Participatory Evaluation Process (PEP) is designed to mobilize communities to and church to design, plan, implement, and evaluate their development process. PEP facilitates communities to “discover” who they are, and their potential, and to envision their destiny. Using the power of visioning, they then determine how to achieve that destiny. PEP facilitates the community through 5 stages, i.e. Relationship building, Community description, Information gathering, Analysis, and Decision-making. The process also targets the church – to help understand her Biblical mandate for holistic ministry.
• Relation building is about increasing the level of trust between the church and the community outsider and the facilitator
• Description allows the community and the church to tell their own story about who they are and where they are coming from. In this stage,  the two parties discuss their current situation in relation to their history
• Information gathering facilitates communities to gather specific information regarding the real issues affecting them
• Analysis involves validation of information gathered, and deriving a meaning out of it. The community also analyze the causes and effects of problems facing them, and efforts that people are making to solve the problems
• Decision making involves visioning and formulation of specific goals and objectives that will help them to attain the vision

b. The design of PEP

PEP takes the church and community through several major phases. The process is divided in two Sections – section 1 focuses on mobilizing the church while section II summarized stages of mobilizing the church and community.
Participatory Evaluation Process (PEP)
P – Participatory
E – Evaluation
P – Process

Basic ethos of PEP is that people determine their own destiny as God desired it to be. Facilitator follows Christ as model facilitator. Therefore it is important to study the Bible to understand how Jesus facilitated. The community is facilitated through stages of description, investigation, analyze and finally decision-making. Overall, PEP may be divided into two major parts.

Part I of PEP walks the church through a series of Bible studies that
a) Enables her to position herself to engage with the immediate communities in implementing holistic ministry
b) Build her confidence to engage effectively with the community, and hence to truly become salt and light
c) Prepare her to play her role in the community around her
Part II of PEP focuses on the community and church, facilitating them to
a) describe their current situation in relation to their history
b) gather and analyze specific information that enables them to
c) make informed decisions leading to improvement of their situation/ livelihood

c. Geographical scope of interventions

PAG Social Development Services applies the PEP model to engage the communities in identifying local solutions to their problem. PEP model is implemented in Kabale, Kaberamaido, Soroti, Katakwi, Amuria, Moroto, Napak, Nakapiripirit, Soroti, Serere, Kumi, Ngora, Bukedea, Nebbi, Gulu, Pallisa, Tororo and Apac districts.

d. Supporting partners

TEARFund UK, TEAR Australia, and Christian Reformed World Relief Committee (CRWRC),

e. Primary stakeholders

While PEP targets the entire community, its primary stakeholders include the marginalized and poor category of people in the target communities. These include women and child headed households, the widows, people living with HIV/AIDs, the physically challenged, the orphans and vulnerable children (OVCs) and women in general. It is anticipated that as the people read into their past and present situation they together agree regarding what hurts them and how they can come up with solutions for the issues raised.

f. Impact and sustainability
PAG has been implementing PEP since 2001. Over this time, many people have been transformed and their lives changed. There is evidence of significant positive impact of PAG in communities being felt consistently. The major factors that have contributed to the recorded transformational change include consistency in following the process stages, massive reflections from the target churches and communities and commitment to the change processes.

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