Wale Ketiku

Seeds of Knowledge: Preserving the Batwa’s Indigenous Knowledge of Local Foods for Future Generations By John M. Kanyamurwa, Florence M. Asiimwe; Judith, I. Nagasha, Samuel O. Oloruntoba, Scorah Tumwebaze; Patience B. Atuhaire, Nyamihanda Alice, Arinanye Faith & Ilado Allen Regine Introduction: Ancestral Seeds in Perilous Times Across the rainforests of southwestern Uganda, the Batwa people, once forest-dwelling hunter-gatherers, have maintained a relationship with their environment that is both spiritual and sustenance-based. The Batwa’s traditional foods, including omutembe (wild bananas), ekihama (wild yams), ekikwa (Irish potato), ebyufo (wild fruits), and enturire (fermented millet beverage), not only offer nutritional value but also represent ecological knowledge passed down through oral traditions. Today, however, these ancestral foodways face the risk of disappearing due to forced displacement, environmental degradation, and economic marginalization. Protecting this Indigenous knowledge is not only a cultural necessity but also a development strategy with significant implications for food security, biodiversity, and sustainable livelihoods. As mainstream agricultural models continue to erode localized practices, the Batwa’s food heritage, rich in biodiversity and ecological resilience, offers an alternative way of understanding rooted in Indigenous cosmologies. Beyond their dietary role, these food systems connect land, health, culture, and collective memory, making their revival essential in resisting erasure. Recent studies conducted in Rubanda and Kisoro Districts by the Africa Indigenous Knowledge Research Network (AIKRN) confirm that restoring Indigenous food systems can provide dignified employment, sustainable income, and cultural reconnection. Therefore, safeguarding the Batwa’s food knowledge is not about romanticizing the past; it is about shaping a sustainable future based on self-determination. This blog revisits the core components of Batwa food heritage and their social-ecological significance in today’s context of scarcity and marginalization. It investigates the decline of culinary-pharmaceutical knowledge systems, examines the shift from communal abundance to economic reliance, and advocates for a market-based Indigenous food revival as a strategic path toward Sustainable Development Goal 2 (Zero Hunger). Rooted in AIKRN’s co-creation approach, this discussion highlights the Batwa not as victims of history, but as knowledge keepers central to sustainable innovation. The Significance of Food in the Context of Contemporary Scarcity Food insecurity among the Batwa is more than just a lack of calories; it reflects ecological displacement, systemic exclusion, and the loss of Indigenous farming and gathering practices. After the Batwa were evicted from forest areas around Bwindi Impenetrable and Mgahinga Gorilla National Parks, they were pushed into a landscape where they had neither land nor access to their traditional food sources. Without the forest, which once provided a seasonal abundance of roots, wild vegetables, fruits, and small game, many Batwa families now rely on sporadic aid, food purchases, or employment on non-Indigenous farms to survive. This transition has placed the Batwa in a precarious nutritional position, with little control over food production and limited dietary diversity. High disease burdens, particularly HIV/AIDS, respiratory infections, and chronic malnutrition, compound the consequences of poor food access. The absence of familiar and medicinally significant foods has diminished the community’s capacity for self-care, especially for the elderly, pregnant women, and children. One participant in Kisoro District lamented: “Our children now eat cassava from shops, not the herbs we knew. But that cassava doesn’t help when they are sick.” (AIKRN Uganda Study, 2024) Furthermore, climate variability and land scarcity have diminished agricultural productivity even for those Batwa who attempt small-scale farming. The soil in resettlement areas is often degraded, lacking the richness of the forest soils they once knew how to cultivate. Many have never owned hoes, seeds, or livestock, and few agricultural interventions are culturally or ecologically suited to their traditional food systems. The implications for the future are stark: without intervention, food insecurity will deepen, and along with it, the loss of a millennia-old food culture. However, where the forest once sustained them, there is now a growing movement to reconnect the Batwa with their indigenous agroecological knowledge. Revitalizing Batwa food production, both wild and cultivated, can create pathways for economic independence and cultural regeneration. As one elder from Rubanda noted: “We used to know which tree gives us food, and which bark heals the stomach. Now even the names of those trees are dying with us.” ___ Mutwa[1] Elder, 77, Kisenyi, Kashasha TC, Rubanda) The Culinary-Pharmaceutical Continuum: Healing in Every Bite Batwa food is inseparable from medicine; it has historically functioned along a continuum where nourishment and healing coalesce. Forest delicacies such as encerere (African berries), amatehe (red ginger), and obusingiri (yellow mushrooms) were not merely culinary staples but pharmacological agents embedded in everyday life. This continuum enabled the Batwa to maintain bodily health, spiritual balance, and ecological harmony without formal health infrastructure. The loss of such systems has left a void not only in nutrition