EXECUTIVE SUMMARY

Joint Initiative for Strategic Religious Action (JISRA) was a five-year program that run between 2021-2025 and sought to leverage on the influence of religious actors and civil society organizations (CSOs) to promote and protect Freedom of Religion or Belief (FoRB) in Kenya. The program was implemented through diverse initiatives and activities aimed at contributing to a just and peaceful society. To achieve these, the program approached its implementation through three major pathways. These included the intra-religious, interreligious, extra-religious and a crosscutting pathway.

In order to establish the effects of the project, KECOSCE commissioned an outcome harvesting exercise in line with the projects monitoring evaluation and learning principles. The evaluation sought sort to establish the extent to which KECOSCE through the 3 pathways and cross cutting improved understanding of FORB and Forb related issues.

Findings from the evaluation established that the project registered success in all the three outcome areas of intra religious, interreligious and extra religious pathways with significant success. It was clear that religious leaders, citizens, and duty bearers immensely benefited from the project as evidenced in change of attitude, perceptions behavior and engagement within diverse community. These outcomes were in line with the envisaged long, medium and short-term outcomes as can be seen from the changes identified in this outcome evaluation.

There was more intrareligious learning and interactions leading to targeted religious communities having more open and tolerant religious norms and practices towards gender, age and people with other (non) beliefs, targeted religious communities, preventing and addressing harmful religious extremist norms and practices and religious actors establishing a long-lasting culture and system of collaboration across religious divides. The project also helped religious communities to utilize spaces to jointly address grievances that drive exclusion and conflict and promote peaceful coexistence, dutybearers and decision-makers adopted, improved and implemented religion- and context-sensitive
FoRB policies.

Based on the experiences narrated by the beneficiaries, KECOSCE through JISRA went beyond expectation and most of the beneficiaries were grateful that they interacted with the project. The project gave them a new outlook towards interacting with other religions, the government and other community actors and even addressing their own personal inhibiting challenges towards FoRB. Beneficiaries talked of critical lessons that helped them address cultural practices such as FGM that had a negative impact on women and youth, participation in the governance processes in their communities, and enhanced agency amongst women in leadership, decision making and conflict resolution. Based on these outcomes, it is clear that communities can now enjoy FoRB, tolerate and co-exist peacefully despite the ideological and religious differences.

Phyllis Muema HSC
Executive Director KECOSCE

 

1.0 EVALUATION CONTEXT

1.1 Introduction

The Kenya Community Support Centre (KECOSCE) a national NGO working in the Coast and Northern Kenya has been a strategic partner to Mensen Met Een Missie (MM) implementing the Joint Initiative for Strategic Religious Action (JISRA) Project in three coastal counties of Mombasa, Kwale and Tana River. The project that was implemented in various African countries enabled by the Ministry of Foreign Affairs of the Dutch Government in partnership with Mensen met een Missie.

KECOSCE was among the seven (7) Civil Society Organizations (CSOs) working in different counties across Kenya who were implementing partners of the project. The JISRA Project aimed at enhancing religious tolerance within the community through three pathways, which were identified as key to address issues in Freedom of Religion and Belief (FoRB) in Kenya. The three pathways to FoRB were the intra-religious, inter-religious and extra-religious.

The project set to improve peaceful interaction among religious communities through contextualization and promoting religion-sensitive FoRB policies, and enhancing understanding of both state and non-state actors on gender equity and inclusion.

During the period, the project worked with local, county and national stakeholders to address these key issues of Freedom of Religion and Belief. These involved capacity building forums, Inter-and Intra-religious dialogues, community dialogues, community sensitization forums, media advocacy and engagement with state agencies. In light of the above, KECOSCE commissioned an internal project documentation and outcome harvesting exercise with the objective of determining the results of project activities, identify outcomes, determine the contribution of the project and various actors; provide evidence of whether the interventions caused any change; document human interest stories, project success stories and case studies; and package key outcomes in the form of a report. These outcomes will help KECOSCE in sharing project success stories and guide the formulation and implementation of future engagements with the community.

