces for the voices and demands of
religious actors. Through advocacy, CSOs have facilitated participation and expression of views within JISRA
activities, promoting debate and conversation across interreligious pathways. Despite challenges posed by
shrinking civic spaces, CSOs have resorted to various strategies, including media engagement, to promote civic
participation in governance and human rights.

Engaging government bodies, private sector, multilateral organisations, faith-based institutions, and other
CSOs in decision-making processes has been a notable achievement. Various bills and laws passed by
parliamentary, district, and municipal councils have sought input from CSOs and religious actors. This
collaboration strengthens inclusivity in policymaking and fosters dialogue among diverse stakeholders.

Capacity-building for CSOs is another significant accomplishment in Uganda, with training in lobbying and
advocacy skills, amplifying the project's objectives across religious and non-religious domains. Six local JISRA
partners underwent training, further enhancing the capacity of CSOs to contribute to the goals of JISRA in
Uganda. Efforts have also been aimed at increasing the representation of women in religious institutions and
promoting FoRB in primary and secondary schools, aiming to realise policy change by 2025.

Collectively, these achievements have enhanced interfaith collaboration, expanded the legal framework for
FoRB, and deepened the influence of CSOs and religious actors in Uganda's social cohesion and reconciliation
landscape. These outcomes reflect a dynamic interplay between advocacy efforts and measurable indicators
of success. More details on how JISRA contributes to the SCS basket indicators can be found in Annex 10.

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Chapter 4. Findings: Coherence
This chapter assesses the JISRA program’s internal and external coherence, defined as its compatibility with
other interventions. Internal coherence refers to synergies within and between JISRA implementing consortia,
between JISRA countries, and with other centralised or decentralised Netherlands-funded programs in the
JISRA countries. External coherence refers to the programme’s consistency with other actors’ interventions in
the same context, at local, national, or regional level. This includes complementarity, harmonisation and
coordination with similar interventions aimed at addressing the root causes of social exclusion, religious
intolerance, conflict and radicalization, and the extent to which the JISRA intervention is adding value while
avoiding duplication of effort.

Evaluation Questions
To what extent is there collaboration between JISRA and other (external) stakeholders in the different JISRA
countries, and how have these partnerships added value to the promotion of FoRB?

4.1 Global and National Partnerships

4.1.1 Government Stakeholders
This section focuses on coherence and alignment of the JISRA program with the external environment such as
national policies and government partners. This further explores coordination efforts between different
partners. Collaboration and stakeholder engagement emerge as crucial strategies. Like in other countries, in
Uganda there is a strong collaboration and coordination between JISRA partners, local governments, security
agencies, and religious leaders.

“In regard to our collaboration we work with the government and do not operate in isolation. First, we have
entered MOUs with the respective local governments we operate under. We work with the Community
Development Office where we keep updating them on what we're doing at each and everything in the field.
Also, we work together with security arms which sits on the committee of NGO Monitoring Committee and is
also in the know of what we do in the respective district and possibly municipalities. We work hand in hand with
the government. I think also in collaboration with the embassy most often we as the JISRA partners, especially
the MM partners, and the entire team being funded by the Dutch government here, have always had meetings
at the embassy where we give them feedback on what we have been able to do. We want to do this bi-annually.”
KII, Male, local partner, Uganda

“The only thing that now I want to add is about the other stakeholders like in the extra-religious pathway, it is
about working with the state. For us, annually we organise a meeting that brings the CSO and then the state
actors and then the police. So, we talk about how the faith leaders are doing the activities, sometimes it is
dispersed by the police because the other faith group is complaining. So, we have such meetings to try to
address those issues and to try to say which faith group is able to regulate the activities of the other. The Born
Again is a very big and growing community and they don't subscribe to one leadership. So sometimes you'll find

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they're doing a lot of things but there is no leader who can maybe restrain them. So in that kind of collaboration,
that kind of stakeholders meeting we talk about those issues and it brings about CSOs CBOs and then
government and other leaders.”
KII, Male, local partner, Uganda

Moreover, in Kenya, the proactiveness shown towards collaboration, indicating engagement with stakeholders
at multiple levels, from national ministries to diplomatic missions and civil society organisations as well as their
willingness to identify laws and policies in need of review shows a steadfast commitment to addressing pressing
issues and advocating for change.

“We have done stakeholder meetings and identified laws and policies that require review. [...]. At the national
level, there are collaborations with the Interior Ministry (security), Youth Ministry, and Women Ministry. At the
county level, we work with CSOs (e.g., Amnesty) and CBOs."
KII, Male, local partner, Nairobi, Kenya

“We try to give the perspective of women religious leaders, for instance, the diversity within religious actors
when looking at women, peace, and security. So, I would say those are the main policy parts we're trying to
address in the Netherlands, so general faith literacy, and then bringing into the security policy and the feminist
policies. The experiences from our partners are opening more attention to localising strategies on one end, and
on the other hand, different faith actors, women leaders, youth leaders, religious leaders.”
KII, Female, consortium partner

In Ethiopia, a Government Official from Dodola highlights the close cooperation between JISRA and
government bodies, such as youth affairs, participation in the national dialogue, security, and women and
children offices. This collaboration has contributed to the success of interfaith forums and is expected to
continue in the future.

From the latest annual report, we also learn that In Nigeria, JISRA's collaborations with government
stakeholders extend to the Kaduna Peacebuilding Commission in Kaduna and Plateau state National Human
Rights Commission (NHRC). These interactions highlight an ongoing commitment to joint efforts in
peacebuilding and freedom of religion and belief (FoRB). Plans for future engagements, particularly concerning
the Universal Periodic Review (UPR) process in Abuja, underscore the enduring nature of these partnerships
and their central role in fulfilling the program's objectives.

Further, in Iraq, the Peace and Freedom Organization (PFO) signed a significant Memorandum of
Understanding with the Ministry of Youth and Sport, reflecting their commitment to supporting Iraqi youth.
Additionally, PFO's advocacy efforts at the international level, including meetings with the United Nations
Human Rights Council (UNHRC) in Geneva, demonstrate the impact of government partnerships on
international advocacy. The Iraqi partners have engaged with the Ministry of Endowment and Religious affairs
in the Kurdistan region. These engagements underscore the vital role of government stakeholders in advancing
JISRA's mission.

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Finally, we also saw collaborations in Indonesia to ensure that the incorporation of the JISRA Program in the
country would occur smoothly.

“MUHAMMADIYAH worked with traditional leaders both at the national and regional levels by inviting them to
hearings and involving them in the preparation of baselines. However, The challenges faced during the lobbying
and advocacy process “when we had to introduce JISRA, they would ask; What is JISRA? Where does the funding
come from? Does this have an international agenda with us? So to avoid further questions, since March 2022
we have introduced this program with Eco-Bhinneka, so that they can easily accept it, and assume that this
program is the initiation of Muhammadiyah”
KII Participant, Internal Stakeholder, Male, Indonesia.

This also hints at the sensitivity of the program, especially when talking about FoRB amongst stakeholders.

JISRA is able to effectively address concerns, maintain local acceptance, and operate with a pragmatic focus on
promoting religious freedom while being sensitive to the unique circumstances of its implementing countries.

In conclusion, the JISRA program demonstrates a robust commitment to coherence, alignment, and
collaboration in diverse contexts. The active engagement of stakeholders, strong partnerships with local
governments and community leaders, and proactive efforts to address policy and advocacy needs underscore
the program's effectiveness and its significant impact on promoting interfaith understanding and peace.

4.1.2 Partnership with CSOs

Collaboration between JISRA and CSOs, a dynamic force that significantly influences the dynamics of peace,
inclusivity, and unity within communities, is a testament to the critical relevance and effectiveness of the JISRA
program, evident from both primary data and JISRA's annual report.

In Nigeria, the strategic alignment between JISRA and the National Orientation Agency (NOA) extends beyond
mere cooperation, with documented primary data reinforcing its profound and lasting positive impacts. It's not
merely the activities but the far-reaching implications that resonate. Participants in these efforts passionately
acknowledge the transformative impact, reflecting what is also substantiated in JISRA's annual report. An
involved NOA representative recognizes that JISRA's partnership can influence state laws, promoting inclusivity
and unity within communities as per primary data and annual report insights.

N
KII participant, Male, State Actor, NOA, Nigeria

Moving to Ethiopia, primary data from partner staff in Dodola emphasises the historic achievements of JISRA
in creating awareness among representatives of different societal groups. These achievements, substantiated
by JISRA's annual report, include uniting religious leaders and actors from diverse faiths, fostering strong social
bonds among linguistic, ethnic, and religiously diverse peoples. The synergy between JISRA and the
government, as emphasised in the annual report, has led to significant strides in settling peace-related issues
in Dodola.

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“JISRA is successful regarding awareness creation for representatives of different societal groups. JISRA’s
achievement of creating strong unity of religious leaders and actors of different faiths is remarkable and
historic. Due to JISRA program, strong social bond created between linguistic, ethnic, and religiously diverse
peoples.”
KII, Male, Local Partner, Ethiopia

Before JISRA's intervention in Dodola, as documented in both primary data and the annual report, ethnic and
religious tensions disrupted the community's harmony. JISRA's intervention introduced inter- and intra-
religious dialogues, documented in primary data, and reiterated in the annual report, which brought together
diverse groups of society. Regular gatherings and training sessions fostered strong social bonds among
followers of different religions and members of various ethnic groups. This unity of these representatives has
had a positive impact on peacekeeping, substantiated in both primary data and the annual report, resulting in
peace and stability in Dodola.

Based on the latest annual report (2022), in Ethiopia, JISRA actively participates in a National Reference Group,
which operates under the coordination of the Ethiopian Civil Society Organizations Council. This group plays a
crucial role in advising the National Dialogue Commission, an independent body mandated to lead a national
dialogue in Ethiopia. JISRA's involvement in this dialogue process is focused on promoting inclusiveness and
transparency, and they provide recommendations on participatory decision-making. Their commitment
extends to raising awareness and advocating for marginalised groups, especially the youth. JISRA also plays a
watchdog role and mobilises constituencies, showcasing the comprehensive nature of their government
partnerships in Ethiopia.

Similarly, In Indonesia, the report highlights an intensification of engagement with various stakeholders in
preparation for Indonesia's Universal Periodic Review (UPR). Collaborations with organisations like the Human
Rights Working Group, SafeNet, and SOGI Network demonstrate the strategic nature of these partnerships.
International coalitions formed during events like the Indonesian Women’s Ulama Congress expand JISRA's
network within Indonesia and internationally. These collaborations involve lobby meetings and hearings with
district, provincial, and national governments, highlighting the depth of government engagement.

Moving to Mali, JISRA collaborates with external partners such as broadcasting radios, the Office of the Radio
and Television of Mali, the written press, and regional authorities. These partnerships emphasise the program's
multifaceted approach, involving different societal actors, including government representatives. Through
various media outlets, JISRA reaches a wide audience within religious communities and beyond, showcasing
their commitment to inclusivity and dialogue.

Moreover, in Uganda, JISRA's collaborations encompass a range of organisations, not limited to government
entities. These partnerships emphasise the synergy between government and civil society stakeholders, aiming
to address common objectives, such as ending violence against women and promoting gender-based violence
(GBV) financing. The engagement with different partners mirrors the program's holistic approach to tackling
societal challenges.

Finally, at the consortium level, the annual report reveals a new partnership within JISRA, involving the Network
for Religious and Traditional Peacemakers (NRTP). This collaboration strengthens the Islamic voice within the
consortium and focuses on empowering religious and traditional actors, bridging national and international

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peacebuilding efforts. Furthermore, JISRA collaborates with the Faith to Action Network and the International
Conference on the Great Lakes Region, emphasising the international dimension of their government
partnerships and facilitating dialogues on FoRB policies with UN member states.

4.1.3 Collaboration with the Dutch Ministry of Foreign Affairs

The partnership between JISRA and the Dutch Ministry of Foreign Affairs (MoFA) extends beyond mere
financial support. MoFA plays a pivotal role as a partner in all aspects of the program, actively engaged in
strategic decision-making and advocacy activities in collaboration with JISRA.

On the strategic front, MoFA and JISRA work closely together to define and align their objectives. The Dutch
FoRB policy, which mirrors JISRA's mission, seeks to combat discrimination, exclusion, and violence based on
religion or belief, with particular attention to vulnerable minorities and marginalised groups, such as women,
girls, and LGBTIQ+ persons. Together, they craft a comprehensive approach to counter religious discrimination
and violence, responding to policy frameworks on both national and international scales. JISRA, as a dedicated
partner, actively contributes to realising the objectives set by the Dutch government through MoFA, ensuring
the program's alignment with these overarching goals.

In addition to strategic decision-making, the partnership involves collaborative advocacy activities. JISRA takes
on an advocacy role, working in consultation with MoFA, to influence policy and decision-making processes.
These advocacy efforts span both national and international contexts, serving the broader aim of advancing
Dutch FoRB initiatives. JISRA's advocacy activities encompass providing critical research, case studies, and
evidence from its target countries to support MoFA's policy endeavours. Furthermore, they strive to enhance
the faith literacy of MoFA staff, ensuring a comprehensive understanding of religious dynamics within the
realms of development and peacebuilding.

JISRA's involvement in the MoFA Knowledge Agenda on Religion involves research conducted in partnership
with academic institutions. This research aims to shed light on the role of religious actors in promoting FoRB.
This knowledge, rooted in specific contexts, offers practical insights that can inform the Dutch government's
international policy and diplomacy, particularly in areas where religion may be considered a blind spot.

In essence, the partnership between JISRA and MoFA is a dynamic alliance that encompasses strategic decision-
making and advocacy activities. Together, they pursue a shared commitment to advance freedom of religion
and belief, human rights, and peacebuilding efforts, underscoring their determination to address global
challenges related to religion and belief.

4.1.4 Collaboration with Dutch Ministries

In the seven countries where the JISRA program operates, the collaboration with Dutch Ministries has evolved
into a testimony of the program's dedication to fostering strong in-country relationships that extend beyond
traditional donor-grantee interactions. This collaboration has flourished through ongoing communication and
engagement with Dutch Embassies, effectively cementing the program's ties with diplomatic missions.

In Ethiopia, the country program seamlessly aligns with the Embassy's focus on preventing conflict and
instability. Both JISRA and the Embassy share a common recognition of the complexity underlying conflicts,
emphasising the need to thoroughly analyse the root causes in targeted locations. This collaborative analysis
is intended to contribute to the Embassy's political affairs department, ensuring a holistic understanding of the

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conflict landscape in the regions of Oromia, Amhara, and SNNP, as well as the districts bordering the Somali
region.

Indonesia showcases an Embassy that has expressed immediate interest in the partnership centred around
Freedom of Religion and Belief (FoRB). Despite the numerous partnerships operating in the country, JISRA holds
a position of priority for the Embassy, reflecting their commitment to FoRB. JISRA's proactive engagement with
the Embassy, seeking their input and ideas, and their extensive track record in promoting FoRB, has fostered a
productive partnership with the diplomatic mission.

In Iraq, JISRA's program aligns harmoniously with the Dutch Embassies Multi Annual Country Strategy, which
emphasises conflict prevention and support for organisations representing minority groups. The program
actively engaged with the Embassy, facilitating key connections with other organisations and networks in Iraq.
This proactive collaboration informed JISRA's proposal design, allowing for the creation of complementary
activities and the avoidance of duplication with existing programs.

Kenya has seen an exchange of ideas and suggestions between JISRA and the Netherlands Embassy on three
separate occasions. The JISRA Kenya program closely corresponds with the Embassy's country strategy,
particularly in the areas of security, the rule of law, and strengthening civil society organisations. Through
activities aimed at promoting FoRB, gender mainstreaming within faith institutions, and building the capacities
of Kenyan CSOs in the prevention of violent extremism, the program aligns with the Embassy's goals. The team
at the Embassy's strong network and knowledge sharing are seen as valuable assets to reinforce the
collaboration.

Mali is another country where JISRA is well aligned with the Dutch Embassy's strategy, focusing on global
prospects in the Sahel region. The program contributes to the promotion of FoRB, peace, justice, and gender
equality, all of which are in line with the Embassy's objectives. The relevance and timeliness of JISRA have been
recognized and welcomed by the Embassy.

In Nigeria, the Embassy's valuable suggestions, specifically regarding geographic focus and the program's
added value, have strengthened the JISRA program's design. The feedback and input received from the
representative at the Embassy were taken seriously and incorporated into the program's overarching theory
of change and detailed design. This collaboration aligns closely with the Dutch Multi-Annual Country Strategy
(MACS) for Nigeria, emphasising FoRB and counteracting "othering" narratives within religious communities,
with a focus on women, youth, and grassroots work.

Uganda, despite a crowded partnership landscape, has shown a keen interest in the JISRA FoRB program. Even
though FoRB is not explicitly stated in the Embassy's country strategy, JISRA has actively connected with the
Embassy at various stages of the program's development. This collaborative engagement will contribute to the
peace, security, stability, migration, and international legal order, human rights, and host country policy pillars
identified by the Embassy. JISRA's activities in Uganda will bolster the rule of law, access to justice, human
rights protection, gender equality, prevention of violent extremism, and the strengthening of civil society
organisations.

The MTR findings have highlighted the need for a more structured and effective engagement with embassies
in a centrally funded program like JISRA. From the very beginning, discussions with embassies were initiated,
and their interests were noted, with a shared commitment to integrating their active feedback into the
program's functioning. While glimpses of the communication and collaboration between the program and

59
embassies can be gleaned from secondary documents such as annual reports, there exists a gap in terms of
defining clear expectations for the participation and contributions of both sides.

This need for improved engagement was evident in discussions with various embassies. For example, the Dutch
Embassy in Kenya acknowledged the effectiveness of interfaith collaboration facilitated by organisations like
JISRA. Statements made by JISRA and other stakeholders, including state actors, local partners, and community
members, have challenged violations of Freedom of Religion and Belief (FoRB) while promoting tolerance and
equal rights for marginalised groups.

VIG, in its endeavour to establish communication with regional Dutch embassies during the MTR, encountered
a lack of response or interest from their side, despite making multiple attempts through emails and other
means of contact. This lack of response or interest from regional embassies, despite persistent efforts to
engage, underscores potential challenges in involving these specific diplomatic channels. It may suggest that
regional embassies have other priorities or limited capacity to engage with the program's initiatives, possibly
due to factors such as resource constraints or differing policy focuses.

In light of the MTR findings and the interactions with embassies, the JISRA program remains committed to
enhancing its collaboration with Dutch Ministries and diplomatic missions in its target countries. By fostering
more structured and transparent engagement, the program aims to harness the full potential of these
partnerships to further its goals of promoting FoRB and addressing issues related to religion and belief on a
broader scale. This collaborative approach ensures that the program can create a more substantial and lasting
impact in the countries where it operates.

4.2 Coherence in Consortium

4.2.1 Relevance of JISRA Governance Structure
The governance structure of the JISRA program is comprehensive, with clear roles and responsibilities assigned
to various bodies and stakeholders. Its strengths lie in its emphasis on transparency, equity, and learning from
differences, fostering a collaborative environment. The structure ensures active participation of partners and
allows for effective coordination, monitoring, and reporting at both the country and global levels. The presence
of supervisory and executive bodies within the country strategy committees promotes participatory decision-
making, and quarterly performance assessments contribute to program fairness. However, potential
weaknesses include the complexity of the structure, which may lead to bureaucratic hurdles, and the need for
effective communication and conflict resolution mechanisms, especially in diverse, multi-stakeholder settings.
Additionally, maintaining a balance between flexibility and adherence to contractual obligations can be
challenging. Overall, the evidence suggests that the model's success depends on the commitment and effective
functioning of its governance bodies, supervisory boards including external stakeholders and local partners.