but in the Batwa’s medicinal self-reliance. In today’s context, store-bought food offers little nutritional equivalence to the wild edibles the Batwa once depended on. Market foods are calorie-dense but nutrient-poor, and their detachment from local ecological cycles undermines the cultural logic of food preparation and consumption. Traditional soups made from ekishura (wild vegetables), ekigyeegye (bitter leaves), and umubiriizi (cinchona tree), which were once used to treat fevers, coughs, reproductive disorders, and digestive ailments, are now virtually absent from Batwa diets. This rupture has contributed to increased disease vulnerability and the gradual extinction of Indigenous knowledge systems. The culinary-pharmaceutical divide reflects a more profound epistemic marginalization: the relegation of Indigenous ecological science in favor of standardized, commodified food systems. Reclaiming the Batwa’s culinary heritage, therefore, is also a political act, one that affirms their right to determine what nourishes and heals them. A return to these foods would improve health outcomes and reinforce intergenerational knowledge transmission, as well as traditional gendered roles in caregiving and food preparation. Introducing Batwa indigenous foods into the marketplace through sustainable cultivation, processing, and branding serves as a powerful strategy for Indigenous-led development. It helps preserve biodiversity, improves dietary health, and creates dignified jobs. As the study states: “If our girls could sell the food we used to eat, they would be strong and respected. That

Weaving Indigenous Knowledge into Opportunity to Empower Batwa Female Youth By Florence M. Asiimwe, J.M. Kanyamurwa, Josephine Nantege, & Schorah Tumwebaze In Uganda’s forested highlands, Batwa female youth embody deep ecological knowledge, vibrant art, and ancestral resilience. However, their potential is often overlooked in mainstream development stories. This blog examines how Indigenous knowledge, frequently ignored by colonial and economic forces, can be revitalized as a foundation for gender-sensitive entrepreneurship and cultural renewal. Blending heritage with innovation, Batwa female youth are transforming storytelling, agroecology, and craftsmanship into tools for economic empowerment and social recognition. Their story offers a powerful model for justice-driven enterprise, one that honors tradition while promoting inclusion, visibility, and sustainable livelihoods. More than just a story of empowerment, it represents a movement where cultural identity becomes a source of economic strength, with Batwa female youth leading through wisdom, creativity, and purpose. This blog combines insights from field stories and data across diverse but interconnected themes, illustrating how dignity, success, knowledge, and entrepreneurship come together to uplift Batwa female youth and reshape development.From Cultural Heritage to Economic EmpowermentIn the valleys of Kisoro and Rubanda districts, where ancestral traditions intersect with modern challenges, something significant is unfolding. Here, amid mist-covered ridges and ancestral echoes, a movement is taking shape, one that reclaims Indigenous knowledge not as outdated relics but as active tools for economic empowerment and cultural revival. Historically excluded by conservation policies that disconnected them from land and livelihoods, Batwa communities have faced systemic marginalization and economic instability. However, Batwa female youth are now reimagining ancestral knowledge as vibrant resources, turning herbal medicine, sustainable farming, handcrafted goods, beekeeping products, and culinary traditions into respectful enterprises. The Batwa youth entrepreneurs go beyond mere survival; they actively reshape their identity, independence, and intergenerational ties. Led by organizations such as the Africa Indigenous Knowledge Research Network (AIKRN) and supported by the Mastercard Foundation, this project highlights Indigenous Knowledge Systems (IKS) as sustainable and restorative alternatives to exploitative capitalist models. The values of reciprocity, ecological care, and community well-being underpin local entrepreneurial efforts. In this context, Batwa female youth’s businesses serve as symbols of resistance and renewal. Reclaiming Dignity: What Signifies Dignified and Fulfilling Work for Indigenous African Youth?For Batwa female youth, the concept of dignified labor extends beyond earning a living; it embodies a profound connection to self-determination, cultural identity, and community support. In the lush Batwa villages of Birara and Kinyarushengye, young women view work as a moral and spiritual calling, one that must “honor our traditions, serve our people, promote our identity and liberate us from dependency.” Roles that have traditionally held both symbolic and economic significance, such as herbal healing and oral storytelling, are being reassessed as entrepreneurial opportunities that strengthen identity while generating income. These roles are about more than money; they are expressions of identity in a world that has long overlooked Indigenous youth. As one herbalist passionately declared, “My medicine heals bodies and spirits, it is my inheritance and my future,” revealing how ancestral transmission becomes a pathway for dignity and social recognition. This ethos aligns with African Indigenous philosophies, where labor is deeply connected to purpose, relationships, and cosmology. The revival of Batwa farming