 

1.2 EVALUATION DESIGN

The evaluation was carried out with the understanding that the findings will be used by KECOSCE as a knowledge management tool for documentation, learning and lessons on implementation of future projects. The project documented outcomes accruing to the community as a result of interventions and activities.

The project sought to: –

1. Establish contribution of the project to various actors;
2. Provide evidence whether the interventions caused any change, and:
3. Document human-interest stories, project success stories and case studies.

The above would provide the project teams in Mombasa, Kwale and Tana River with evidence of change realized in the 5 years of JISRA project and enable them to communicate the same internally and externally. The outcomes are also expected to inform future programs on FoRB within the target area by understanding the process of change better, actors who contributed to the change, as well as providing linkage with actors in FoRB within the three counties. The other objective was to communicate the outcomes of the project with external stakeholders about project outcomes in the form of podcasts, short videos to be shared on social media platforms (YouTube, Facebook, X).

The evaluation questions and process were agreed upon with KECOSCE considering what could practically be achieved within the stipulated time as well as the intended usage.

1. To what extent did KECOSCE improve intra-religious understanding of FORB and FORB related issues in their religious communities?
2. To what extent did KECOSCE improve interreligious dialogue between religious communities through contextualization and promotion of religious-sensitive FoRB practices?
3. To what extent did KECOSCE improve extra religious dialogue and action between religious communities and duty bearers through contextualization and promotion of religious-sensitive FoRB policies?
4. To what extent did KECOSCE address cross cutting and action amongst religious communities through contextualization and promotion of religious-sensitive FoRB practices?

For the purposes of this evaluation the criteria of what constitutes an “outcome” in the JISRA context is to be understood as an observable change in “behavior, practices, perception, activities or practices amongst Mombasa, Kwale and Tana River residents’ community leaders, village elder, government officials, community organization or government entity. For the outcome to qualify to be documented as a JISRA outcome, it had to be influenced by JISRA partners including KECOSCE staff, government officials, and community leaders who were part of the project activities. In this regard any change that through other actors without the JISRA project intervention did not qualify as an outcome. Based on these guidelines, the evaluation only harvested outcomes to which JISRA directly and indirectly contributed to. The influence of the JISRA partner ranged from inspiring and encouraging, facilitating and supporting, to persuading or pressuring societal actor(s) to change. The standard was that these changes were sufficiently concrete, specific and verifiable. The evaluation set to identify 8 major identifiable outcomes influenced by the work of KECOSCE under the JISRA project. The team also set out to identify any undesirable outcomes, which would help in redesigning the next phase of the project.

1.3 METHODOLOGY

In order to meet the objectives of project documentation and outcome harvesting process, the review followed six outcome-harvesting steps as prescribed by Outcome Harvesting (2022). The steps are namely: designing the harvest, reviewing documentation and draft outcome descriptions, engaging with informants in formulating outcome descriptions, substantiation, analysis and interpretation, and; supported use of findings. These steps were customized for the outcome harvest in close collaboration with the KECOSCE project team.

1.4 Review of documentation at KECOSCE and drafting of potential outcomes.

The evaluation commenced after a physical meeting with the KECOSCE team held on 2nd July 2025 at KECOSCE offices in Mombasa. The next course of action was to review documentation of potential outcome reports (success stories) that had been captured by the project teams. The evaluation also interviewed project team members to get more clarification where necessary. The aim of the interview was to establish a connection between documented outcomes and expected outputs.

1.5 Engagement with Informants

Key informants in the outcome project included religious leaders, youth, and representatives from civil society organizations. These individuals were crucial for understanding the project’s impact and identifying areas for improvement in promoting peaceful and just societies. The informants included religious leaders, women, youth, and government officials amongst others. The individuals possess key insights, as they are closest to the action and have a better understanding of what changes and impact have occurred, challenges faced and achievements made. The evaluator engaged with 6 key informants comprising staff and beneficiaries who were identified based on their knowledge about changes brought about by the project in the target area; willingness to devote time to document and share outcomes; availability and identifying of additional outcomes. This engagement helped in enriching the outcome harvesting exercise by helping the harvester to focus on areas of possible outcomes.