As mentioned in the 2022 Annual Report, JISRA's governance structure promotes participatory decision-
making, effective program implementation, and policy compliance. It has successfully established country-led
governance bodies that emphasise local ownership, stakeholder engagement, and coordination. These
supervisory and executive bodies work collaboratively and have grown stronger over time, reflecting tolerance
and collaboration within their communities. Inclusivity and community engagement are key to their success.
The governance structure also benefits from in-country coordination budgets and support from global working
groups. Overall, the program's emphasis on local ownership and equitable decision-making structures has been
instrumental in its success. At the global level, coordination is facilitated by the consortium's board, the
Consortium Coordination Committee (CCC), and various working groups involving all consortium partners.
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The governance structure therefore has been introspective in nature where it engulfs and builds on regular
lessons and learning. For instance, a global stakeholder explained:

“When the program began, it might have seemed a bit confusing. But let me connect the dots. There are these
governing bodies called the executive body, which includes all the program managers from both the national
and consortium partners. At the start, we had to do everything online because of COVID, and this was a
challenge, especially for some cultures where trust is built through in-person meetings. In Indonesia, for
example, after about six or seven months of online work, people were feeling demotivated. So, we decided to
take a step back and review what wasn't working and what people didn't like. We realised that the real reason
we're in this program is not just about the money – it's not a huge amount per partner. It's more about the
value of being at the table with important stakeholders when it comes to Freedom of Religion and Belief, which
is how we define our work. So, we went back to our original purpose and started working together on joint
actions. This way, we can focus on the things we want to achieve together instead of spending all our time on
endless reporting or workshops. We also changed the way we communicate and the role of the country
coordinator, making it more about facilitating and creating a positive atmosphere.”
KII, Female, local partner

The governance structure has also made significant strides to ensure that it remains inclusive and valid for all
partners involved. This is also made evident through the following response collected by a participant on his
view on the inclusivity both within and promoted by the program:

“I was amazed to see leaders like the bishop, the Protestant church leader, and different Muslim leaders sitting
down together for constructive discussions. It was interesting to witness this positive interaction. At the same
time, there were discussions about the new constitution and penal code, which were more politicised and
contentious. However, in other, less politically charged meetings, leaders showed a willingness to engage in
dialogue. It's important to note that these leaders may face political pressures and may not always express such
a positive attitude publicly. Differences become more pronounced in political contexts where blame tends to be
more prevalent.”
KII, Male, local partner, Kenya

However, in terms of inclusion of women and youth in the governance structure, the progress remains slow as
targets may not be on track despite efforts to include women and youth in leadership roles across the structure.

“I think we've made a really, really conscious effort of promoting the inclusion of women and youth at the
activity level, I think you'll find that from what I hear our partners have made a good effort. They haven’t always
reached the targets, but from the context that they're in, I think they have done well, some possibly better than
others. I think where we struggled specifically with inclusion of women and youth, and we continue to struggle
is at the national level of governance, especially the inclusion of women has been very slow. I don't think we're
anywhere close to our targets in most countries. And that's part of the existing power structures, because
obviously, we need to bring people on board that hold power now [Religious Leaders].”

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KII Participant, Female, Internal Stakeholder, Consortium Member

This has been a continued challenge highlighted by partners as well who acknowledge that governance
structures often have a higher representation of men than women, which is partly influenced by existing
organisational structures and religious hierarchies. However, at the community level where program
implementation occurs, deliberate efforts have been made to involve women and youth. Specific activities
have been tailored to include them, and youth champions have been trained to facilitate peacebuilding and
advocacy activities.

“It's unfortunate that these structures, firstly the governance structures of JISRA, are struggling with that
[inclusion of women]. For example, for us in the EB (executive board) we have one lady against and 5-6 men,
then SB (supervisory body) is also struggling with that. I acknowledge the fact that in these structures, in the
governance structure, there are things you cannot push. If there is no lady working as a manager or ED
(executive director) in our own structures, there is no way you are going to bring anybody now to be at the EB.”
Group KII, Male, local partner, Uganda

However, JISRA partners also continue to maintain strategies for inclusion of equal numbers of men and
women. Advocacy actions have also focused on increasing the representation of women and youth in program
activities and decision-making processes.

Overall, both the benefits and challenges of a complex governance structure within the JISRA program have
been highlighted through the responses collected. On the positive side, it demonstrates how leveraging each
other's strengths at the consortium level can lead to the development of powerful tools and strategies.
However, the challenges are not to be underestimated, particularly for smaller organisations with limited
resources. The resource-intensive nature of participation in governance structures can hinder smaller
organisations from fully engaging in the decision-making processes.

The governance structure of the JISRA program seems to be relevant. It is characterised by its emphasis on
transparency, equity, and a collaborative approach. Partners stated that the structure actively involves
partners at both country and global levels, promoting participatory decision-making and local ownership. While
challenges such as complexity and resource constraints exist, the program demonstrates adaptability and a
commitment to learning from its experiences. That being stated, the governance framework also recognizes
areas that require enhancement, particularly regarding the inclusion of gender and youth at the country level.

4.2.2 Relevance of JISRA’s Participatory Grantmaking

JISRA's participatory grantmaking program, which commenced in 2022 as indicated in the primary data and the
latest annual report, holds considerable promise and unique challenges. The primary data underscores its
commitment to local empowerment, focusing on youth and women-led groups in communities. These groups
actively identify and begin addressing inter-religious difficulties, offering participants a newfound sense of
empowerment, influence, and the ability to foster interfaith relationships.

This initiative also seeks to answer important questions related to JISRA's mission, such as how to best support
young people and female faith leaders in their meaningful contributions to the promotion of Freedom of

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Religion and Belief (FoRB). Under this initiative, each year, each country receives grants for their campaigns.
The budget allocated for participatory grantmaking varies by year: 15,000 EUR in 2022, 20,000 EUR in 2023,
and 15,000 EUR in 2024.

“When you look at the advocacy actions, they have emphasized increased representation of women and youth
in the programming. When you look at additional grants like the PGM grant, it is basically to increase the
participation of youth and women into the program to ensure that the initial patriarchal structure set up and
the benefits that would go to only men and the older religious leaders can be inclined or diverted to also see
how that youth benefit and also the women are integrated. This has caused a lot of effects across the board
throughout the advocacy actions, throughout the representation as an outcome area, throughout the targeting
as activities in terms of planning, and even actual interventions have yielded outcomes that have realised such
inclusion and the promotion of women and youth and also gender equity in terms of the decision making and
representation perspective, you could see it at local in the community setting of interventions.”
Group KII Uganda, local partners

“Partners have interventions that seek to increase women and youth participation in religious, local and
national spaces. These include activities such as empowerment programmes to women and the youth,
awareness raising on the importance of women and youth inclusion in peace making processes and inclusion of
women in religious spaces. The participatory grant-making process also ensured this is entrenched at local
spaces. Youth and Women inclusion/empowerment activities have also been very effective including the
participatory grant making.”
KII Kenya, Country Coordinator

While still in its early stages, the program has already demonstrated positive impacts on participants, as a
consortium partner aptly put it, "I've loved hearing from the participants how they then felt that violence isn't
the answer. They don't have to violently rebel against the government or against each other anymore."

However, as noted in the primary data, this initiative is currently operating with limited financial resources.
The available budget for each country is modest, ranging from 15,000 to 20,000 Euros annually. Although the
approach is intentionally starting on a smaller scale, addressing these resource limitations is a priority for the
future. Importantly, JISRA intends to leverage the learnings from this initial phase before revising its strategy
for the second round. This adaptive approach recognizes that the program is still evolving and that the
experiences of its inaugural year will inform its future direction. In conclusion, JISRA's participatory
grantmaking program is already generating positive outcomes and learnings. As it continues to develop, JISRA’s
ability to address resource constraints and adapt its strategy based on these initial experiences will be critical
for maximising its impact on inter-religious collaboration and community development. Coherence in
consortium coordination and communication is a vital aspect of the JISRA program. This section delves into the
experiences and challenges encountered by local partners across various countries participating in the
consortium. These experiences shed light on both the strengths and weaknesses of the consortium model,
offering valuable insights into how well it functions.

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Challenges revolve around communication and collaboration with partners from different countries. The
impact of language barriers, time zone differences, and cultural preferences on the effectiveness of meetings
and interactions is evident. Addressing these challenges is crucial to maintain strong relationships with
implementing partners and ensure that everyone is well-informed and involved.
Specifically, some members of the governance bodies in Mali and Indonesia do not speak English, which limits
their participation in both national and global meetings. Even when there is a shared official language, there
can be significant variations in the interpretation of key expressions, such as "FoRB" (Freedom of Religion or
Belief). JISRA implementers strive for a common understanding of these terms, as outlined in the JISRA FoRB
Factsheet.

In Indonesia, distinct challenges emerge regarding internal collaboration and communication. While
participants are dedicated and committed, the limited engagement of local stakeholders presents a critical
concern. It's suggested that the issue may not primarily stem from communication barriers but rather from
heavy workloads and participation. This prompts questions about resource allocation and program design. An
examination is needed to determine whether these challenges are due to inefficient processes or inadequate
resource distribution.

For Nigeria, the data indicates that local partners largely find the existing model of communication and
coordination effective. They have experienced clear communication patterns from the beginning of the project.
Nigeria also highlights successful collaborations between JISRA partners in the consortium leading to positive
impacts on the community. These collaborations demonstrate the effectiveness of engaging multiple partners
in awareness and education efforts.

“The communication pattern has been clear from the project onset.”
KII, Male, Local Partner, Nigeria

The discussion on coherence within consortium coordination and communication reveals a mixed landscape.
On one hand, there is a genuine commitment to inclusivity and equitable engagement within the JISRA
program. However, the practical execution of these intentions faces challenges, particularly in terms of
communication barriers, both linguistic and logistical.

The experiences shared by local partners emphasise the need for better communication flow and the
importance of addressing language barriers and time zone differences to ensure everyone is well-informed and
actively involved. Additionally, the workload on local stakeholders raises questions about resource allocation
and program design, highlighting areas that need improvement.

4.2.3. Coherence in Learning

Coherence in learning within the JISRA program is depicted through active participation in showcasing activities
and practices at common spaces, for instance the emphasis on the importance of faith diplomacy in Kenya that
occurred with the Dutch Embassy. A male staff member from Kenya highlights the collaborative efforts with
the Kenya National Human Rights Commission (KNHRC) and the National Gender and Equality Commission
(NGEC) to address issues of inclusivity for sexual minorities and women. Partnerships extend to community-
led organisations, exemplified by the engagement with the Women of Faith Network. This collaborative
approach emphasises learning from diverse insights and experiences.

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"We participate in showcasing JISRA activities at the Dutch embassy and in raising the need and credibility of
faith diplomacy in Kenya; Partners work with KNHRC NGEC on issues of inclusivity of sexual minority and
women. Partners are also strengthening and working with community-led organisations to address societal
issues e.g. Women of Faith Network''
KII, Staff, Male, Kenya

Furthermore, the learning process involves initiatives like sharing strategies for inclusivity and organising
learning events in all the countries, fostering a robust exchange of knowledge among partners. The thematic
focus on preventing and countering violent extremism in Kenya is noted as another dimension of learning. A
consortium partner emphasises the value of tapping into the expertise of specific partners. This is illustrated
through a learning event organised by a partner with strong engagement in countering violent extremism. The
reviews indicate that participants appreciate the sharing of expertise and scenarios related to elections and
conflict resolution.

“Certainly, it has its challenges because it comes with a complex governance structure. However, at the
consortium level, we've found that we can make the most of each other's strengths. We work together to create
tools like monitoring instruments and advocacy strategies. For example, our lobbying and advocacy group
collaboratively develops meeting approaches and strategies. We also generate learning and knowledge
products through our knowledge and learning group, which has been a valuable experience. By recognizing
each other's strengths, we can produce strong outcomes, not just for the JISRA program but also for external
use.”
KII, consortium partner.

In the 2022 Annual Report, JISRA's commitment to enhancing its knowledge agenda is evident through the
implementation of a cyclical learning plan, primarily centred on linking and learning within the consortium.
This approach revolves around three key learning questions, offering a structured and coherent framework for
consortium-wide learning endeavours. This approach not only ensures the quality and relevance of learning
but also enables adaptive program management and evidence-based advocacy. Furthermore, in the latter half
of 2022, JISRA adopted outcome harvesting as its monitoring and evaluation method.

Throughout 2022, the JISRA consortium organised webinars on various pertinent topics. These included
discussions on "Interfaith approaches to Countering Violent Extremism (VE) and Radicalization", where
alternative narratives countering extremism from Christian and Islamic perspectives were explored.
Additionally, practical strategies for interfaith collaboration to prevent radicalization and foster peaceful
coexistence were shared. The consortium also delved into its approach to Freedom of Religion or Belief (FoRB),
with a focus on the JISRA FoRB Factsheet. During this session, five local partners showcased their best practices
in promoting FoRB across the program's three pathways. A central theme among these best practices was the
empowerment of community-level individuals as pivotal change agents responsible for advancing FoRB within
their local communities. Moreover, a webinar spotlighted the intersection of FoRB and women's rights,
featuring insights from three local partners based in Uganda and Nigeria who shared their successful
approaches to promoting women's rights.

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Moreover, JISRA's commitment to learning extends to international research partnerships. In 2022, the
program forged valuable collaborations with the University of Utrecht and the University of Groningen. With
the recruitment of Dr. Simon Polinder, JISRA embarked on research focused on understanding the role and
responses of faith actors in Nigeria and Kenya concerning violent extremism (VE). The central research
questions delve deep, exploring how religious leaders situate VE in time and space, what societal narratives
they find impactful, and the alternative narratives they employ to counter or enhance the impact of VE. In
2023, this research extended to Kenya and Nigeria with in-country researchers contracted for data collection,
ensuring that valuable knowledge continues to enrich JISRA's pathways.

Looking forward to 2023, the knowledge agenda will yield its first outputs through field research in Kenya,
Nigeria, and Indonesia. This collaboration with academic institutions, like Utrecht University and the University
of Groningen, will provide insights into diverse religious actors' narratives, how they navigate the consequences
of violent extremism, and the discourses and practices that shape socio-political approaches in promoting
freedom of religion or belief and building inclusive societies. The establishment of Academic and Civil Society
Advisory Boards further underlines JISRA's dedication to quality, cultural sensitivity, and broad dissemination
of knowledge. In essence, learning is JISRA's compass, guiding its path towards peace, understanding, and the
protection of fundamental rights.

Overall, coherence in learning within the JISRA program is characterised by collaborative partnerships, joint
learning events, and the exchange of expertise. Structured learning is demonstrated by adopting outcome
harvesting and organising webinars on crucial topics. The narrative extends globally, with partners engaging in
joint training, emphasising shared learning and capacity-building. Overall, JISRA's commitment to meaningful
collaborations, knowledge-sharing, and driving positive change is underscored by firsthand accounts of
program impact.

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Chapter 5. Findings: Effectiveness
This chapter determines whether the intervention is achieving its intended objectives and outcomes. Since this
is a MTR, the study seeks to measure the progress made so far and effectiveness of JISRA against the baseline
study that was undertaken in 2021. The development of this section was guided by the evaluation questions
but considered the program aims and four pathways of the intervention. The chapter investigates the extent
to which the intervention has made contributions towards the attainment of objectives so far and results,
including any differential results across groups. The chapter is divided into four parts presenting data for each
of the four pathways of change. The chapter creates the opportunity to ask important questions about the
distribution of outcomes or results across different groups and looks beyond intended objectives. This is in line
with the program priority to examine equity issues and results for groups that have been marginalised, while
not assuming that equity is an objective of the intervention. This chapter presents the progress made so far on
the different outcomes (LTOs, MTOs and STOs) of the program. The analysis is presented according to the four
pathways of the program.

5.1 Intra-Religious Pathway

According to the program design, religious actors and communities engage in introspection regarding their
own faith, their interpretations of religious texts, and the norms and practices that shape their daily lives. These
practices often encompass a blend of religious, cultural, and social traditions, along with localised
interpretations of these aspects. As stated in program documents, the logic for this pathway is as follows:
IF religious actors are supportive of FoRB and share positive values around gender equality and inclusivity.
AND IF religious actors have been empowered to use inclusive faith literacy within their communities.
THEN religious actors promote (gender) inclusive and tolerant attitudes and challenge harmful norms, attitudes
and behaviours (including extremist tendencies);
AND THEN targeted religious communities have more open and tolerant religious norms and practices towards
gender, age, and people with other (non) beliefs.
AND THEN targeted religious communities prevent and address harmful religious extremist norms and
practices.

The indicators used to measure progress made under this pathway are listed below.

Intra-Religious Pathway
Indicators - Long-Terms Outcomes (LTO)
LTO 1.1A: “Increased positive attitudes/perceptions towards marginalised groups within their own targeted
faith communities by targeted religious community members”.
LTO 1.1 B: Increased positive behaviour towards people of marginalised groups by targeted religious
community members.
LTO 1.2 A: Religious communities initiate and implement a number of actions to prevent harmful religious
extremist norms and practices.
LTO 1.2 B: Decrease in targeted religious communities who believe it is acceptable to use violence to
support/defend beliefs.
Indicator - Mid-Term Outcomes (MTO)

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MTO 1: % of targeted religious actors that constructively challenge harmful norms, attitudes and behaviours
including extremist tendencies Disaggregated by type of norms, attitudes, and behaviours (gender, age,
religious, etc)
Short-Term Outcomes (STO)
STO 1: Religious actors are supportive of FoRB and share positive values around gender equality and
inclusivity.

5.1.1 Attitudes and behaviour towards marginalised groups

In this section, we explore the extent of the transformative journey taken across the countries in fostering
inclusive and tolerant attitudes towards marginalised groups, particularly concerning women's roles in
decision-making processes. Through surveys and qualitative insights, we assess the extent of evolution of
attitudes and behaviours, shedding light on possible shifts and challenges in achieving gender equality (LTO 1.1
A and LTO 1.1 B). In this context, attitudes towards women/youth refers to the perceptions of community
members towards women/youth. On the other hand, behaviour refers to the social norms in the communities
which also implies the actions, practices, moves, conduct or function of community members towards
women/youth. As was done at baseline, community members were asked questions that gauged their own
opinion on women as being restricted to the role of housewife vs. women’s participation in decision-making
process and leadership roles. All the questions were based on several four-point Likert scales survey items that
captured agreements towards gender roles, towards women contributing to community decisions and being
in leadership positions (see annex 6) for more detailed survey questions). Community members were asked
similar questions to gauge their opinions towards youth.

Gender transformation and women participation

As shown on the pathway logic summary above, the expectation under this pathway is to witness inclusive and
tolerant attitudes towards marginalised groups including women. Community members were asked several
related survey questions to measure their attitudes towards women.
Results show higher positive attitudes towards women as evidenced in Figure 1, which indicate that there has
been a shift in positive attitudes/perceptions towards women in the visited communities from baseline to MTR.
Figure 1 shows that there has been a significant shift with a 6 – percent point (pp) increase from the baseline
(71.3%) to the MTR (77.6%), (p<0.001). Although there have been positive changes in attitudes, overall, there
is no statistically significant shift in the behaviour towards women. Positive behaviour towards women
improved by only 1% from baseline (72.3%) to the MTR (73.3%), and this change was not statistically significant
(P>0.05). However, the positive changes were also noted during program implementation as stated in the
Annual Report for 2022.

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Figure 2 Community members positive attitudes and behaviours towards women

Positive attitudes and behaviour towards women

100,0%
Baseline MTR
90,0%
77,6%
80,0% 72,3% 73,3%
71,3%
70,0%
60,0%
50,0%
40,0%
30,0%
20,0%
10,0%
0,0%
Positive attitudes Positive behaviour

Figure 2 shows age and gender disaggregation of the positive attitudes towards women during MTR. Results
show that positive attitudes towards women are higher among women themselves (74.4%) when compared
to men (72.5%), p<0.001 (high significance). Analysis of data by age did not show variation between the youth
and adults towards their positive attitudes towards women, youths (77%) and adults (78.3%) (not
significance)2. Thus, attitudes towards women are the same among the youth and adults. Changes in attitudes
of men towards women were supported by qualitative data that shows that men are more open and give
women space to contribute to decisions within the household. In some cases, men are now treating women as
equals and complementing each other’s efforts. This highlights the empowerment of individuals as women
were previously less engaged in decision making processes even in their own households.
In Uganda, OH data cites an example of one man who changed his attitude towards household responsibilities
after undergoing training. After the SASA! Faith training, the man’s attitude changed, leading to shared
responsibility and the management of resources (money) at home. This positive practice was adopted by his
immediate siblings and members of their fellowship in the Akore community, promoting family unity. This
change was also obtained elsewhere in Uganda at mid-term.

“This has brought positive change in the family because now women can share ideas with men and even raise
children well. I used to leave all the housework for my wife but now I help her with all the work”.
FGD Participants, Male, Kalaki, Uganda

Changes were also analysed by gender and the results are presented in Figure 3.

2
p>0.05

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Figure 3 Positive Attitudes and behaviours towards women by age and gender

Positive attitudes and behavours towards women by age and

gender
100,0
90,0
74,4 73,9 76,7 76,8
80,0 72,5 73,4 70,3 70,8
70,0
60,0
50,0
40,0
30,0
20,0
10,0
0,0
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

Positive attitudes towards women Behaviour towards women

The positive changes were also noted among women themselves who have become more confident and able
to challenge social and religious norms that largely confined them to homes. This supports the quantitative
data that indicates that women’s attitudes towards themselves had changed positively. In Nigeria, the concept
of empowerment was evident not only at an individual level, but women were taking initiatives to work
collectively as groups. Such initiatives of coming together empower women socially as they get to socialise with
others rather than being confined to the home doing domestic chores. They also get to be empowered
financially through the implementation of income generating activities that they embark on. Outcome
harvesting data reveals that in July 2022, the women in St. Thomas Acquinas Catholic Church in Kakure created
a safe space for women in their church where they meet monthly to discuss general issues affecting them in
church, household, and community level. These women also pull their resources together (money, food, labour
and time) to offer social and financial support to their members in times of need e.g., when a member gets ill,
loses a close relative or faces any serious socio-economic challenge. They intend to integrate the aspect of
savings and loans schemes in their meetings for their economic empowerment.
The change in their own attitudes, coupled with the change of attitudes towards them, has seen women
assuming leadership roles even at community level in the participating countries. According to one teacher at
a school in Indonesia, women are now being given equal opportunities as men to assume leadership roles
within schools. The onus is on the women to take advantage of the opportunities presented to them. In the
face of patriarchal communities, such opportunities are not usually beneficial to women who have been
perpetually disempowered. Gender equity principles require more than just equal opportunities for women to
be empowered significantly.

“In my environment, I feel that quite a lot of women are starting to play roles. Starting from the principal being
a woman, the deputy principal being a woman. There is also still a balance in the student council because it
depends on the students: who wants to express themselves. In every activity they are also given the same
opportunity, even those who already have achievements are women. In my environment, women have also
started to express their opinions and are more active, although not too many, but they have already started.”

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FGD Participant, Male, Teacher group, Bandung, Indonesia

Similarly, in Uganda, women have also become active and taken up leadership roles outside the home that
were normally regarded as being for men e.g. preaching and leadership of clans. In the context of most
patriarchal societies, leadership of clans is the prerogative of men. The taking up of such positions by women
is evidence that changes are occurring due to the strategies employed under the program. According to the
findings, women have taken up these roles and have excelled in their execution.

“Women preach the gospel, for example, we have crusades where women preach and men get saved and
change. They are now also clan leaders. For example, I am a clan secretary. I solve gender-based violence in the
community especially the community activist.”
FGD Participants, Female, Bubukwanga, Bundibugyo , Uganda

The confidence that women have built in themselves was also evident in Mali. Women who participated in
FGDs in Mali exhibited assertiveness as they pronounced their equality with men and their ability to excel
outside the home. According to youths who participated in an FGD in Segou, women have significant roles of
responsibility at home and in the communities where they actively participate in decision making processes in
community administration and civil society organisations. They added that women are also venturing into the
political sphere where they contest as candidates for political parties.

“The role of women is not only to clean (cook) and take care of their children, they also play remarkable roles
in the construction of the common edifice, i.e. everything that men do, women can do and even do in our
society.”
FGD Participants, Women, Niono, Mali

OH data from Nigeria, cite one of the Village Head of Kurmi Mashi who has included gender equality and
women’s right in resolving cases in his Palace. This process started after he attended the WIC/JISRA Inter-
Religious training in May 2022 in Kaduna State.

Table 2 shows an analysis of attitude and behaviours towards women by country. The results show that
attitudes towards women changed more in Ethiopia (+16pp) followed by Nigeria and Indonesia with an
increase of +11.2pp from baseline to MTR. On behaviour towards women there has been some positive
changes in Mali (20%) although the attitudes towards women were minimal.

Table 3 3 Positive attitudes and behaviours towards women by country

Country Positive attitudes towards women Positive behavior towards women

Baseline MTR Change Baseline MTR Change

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Ethiopia 75.8% 92.4% 16.6% 82.4% 82.8% 0.4%
Indonesia 68.3% 79.6% 11.2% 90.8% 85.9% -4.9%
Kenya 69.7% 76.0% 6.3% 59.7% 62.9% 3.2%
Mali 69.3% 71.1% 1.8% 58.7% 78.7% 20.0%
Nigeria 67.8% 79.0% 11.2% 80.7% 79.3% -1.5%
Uganda 75.5% 77.6% 2.1% 76.5% 74.9% -1.6%
Not all participants agreed with the above sentiments as they felt that the space for women to lead and
participate in decision-making processes is still limited, especially at community and national levels. Foremost,
some participants harboured attitudes that women should still be confined to domestic roles. Additionally, the
sentiments indicate the opening of spaces for women are only as far as being able to participate in economic
activities but limited when it comes to decision-making. These negative attitudes towards the advancement of
women still pose a barrier in some communities as evidenced by the statements below.

“Women play the role of domestic control (housewives) and teaching jobs in our community. Women hardly
get government work in our State due to religious and tribal differences.”
KII, Male, Dorawa Muslim, Barkin Ladi, Plateau, Nigeria

“During one of the training sessions, this is where we discovered the international law (gender equality) that
has destroyed marriages; rights of women/Human rights. When they explained the laws and rights, they
learned that women have a right to leadership roles too.”,
KII, Male, Islamic Religious Leader, Bugiri, Uganda

Women’s leadership roles

One of the major sub-theme under the empowerment of women is their role in religion. This is more particular
to their ability to take up leadership positions. In certain religious structures, women are religious actors and
not necessarily leaders. MTR findings show that despite the high levels of positive attitudes towards women,
the inclusion of women as religious leaders is still being resisted by some religious actors. The findings echo
what was established at baseline that “women cannot be religious leaders”. These sentiments are still held
back by traditional and religious beliefs. Some religious leaders use their interpretation of religious texts to
justify patriarchy and limiting women to domestic roles. Those who opposed the leadership of women in the
religious cycles were of the opinion that women can lead elsewhere except in religious cycles.

Attitudes about gender roles persist and the fact that negative attitudes towards women were expressed by
women in the survey show that such perceptions are entrenched through patriarchy that is predominant in
most religious communities. There was no qualitative evidence that justified women’s negative attitudes
towards women. However, this could be explained by the role played by patriarchy. Patriarchy shapes the way
both men and women perceive gender dynamics and their respective roles within religious contexts. Women
expressing negative attitudes towards their own gender may result from a variety of factors. Firstly, they may
have internalised societal and religious norms that reinforce traditional gender hierarchies. Secondly, women
in such communities may believe that challenging these norms would be contrary to their religious teachings,
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leading them to perpetuate these attitudes. Additionally, the fear of social ostracization or backlash from their
communities can also contribute to the perpetuation of negative gender attitudes among women.

It is essential to recognize that the persistence of these attitudes within religious communities highlights the
need for more comprehensive efforts to promote gender equality and challenge entrenched patriarchal
structures. Education, open dialogue, and the empowerment of women within religious contexts can help to
break down these barriers and promote more inclusive and equitable religious communities. This would need
to make sure that JISRA explicitly makes an effort to focus on gender transformative approaches by using this
terminology.

Although findings generally show low acceptance levels for women in religious leadership positions, there were
some exceptions. The ability of some women to assume leadership in the religious cycles indicate possibilities
that exist though they might be minimal. Evidence presented below shows that women have been inspired by
the JISRA program and have challenged religious norms with success.

“One of the female religious leaders got inspired because of the JISRA work and later she became a catechist in
the Catholic church. Later after her, on record now we have I think four to five other women who have been
encouraged and they have also become catechists in the Catholic Church. So, that is how this work is also
promoting women in terms of leadership in their different churches and mosques''
Internal Stakeholders, KII, Male, Uganda

Inclusion and participation of youth

In this section, we explore the extent to which religious communities have been transformed into becoming
more inclusive of young people, especially in decision making processes. This will be achieved by assessing the
extent of evolution of attitudes and behaviours towards young people generally in their targeted communities
communities, but particularly in their participation in decision making processes
Results shown in figure 4, show that positive attitudes towards youth did not significantly change (p>0.05); at
baseline, positive attitudes were at 84.6%, and during the MTR, they remained the same at 85%. Although
positive behaviour towards the youth seems to be relatively high in general, there was a decrease from baseline
(78.5%) to MTR (73.6%) (p<0.001) as shown on Figure 3. This is an unexpected result as it shows a slight
worsening of the inclusion and actual participation of youth in their communities. MTR Validation workshops
offered insights into possible explanations to this trend. It was established that there could be possible
exaggeration of values at baseline. However, at MTR there was a lack of data to accurately support quantitative
findings.

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Figure 4 Overall attitudes and behaviour towards the youth

Overall attitudes and behaviours towards the youth

100,0%
90,0% 84,6% 85,0%
78,5%
80,0% 73,6%
70,0%
60,0%
50,0%
40,0%
30,0%
20,0%
10,0%
0,0%
Attitudes towards YOUTH Behaviour towards youth

Baseline MTR

According to youth in Indonesia, the frequency of activities targeting youth under the program is low and could
be a contributory factor towards the small changes in attitudes and behaviour towards youth. In addition, the
reach towards youth seems to be limited as was also cited by the Global Annual Report for 2022. The report
puts the consortium average at 39%. The MTR findings could not adequately explain the low average reach for
youth under the program. Therefore, it is worth looking into the strategies that are used to target youth with
the intention of making them more effective considering the context. This observation was however not noted
in the other participating countries.

“The difficulties we are facing relate to young people whom we find difficult to reach out to. In my opinion, it is
easier when we involve ordinary people because when we discuss certain issues related to religious freedom:
we don't need to debate because the forum is intended to find out the root of the problem and then the
solution”.
FGD Participants, Youth group, Female,22 Bandung, Indonesia

The quote above suggests that the JISRA in Indonesia is facing challenges in effectively connecting with or
involving young individuals in their initiatives or discussions. It is believed that it is more straightforward to
engage with the older people, possibly because there are fewer barriers or complexities in communication and
understanding. However, the discussions can be contentious or require a nuanced approach, which might be
harder to navigate when dealing with young people.
Further to this quote, the general context as noted in the program design document3, poses serious barriers to
the participation of youth. It is stated in the document that, “religious structures and institutions shaped by

3
JISRA FoRB PoV Programme document – New Theory of Change
74
gerontocratic norms frequently deny young people’s agency and ability for critical thinking.” This means that
the program is addressing deep-rooted attitudes and practices that are supported by religion.
On the other hand, positive changes in attitudes towards the youth were noted in Nigeria (1.3%) and Iraq,
however, the changes were small (+1.3pp) (Table 5). The positive changes in attitudes, although small, were
confirmed by youth themselves and community members and religious leaders. The positive attitudes were
also evident at the baseline. At the baseline, positive attitudes towards youth were particularly high in Ethiopia,
Indonesia and Nigeria where the national averages were around 90%. This might explain the minimal changes
since percentages were already significantly at high levels. In such cases, it is often more challenging to bring
about substantial shifts or improvements, as the starting point was already quite advanced or close to the
desired outcome. It is however noted that the baseline figures were unrealistically high as has been alluded to
earlier in the chapter.
Country level analysis show marginal increases and decreases for example registered an increase from the
baseline (71%) to mid-term (72.5%). Qualitative data was used to understand challenges that might be affecting
Iraq. It was learnt that it is generally acceptable for youth to participate in various sectors e.g.in the economic
sector, it is more difficult for them to contribute to decision making processes. Attitudes demonstrated by Iraq
community members show that youth are capable of playing a role in religion, but leadership is usually
preserved for older people.
Sentiments expressed by participants in another community in Iraq show that perceptions regarding youth are
still low, as they are regarded to be “immature” to lead. The emphasis on life experiences as opposed to
numeric age continues to be a barrier for youth to take leadership positions in religious spheres.
The findings indicate that the youth are not necessarily silent, but there is a no or limited willingness to listen
to their opinions. This means the strategies targeting religious leaders in such conservative religious
communities need to be enhanced if significant results have to be achieved at the endline.

Table 4 4: Community members positive attitudes and behaviours towards marginalised groups
(Women, Youth and Atheists)

Attitudes towards youth Behavior towards youth

Baseline MTR Change Baseline MTR Change
Ethiopia 90.5% 90.9% 0.4% 84.4% 84.6% 0.3%
Indonesia 89.3% 86.5% -2.8% 94.0% 77.2% -16.8%
Iraq 71.2% 72.5% 1.3% 73.4% 48.2% -25.2%
Kenya 82.2% 80.4% -1.8% 67.6% 66.8% -0.8%
Mali 84.5% 83.4% -1.1% 64.1% 79.1% 15.0%
Nigeria 90.0% 91.4% 1.3% 93.2% 82.7% -10.4%
Uganda 84.5% 85.0% 0.5% 73.1% 74.1% 1.0%

As visible in table 3, There were positive changes in terms of behaviours towards the youths in Mali (+20pp)
and Uganda (+1pp). In Mali, MTR findings largely depict a picture where young people play a critical role in
their communities. Findings portray youths as in a position to assist organisations to become more aware of
the needs of youth. This alludes to their ability to engage in governance structures to amplify the needs of
youth. Their youthfulness which is characterised by energy and innovation was applauded in Mali as it was
implied that these are contributing to positive changes in communities.

75
“Young people are a vital force working for the common good, and their energy, coupled with their ability to
exercise their rights, allows them to bring about positive changes.”
FGD Participants, Male, Youth group, San, Mali

“The roles of young people in our society are to work for peace and to raise awareness among the youth to
promote coexistence.”
FGD Participant, Male, community members, San, Mali

“Young people, with their creativity, often help an organisation reach all members of a community in various
ways.”
FGD Participant, Female, Religious Actor, Bamako, Mali

In Kenya, the youth were also found to be active in their communities by engaging their peers. According to
the Annual Report (2022), “young people are playing an important role and taking initiatives to solve common
issues in their communities. For example, youth groups in Tana River in Kenya have rehabilitated six boys who
used to engage in criminal activities, and helped them be employed through peer-to-peer mentorship and
support.”
As they participate in community activities, young people challenge negative stereotypes within society and
promote notions of equality and social inclusion. Evidence from Mali suggests that youth in that country play
a positive role even in decision making processes. The youth attributed their ability to participate to the
acceptance that exists among community members such that there is no discrimination according to age. This
implies that youth are given space to actively participate alongside adults even in decision making processes,
hence the positive changes noted in the country.

“Young people between 18-35 years old can be religious leaders in our community because being a leader has
nothing to do with age.” FGD Participant, Mixed Youth group, San, Mali

“Young people are deeply involved in decision-making that affects the community, and this is justified by their
presence in all state structures.” FGD Participant, Mixed, Youth group, San, Mali

As visible in Figure 5, Age disaggregation on attitudes towards the youth did not show any significant
differences, youth (85%) and adults (85.1%). This means that attitudes are largely similar in terms of how youth
perceive themselves and how adults perceive youth. This was not surprising as the positive changes were
attested to by young people and adults who participated in the MTR. Analysis by gender shows that young men
tend to have slightly better positive attitudes towards youth (85.5%) when compared to young women (84.3%),
a marginal difference of +1.2pp. This alludes to the double vulnerability of young women who are marginalised
according to age and gender.

76
Figure 5: Positive attitudes and behaviour towards the youth by age and gender during MTR

Positive attitudes and behaviours towards the youth by age and

gender during the MTR
100,0
90,0
80,0
70,0
60,0
50,0
40,0
30,0
20,0
10,0
0,0
Male Female Total Male Female Total
Youth (<35 years) Adult (35+ years)
Attitudes towards youth 85,5 84,3 85,0 84,2 86,4 85,1
Behaviour towards youth 69,9 71,9 70,8 77,2 76,4 76,9

When it comes to young people’s behaviour towards their peers, young women tend to have slightly better
positive behaviours (71.9 %) when compared to young men (69.9%) as shown in Figure 4 above. According to
the 2022 annual report, youth are increasingly represented in decision-making spaces at a community or local
level, but not yet at higher levels4.

Overall, the findings pertaining to the inclusion and participation of youth in their communities show the need
for more concerted effort during the second half of the JISRA implementation period taking a more nuanced
approach. More deliberate and sustained effort is required to address the prevailing negative patterns in both
behaviours and attitudes towards youth, with a specific focus on female youth. This effort is vital to cultivate
meaningful opportunities for young individuals within religious contexts. It is pertinent to address possible
short-coming in the program strategies such as those noted in Indonesia and address them.

This would need addressing biases or prejudices that hinder youth, especially young females, from active
participation. These trends may include exclusion, stereotyping, or even discrimination based on age and
gender. Addressing these issues is critical to ensuring that young individuals are given a fair chance to
contribute. There is a need for sensitivity and careful consideration of the specific challenges faced by young
people, especially young females, within religious settings. This approach may involve tailored program
approach, mentorship opportunities, and open dialogue to understand and address their unique needs with
an ultimate goal to create opportunities for young individuals to participate meaningfully within religious
settings. These opportunities could encompass leadership roles, active involvement in decision-making
processes, and spaces for expressing their views and concerns. Encouraging youth involvement can be done

4
Annual report 2022
77
while respecting the religious traditions and values of the community. This requires striking a delicate balance
between preserving the essence of faith while fostering inclusivity and youth empowerment.