1.6 Substantiation of the most questionable outcomes

During this step the harvester and harvest users reviewed the outcome descriptions, and selected a sample to verify them. The reason for this was to increase the accuracy and credibility of the findings. KECOSCE staff was informed that the information they provided could be subjected to verification with intended beneficiaries and other stakeholders. The harvester however concluded that a credible third party, giving the process sufficient credibility to be used in this evaluation, could verify all outcomes.

1.7 Analysis and interpretation of the project outcomes:

The evaluators and KECOSCE project teams agreed on what would qualify to be documented as an outcome and categories that would make it easy to answer the four core outcome harvesting and learning questions which were what changes occurred (outcomes)? Who experienced those changes? How did the project contribute to those changes, and what factors beyond the project influenced the outcomes?

Each outcome was classified according to three classification headings, corresponding to the evaluation questions modeled around project outputs-namely; improve peaceful interaction between religious communities through contextualization and promoting religion-sensitive FoRB policies, enhancing understanding of both state and non-state actors on gender equity and inclusion, and increased positive perceptions on FORB amongst duty bearers. KECOSCE project officers prepared the documents in word documents, excel sheets, videos and images and presented them to the harvester, which was followed by a face-to-face interaction on July 2nd respectively. The product of these engagements formed the basis of the evidence-based outcomes that are reported in the next chapter.

1.8 Ethical Considerations

The outcome harvesting relied on existing documentation as its primary source of data, meaning ethical issues were minimal. However, where data was derived from human beings (e.g., transcripts, summary of data reports, and meeting attendance records), it was important to ensure that the data was handled in a secure and confidential manner in line with data protection and privacy laws. In addition, when validating outcomes, the monitoring team engaged with individuals to assess their opinions about the credibility of specific outcomes. Although these individuals were not asked to share personal information about themselves, it was important that they give consent to participate and understand the reason(s) they were being asked to participate, the way in which their information would be collected, shared, and the related potential benefits and risks.

Throughout the process the harvesters were guided by the policies guiding scientific studies as set out by the National Commission for Science, Technology (NACOSTI) and the five principles of evaluation enumerated below as set by the American Evaluation Association (American Evaluation Association, n.d.)

• Systematic Inquiry: Evaluators conduct data based inquiries that are thorough, methodical, and contextually relevant.
• Competence: Evaluators provide skilled professional services to stakeholders
• Integrity: Evaluators behave with honesty and transparency in order to ensure the integrity of the evaluation.
• Respect for People: Evaluators honor the dignity, well-being, and self-worth of individuals and acknowledge the influence of culture within and across groups
• Common Good and Equity: Evaluators strive to contribute to the common good and advancement of an equitable and just society

The harvesting was conducted in both English and Kiswahili, which enabled harvesters to get outcomes from sources. Community members including those without formal education understand Swahili thus minimizing limitation in documentation.

2.0 OVERVIEW OF THE JISRA PROGRAM

The Joint Initiative for Strategic Religious Action (JISRA), was a five-year program that run between 2021-2025 and sought to leverage on the influence of religious actors and civil society organizations (CSOs) to address violations of Freedom of Religion or Belief (FoRB) and build a more peaceful and inclusive society.

To achieve the above, the project was implemented in three pathways, the intra-religious, inter-religious, extra-religious and a crosscutting pathway.

Intra-religious pathway: This pathway focused on internal conflicts and tensions within a single faith with an aim of enhancing tolerance, understanding and interpretations. The pathway sought to address tensions that stem from theological differences and scriptural interpretations within the same faith. For example, there are tensions within the Islamic faith between the wider Sunni Muslims and minority Shias, with the former attributing the rise of violent extremism to the latter. The pathway also sought to address the issue of marginalization and exclusion of small denominations from decision-making platforms, the prevalence of extremist beliefs and extremist beliefs or ideologies within religious networks.