In Ethiopia, a key point highlighted is the recognition of the imperative for greater inclusivity within the JISRA
program. This acknowledgment reflects a commitment to social justice and equitable engagement,
underscoring the need to reach marginalised groups such as the uneducated, impoverished, and those living
in remote areas. However, a closer examination raises questions about the practical execution of these
intentions.

“There are some shortcomings of JISRA about inclusion of all voices. Most of the time the participants of training
organised by JISRA and its local partners are educated, dignitaries or enlightened individuals on behalf of the
quotas of their respective groups. The training organised by JISRA and its local partners is highly needed not for
educated and enlightened individuals, but for the lower class of the society i.e., uneducated, poor, remote areas,
and the like. In this regard women participation is not enough. For the full engagement of women in the JISRA
program, the organisation must cooperate with social institutions like ‘idir’ and ‘ikub’. Through social
institutions, it's possible to reach many housewives, poor women and disabled women. Youth is the most
productive part of society. If we can wisely use their potential, youth is good for society. If not, youth’s potential
is the most destructive one.”
KII, Female, Partner Staff, Dadola, Ethiopia

Actions by community members against harmful norms and practices

The baseline findings show that actions to prevent harmful religious extremist norms and practices by
community members is generally low. Only a few actions were mentioned to be initiated by religious
communities. It was concluded at baseline that communities alone were not capable of addressing and
preventing harmful religious extremist norms and practices. The MTR seeks to determine the extent to which
religious communities have initiated actions to challenge harmful norms and practices and are collaborating
within and beyond their religious communities. In all JISRA countries, it was noted that action against the
harmful religious norms and practices are still ongoing.

Use of violence to support/defend beliefs

According to the program design, polarisation and radicalization often go hand in hand. In the document,
radicalization is defined as a process where people (often marginalised youth) turn their backs on society and
want to change it by means of intimidation, violence or other means of force5. Therefore one of the intentions
of the programme is to address radicalization and violence that are fuelled by religion (LTO 1.2 B).

The MTR results show that there has been a significant decrease in the percentage of community members
who believe it is acceptable to use violence to support/defend beliefs. The proportion significantly changed by
(-6.5pp) from 16.5% at baseline to MTR (10%), p<0.05. At baseline6, it was observed that only few people
supported such use of violence (16.5% among community members and 13.1% among religious actors). This
percentage, however, differed across countries and was highest in Iraq, where around 27 % of community
members supported the use of violence, followed by Kenya where only community members (24%) showed

5
JISRA FoRB PoV programme-New Theory of Change
6
JISRA Baseline Report
78
relatively high support for the use of violence (but not religious actors). In the interviews across all countries,
many participants spoke out against the use of violence and often blamed a lack of knowledge that makes
people believe their religion would ‘allow’ them to use violence.

Analysis of MTR results by country show that Ethiopia and Indonesia seem to be performing better in terms of
the decrease in community members who believe that it is acceptable to use violence to support/defend
beliefs. The two countries experienced a better percentage decrease (-10.5pp) when compared to other
countries. Although there has been a decrease in other countries Mali experienced an increase of (8.1pp) from
the baseline (10.7%) to MTR (18.8%) as shown in Figure 8.

The above results from the quantitative survey were also confirmed by FGD participants and key informants
who indicated that it is not acceptable to use violence to defend religion. With all the efforts of JISRA, youth
gained awareness about the necessities of peaceful co-existence between followers of different religions, and
members of different ethnic groups.

Figure 6: % of targeted religious community members who believe it is acceptable to use violence to
support/defend beliefs.

% targeted religious communities members who believe it

is acceptable to use violence to support/defend beliefs
(LTO 1.2 B)
18,0% 16,5%
16,0%
14,0%
12,0%
10,0%
10,0%
8,0%
6,0%
4,0%
2,0%
0,0%
Baseline MTR

Sentiments obtained from a religious leader in Kirkuk (Iraq) are important, as they show that influential
members are also against the use of violence. The statement by a religious leader has strong connotations of
religious tolerance as he advocates for dialogue to find common ground as opposed to using force in the quote
below.

One female religious leader in Segou, Mali explained that violence is used when people are deprived of
practising their religion in a secular country or in a diverse religious environment. Therefore, the revitalization
of collaboration among people of different religions is a significant contribution and a positive impact on
conflict resolution in the community.

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Additionally, the disaggregation by age and gender of respondents during MTR did not show any statistically
significant variations among the community members who believed that it is acceptable to use violence to
support/defend beliefs across age and gender (Figure 10). The proportion of men was (10.2%) whilst for women
was (9.6%). Again, although there is no statistically significant difference, the youth (10.9%) are more likely to
believe that it is acceptable to use violence when compared to adults (8.8%) (Figure 9 below).
Figure 7: Religious community members who believe it is acceptable to use violence to
support/defend beliefs.

% targeted religious communities members who believe it is

acceptable to use violence to support/defend beliefs (LTO 1.2 B)
by gender and age

12,0%
10,9%
10,2%
10,0% 9,6%
8,8%

8,0%

6,0%

4,0%

2,0%

0,0%
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

Although the belief of using violence was low in communities visited, it is worth noting that the use of violence
still exists. For example, Kenya’s qualitative findings show that violent extremism is still present. This was
confirmed by different key informants.

"Challenges still exist in relation to violent extremism, religious radicalization (both associated with radical
teachings in Christianity and Islam), women and youth voices not being heard in leadership spaces, othering of
minority religions such as Kaya elders and sexual minorities. Also, the peace architecture needs to be reviewed
to add various voices. JISRA addresses these things, and it is therefore a very relevant collaboration between
the youth and state actors in Tana River, Mombasa, Kwale. There is increased exposure of extremism across
different religions."
KII Participant, Male, Internal Stakeholder, Kenya

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“With the insurgence of terrorist attacks - mostly linked with Islamism initially, the Muslim youths would offer
to guard churches against attacks.”
KII Participant, Male, Religious Leader,36, Kakamega, Kenya

These quotes provide insight into the complex dynamics of religious engagement and interfaith cooperation in
Kenya. The first quote shows the multifaceted challenges facing the country, including extremism, religious
radicalization, marginalised voices, and discrimination against minority religions and sexual minorities,
highlighting the relevance of initiatives like JISRA. It calls for collaboration between youth and state actors in
regions grappling with extremism across different faiths. The data presented reflect the complex religious
landscape in Kenya and the importance of fostering inclusivity, cooperation, and dialogue to counter
extremism and promote peace. The change in perceptions regarding the use of violence has resulted in more
peaceful communities as envisaged in the ToC.

Addressing harmful norms and practices

The findings presented in this section relate to MTO 1A and 1B. Before discussing the detailed findings, the
section shows some of the harmful practices that are prevalent in the communities visited based on the
community members' opinions. During MTR, community members were surveyed the harmful practices they
felt that occur in their communities. Globally across all the seven countries, the top three harmful practices
that community members felt were present were gender-based violence (27%), followed by physical violence
within the communities (26.1%) and punishment of wives by their husbands if they do something wrong
(25.5%). Punishment of wives by their husbands for doing something wrong is GBV but has been regarded
separately due to its significance in relation to other practices. Early child marriages constituted 25.3% and
they were common in Kenya (43.6%) and Uganda (35.2%) as shown by the table below:

Table 5 5: Community member opinion on the type of harmful practices that occur in their
communities

Global Ethiopia Indonesia Iraq Kenya Mali Nigeria Uganda

n 1.638 204 300 219 202 213 250 250
GBV/Domestic 27,0% 17.6% 20.7% 18.7% 56.9% 17.8% 22,0% 31.6%
Physical Violence in 26.1% 17.6% 18.7% 17.4% 51,0% 18.3% 22.4% 40,0%
Community
Punishment of wives by 25.5% 14.7% 21.7% 19.2% 40.1% 40.4% 16.8% 28.8%
their husbands if do
something wrong
Early child marriages 25.3% 13.7% 25.3% 19.6% 43.6% 17.8% 21.6% 35.2%
Sexual abuse 20,0% 15.7% 20.7% 10,0% 37.1% 20.7% 10,0% 27.2%
Child sexual abuse 16.2% 10.3% 20,0% 5.5% 36.6% 11.7% 8.8% 20.8%
Violence emanating from 15.2% 10.3% 17.7% 12.8% 19.3% 16.4% 12,0% 17.2%
people who defend their
religions
Forced mariages 14.5% 11.3% 11.3% 6.8% 31.2% 21.1% 4.8% 18.4%
Violence from people 12.9% 9.8% 0.0% 13.2% 12.4% 14.1% 12,0% 15.6%
having conflicts about
Yough girls going for 12.2% 15.7% 21.3% 1.8% 26.7% 12.2% 4,0% 4,0%
female genital

MTR findings show that religious leaders play a significant role in solving common societal issues such as
violence and youth extremism, through organising meetings and seminars with community members. They
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were also found to be providing guidance and advice to solve these issues. According to findings, the guidance
of religious actors extends to addressing the issue of GBV, with the aim of transforming societal attitudes. Their
advice and teachings are intended to not only raise awareness about the gravity of this problem but also to
provoke a fundamental shift in the collective mindset of our society. This transformation involves challenging
deeply ingrained norms and behaviours that perpetuate GBV, fostering an environment where respect,
equality, and non-violence are upheld as core values. In essence, their efforts are focused on not only
addressing the immediate issue but also laying the foundation for a more just and equitable society where such
violence is clearly condemned and eradicated.

“Religious leaders are respected figures in the community who often set acceptable behaviours and also act as
guardians of morals.”
FGD Participant, Female, Religious Leaders, Segou, Mali

“Religious leaders within our community hold a position of great reverence, guiding and instructing people to
abstain from any involvement in or endorsement of violent actions. Their consistent teachings revolve around
the principles of peace and mutual respect among individuals.”
FGD Participants, Female, Dire Dawa, Ethiopia

It was established that religious leaders are using their platforms and sermons to challenge harmful norms,
attitudes, and behaviours. Resultantly, religious leaders were described by community members in Kenya as
peace missionaries and advocates of tranquillity in their communities. This implies that they are taking the
leading role to transform communities by preventing harmful practices. This supports baseline findings that
revealed that on average 45% of religious actors claimed that they had organised community activities such as
organising dialogues, workshops, religious teachings/prayers, counselling, and mutual gatherings and
celebrations with the aim to denounce religious extremism in the past 12 months. Quantitative data was not
available at mid-term to facilitate statistical comparisons. The fact that qualitative data shows that religious
actors were actively addressing harmful norms, attitudes, and behaviours, including extremist tendencies
means that the practice is continuing in the target areas.
Similarly, the role played by religious leaders was evident in Mali and Kenya were issues of GBV, sexual abuse
among others were addressed. Secondary data7 shows that in Indonesia, a 31-year-old woman was actively
involved in KUPI II by leading a discussion on female circumcision, and freely expressed her opinions about this
tradition. The data shows that women are playing a more significant role in their community by taking
initiatives, while community leaders and religious leaders are creating a safe environment to reduce harmful
norms by publicly voice their opinions.

“They have been in the forefront where they teach and correct people that have wrongly interpreted the
teachings about FGM, positions and laws that are wrongly used to affect women, youth”,
FGD Participants, Community Member, Female, Bilisa, Kenya

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JISRA Annual Report 2022
82
“Religious leaders in our community address common societal issues such as sexual violence, radicalization,
attitudes toward women, girls' dropout from school, early and forced marriage, moral decay, and the respect
for customs and traditions.”
FGD Participant, Mixed, Youth group, San, Mali

To address harmful norms in Kenya, community members, especially women, are supporting each other in
terms of domestic abuse related conflicts. Women are forming their own collectives and groups to discuss the
common challenges, they are voicing their dissent against GBV, early marriage, FGM/cutting, and have
succeeded in stopping these practices within their communities. OH findings cite another example of an
individual who for the first time prevented and stopped a parent from carrying out FGM on their girl child in
Kaduna (Nigeria). This event took place immediately after the JISRA Inter-Religious Training held in May, 2022.

Community members were asked for their opinions on the extent to which Gender Based Violence (GBV) and
Female Genital mutilation (FGM) occurs in their communities. This data was collected to assess the prevalence
or presence of the harmful practices (FGM and GBV) in the visited communities. Respondents who mentioned
“to some extent or to a greater extent” were defined to have noticed a harmful practice in their community.
GBV was found to be more prevalent when compared to FGM, as evidenced by 27% of the community
members who mentioned that GBV occurs in their community which was higher when compared to those that
mentioned that mentioned that FGM occurs in their communities (12.2%).. Disaggregating data by country
shows that GBV was found to be common in Kenya (56.9%) followed by Uganda (31.6%) and Ethiopia (26.5%).
FGM was found to be common in Kenya (26.7%), followed by Indonesia (21.3%) and Ethiopia (15.7%), (Figure
10).

Figure 8: Opinions of community members on the occurrence of FGM and GBV

Opinions of community members on occurance of harmfull practices

(FGM and GBV)
56,9%

60,0%

50,0%
31,6%

40,0%
27,0%

26,7%
26,5%

22,0%
21,3%
20,7%

30,0%
18,7%

17,4%
15,7%
12,2%

12,2%

20,0%
4,0%

4,0%

10,0%
1,8%

0,0%
Overall Ethiopia Indonesia Iraq Kenya Mali Nigeria Uganda

GBV FGM

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The role of schools in addressing extremism
The JISRA program considers schools a safe place for learning regardless of differences in religious beliefs.
However, this is not the case that was prevailing prior to the implementation of the program, prompting the
targeting of academic institutions. It was noted that schools in the targeted countries also function as places
for recruiting young people (Indonesia) as perpetrators of violence, or as targets of violent attacks (Mali, Kenya,
Nigeria). The MTR did not exclusively collect data on this theme from only one country, but findings in relation
to schools and violence eventually emerged strongly from one country – Indonesia. At mid-term, there were
mixed reactions regarding the safety at schools and their use as places for recruiting extremists. This also
includes the role of teachers, particularly in Indonesia, in addressing harmful tendencies with the institutions
with support from the program. Some of the study participants felt that schools were still perpetuating
religious practices that promote intolerance such as forcing all students to wear the hijab regardless of their
religion. According to youth who participated in an FGD in Indonesia, there is a lack of understanding of the
concept of religious freedom.

“Responding to the forced use of the hijab, I think this could happen because educational institutions may not
be aware of the issue of religious freedom and this needs to be given pressure from superiors, for example from
schools to teachers. Because even though the teachers have been provided by the school, there are still a
number of important things that are not given enough attention, for example regarding the issue of religious
freedom. The exclusion of the issue of religious freedom has an impact on school children.”
FGD Participants, Youth group, Bandung, Indonesia

The issue of forcing students to wear hijab seems to be sensitive among the study participants as evidenced by
the statement from another participant. The idea of protecting minority children seems noble at face value but
might harbour negative intentions considering that violence has been used to promote or protect religion. The
use of the term “inferior” also reveals that perceptions of other religions being superior or inferior still abound.

“Now what makes me sad is that, in a public-school environment, regardless of the child's religion, the school
only prefers children who wear the hijab, and is so strict to other religions. However, we also have to protect
children from minority religions. In my opinion, there are many good religious figures that are inferior to those
who use religious embellishments.”
FGD Participants, Women, Bandung, Indonesia

On the contrary, some teachers in Indonesia felt that rather than perpetuating intolerance of different religions
and religious practices, teachers were in fact addressing such attitudes and behaviours due to the support
received under the program. They have adopted the teaching modules developed under the JISRA program
and are utilising them effectively to promote FoRB.

“I think this training from PeaceGen is very useful in adapting to living together, where we come from different
backgrounds, ethnicities, and religions. I also apply the modules provided by PeaceGen in class, and the children
can accept them well.”.
KII, Male, Religious Actor, 35, Bandung, Indonesia

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5.2 Inter-religious pathway
The focus of this pathway is on the peaceful co-existence of different faith groups and collaborations between
these different religious groups. This is summarised in the logic below.

IF religious actors are supportive of interfaith actions within and beyond their own community of faith;
AND IF religious actors work across religious divides to promote FoRB;
THEN religious actors will establish a long-lasting culture and system of collaboration across religious divides.
AND THEN religious communities utilize spaces to jointly address their grievances that drive exclusion and
conflict and promote peaceful coexistence.

Progress made under this pathway is measured using the following indicators:

Inter-Religious Pathway
Indicators - Long-Terms Outcomes (LTO)
LTO 2.1 A: # and % of community members who have worked collaboratively across religious divides on a
community initiative led by religious actors.
LTO 2.2 A: % of community members who demonstrate a positive shift in attitude towards those with
differing religions.
LTO 2.2 B: % of community members indicating they are actively involved in addressing grievances/conflict
and foster meaningful engagement across religious divides.

Indicator - Mid-Term Outcomes (MTO)

MTO 2 A: # of interreligious actions implemented or designed by religious actors (particularly women and
youth) that respond to local problems raised by community members.
MTO 2 B: % of targeted religious actors who believe they can make a positive difference to advance FoRB
in their community
Short-Term Outcomes (STO)
STO 2: # and % of targeted religious actors indicating that meaningful interaction of people with different
identities are necessary to reduce tensions and promote social cohesion.

JISRA seeks to respond to and influence conflict dynamics in its intervention areas by equipping religious
leaders to be change agents across the religious divide. The program assumes that equipping local religious
actors to take more effective action to counter tendencies of radicalization in their communities and
collaboration across different religious communities to jointly address common and mutual grievances is
necessary to advance peaceful inter-religious coexistence. Therefore, the initial targets under the inter-
religious pathway are the religious leaders who are the primary change agents under this long-term outcome.

Religious Actors as Change Agents

In line with the logic model for the pathway summarised above, the program directly targets religious actors
as change agents through capacity building training and workshops among other activities focusing on

85
alternative dispute resolution, active non-violence strategies and conflict mediation. It was observed in 20228
that after these activities were implemented, the participants started to share their learning from the training
with others in their families and communities (STO 2).

According to OH findings, the practice of inter-religious exchanges has been embraced as good for learning but
also appreciating different religions. In March 2023, Muslim clerics in Bura East and Shimoni Kenya reported
having visited churches, something that really opened up their minds to Christianity. This has been made
possible by the interreligious dialogues which have worked to clarify misconceptions. The appreciation of the
differences in religion were also expressed in Ethiopia.

“These relationships transcend religious boundaries, illustrating the openness and acceptance that exists
among us. The fact that individuals from various religious backgrounds can work together and forge meaningful
friendships reflects the inclusive and harmonious atmosphere within our community. These friendships serve as
a testament to the positive connections that can be formed when people of diverse beliefs come together.”
FGD Participant, Male, Youth Group, Dire Dawa, Ethiopia

Muslim clerics visiting churches indicates a willingness to engage with other faiths, fostering better
understanding and dispelling misconceptions. Despite the quantitative findings presented in the report,
success stories emerged from the data. For example, in Kenya in 2023, the Embakasi Inter-Faith Network
indicated that they have been participating in joint activities as a result of strengthened interfaith relations
among the communities. They held inter-denominational prayers, joint interfaith peace outreaches, and senior
religious leaders' fellowship that brought together the Muslim and Christian clergy.

“Religious leaders bring different faiths together through their leaders and talk to them about the importance
of peace, tolerance and coexistence. E.g before a crusade takes place in the community all leaders meet and
plan for it so as to avoid confrontations that had occurred previously between Muslim youth and organisers of
the crusades.”
FGD Participants, Women Group, Kakamega, Kenya

The ability to cascade the information obtained from the program shows the effectiveness of some of the
strategies employed to bring people together for interfaith dialogues. Several initiatives showcase individuals
taking proactive initiatives to bring together diverse communities. These initiatives aim at promoting
acceptance, tolerance, and unity. Whether it's an Imam organising a gathering or Thulfiqar using media for
social change, these actions show the power of individuals to improve positive change.

Positive Attitudes about Other Religions

Overall, the views of community members towards religious denominations and religions improved
significantly (figure 14). Positive attitudes witnessed a remarkable increase of +9.2 percentage points (pp),

8
JISRA Annual Report 2022
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rising from 82.7% at the baseline to 91.9% at the Mid-Term Review (MTR), p<0.001. Furthermore, there was
an even more significant improvement in positive attitudes towards different religions, with an impressive
+13.3 percentage point increase from the baseline (77%) to the MTR (90.3%), as illustrated in Figure 13 below.
This reflects a positive shift in how community members perceive and engage with different religious beliefs
and sects, indicating progress in fostering interreligious relations within the target countries.

Figure 9: Community members positive attitudes towards different religious sects/religions

Community members attitudes towards

different religious sects/religions (LTO 2.2 A.)

95,0% 91,9%
90,3%
90,0%

85,0% 82,7%

80,0% 77,0%
75,0%

70,0%

65,0% Baseline MTR

Religious sects Different religions

According to community members, they work towards lasting reconciliation and achieving inclusive and stable
societies that respect the rights of all individuals, regardless of their religion or beliefs. Some of these
communities were marked by previous conflicts resulting in mistrust and polarisation.

“We have cultivated a culture of respect for one another's religious beliefs, ensuring that we do not infringe
upon the boundaries of fellow religious followers. This shared commitment to respecting each other's faith and
personal convictions has enabled us to live as a cohesive and unified community, where individuals of different
religious backgrounds coexist in peace and solidarity.”
FGD Participant, Male, Youth Group, Dire Dawa, Ethiopia

Analysis of community member positive attitudes towards different religious denominations and religions by
gender and age was carried out. Results in figure 15 show that across gender and age, positive attitudes
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towards different religious denominations were higher than positive attitudes towards different religions.
Analysis by gender show that positive attitudes towards different religious denominations were higher among
men (92.6%) when compared to women (91%). By age, positive attitudes towards different religions were
common among adults (92.6%) when compared to the youth (91.3%). Figure 14 show the results in greater
detail,
Figure 10: Community members positive attitudes towards different religious sects/religions

Community members positive attitudes towards different

religious sects/religions by age and gender

100,0 92,6 90,7 91,0 89,9 91,3 90,8 92,6 89,7

90,0
80,0
70,0
60,0
50,0
40,0
30,0
20,0
10,0
0,0
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

Positive attitudes towards different religious denominations

Positive attitudes towards different religions

Disaggregating data by each of the 7 countries results show positive attitudes towards different religious
denominations. Positive trends have been established in Nigeria (an increase of +23.4pp) (from baseline
(73.6%) to MTR (97%)) and Uganda (an increase +13.5pp) (from baseline (85%) to MTR (98.5%)). On the other
hand, attitudes towards different religions were significantly better in Nigeria (an increase of +23.8pp) and Mali
(an increase of +19.9pp). It is also worth noting that positive attitudes were better towards different religious
sects when compared to different religions (Table 5).

Table 6 6: Community members positive attitudes towards different religious denominations/religions

Country Attitudes towards different religious Attitudes towards different religions

denominations

Baseline MTR Change Baseline MTR Change

Ethiopia 85.4% 98.7% 13.3%*** 86.6% 98.0% 11.4%***

Indonesia 81.0% 75.7% -5.2%* 81.3% 87.1% 5.8%***

Iraq - 92.9% n/a* - 92.2% n/a*

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Kenya 81.8% 90.7% 8.9%*** 79.3% 92.8% 13.5%***

Mali 89.4% 93.2% 3.8%** 64.1% 84.0% 19.9%***

Nigeria 73.6% 97.0% 23.4%*** 73.6% 97.4% 23.8%***

Uganda 85.0% 98.5% 13.5%*** 77.4% 82.5% 5.1%**

*p<0.05, **p<0.01, ***p<0.001

The activities under the pathway have contributed to acceptance of interfaith marriages. For example, in Mali,
one Muslim man married a Christian wife. Ordinarily, this would not happen as it goes against Muslim religious
tradition. While this might not be solely attributed to JISRA and might be one of such few occurrences, the
program contributed to the inter-faith acceptances. The occurrence is worth noting as it signifies shifts in inter-
faith practices.

“I not only have friends or colleagues from different religions, but I am a Muslim, and my second wife is
Christian, and we live together without difficulty”.
FGD Participants, Male, Community Members, Mali

Similarly, inter-religious tolerance in Mali was also confirmed by female FGD participants who expressed
positive sentiments on the possibility of peaceful coexistence among people of different religions. The FGD
participants expressed their belief that community members who follow different religions or beliefs can live
in harmony as long as each other's choices are respected. As noted in the above instance, the positive shifts
cannot be totally attributed to the program. The MTR acknowledges the possibility of other interventions that
have the potential of having complementary efforts to the JISRA program. The FGD participants shared their
ideal society and this resonates well with the ultimate goal of the JISRA program. These positive sentiments
were made despite of the interreligious conflict that characterised Mali prior to the implementation of the
program.

“My ideal society is a society of peace, tolerance, and solidarity where the principle of freedom of religion and
the diversity of religions, cultures, and politics are respected.”
FGD Participant, Female, Segou, Mali

According to JISRA’s Annual Report (2022), community members in JISRA countries promote inclusivity and
celebrate diversity and take their own initiatives to do so as a result of JISRA’s activities. Data also show that a
high number of people, for the first time, interacted with other community members from different religions,
or visited other houses of worship, and engaged with other religious leaders. These changes were also
confirmed at mid-term where it was established that religious leaders are demonstrating their support for FoRB
by taking the initiative to relate with those outside their religions. They participate in dialogue sessions
involving religious actors from different religions. In all the countries, study participants indicated that they

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strive to interact with people from different ethnic groups and religions, advocating for tolerance, peace, and
love.
According to the Annual Report (2022), there were increased collaborations across the different religious
denomination groups, especially in Kenya, Nigeria, Uganda and Indonesia after the training of religious actors.
The positive response that resulted from the capacity building efforts were also obtained at mid-term.
Foremost, the effectiveness of activities implemented by JISRA were felt at an individual level i.e.,
transformation occurred within the individuals first (MTO 2 B). Individuals from the participating countries
attested to changes that have occurred to them after attending events under the program.

“I will talk about the change in myself first. Certainly, there are changes. Previously I had questions in my heart
(about meeting people not from my religion), I became more understanding. Of course, what was negative in
myself, it became positive. That was the change in myself.”
KII, Woman Group, 57, Muslim, Indonesia

Collaborations across Religions

Community members were asked if they have been involved in activities together with people of different
religions. Those who were affirmative were considered to have worked collaboratively across religious divides.
The data mainly responded to the indicator (LTO 2.1 A and LTO 2.2 A.) which was defined as the percentage
of community members who have worked collaboratively across religious divides on a community initiative led
by religious actors. Globally, the results reveal a significant increase of this indicator of (+10.8pp) from baseline
(50.9%) to MTR (61.7%), p<0.001 (Figure 12). Analysis by country shows that in almost all the countries there
has been an increase except for Kenya which declined with (-26.6pp) from baseline (76.9%) to MTR (50.3%) as
shown by Figure 12.

Figure 11: % of community members who have worked collaboratively across religious divides on
community initiative led religious actors.

% of community members who have % of community members who have worked

collaboratively across religious divides on a
worked collaboratively across community initiative led by religious actors. (LTO 2.1
religious divides on a community A)

82,3%
80,7%
78,8%
77,9%

76,9%

initiative led by religious actors. 100,0%

58,4%

(LTO 2.1 A) 80,0%

50,3%
43,6%

43,2%

100,0%
33,2%
32,4%

60,0%
80,0% 61,7%
17,4%

50,9% 40,0%
60,0%
0,0%

0,0%

40,0% 20,0%
20,0%
0,0%
0,0%
Baseline MTR
Baseline MTR

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The decline in the extent of inter-religious collaborations in some counties of Kenya is probable due to the
violent conflict that has been experienced in some parts of the country. In 2022, Kenya witnessed several
significant events that9had implications for religious and social dynamics within the country. Elections in the
country affected the local security situations and fuelled conflict between different religious factions. While it's
challenging to draw definitive conclusions about the overall situation, the events the research team has
identified could be influenced by external factors. These events revealed both challenges and opportunities
within the context of religious diversity and interfaith relations. One significant occurrence was the continued
threat posed by the Somalia-based extremist group al-Shabaab, which conducted attacks in several Kenyan
counties, particularly in the northeastern region. Some of these attacks appeared to target non-Muslims due
to their faith, though they were also attributed to local and political disputes, highlighting the complexity of
the situation.

A proportion of 61.7% of people mentioned that they have worked collaboratively across religious divides
during MTR which meant to respond to the indicator LTO2.1A. Data for the indicator (LTO2.1A) was
disaggregated by age and gender of respondents. Analysis of the indicator by gender (Figure 13) did not show
any statistically significant differences between women (64.4%) and men (59.5%). T Analysis of data by age
show that community members who have worked collaboratively across religious divides were significantly
higher among adults (69.1%) when compared to the youth (55.1%), p<0.001. (Figure 12)

Figure 12: % of community members who have worked collaboratively across religious divides on
community led religious actors by age and gender.

% of community members who have worked

collaboratively across religious divides on a community
initiative led by religious actors. (LTO 2.1 A) by age and
gender at MTR

80,0% 69,1%
70,0% 64,4%
59,5%
60,0% 55,1%
50,0%
40,0%
30,0%
20,0%
10,0%
0,0%
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

Conflict Resolution across the religious divides

Community members were asked if in the past year they actively worked with other people to address
problems related to conflict between different religions or denominations. Results show that there has been

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an improvement in community members who are actively involved in addressing grievances/conflicts.
However, the change from baseline (34.1%) to MTR (37.1%) was not statistically significant.

“Religious Actors have increased religious tolerance and promote FoRB through their interreligious dialogue
platform in most of our communities, especially Zankan in Kaura LGA of Kaduna State where a Muslim (Iman)
facilitates a dialogue session this week, and next week a Christian religious actor (Pastor) facilitates, citing
references from their religious texts/books.”
KII, Male, Kaduna, Nigeria

“Before the implementation of JISRA activities, problems between people of different religions were significant
and precarious, such as mistrust, stigmatisation, a lack of collaboration and communication. However, with the
implementation of JISRA activities and the extensive feedback from beneficiaries, things have changed.”
Religious Leaders, Female, Segou, Mali

Findings from community members in Mali show that there are instances where the rural - urban divide
matters when it comes to engagements across the religious divide. According to the community members,
there is more freedom to engage in the urban areas as compared to rural areas. It is clear from the quote below
that in villages affected by security problems, practising religious beliefs is neither safe nor free. This implies
that there are security challenges in rural areas, possibly stemming from conflict, terrorism, or other forms of
instability. Mali has experienced significant security challenges, including armed conflicts and the presence of
extremist groups. This quote highlights the difficulties faced by communities in these areas and the need for
addressing both security and human rights concerns.

“In the city, we are free to practise our religious beliefs, but in the villages affected by security problems, we are
neither safe nor free to practise our religious beliefs.”
FGD participant, Community members, Mali

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Figure 13: Actively involved in addressing grievances/conflict.

LTO 2.2B. % of community members LTO 2.2B. % of community members indicating they are
indicating they are actively involved in actively involved in addressing grievances/conflict and foster
meaningful engagement across religious divides
addressing grievances/conflict and foster
meaningful engagement across religious

66,2%

55,0%

59,2%
divides

49,2%
70,0%

42,5%

43,5%
50,0% 60,0%

34,0%
33,0%
45,0% 50,0%

24,6%
37,1% 40,0%

15,9%
40,0%

15,6%
34,1%

13,9%
30,0%

8,3%
35,0%
20,0%

0,0%
30,0%
25,0% 10,0%
20,0% 0,0%
15,0%
10,0%
5,0%
0,0%
Baseline MTR Baseline MTR

Indicator LTO 2.2B was disaggregated by gender and age. Analysis by gender did not show any statistically
significant variations (figure 17), however, the results show men (39.2%) commonly indicated that they are
actively involved in addressing grievances/conflict than women (34%). Analysis of data by age show significant
variations p<0.05. Involvement in addressing grievances/conflict was prevalent among adults (41.5%) when
compared to the youth (33.5%) as shown below in Figure 16.
Figure 14: Involvement of community members in addressing grievances/conflict.

LTO 2.2B. % of community members indicating they are

actively involved in addressing grievances/conflict and foster
meaningful engagement across religious divides

45,0% 41,5%
39,2%
40,0%
34,0% 33,2%
35,0%
30,0%
25,0%
20,0%
15,0%
10,0%
5,0%
0,0%
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

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Collaboration using social media
The use of media was found to be contributing to FoRB. Religious actors were able to collaborate with
community members to address conflict in their communities using social media. From the Media for Social
Change programs, certain community members have learnt how to advocate effectively through social media
and writing a report on a publication. Youth in Indonesia felt that religious actors are pioneers and are being
followed by the community despite resistance and risks that they sometimes encounter from conservative
groups of society. The distance between them (youth) and the religious actors has been reduced.

“From my perspective based on my community, many religious leaders are like my friends. Many of our activities
are supported by them. For example when we go live on Instagram, our religious leaders often encourage us to
continue working and offer help. We [young people] feel emotional closeness with the religious leaders in our
community so there are no barriers. There is ease of communication between us and them.”
FGD Participant, Youth, Bandung, Indonesia

OH findings from Iraq indicate that media, represented by Thulfiqar's radio program and the involvement of
media platforms, emerges as a powerful tool for promoting messages of peace, acceptance, and coexistence.
It amplifies the reach and impact of initiatives, highlighting the significance of responsible media in shaping a
more inclusive and tolerant society.

“15 youth (men and women) actively disseminated issues of diversity and religious tolerance for their followers
through their social media accounts (Instagram, Facebook) in November–December 2022”
OH Logs, Indonesia

“Imam advocated on various issues, one of which was accompanying the case of the rejection of the Java Land
Christian Church (GKJW) in Lamongan, East Java in June 2023. He also gave a statement via online media
regarding the advocacy agenda.”
OH Logs, Indonesia

“The youth community in West Java establishing Jabar Jampe, as a community platform for promoting
tolerance in West Java province by using social media, conducting lobby paper or conducting hearing with
stakeholders after participated in the training that increased their capacity in advocating, lobbying and digital
campaigns to advocacy FoRB issue (no need to write this last part as it will be covered under contribution)”
OH Logs, Indonesia

The MTR has established that activities under the inter-religious pathway have contributed to acceptance of
other religions as evidenced by collaborations among different religions and actions taken by community
members and religious actors to curb and resolve conflicts.

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5.3 Extra religious pathway
The main thrust of this pathway is to influence national and state laws, policies and security practices that are
harmful for minorities. Strategies under this pathway seek to influence these laws, policies, and security
practices by powerful religious actors, all the more so when there is no separation of religion and state among
policy makers.

While the overarching theme remains FoRB, this section looks at key themes based on the logic followed from
the extra religious pathway. The key themes this section covers are Representation and Participation where
the research has investigated the involvement of religious actors and CSOs in policy-making processes. This
includes their participation in various forums and platforms where decisions affecting FoRB are made. The aim
is to explore their representation and influence in these processes. Another emerging theme under this
pathway is accountability. Here the role of religious actors and CSOs in holding duty-bearers (government
authorities, institutions, etc.) accountable for safeguarding FoRB is explored. This involves advocating for
evidence-based advocacy that duty-bearers prioritise FoRB. The final theme relates to the development and
implementation of FoRB policies that are sensitive to religion and the diverse contexts in which they apply.
These explored what evidence-based policies were adapted and how the program involved interactions with
various faith actors and CSOs and creating spaces for dialogue. The logic within the extra-religious pathway is
as follows:

IF religious actors and CSOs ensure that faith communities’ needs and demands - whilst safeguarding other
human rights - are voiced at relevant forums that impact FoRB;
AND IF religious actors and CSOs have increased representation in policy-making processes, including in
inclusive and legitimate inter-, intra-, and extra-religious platforms, that advance FoRB and hold duty bearers
to account.
THEN duty-bearers adopt evidence-based issues put forward by faith actors and advocate for these issues.
AND THEN security actors will adopt, improve, and implement inclusive people-centred, prevention-oriented
responses that strengthen the protection and empowerment of all people.
AND THEN duty-bearers and decision-makers will adopt, improve, and implement religion- and context-
sensitive FoRB policies based on evidence and interaction with diverse faith actors and CSOs.

The indicators associated with this pathway are listed below as:

Extra-Religious Pathway
Indicators - Long-Terms Outcomes (LTO)
LTO 3.1 A: # of laws, governmental policies, and by-laws (incl. religious) improved or adopted.
LTO 3.1 B: # of laws, governmental policies, and by-laws (incl. religious) implemented
LTO 3.2 A: # of policies, regulations, standards, and procedures improved for security actors to implement
inclusive people-centred, prevention-oriented responses against religious extremism, religious profiling
LTO 3.2 B: # of (local/national/international) security actors with improved response in line with a human
security approach
Indicator - Mid-Term Outcomes (MTO)
MTO 3.1 A: # of times that CSOs succeed in creating space for CSOs and religious actors' demands and
positions through agenda setting, influencing the debate and/or creating space to engage.

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MTO 3.2 A: # of times that government, private sector, multi-lateral organisations, faith-based institutions
or other CSOs at the global, regional, national level and/or sub-national level, include CSOs and religious
actors in the decision-making processes related to their advocacy issue.
MTO 3.2 B: # of CSOs and religious actors that indicate to have had increased opportunities to access and
influence relevant policymaking processes”.
Short-Term Outcomes (STO)
STO3 A: # of times community members were invited by religious actors and/or CSOs to express their needs
and demands.
STO3 B: % of target community members who believe religious actors and CSOs represent their needs and
demands.

It has been observed that findings relating to LTO 3.1 A and LTO 3.1 B at global and national levels have been
discussed extensively under the relevance sections in relation to lobby and advocacy at national, regional and
international levels. Similarly, changes relating to changes in policies, regulations, standards, and procedures
for security actors have been elaborately covered in these chapters. This includes the results of these changes
as observed in the approach adopted by the security actors to human security (LTO 3.2A and 3.2B). The
involvement of CSOs including the local and consortium partners in advocacy has also been discussed under
the relevance and coherence chapters too (MTO 3.1 A, 3.2 A and 3.2 B). Therefore, in this section, only unique
observations relating to these indicators have been made, and focus is mainly on the accountability issues.