Inter-religious Pathway: This pathway focused on building bridges and managing tensions and conflict between different faiths. It aimed at promoting mutual respect and collaboration among faith groups to prevent violence and create a cohesive society where different faiths can coexist peacefully. The issues addressed within this pathway included historical tensions and clashes between Muslims and Christians often fueled by attacks and killings Islamist militia, Al-Shabaab. It also sought to address existing tensions between traditional African religions such as the Kaya and mainstream faiths like Christianity and Islam which often misrepresent and stereotype traditional religions as “religious others”.

Extra-religious Pathway: This pathway addressed the relationship between faith groups and the state or other non-religious actors. The pathway aimed at ensuring ensure that government policies, laws, and security practices respect freedom of religion and belief for all persons and non-discriminate against any faith group. The pathway addressed discrimination and profiling of Muslims by security agencies in the name of counter-terrorism which fuels mistrust and infringes citizenship rights. The shrinking of the civic spaces was also a major concern which diminishes the ability of faith based organizations to fully operate and advocate for their communities, and the infringement of the freedom of Religion and belief when government fails to register faith based organization was a violation of their rights

Crosscutting pathway: This component includes activities that were not confined within a single pathway but rather cut across the 3 pathways mentioned above.

3.0 FINDINGS

This chapter presents answers to the evaluation questions, which were considered important in addressing the outcome of the project. The findings are based on four general outcome questions on who changed what, when and where? What was the relevance in light of the programme’s Theory of Change? What activities and outputs contributed to the change described in the outcome, and what were the sources i.e. specific documents and people who provided the data? Based on the above and to guide the outcome harvesting exercise, the harvester specifically set to address the following four key questions

 

 

 

3.1 improved intra-religious understanding of FORB and FORB related issues within religious communities

Intra-religious understanding is important because it aims to create introspective awareness and focus on the needs and challenges within the same faith groups and religious and cultural identities. Further, the intervention was guided by the conviction that when women rise and take positions of leadership in their local communities it contributes to breaking systemic barriers and stereotypes. As a result, a significant number of women and youth have taken up leadership positions especially in religious institutions breaking barriers and stereotypes.

In addition, religious leaders such as Sheikh Abuumuhammad Said, the Imam of Kiembeni Mosque have promoted religious tolerance and cohesion through social media broadcasting channels such as YouTube. Via his channel he dispels religious misinterpretation and pushes for peaceful coexistence, and a unified approach is solving communal matters.

3.2 increased women voice against sexual and gender based violence

The increasing chorus of women’s voices against SGBV is rooted in unequal power relations often perpetuated by social norms and systemic barriers. As a result of the training, capacity building forums and women reflection forums, 30 women paralegals have been trained and are now champions against SGBV. These women provided victims with legal aid services, referral pathways for recovery and relief and provisioned Alternative dispute resolution.

This has been evidenced by one of the paralegal in Mombasa county, Mama Miriam who has continuously provided support to victim’s access justice. She has successfully managed to ensure a 7-year jail term for a perpetrator in a defilement case.

The women’s reflection forum has created more awareness on how to lobby and advocate for harmful practices against women. For instance, KECOSCE in collaboration with other women organizations have drafted and submitted a memorandum and petition to the technical workforce on SGBV. The memorandum included strong recommendations on policy, institutional reforms to SGBV.

Further, the trauma healing sessions and counseling facilitated by KECCOSCE have further enabled women to openly talk about their issues thus providing a safe space for them to process their emotions and begin their healing journey.

3.3 Increased awareness on FORB and its contribution to peaceful societies

Over 60% of the population in the Coast regions’ 3.3 million use radio as their mode of communication and access to information. Under this outcome, KECOSCE developed IEC materials including stickers, handbills, public service announcements and banners with key messages from women and religious leaders to discourage harmful practices and norms that limit women participation in leadership. Local radio talk shows were also held to increase messages reach to the targeted audiences. At least 200,000 people became aware of the JISRA program and the importance of promoting freedom of religion and belief and its key principles of leaving no one behind irrespective of their gender, sex, religion, age, etc. Media journalists covered some of the project activities and stories were shared via radio stations reaching an estimated 200,000 people.