Improvements and Implementation of laws and policies

Under this section, the findings related to improvements and implementation of regulations, legal frameworks,
and policies on FoRB in the seven countries are presented i.e., LTO 3.1 A, LTO 3.1 B. These are also related to
SCS 1 and SCS 2. At baseline, the values for the indicators were set to zero highlighting that there were no
specific changes in relevant laws and policies. However, this does not mean that there were no laws or policies
that are relevant to FoRB in the participating countries and globally. The MTR acknowledges that the JISRA
program has made lobby and advocacy efforts for the improvement/adoption and implementation of such
laws and policies at different levels. Data for the MTR was collected through desk research and key informant
interviews with policy makers, along with JISRA’s CSO partners. As indicated above, the MTR findings related
to these indicators have been presented earlier in the report. However, the MTR notes that more recently,
efforts have been made at international level to promote FoRB. In 2023, NRTP in collaboration with the
different consortium partners held an event that was co-hosted by UNDP and took place at the UN General
Assembly in New York. Prior to this, the program had also had engagements with the UN and EU.

At a community level, the program was also found to be advocating for changes at the policy front although
this was to a lower extent as compared to the global level. It was noted especially from JISRA Annual reports
that CSOs were involved in lobby and advocacy work at this level. JISRA partners have, to a certain extent,
directed their advocacy efforts towards strengthening the capacity of CSO and influencing national-level
policies. While this approach has been less prominent in some partner organisations and countries, many
partners have reported actively engaging in these activities. This has been effective during dialogues. Some
partners work together to support CSOs influence laws at both local and national levels. A partner in Kenya
(KECOSCE) is working with an FBO to development an ACT against sexual violence towards women. According
to the organisation, they have adopted a community-led Organizations (CLO) approach where they empower
the community through CLOs to implement projects. The Kwale County Assembly has involved the Kwale
Women of Faith Network among other actors in the development of the Kwale County Gender and Sexual
Violence Prevention Act 5.” Despite the efforts that have been made so far to improve or adopt and implement

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laws and policies, findings show that more effort is still required for the reasons highlighted in the Relevance
chapter above.

Changes for Security Actors

The intention was to facilitate a change in policies, regulations, standards, and procedures in order to influence
the approach utilised by security actors, and the associated responses by the security actors to those changes.
Under the Inclusive and People-Centred Approaches under the program, security actors are encouraged to
adopt prevention-oriented responses that are inclusive and people-centred. This means focusing on protecting
and empowering all individuals, regardless of their religious beliefs. For indicators LTO 3.2 A and 3.2 B which
relate to the security actors, it should be noted that there were no clear findings that emerged during the MTR
primary data collection process. However, it was noted that in countries like Iraq and Kenya, there were
activities that involved the security actors.
OH findings from Uganda provide another example where religious actors successfully resolved a complex land
conflict involving a police officer and a retired soldier in Kobwin parish, promoting peacebuilding. The
successful resolution of the land conflict demonstrates the effectiveness of peace-building skills acquired
through training, contributing to community peace and harmony.

Based on these findings, it is essential to review achievements under these LTOs more concretely at endline.

Consultations by CSOs and religious actors

The expectation under the program is for CSOs and religious actors to consult communities to establish their
needs. The CSOs and religious actors would then in turn represent the communities. Changes in two key
indicators, STO3 A and STO3 B, are assessed. STO3 A focuses on the community members’ perspectives
regarding invitations from religious actors, while STO3 B centres around the communities’ opinions concerning
their representation by religious actors and/or CSOs.

To determine the extent to which CSOs and religious actors were engaging communities in an effort to
understand their needs and demands, the MTR sought to establish the frequency of such occurrences.
Community members were asked how often in the past year religious actors or CSOs invited them to share
their opinion or to express their needs and demands. Figure 17 shows significant improvements for invites
from both the religious actors and CSOs. Invites from religious actors improved from baseline (43.2%) to MTR
(49.4%), p<0.01. Furthermore, invites from CSOs also saw an improvement, rising from the baseline (38.1%) to
the MTR (46%). Notably, the most substantial improvement in invites was observed with CSOs, which increased
by +7.9 percentage points (pp) compared to religious actors’ +6.2pp. The invites remain low despite the
positive changes. In both instances, the rates are below 50%, creating room for possible improvements before
the endline. This however depends on the capacity of the CSOs and religious leaders considering the capacity
building efforts under the program. The results are highly dependent quantitative survey, there was limited
qualitative data to support invites by actors or CSOs.

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Figure 15: Invites by religious actors or CSOs.

Invites by religious actors or CSOs (STO3 A. )

60,0%
49,4%
50,0% 46,0%
43,2%
38,1%
40,0%

30,0%

20,0%

10,0%

0,0%
Invites by religious actors Invites by CSOs

Baseline MTR

Evidence from Kenya suggests that collaboration between community members and state actors are
happening. Women leaders have formed advocacy groups and registered as the Kwale Women Peace Network.
This collaboration with state actors aims to mainstream policies and address social issues such as gender-based
violence. The group is spearheaded by one JISRA champion who has undergone multiple sensitizations under
the program.

STO3 A was disaggregated by gender and age of respondents. It is worth noting that invites by religious actors
were more common when compared to invites from CSOs. More women (52.2%, n=688) indicated that they
were invited by religious actors than men (47.3%, n=944) however the difference was not statistically
significant. The participation of women is noted as it ensures that their needs and demands are heard. Analysis
by age shows that more adults had been invited by religious actors (57.1%) when compared to youth (42.4%),
p<0.001. This depicts that youth were not much invited by religious actors (Figure 19).

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Figure 169: Invites by religious actors or CSOs.

Invites by religious actors or CSOs by gender and age

57,1%

52,6%
52,2%

49,9%
47,3%
60,0%

43,0%

42,5%

40,1%
50,0%
40,0%
30,0%
20,0%
10,0%
0,0%
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

invites by religious actors Invites by CSOs

“Quite often although civil liberties of NGOs and CSOs are affected by the shrinking civic space where the
Government continues to suppress operations of civil society groups, opposition, cultural institutions and the
media. However, we continue to utilise print, electronic and social media as strategies for continuous lobbying
and advocacy for civic participation in governance and promotion of human rights.”
Uganda Local Partner, JISRA

Accountability of CSOs and religious actors

Community members were asked whether they felt that CSOs and religious actors were representing their
needs and demands. While there was a positive change in invites by CSOs and religious actors, perceptions on
the representation of the community needs have however declined as shown on Figure 19. For CSOs, the
percentage of invites dropped from 25.1% to 21.7%. Similarly, the percentage for religious actors dropped from
35% at baseline to 22.2% denoting a 12.8%drop.

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Figure 20: Representation by religious actors or CSOs

Representation by religious actors or CSOs

(STO3 B)
40,0%
35,0%
35,0%
30,0% 26,9%
25,0% 22,2% 21,7%
20,0%
15,0%
10,0%
5,0%
0,0%
Representation by religious actors Representation by CSOs

Baseline MTR

Qualitative data shows that advocacy efforts are there resulting in some of the demands being addressed. In
Bundibugyo (Uganda), family planning needs of the community were successfully addressed due to efforts
undertaken under the program.

“Our efforts have yielded positive results. We engaged with the district planner to advocate for family planning
and successfully included it in the budget. This advocacy had a significant impact on the district council, as we
were championing the cause of families and children from economically disadvantaged backgrounds.
Consequently, the influence of JISRA has extended to the district council.”,
Male, 69, Bachelors, Bundibugyo, Uganda

According to the OH Logs, in Q2 2022, following years of unstable electricity supply in Zonkwa, Nigeria, there
was a significant improvement in electricity distribution, resulting from advocacy efforts by the
Youth/Traditional and Religious leaders group, trained as part of the JISRA project. Furthermore: in Q3 2022,
the Christian consultation forum in Gidan Waya conducted advocacy efforts to promote women's inclusion and
participation in Traditional council meetings (OH Data)

Table 6 shows a comparison of the 7 different countries. In terms of trends, Ethiopia and Indonesia exhibited
similar patterns in the performance of both indicators. Both countries witnessed significant increases in invites
and representation by both religious actors and CSOs from the baseline to the MTR. Interestingly, the increase
in representation by religious actors was slightly less significant in both countries. Ethiopia stood out with the
highest and most significant increase in invites by religious actors.

Mali and Kenya also showed comparable trends in indicator performance. Mali experienced a decline in both
invites and representation by both CSOs and religious actors, with the most significant drop occurring in
representation by CSOs. Kenya demonstrated a nearly identical change between the baseline and MTR
compared to Mali, except for a slight and statistically insignificant drop in representation by religious actors.

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Nigeria and Uganda both recorded substantial increases in invites by religious actors and CSOs. Interestingly,
they both experienced a decrease in representation by religious actors, but there was a divergence in their
representation by CSOs, with Nigeria registering a slight decline while Uganda observed a more substantial
increase.

Iraq displayed a noteworthy and contrasting pattern of change. While invites by religious actors and CSOs
decreased significantly, representation by both religious leaders and CSOs increased significantly.

In summary, the table highlights diverse trends in invites and representation by religious leaders and CSOs
across the seven countries. Ethiopia and Indonesia have demonstrated substantial increases in invites and
representation, while Mali has experienced the most significant declines in invites and representation by both
religious actors and CSOs. These trends provide valuable insights into the dynamics of these indicators within
each country. There were limited qualitative data to explain some of the quantitative findings.

Table 7: Invites by religious actors or CSOs by country.

Count Invites by religious actors or CSOs Representation by religious actors/CSOs

ry
Religious actors CSOs Religious actors CSOs

Baseli MT Chan Baseli MT Chan Baseli MT Chan Baseli MT Chang

ne R ge ne R ge ne R ge ne R e

Ethiop 45.6% 69. 24.0% 29.5% 69. 39.6% 33.0% 38. 5.8%* 19.4% 35. 16.5%
ia 6% *** 1% *** 7% 8% ***

Indon 27.3% 48. 21.6% 19.5% 43. 23.5% 14.3% 18. 4.0%* 8.8% 22. 13.2%
esia 9% *** 0% *** 3% 0% ***

Iraq 51.9% 24. - 68.7% 24. - 26.5% 45. 18.7% 34.0% 44. 10.3%
7% 27.2% 4% 44.3% 2% *** 3% ***
*** ***

Kenya 40.6% 40. -0.1% 40.6% 42. 1.7% 57.6% 10. - 47.7% 9.9 -
5% 3% 4% 47.2% % 37.8%
*** ***

Mali 42.9% 27. - 42.2% 24. - 59.5% 18. - 57.8% 9.4 -

8% 15.1% 8% 17.4% 8% 40.7% % 48.4%
*** *** *** ***

Nigeri 40.6% 54. 14.2% 38.3% 59. 21.3% 28.5% 13. - 12.8% 12. -0.4%
a 8% *** 6% *** 6% 14.9% 4%
***

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Ugand 53.7% 74. 21.1% 28.0% 56. 28.2% 26.0% 14. - 7.7% 19. 11.9%
a 8% *** 2% *** 0% 12.0% 6% ***
***

*p<0.05, **p<0.01, ***p<0.001

Results reveal that community perception on representation by religious actors is largely towards men than
women; community members who felt that they are well represented by religious actors were commonly men
(26.2%) when compared to women (16.6%)., (Figure 21).

Figure 21: Representation by religious actors or CSOs by gender and age

Representation by religious actors or CSOs (STO3 B)

by age and gender
26,2%

24,5%

22,9%
22,2%
30,0%

21,5%

21,2%
17,9%

25,0%
16,6%

20,0%
15,0%
10,0%
5,0%
0,0%
Male Female Youth (<35 years) Adult (35+ years)
Gender of respondent Age of respondent

Representation by religious actors Representation by CSOs

5.4 Cross cutting pathway

The cross-cutting pathway is in recognition of the importance of women and youth in promoting FoRB and the
importance of CSOs especially in lobby and advocacy activities. Therefore, under this pathway, JISRA seeks to
increase representation of women and youth in decision-making spaces and strengthen capacities of civil
society organisations for lobby and advocacy in particular, along with FoRB. The capacity building strategies
under this pathway are based on the actual needs of CSOs and other civil society actors. Topics included
gender-sensitive project cycle management, meaningful youth and women engagement, faith literacy,
evidence-based advocacy, media engagement, PMEAL, and SEAH. The thrust is to directly empower women
and youth to be involved in decision-making structures, and also sensitise current power holders to the added
value of engaging with women and youth in FoRB and peace-building interventions.

The logic for the cross-cutting items is as follows:

IF CSOs and other civil society actors (including women and youth) have increased organisational capacity
to meaningfully engage with religious communities, religious actors, and duty-bearers, including the
promotion of gender equality and inclusivity.
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AND IF CSOs and other civil society actors (incl. women and youth) have the confidence to act on FoRB,
peacebuilding and the human security approach, including the promotion of gender equality and inclusivity.
THEN CSOs and other civil society actors can support religious actors to engage in interventions that advance
FoRB, peacebuilding and the human security approach, including the promotion of gender equality and
inclusivity;
THEN Women and youth can take their rightful place in decision-making process within the intra-, inter- and
extra religious spheres.
AND THEN CSOs, other civil society actors (incl. women and youth) and religious actors jointly advance FoRB,
peace building and the human security approach across the three JISRA pathways of change.

Cross Cutting Pathway

Indicator - Mid-Term Outcomes (MTO)
MO4 A. % women and youth represented in structures of decision-making that advance FoRB.
Short-Term Outcomes (STO)
SO4 A. # of CSOs with increased capacities to deliver on JISRA objectives in intra, inter, and extra- religious
settings
SO4 B. % of CSOs who state they have the confidence, and demonstrate skills to promote gender equality,
youth and inclusivity.
It was observed from the Annual Plans and Reports for 2021 and 2022 that activities under the cross-cutting
pathway were the lowest among all the pathways. More efforts were made under the three pathways
considering that these would invariably contribute to this pathway.
Female and Youth Representation in decision making structures
Based on quantitative data acquired from secondary sources (annual reports), the data indicated that the
program reached “50% women in Indonesia and Kenya’s and 33% Ethiopia’s. Some countries have a greater
focus on youth, like Iraq with a 66% reach and Mali with 57% reach. On the other side, in Ethiopia, the reach
was lower, at 38%”. Annual Report 2022
With that being stated, the primary data highlighted in various sections of the report makes it evident that the
program has failed to achieve substantial progress in promoting the participation of women and young
individuals. This lack of progress is attributed to entrenched gender and social power dynamics. Furthermore,
in numerous countries, religion continues to exert overarching influence, thereby impeding the advancement
of human rights for both youth and women. Consequently, the JISRA program has been unable to witness
significant transformative effects. This has been elaborated in the coherence and relevance chapters. In
addition, the progress made regarding the participation of women and youth has been discussed extensively
under the intra and inter religious pathways.
Female Representation
This report has also already provided the program's significance for women's empowerment and gender
transformation within the context of peacebuilding and conflict resolution. The report has emphasized the
critical role of women in challenging traditional gender norms and addressing inequalities and power
imbalances underlying conflicts. Furthermore, details pertaining to progress made towards the empowerment
of women and youth has been detailed under the other pathways. Despite limited comprehensive data to
conclusively evaluate female representation, there are instances of positive outcomes observed in different
countries. The narratives from Mali, Uganda, Ethiopia, and Indonesia showcase diverse experiences and
challenges faced by women in their aim to achieve gender equality and empowerment. In Mali, women are
recognized as contributors beyond household tasks, but a conditional view of their participation still exists,
contingent on possessing specific skills and knowledge. Similarly, other countries exhibit some evidence of

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women's active involvement in traditionally male-associated activities, but they encounter constraints
influenced by religious beliefs and cultural norms.

In August 2022 in the Kalobo Church of Uganda, a faith leader invited for the first time female worshippers to
take Bible readings during church services, and the Ethiopian Orthodox Church included women in its leadership.
JISRA Annual Report 2022

Efforts to empower women in these communities vary, with partnerships like JISRA's collaboration with local
organizations in Ethiopia leading to positive changes. Religious leaders play essential roles in raising awareness
and emphasizing rights and responsibilities, although significant barriers persist. In Mali, active participation of
women in decision-making processes challenges gender stereotypes and promotes shared responsibilities
between spouses. In Uganda, women's diverse roles in business, farming, leadership, and counselling are
highlighted, with an emphasis on unity among youth to bring about positive change. The narratives from both
Uganda and Indonesia reflect ongoing efforts to challenge gender stereotypes and promote equal
opportunities based on performance.
Overall, these narratives show the importance of recognizing and addressing gender inequalities and
stereotypes in peacebuilding and conflict resolution programs. While there are positive strides in empowering
women and transforming gender norms, there remains a need for continued efforts to ensure women's full
participation and contributions in diverse contexts.
Youth representation
The section 4.6 of the Relevance chapter 4 sections discussed youth leadership at length through its emphasis
on youth empowerment and participation in various activities. While it does not explicitly use the term "youth
leadership," the narratives showcase how young people are actively engaged in driving positive change,
contributing to decision-making processes, and playing useful roles in their communities. This involvement
demonstrates their leadership potential and the impact they have on promoting peace, coexistence, and
awareness of human rights.
One key theme is Youth Empowerment and Conflict Transformation, exemplified in Ethiopia. Youth, once prone
to violent actions against the government, have now found constructive ways to express themselves non-
violently, showcasing the potential for positive change when provided with alternative avenues for
engagement. Another theme is Religious Leadership and Human Rights Education, as observed in Dire Dawa,
Ethiopia. Religious leaders play an important role in raising awareness about fundamental human rights,
gender equality, and values such as respect and coexistence. They actively educate their communities on these
rights and create an environment where women are encouraged to voice their thoughts and concerns,
emphasising the importance of religious leadership and human rights education in shaping community values.
Youth Participation in Peacebuilding is a central theme evident in Mali, where young people play a dynamic
role in advancing societal progress and promoting interfaith understanding. Their active involvement is
considered essential, as they are seen as key actors in shaping the country's future and driving positive change.
In Uganda, the report has illustrated how JISRA's interventions have led to reduced youth engagement in
harmful activities through skills training and community-based mediation, promoting Conflict Resolution and
Community Unity. The program has also fostered unity among religions and families, addressing issues like
domestic violence and contributing to community development. These narratives collectively show the
transformative impact of JISRA's initiatives, emphasizing the importance of youth empowerment, interfaith
understanding, and community cohesion in countering radicalization and promoting peace across diverse
regions. Each story highlights the relevance of tailored approaches to address local challenges effectively,
resulting in positive change and progress.
While the importance of youth inclusion and empowerment within the context of the JISRA initiatives has been
emphasized , examining both their successes and areas that require improvement. In Uganda, positive steps
are acknowledged in involving youths in farming and education, particularly for young girls. However, a critical
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view suggests a need to assess whether these efforts effectively address systemic challenges hindering youth
participation. Religious leaders engage with youths through various activities, but the extent and impact of this
engagement require further exploration. Ethiopia's narrative highlights collaboration between JISRA and
government bodies with a focus on youth involvement. While presented positively, it prompts questions about
whether this involvement genuinely empowers youth or remains symbolic. Collaborative efforts among
religious leaders, government bodies, and youth organizations are promising. However, the effectiveness and
sustainability of these programs need rigorous implementation of youth specific programs to ensure concrete
actions and long-term impact. Maintaining a unified approach is crucial for creating more inclusive,
empowered, and harmonious communities.
Participatory Grant Making (PGM)
As highlighted in the Relevance chapter, ISRA has introduced a Participatory Grantmaking Initiative to address
and correct the existing imbalance in power dynamics among the communities it works in. The primary goal is
to practise power-sharing by ensuring that the control over resource allocation is placed in the hands of JISRA's
target communities. The PGM model also puts women and youth at the forefront, by encouraging their
leadership in these grants. The effectiveness of this component of the JISRA program is not yet apparent
considering that grant-making only commenced in 2023. It is therefore imperative that this component
receives a lot of attention during monitoring activities and at the endline to promote learning.
Capacity of CSOs to deliver across the pathways
The major intention under the program is to build the capacity of CSOs (including consortium partners) to
promote FoRB in a sustainable manner. Capacity building, according to the Annual Plan (2022) entails
increasing resources for CSOs and their ability to meaningfully engage with religious communities, religious
actors, and duty-bearers in inter-, intra-, and extra-religious settings. In 2022, most of the efforts were focused
on building the capacity of CSOs for women and youth’s inclusion.

“As a form of internal capacity strengthening of JISRA’s LPs, the LPs in each country have undergone a wide
range of training; a total of 58 training sessions have been conducted.” All country teams were trained on
monitoring and evaluation (M&E), conflict sensitivity, and conflict transformation. In addition, most of the
country teams attended training on a Training of Trainers model of FoRB (in collaboration with the FoRB
learning platform), youth inclusion, peacebuilding, religious engagement, media engagement, L&A, and on
building knowledge on policy processes and practical skills of engaging policy makers.”
Annual report 2022

According to one internal stakeholder, FoRB is not a common thematic area in the development field. The
program is unique implying that knowledge and skills among might not necessarily be aligned with the needs
and expectations of the program, hence the importance of capacity building effects for CSOs. Such efforts were
confirmed by one stakeholder who said;

“ We have capacity building for CSOs, religious leaders and civil societies. This has been so effective because it
has enhanced collaborations beyond the faith area, This activity has addressed and brought good outcomes to
different pathways. You find that it is under the interreligious pathways but its yielding more results to different
other pathways, bringing different partners together on board minority faiths, the media.”
KII, local partners, Kampala, Uganda

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“When you study this program, even from the consultancy level, you will find that most aspects are unique
because it is a FoRB program, which will not easily be seen anywhere, It is like a new development program
that means a lot of learning and needs and capacity building efforts are needed to ensure that everyone gets
on board and delivers to the standards required in terms of FoRB, unlike other development programs that are
common”.
KII, local partners, Kampala, Uganda

Secondary data confirms that capacity building of CSOs were also successfully done in Nigeria.

“Prior to an advocacy visit in Nigeria, Tearfund organised an advocacy training in Kaduna State for 55
participants, including 36 men and 19 women, from November 15 to 18, 2022. To ensure inclusivity, participants
were selected from the target local government area in Kaduna State and included religious leaders, traditional
leaders, women, and youth leaders of the Christian and Muslim faiths (34 Christians and 22 Muslims). They
received advocacy training to help them advocate for FoRB, gender equality, and inclusion at the local and state
levels”.
Annual Report 2022

The Annual Report also presents capacity building efforts conducted in other participating countries.
MTR findings also show that some LPs have also trained other CSOs. JISRA partners in Kenya have supported
community based organisations to work on issues of insecurity, radicalisation, health and SGBV through
partnering with schools and working with youth. Furthermore, in Indonesia, CSOs are more aware and can
better respond to the human rights and women’s rights issues for FoRB, in particular through the UPR
mechanism.
The role of building capacity of CSOs including local partners is pertinent. However, such efforts were expected
to achieve the desired outcomes in the short-term. It is therefore not clear why these efforts do not seem to
be prioritized and given equal weight as with the other pathways in 2022 and 2023.

Overall, JISRA has taken significant steps to advance the outcomes in the intra-religious, inter-religious, extra-
religious and cross-cutting pathways, and the programme has been effective. While attitudes about women,
youth, other religious denominations and groups are largely positive, there is still more to be seen through the
changes in behaviour. Within the extra-religious pathway, since changes in laws and policies take time to
manifest, the outcomes arenot evident yet. However, across all pathways, what emerges is that JISRA should
strengthen its efforts to improve the inclusion of women and youth and encourage them to meaningfully
participate in decision-making spaces.

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Chapter 6. Validation of Theory of
Changes and the assumptions
The emerging changes at outcomes level are aligned to the intra religious, interreligious, and extra religious
pathways. The medium impact that is expected is; inclusive, open and constructive religious communities
(intrareligious pathway), peaceful interaction between religious communities (interreligious pathway and
(context and religion sensitive FoRB and practices (extra religious pathway). The emerging impacts for the
fourth pathway is embedded in the other three since this cuts across all the pathways. MTR findings show that
there are changes that the program has contributed to when it comes to the opening up of communities.
Gender empowerment is gradually taking effect although there are several limiting factors that need to be
addressed.

Resilient and inclusive communities

When it comes to the long-term (as depicted in the ToC), the desired impact is to have resilient and inclusive
communities in which religious actors are sustainable advocates of FoRB and interfaith peace. At this stage,
communities are not yet resilient or inclusive but the contributions in this regard are emerging. Contributions
to the long term impacts are beginning to be observed especially when it comes to the ability of religious actors
to advocate for FoRB. It cannot be determined at this stage whether such actions are going to be sustainable
in the long-run. Additionally, the inclusion of women and youth in decision-making structures has been rather
limited, and negative attitudes towards atheist still persist. These gaps in the programme do need to be
addressed. However, considering the trajectory that has been set from baseline to mid-term characterized by
inclusivity, acceptance of marginalized groups on one hand, and the ability of religious actors to drive initiatives
that promote FoRB on the other hand, it is expected that there will be sustenance of such initiatives. Religious
actors are already showing and promoting inclusivity. Interfaith friendships within communities have started
emerging.
JISRA strategic programme objective is to strengthen and sup-port religious actors in challenging harmful intra-
religious norms and practices, transforming radicalisation and extre-mism, addressing interreligious grievances
and promoting interreligious interaction; while influencing FoRB policies at local, national and international
level. The program is underpinned by a well-defined and articulated theory of change as summarised below.
Theory of Change
IF religious actors are capacitated to address othering, harmful norms, and transform radical and extremist
tendencies within their communities.
AND IF Interaction between religious communities is promoted and facilitated to overcome mutual grievances
and foster meaningful engagement.
AND IF Policies negatively affecting the practice of FoRB are addressed at national and international level.
THEN Religious communities and actors become increasingly active in the civic space.
THEN Legal and social obstacles to FoRB will be minimized or removed.
AND THEN Religious communities will mutually benefit from the free experience of FoRB;
AND THEN These societies will become more peaceful and just.
The theory of change exhibits a logical progression from the intended activities up to the goal of the
programme. The successful progression is however dependent on the validity of the assumptions that underpin
the programme. These assumptions have been analysed to determine whether they are applicable and
relevant. The analysis is based on the findings as presented under the preceding sections of relevance,
coherence and effectiveness sections. The MTR appreciates that not all the assumptions are applicable to all
the pathways. An overall perspective has been adopted in the presentation of the observations made regarding
the assumptions as opposed to analysing them according to each pathway.
107
Assumption 1: Equipped local religious actors take more effective action to
counter tendencies of radicalization in their communities.
This assumption underpins the entire program, asserting that when local religious actors are equipped with
knowledge and skills, they will become more effective in countering radicalization within their communities.
The Mid-Term Review (MTR) findings provide valuable insights into the applicability of this assumption. While
the program's various pathways employ distinct methods of equipping religious actors, such as workshops,
meetings, and dialogue sessions, the common outcome across all countries is that these religious actors have
indeed taken substantial and noticeable actions following their training. The actions taken by the religious
actors encompass a range of activities aimed at countering radicalization tendencies. However, certain
religious beliefs still restrain women and youth religious actors from pursuing leadership positions; this
highlights the importance of addressing gender transformation within the program. Overall, the assumption
that equipped local religious actors take more effective action against radicalization remains valid in some
cases, the findings also emphasise on addressing gender-related inequalities, promoting inclusivity, and
adopting secular approaches within the program. These adjustments will enhance the impact of religious
leaders in countering radicalization and fostering harmonious coexistence within their communities.

Assumption 2: Religious actors have a moral authority and therefore a significant

influence on norm setting
The program's second assumption posits that religious actors, given their moral authority, exert a substantial
influence on norm setting within their communities. This assumption is rooted in the acknowledged societal
position and influence traditionally held by religious figures. The broad definition of religious actors adopted
by the program supports the notion that they wield significant sway in society. The MTR findings substantiate
this assumption, revealing that religious actors play a crucial role in promoting awareness of individual and
collective rights, ethical values, and coexistence. However, the findings also bring attention to certain
challenges and nuances associated with this assumption. While religious actors undeniably possess moral
authority and contribute to norm setting, they often operate within religious frameworks. This can lead to the
imposition of religious practices that may be harmful, particularly to women and individuals practising ‘other’
identities. The findings show the importance of recognizing and addressing these challenges within the
program. As such, a nuanced understanding of the approach taken by religious leaders in the program is lacking
which can help in showcasing how marginalised groups are included as part of the program.
Furthermore, the findings emphasize that religious actors require additional capacity building. They have
received training from local partners, who adopt a religious literacy approach. This demonstrates the delicate
balance required when engaging with religious actors, ensuring that interventions respect their beliefs while
also promoting gender equality, diversity and reconciliation. In conclusion, while the assumption of religious
actors' moral authority and influence on norm setting is supported by the findings, the program should
recognise and address challenges related to the imposition of harmful practices.

Assumption 3: Women and youth religious actors are successful in lobby efforts
towards their own religious leaders
This assumption posits that women and youth religious actors are successful in lobbying efforts aimed at
influencing their own religious leaders. The MTR findings offer a mixed assessment of this assumption,
shedding light on both successes and challenges within the program. Firstly, it underscores that there is a
limited presence of youth and women religious actors within the program. Their participation is further
hindered by structural and religious barriers that restrict them from meaningful involvement in decision-
making processes. The feedback indicates that their current involvement may sometimes be perceived as
tokenistic, as positions of influence are predominantly occupied by men. Moreover, there is insufficient
evidence suggesting that women and youth religious actors have been highly effective in their lobbying efforts

108
to influence religious leaders. In light of this feedback, it is clear that while progress has been made in fostering
collaboration among religious leaders, there remains a critical need to address the underrepresentation and
limited influence of women and youth religious actors. The assumption that they are successful in lobbying
efforts can only be fully realised if barriers related to regulations, policies, and gender disparities are
systematically addressed.

Assumption 4: Despite vested interest, those in power (policy makers and higher-
level religious leaders) are willing to advance FoRB, and counter harmful practices
The MTR findings have shown that policy-makers and religious leaders have engaged with JISRA through
different means, and have helped to further disseminate JISRA’s messages. This collaboration has been
instrumental in advancing JISRA's mission and activities related to FoRB. However, the findings from the MTR
showcase the existence of persistent challenges. While powerful stakeholders are indeed willing to address
harmful practices, certain underlying beliefs continue to pose barriers. Notably, some religious leaders still hold
orthodox beliefs, hindering progress towards gender equality. Additionally, there are indications that a full
acceptance of ‘other’ religious practices is not universally embraced, with some religious leaders displaying
resistance or reluctance, as revealed in the data. The assumption that those in power are willing to promote
FoRB and counter harmful practices remains valid, but requires ongoing efforts to address deeply rooted beliefs
and foster acceptance of diversity and equality among religious leaders. This demonstrates the importance of
continued engagement and education to facilitate more comprehensive progress in these areas bearing in
mind that addressing harmful practices is a development issue and can be addressed in that manner by shifting
power and using gender transformative language and activities.

Assumption 5: Collaboration across different religious communities to jointly

address common and mutual grievances is necessary to advance peaceful
interreligious co-existence
This assumption highlights the significance of collaboration among diverse religious communities as a
necessary step toward promoting peaceful coexistence. The MTR findings validate this assumption, reinforcing
the crucial role of interfaith collaboration in building harmony among different religious groups. Throughout
various countries, JISRA's initiatives have played a key role in bringing religious leaders together, facilitating
the resolution of disputes between different faith communities, and restoring mutual trust among followers of
different religions. A testament to this collaboration is the active participation of leaders from different
religious backgrounds in each other's festivals and events, signifying a growing acceptance of religious
differences and a genuine embrace of diversity. These concerted efforts have contributed significantly to
fostering unity, mutual understanding, and harmonious living within communities, leading to a decrease in
conflicts and the promotion of peaceful coexistence. One particularly notable outcome highlighted in the
responses is the occurrence of friendships and acceptance of marriages that cross religious boundaries. Such
instances illustrate the unification of individuals from different religious backgrounds and serve as tangible
evidence of the positive impact of interfaith collaboration. In summary, the assumption that collaboration
across different religious communities is essential for promoting peaceful coexistence is validated by the
findings but the sustenance of these can be questioned. This interfaith collaboration demonstrates a key role
in fostering understanding, unity, and harmony among diverse religious groups within the program's reach.
While the data shows tolerance but evidence on social cohesion was not clear.

Assumption 6: National and international policy makers are open to engage with
(local) religious actors from different religions to advance FoRB.
The MTR findings acknowledge the existence of engagements between these stakeholders, although the extent
and scope of such interactions requires further clarity. The findings suggest that there have been some
109
interactions between national and international policy makers on one side and local policy makers on the other.
The feedback from the MTR findings highlights the evidence of active involvement of religious actors in
collaboration with state actors, both at the national and international levels, but this remains limited and
somewhat inconclusive. Furthermore, the findings point to a need for more precise information regarding the
specific areas or scope of this engagement. Therefore, while there is an indication of engagement between
policy makers and religious actors, the findings show the importance of providing a more detailed account of
the nature and impact of these interactions. Greater clarity and transparency in documenting the extent to
which religious actors are actively involved in lobbying and collaborating with policy makers would help
strengthen the validation of Assumption 6.

Assumption 7: Religious actors are willing and able to engage in policy-making

processes
The MTR confirms the validity of this assumption as religious actors were found to be willing and able to engage
in policy making processes. Effective communication and governance structures have been established at the
district level. However, women and youth have found it difficult to engage in decision-making process due to
negative attitudes and practices that still exist in the communities. Governance structures, that include
religious actors, have facilitated the socialization of information and the sharing of resources, contributing to
the smooth execution of activities. The evidence presented in the findings aligns with the assumption that
JISRA's governance structure is effective in facilitating communication and collaboration among stakeholders
at the district level.

Assumption 8: CSOs and FBOs are willing to work across religious spheres to
contribute to the advancement of FoRB
The MTR findings confirm the validity of this assumption to an extent but also bring to light important
considerations regarding capacity and community confidence. The assumption accurately places CSOs and
FBOs, along with consortium partners, in vital roles for engaging religious communities. Notably, the
willingness of these organizations is evident through their openness to the perspectives of the community
members, as seen in the increased frequency of CSOs consulting community members for their views and
needs to enhance FoRB. Subsequent engagements by CSOs, including women and youth representatives, have
resulted in their support for religious actors in addressing FoRB-related issues. However, the MTR findings
reveal a nuanced perspective. A limitation highlighted in the feedback is the constrained capacity of project
staff, which necessitates the involvement of CSOs and FBOs operating in their existing capacities. Coordination
and operational challenges were cited as key factors affecting their capacity. Moreover, community confidence
in the ability of CSOs and FBOs to represent their needs emerges as a concern. This challenges the assumption
when contrasting willingness, which is an attitude, against the actual ability to contribute effectively to the
advancement of FoRB. The community's trust in these organizations as representatives of their interests is a
crucial aspect that merits attention. It is important to consider the capacity limitations of project staff and
address concerns related to community confidence in these organizations. Ensuring that CSOs and FBOs can
effectively represent the needs and interests of the communities they serve is integral to the success of FoRB-
related initiatives.

Assumption 9: Women and youth are willing to meaningfully engage in decision-

making processes.
The MTR findings affirm the willingness of women and youth to participate, but they also highlight the limited
opportunities and involvement they currently experience in decision-making processes. The validation of this
assumption is rooted in the observed positive impacts of collaboration between JISRA partners on the
communities they serve. However, the feedback from the MTR findings emphasizes a crucial nuance: while
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women and youth are indeed willing to engage in decision-making processes, there exist limited opportunities
for their meaningful involvement. This recognition sheds light on the existing barriers and challenges that
hinder the full participation of women and youth in shaping the decisions that impact their communities.
Addressing these limitations is essential to ensure that the willingness of women and youth translates into
tangible opportunities for their meaningful participation in shaping the direction and outcomes of JISRA's
initiatives.

Extent to which the ToC has been realized

The program is premised on four distinct pathways. These are avenues through which change is to be realized.
The progression within each pathway is elaborated in the ToC and the MTR has found these to be logical. This
means that there is a cascading effect from one level of the ToC from the point of intervention, through the
planned vehicles of change, to the desired outcomes and impacts. Apart from the logical flow within the
pathways, the MTR notes that there is inter-relatedness of the pathways.
The MTR has been able to establish causality from the strategies adopted by the ToC and the emerging
outcomes. Foremost, the results presented so far show that religious actors were indeed impacted positively
by the activities that have been implemented under the program. Evidence shows that religious actors have
always been influential in their communities. Equipping religious actors has been instrumental in enhancing
their literacy and harnessing their influential role towards positive change regarding FoRB. Resultantly, as
presented in the previous sections of the findings chapter, attitudes towards marginalized groups are shifting
slightly, promoting some level of cohesion at different levels of society. Harmful practices are being addressed
to an extent as a result of actions taken by the religious actors. However, regulations and policies are still in
existence and limiting the degree to which efficacy of the strategies in promoting tolerance, coexistence and
acceptance of different religious groups.
Despite the successes registered from baseline up to mid-term, there were concerns raised relating to the
capacity building efforts of religious actors. In Indonesia, there were concerns regarding the selection of
religious actors who participate in capacity building events. The feeling obtained from FGD participants and
key informants is that it would have been more beneficial if different people were given the opportunity to
participate. Similarly, opinions expressed by the youth imply that the efficacy of the strategies in producing
results could have been enhanced if they had been able to reach out to more targeted groups, particularly the
youth and other marginalised groups.
Although the strategies for promoting inclusion of youth in decision-making processes have positive results, it
is still limited by attitudes held in the communities as demonstrated under the effectiveness section. It is
imperative that more effort by all stakeholders, including JISRA consortium and local partners, must work
further to empower youths in decision-making processes at local and national levels. This is envisaged that
such efforts, if coupled with the deliberate addressing of policies and laws under the extra religious pathway,
will give youth more space and leverage to participate meaningfully in decision-making processes. This will
ultimately contribute to the sustainability that is embodied in the long-term impact statement.
Findings show the support from JISRA has empowered partners to advance FoRB. This is a fundamental building
block of the ToC. Evidence shows that partners at different levels are committed to the cause and are advancing
FoRB. The outcomes in all the LTOs can be attributed to the efforts of the CSOs as they engage religious actors
and policy makers as intended. The impact of their efforts has been cascaded upwards towards the program
impact and goal, hence the attribution of outcomes to activities. The extent to which the partners are able to
engage religious actors and policy makers is limited in some countries by the presence of competing activities
implemented by the partners. Essentially program staff are over-stretched and this affects their time
management. This is an issue that had been discussed before as mentioned in the 2022 annual report.
Despite the noted areas of concern, attribution of outcomes and emerging impacts can be made to program
activities. This means that there is logical progression in the ToC as planned implying that the overall ToC for
the program is being realized. The assumptions underlying the theory of change have also been proven to be
true to some extent in the above chapter. There are still some areas where JISRA could investigate further to
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prove the other assumptions right – for example, in how do higher-level religious actors tackle norms and
practices, what are the challenges that women and youth face and how they are a barrier to their effective
participation in decision-making. Overall, since many of the assumptions do stand (partially) true, the
assumptions can be validated, thus proving that the theory of change is logical and comprehensive, and is being
realised. Due cognizance is made that the contributions of the program at this juncture towards beyond the
mid-term outcomes might be minimal. Such changes are expected to be more evident towards the endline.
The positive achievements under the LTOs are individually and collectively contributing towards changes at the
impact level of the ToC. The ToC does not specify the indicators at this level, therefore emerging impacts will
be aligned to the outlined desired changes.