This project was further publicized on social media through Facebook, Twitter, and YouTube channels approximately reaching 200,000 with messages across these platforms. KECOSCE developed and disseminated E-Posters online to publicize project events. The project also held online webinars to sensitize the public on peaceful coexistence and freedom of religion and belief. The following are KECOSCEs social media handles Facebook @KECOSCEPwani, X (Formerly Twitter) @KECOSCE and K-Radio Frequency 91.1 FM, YouTube; KECOSCE TV.

This multi-channel approach, combining traditional media with digital platforms, ensured that different population segments were informed and engaged. The collaborative media engagement, consistent messaging, and use of interactive content all contributed to raising significant awareness about the importance of promoting freedom of religion and belief.

 

 

3.4 Improved protection of women and girls from harmful practices such as gender based violence

The protection of women and girls from harmful practices necessitated a whole society approach including male and religious leaders. As a result of the training and capacity building sessions provisioned, religious leaders who were once seen as defenders of culture are now the champions against dreadful societal norms. For instance, religious leaders now uphold the protection of women’s health through advocating for family planning and vaccination of HPV to prevent cervical cancer. In the same breath, religious leaders are now advocating for women’s right to own property such as land and their inheritance rights which was not the norm.

In addition, Mrs. Sayda, a youth from minority groups in Tana River county, started a program to sensitize the children, offering counseling and reproductive health education, and challenged cultural norms that inhibited them from thriving in school. This intervention saw the school register 16 girls to sit for their final KCPE exams, an increase from 6 in 2023. Ms. Sayda has been supporting girl child education for minority communities in the Tana Delta, and has supported sixteen (16) children to rejoin school and transit to junior secondary school thus overcoming cultural and religious biases.

The tawfiq girls group in Tana Delta has also protected the rights of young girls and women especially those inflicted by FGM. She has successfully rescued 17 young girls from the process and supported their return to school. Through JISRA, she has also provided mentorship sessions and created safe spaces where young girls can openly talk about their issues without fear of retaliation.

3.5 Improved collaboration between state and religious actors towards preventing and counter violent extremism

“Hamisi Mohamed Magisu, a youthful community service leader from Kwale has become active in volunteering in the space of peace building, climate change action and economic empowerment activities. He is the founder of the local organization known as children empowerment and development [CHED] where he conducted interventions around children and wellbeing.

For Mohamed, the journey started in the year 2020, where he was involved as a participant in JISRA activity hosted by KECOSCE where he was then involved in the training, sensitization and dialogue around religious tolerance, discussion of retrogressive norms and the need to reduce teen pregnancy in Kwale. Hamisi recalls that the project helped him to grow in Civil Society organizations [CSO] space, as well as youth, community and a religious leader. ’’Before this project came, I used to live only as Muslim and understood only my religion as perfect. But through the interventions of JISRA project, I have understood the importance of living together with fellow youth from other religions especially Christians who are mostly always near and I have always considered them as kafir and enemy to Muslims. Through this project now I can even enter in the church and facilitate. Hamisi further added that he currently has a lot Christians friends and even pastors who he now feels are like his elders who can advise him on other matters. Mr Hamisi has become a role model for other youth pulling them together to embrace religious tolerance, rallying youth to work for peace and prosperity in their localities without religious prejudice.

Ng’ombeni in Kwale County has always been a crime hotspot. However, according to Hamisi Mohamed of CHED, there have been a reduction of crime in the area through the intervention of KECOSCE through JISRA.

His group Children Empowerment and Development Foundation (CHED), a local CBO in Ng’ombeni in Kwale County, has since January 2023 been working to tackle Sexual and Gender-Based Violence (SGBV) and youth empowerment issues. According to Hamisi, children from the area drop out of school early and sometimes join juvenile gangs thus endangering their lives and that of the community.

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