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Chapter 7. Conclusion
The overarching question that guided this evaluation was formulated as "To what extent has JISRA's
collaborative work effectively addressed challenges to FoRB-influenced conflict dynamics, fostered inclusion,
and promoted positive attitudes and behaviours within and across religious communities in various contexts,
while also representing community needs in lobby and advocacy efforts and how religious actors and CSOs
influencing decision-makers?"
Due to the nature of this evaluation as a mid-term review with a clear focus on process, the evaluation
questions were calibrated around the assessment criteria of relevance, coherence and effectiveness (see
Annex 1 on the Methodology).

Conclusions about the JISRA program’s relevance

Evaluation Questions

● How have the (socio-political, religious and economic) contexts and challenges to freedom of
religion and belief changed in the JISRA countries since the baseline, and to what extent does
JISRA continue to be relevant in these changing contexts?
● To what extent has the governance structure of JISRA been relevant to (internal) stakeholders,
as evidenced by their participation in it?
● To what extent have JISRA activities and governance structures promoted inclusion of both
women and youth, boost their leadership and pursue gender equity at local and national, and
global levels (within the consortium)?

In the Relevance chapter of the JISRA program, we have witnessed a profound exploration of the program's
significance and pertinence in today's complex and interconnected world. The journey has been one of
introspection, unveiling a comprehensive framework that highlights the critical role played by JISRA in
addressing the multifaceted challenges surrounding interfaith understanding, peace, and freedom of religion
or belief (FoRB).

The chapter delves into the imperative of relevance, emphasising that JISRA is not merely an abstract concept
but a living testament to the pressing need for fostering understanding and harmony between different faiths.
The numerous examples and case studies from the program's operations across the seven countries reveal a
tangible impact. This impact is not only in the form of peace agreements and policy changes but also in the
lives of the people these policies affect.
Furthermore, the chapter underscores the significance of collaboration, not in isolation but in the broader
context of creating meaningful change. By intricately weaving partnerships with national governments, local
authorities, security agencies, and religious leaders, JISRA demonstrates that it understands the necessity of
unity in driving transformative actions. The meticulous examples drawn from Kenya, Ethiopia, Nigeria, Iraq,
and Indonesia illuminate the varied landscapes in which JISRA operates, yet the common thread remains the
commitment to fostering peace and understanding.
Civil Society Organizations (CSOs) also emerge as key partners, actively engaged in shaping the future of these
nations, and thus, the world. The relationships with CSOs are not mere transactions but vibrant sources of
lasting impact, bridging religious divides and strengthening the social fabric. It exemplifies the true potential of
partnerships in forging peace, inclusivity, and unity within communities.

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The collaborative partnership with the Dutch Ministry of Foreign Affairs (MoFA) represents an international
perspective, with a shared commitment to combating discrimination and violence based on religion or belief.
At the core of these collaborations, the governance structure is introduced as a mechanism to uphold
transparency, equity, and local ownership. This structure empowers stakeholders to be active participants in
the decision-making process, and while it faces challenges arising from its complexity and resource distribution
and effective communication, it is a testament to JISRA's commitment to inclusivity and adaptability.
In conclusion, the Relevance chapter of the JISRA program reinforces the notion that, in a world facing
increasingly complex interfaith challenges, JISRA is not just relevant; it is indispensable. Its multifaceted
approach to fostering interfaith understanding, peace, and FoRB through collaboration, governance,
innovation, and learning embodies a powerful response to the most pressing issues of our time.
The chapter delves into the imperative of relevance, emphasising that JISRA is not merely an abstract concept
but a living testament to the pressing need for fostering understanding and harmony between different faiths.
The numerous examples and case studies from the program's operations across various nations, reveal a
tangible impact. This impact is not only in the form of peace agreements and policy changes but also in the
lives of the people these policies affect.

Conclusion about the JISRA program’s coherence

Evaluation Questions

● To what extent is there collaboration between JISRA and other (external) stakeholders in the
different JISRA countries, and how have these partnerships added value to the promotion of
FoRB.

The Coherence chapter of the JISRA program provides a comprehensive view of the intricate architecture that
underpins the program's operations, relationships, and the synergies within. It is a tapestry that weaves
together the myriad elements of governance, collaboration, and learning to create a harmonious whole.
Throughout this chapter, the idea of coherence emerges as a central theme, not just in terms of the program's
internal operations but also in its interactions with an array of national and international stakeholders. This
unity is most notably expressed in the program's collaboration with diverse partners across different countries,
ranging from Uganda to Indonesia. In each case, a story unfolds of commitment, of governments and
organisations working together to address pressing issues and advocating for change.
Furthermore, the partnership with the Dutch Ministry of Foreign Affairs (MoFA) transcends mere financial
support, taking on the shape of a strategic alliance that is firmly rooted in shared values. JISRA actively
contributes to MoFA's goals of combating discrimination and violence based on religion or belief. This
partnership unfolds through a carefully crafted series of advocacy activities, demonstrating a high level of
commitment to the shared mission.
Coherence is also evident in the relationships between JISRA and Dutch Ministries across the seven countries
in the program. These collaborations align with the strategies of Dutch Embassies in the respective nations,
focusing on shared objectives related to security, the rule of law, and gender equality.
The introduction of the participatory grantmaking program in 2022, while in its infancy, showcases JISRA's
dedication to innovation and local empowerment. As it evolves and expands, it is poised to make substantial
impacts on youth and women-led groups within local communities. This nascent program, already showing
promise, highlights the program's commitment to not only respond to today's challenges but also anticipate
the needs of tomorrow.
Learning within JISRA is not a passive exercise but an active and evolving process. It is a process that involves
research, best practices, and collaborative engagement with academic institutions, creating a space for the
exchange of knowledge and the development of a deeper understanding of critical issues.

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In conclusion, the Coherence chapter of the JISRA program is a testament to the program's remarkable ability
to align multiple moving parts into a harmonious whole. It showcases how governance, collaboration, and
learning all work in tandem to create a program that is not only relevant but also effective and impactful in
today's complex global landscape.

Conclusion about the JISRA program’s effectiveness

Evaluation Questions
● In JISRA’s areas of implementation, to what extent do faith actors and community members
challenge ‘othering’ through their attitudes and behaviours within and across their own
religious communities?
● How and to what extent are religious actors challenging harmful norms and practices, and are
collaborating within and beyond their religious communities?
● In its lobby and advocacy and interventions, to what extent has JISRA represented the needs
of community members at the local level and the needs of society at different levels (national
and global)?
● To what extent has JISRA met its intended results in the field of influencing laws, policies and
practices?
● To what extent has JISRA been successful at creating and expanding civic space between
decision-makers, religious actors, and CSOs?

Chapter 5 presents and discusses the effectiveness of the JISRA program. Although attribution of changes
cannot be totally alluded to the JISRA program, it is apparent that the program had made contributions to a
number of thematic areas targeted under the program.
The MTR concludes that gender transformation is evident in some communities. However, this is happening at
a small scale due to the presence of attitudes that have been entrenched into women and their communities
and these are largely backed by religion. The seemingly opening up of spaces to accommodate women is
appreciated but questions still remain on the ability of women to effectively utilise the spaces considering that
challenges are not only external to them but internal. The same situation applies to youth who equally seem
to have been undermined in terms of empowerment. While the role of youth is appreciated in general, the
inclusion of youth in decision making processes and in religious settings is very limited. These spaces are largely
not accessible to youth and the current strategies do not seem to have made any significant differences. The
fact that youth are willing to participate presents a good opportunity to the program. However, the willingness
coupled with challenging the deep-seated religious practices, are not enough on their own to promote
empowerment of youth especially considering the magnitude of the problem i.e., contextual environment.
More concerted efforts have to be made to promote their meaningful participation starting from the sectors
where their participation is appreciated e.g., economic sector.
Negative attitudes towards atheists are still prevalent in all the countries. Despite the slight shifts noted by the
MTR, acceptance of those who openly declare that they are atheists is still low. The MTR acknowledges
sensitivity of the issue, and this requires continued efforts by the program to promote dialogue and subsequent
openness.
Challenging the harmful norms and practices is essential and the program is contributing to these efforts.
Changes in attitudes towards violence were noted by the MTR; having religious leaders denouncing its use is
important. It is however not clear how the program is countering extremism and radicalization. These need to
be more pronounced if the program is to make significant differences in this regard.

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Evidence presented under the inter-religious pathway shows that interactions between religious leaders and
community members are happening within the targeted communities; there seems to be progress made in this
regard. What seems to be more apparent is that there is tolerance among the different religions. At this stage,
the MTR notes the importance of the interactions in averting and resolving conflicts, but what is of concern is
the approach that is based on champions. This limits the reach of the program especially in communities where
armed conflicts are on the increase. The ability of the program to address complexities brought about by the
context and other factors such as the rural and urban divide are not adequately addressed by the program
despite the efforts to tailor interventions at country level to the situation.
The MTR has noted that lobby and advocacy efforts have been made at all levels in a bid to address needs and
demands. However, such engagements have been low across all the countries at national levels. The decrease
in the actual representation of voices of the community members raises concerns on the effectiveness of
strategies employed at community levels especially in difficult contexts. The positive achievements registered
after lobbying at community levels denote the potential that the strategies have in contributing towards the
desired impact. The representation of society at national and global levels is happening but the outcomes are
not yet apparent.
Progress has been made towards the opening up of civic spaces in terms of JISRA collaborating with various
stakeholders, including government authorities and religious leaders. This has created spaces for dialogues on
issues related to FoRB and other societal challenges. At higher levels, JISRA has engaged the UN and EU.
Progress has also been made in engaging national level stakeholders although to a lower extent. Resultantly,
there has been an increase in cooperation among the different stakeholders towards promoting FoRB. Political
and social dynamics are still limiting the extent to which the spaces can be utilized. The armed conflicts running
on religious lines have made it difficult for interactions to occur in some of the targeted areas as has already
been elaborated in the body of the report. Therefore, the opening up of civic spaces in the face of such
dynamics limit the achievements towards the desired outcomes. It is imperative to ensure that while efforts
are being made to create the platforms, other complementary strategies are made to promote the security of
participants.
Interventions at national and global level have been made to improve and enhance implementation of laws
and policies pertaining to FoRB. The MTR acknowledges such efforts in countries such as Mali, Kenya, Indonesia
and globally such as the targeting of the United Nations Secretary General New Peace Agenda. Such efforts
have been conducted under the program but in the more recent past. It is anticipated that the effectiveness
of lobby and advocacy efforts will be noticeable in the future. Therefore, it is too soon to concretely evaluate
the effectiveness of these efforts. At this stage, it suffices to acknowledge achievements at the output level
and not so much at the outcome level;. The effectiveness of the efforts will be more apparent in the long-term.

Theory of Change
Despite the noted areas of concern, attribution of outcomes and emerging impacts can be made to program
activities. This means that there is logical progression in the ToC as planned implying that the overall ToC for
the program is being realized. This means that there is a cascading effect from one level of the ToC from the
point of intervention, through the planned vehicles of change, to the desired outcomes and impacts. Apart
from the logical flow within the pathways, the MTR notes that there is inter-relatedness of the pathways.
The assumptions underlying the theory of change have also been proven to be true to a fair. There are still
some areas where JISRA could investigate further to prove the other assumptions right – for example, how do
higher-level religious actors tackle norms and practices, what are the challenges that women and youth face
and how they are a barrier to their effective participation in decision-making. Overall, since many of the
assumptions do stand (partially) true, the assumptions can be validated, thus proving that the theory of change
is logical and comprehensive, and is being realised. Further investigation into some of the assumptions could
strengthen JISRA’s theory of change and approach.

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Chapter 8. Recommendations
Improved Coordination mechanisms
One of the coordination challenges faced by the JISRA program is the need to balance and address multiple
priorities within a limited time frame. This challenge was expressed by country teams who often found
themselves juggling various activities and goals simultaneously. With each region and country having unique
needs and dynamics, ensuring that activities align with local priorities while maintaining a cohesive program
across all regions can be complex. Country teams have expressed concerns about the demanding nature of
meeting these multiple priorities within the program's constraints, highlighting the need for effective time
management and resource allocation to address diverse needs effectively. This coordination challenge shows
the importance of a flexible and adaptive approach to program implementation to accommodate varying
regional demands and evolving circumstances. Improved coordination mechanisms (consortia, learning events,
etc.) can bring added value to country-level sectoral coordination. Regular meetings and consultations should
be organised to ensure that country teams can share experiences, best practices, and lessons learned. This was
particularly challenging for countries where English is not the major language (Mali and Indonesia). The
coherence in coordination can enhance synergy among regional efforts and minimise duplication of work. The
Consortium should continue identifying shared learning needs, priorities and objectives at regional level, where
commonalities are easier to be identified and learning exchanges are more relevant considering the similarities
in contexts and (regional) developments.

Comprehensive Community Engagement Strategies in Uganda

In the context of Uganda, where deeply entrenched cultural norms and practices, such as early marriages and
gender-based violence, act as formidable barriers, it is recommended that JISRA adopts comprehensive
community engagement strategies. These strategies should go beyond mere awareness campaigns and focus
on initiating attitudinal and behavioural shifts. Given that these cultural challenges are deeply ingrained, it is
essential to develop programs that facilitate genuine change within the affected communities. JISRA should
work closely with local partners and stakeholders to design and implement initiatives that address these
specific cultural challenges head-on. This may involve culturally sensitive interventions, the involvement of
local leaders, and the empowerment of women and youth to drive these attitudinal and behavioural shifts
effectively.

Enhancing Data Reporting for SDG Alignment

To strengthen JISRA's global relevance and impact, it is recommended that the program improves its reporting
on contributions to the Sustainable Development Goals (SDGs). The reports should include specific data that
clearly demonstrates how JISRA's activities and initiatives align with the SDGs. This will help provide a more
transparent and measurable connection between JISRA's work and the broader objectives of sustainable
development and global peace. The program should invest in robust monitoring and evaluation processes that
track its progress in relation to the relevant SDGs. By showcasing tangible impact on these global objectives,
JISRA can underscore its commitment to broader development and peace goals and attract more support and
recognition from international stakeholders and partners.

Adapting to Growing Fundamentalism and Intolerance Globally

Recognizing the growing global trend of fundamentalism and intolerance towards religious diversity, JISRA
should remain adaptable and proactive in its approach. This includes continuously monitoring global
developments and assessing their potential impact on the program's goals and activities. If necessary, the
program should be prepared to modify its strategies and interventions to counteract the effects of growing
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fundamentalism. Building alliances with international organisations that share similar objectives can provide
additional support and resources to navigate these challenges.

Promoting gender transformation and women empowerment

To effectively prioritise and emphasise women’s empowerment within JISRA, it is imperative that explicit
efforts are made to incorporate gender-transformative approaches through the use of this specific
terminology. This entails a deliberate and conscientious commitment by JISRA to centre its efforts around
promoting gender transformation. It is essential to recognise that the persistence of negative attitudes within
religious communities are entrenched in patriarchy and harmful norms and practices. Education, open
dialogue, and the empowerment of women within religious contexts can help to break down these barriers
and promote more inclusive and equitable religious communities. By adopting gender-transformative
approaches, JISRA would actively seek to challenge and reshape traditional gender norms, roles, and power
dynamics. This involves addressing the root causes of gender inequality and striving for positive, equitable
change in both attitudes and behaviours related to gender.

Capacity Building for Religious Leaders on Gender Transformation and Youth

Inclusion
To effectively promote gender transformation and youth inclusion, JISRA should continue to invest in
comprehensive capacity-building programs for religious leaders. These programs should emphasise the
importance of gender equity and youth participation in religious and community leadership roles. Practical
training, workshops, and resources tailored to the needs of religious leaders can empower them to become
advocates for positive change. Encouraging religious leaders to champion gender-sensitive and youth-inclusive
practices within their congregations will help drive sustainable transformation. While there are some positive
instances of this in the data provided, they were uncommon and sporadic.

Promoting Cross-Regional Partnerships

Building cross-regional partnerships where JISRA works should be a strategic priority for JISRA. This can be
achieved by creating platforms for knowledge exchange and collaboration among different country teams and
programs. Encouraging joint initiatives and projects that involve participants from various regions can promote
a sense of unity and shared purpose. These partnerships should also extend beyond the program's immediate
scope, engaging with other organisations, institutions, and governments to leverage resources and expertise.

Prioritizing Trauma Healing

Trauma healing emerged as a key theme in Kenya and should be integrated into the program's activities,
recognizing its importance in post-conflict societies. JISRA can work with mental health professionals and local
organisations to design trauma healing programs that are culturally sensitive and responsive to the needs of
affected individuals and communities. These programs should provide a safe space for healing, facilitate open
dialogue, and offer coping mechanisms to address the emotional and psychological effects of conflict.

Combating Advancements of Othering

To combat othering, especially towards traditionally excluded groups such as atheists, JISRA should continue
focusing on education and awareness campaigns that promote tolerance, inclusivity, and the recognition of
diverse belief systems. These campaigns should target schools, universities, and religious institutions to create
a culture of acceptance and respect for differing worldviews. Engaging with CSOs advocating for the rights of
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traditionally excluded groups can also be beneficial. The program can continuously challenge stereotypes and
prejudices by showcasing positive examples of collaboration and coexistence among different belief
communities.

Methodological recommendations for endline

To avert some challenges that were faced during MTR, there are some few recommendations which should be
taken into consideration.
• Collection of data from direct beneficiaries: For the endline evaluation, it is recommended to
collect data only from direct beneficiaries, drawn from the same area where the midterm
review or baseline evaluation was conducted.
• Increase sample sizes. When calculating the sample sizes, it is recommended to come up with
a sample which statistically represent beneficiaries per country. In other words, country
should be considered as domains of the study. This will increase the validity and reliability of
this results. Probability Proportion to Size (PPS) should be used to distribute the sample to the
target location.
• Sample size stratification: For a proper representation, the sample size should be stratified by
gender and age or the beneficiaries.

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