practices, rooted in seed sovereignty and ecological wisdom, exemplifies this respectful approach, as girls grow resilient crops that nurture both body and spirit. Similarly, beadwork and crafts serve not only as aesthetic expressions but also as memory tools, with each artifact acting as a tangible record of ancestral memory and cultural pride.Batwa female youth see success as a multifaceted concept that highlights cultural integrity, relational responsibility, and personal fulfillment, rather than material wealth. Unlike Western ideas of success, they believe it’s about caring for family, passing on knowledge, and reclaiming agency while preserving their Indigenous identity. One girl said, “If I can feed my siblings, teach my craft, and be respected, I am successful,” which highlights the importance of community care and spiritual harmony. Success is often linked to ancestral approval and cultural preservation, with girls describing their work as “watched by the spirits” and “guided by the ancestors.” These spiritual elements show a worldview where achievement is relational, cyclical, and grounded in cosmological ethics. Education is seen as a community-based way of learning, with girls acting as protectors and carriers of Indigenous knowledge through informal education. “This is our university,” said a peer educator, framing learning as a daily part of life and intergenerational guidance. When market success is achieved, it’s celebrated not just for profit, but for its role in preserving culture; each sale is a conversation, and each product is a vessel of meaning. In this way, success weaves a fabric of resilience, reciprocity, and reverence.How Indigenous Knowledge Transforms Marginal CommunitiesThe strategic mobilization of Indigenous knowledge by Batwa female youth is more than just a survival tactic; it is a powerful way to redefine marginality into agency and turn exclusion into innovation. By transforming IKS into small businesses, these girls are not only building their economic presence but also reclaiming epistemic legitimacy within Uganda’s development narrative. Herbalists, for example, are turning ancestral remedies into marketable products that link traditional healing with modern wellness, positioning themselves as guardians of both health and heritage. Culinary artisans are reviving Indigenous foodways, such as millet porridge, wild mushrooms, and native greens, not out of nostalgia, but as nutritional solutions and tools for cultural education. “We don’t just feed people, we teach them,” one girl remarked, highlighting how food becomes a medium of education and empowerment. The commodification of Indigenous knowledge, when ethically governed and community-owned, becomes a mechanism for intergenerational investment and socio-economic resilience. Craft groups, too, serve as centers of cultural storytelling and economic unity, each stitch or wood carving a testament to survival, each motif a declaration of presence. In this context, Indigenous knowledge is not peripheral; it is central to reimagining development, restoring dignity, and cultivating futures rooted in justice and cultural continuity.Empowerment rooted in Indigenous knowledge is not just a footnote to development; it signifies a fundamental

Forest Roots, Future Dreams: Pathways to Employment and Entrepreneurship for Batwa Youth in Uganda By Josephine Nantege, Arinanye Faith, Anitah Kitengo, Alice Nyamihanda, Reuben Twinomujuni, Elias Segitondo Introduction The Batwa’s ancestral connection to the forest is more than just history; it’s about knowledge, economy, and identity, shaping their role as guardians of ecological wisdom and cultural continuity. Their displacement from these rich landscapes broke more than physical ties; it disrupted their livelihoods, interrupted the transmission of intergenerational knowledge, and altered their socio-economic participation within Uganda’s development framework. As Batwa youth face the overlapping challenges of land loss, poverty, and cultural marginalization, a new way of thinking is emerging, one that views Indigenous knowledge not as a relic but as a valuable resource for creating jobs, fostering entrepreneurship, and reviving culture. This change requires new policies, educational approaches, and market practices that view Batwa youth as active creators of just and innovative solutions grounded in ecological understanding, rather than just passive recipients. By connecting forest-based traditions with future-focused enterprise, this article explores how Batwa youth can regain control, honor their heritage, and build meaningful livelihoods through Indigenous knowledge systems adapted for today’s world. Displacement and the Disruption of Epistemic Continuity The forced removal of the Batwa from their ancestral forests did not just cut off access to land; it also dismantled a living record of ecological knowledge, spiritual practices, and community identity. Conservation policies, though presented as environmental needs, often ignored the knowledge sovereignty of Indigenous guardians, making their understanding systems seem irrelevant to formal authorities. This break caused a generational gap, where Batwa youth inherited displacement instead of tradition, marginalization instead of mastery. Without access to the forest, the sharing of medicinal knowledge, rituals, and ecological care became disrupted, threatening the survival of their cultural memory. In this light, displacement should be seen not only as physical separation but also as a profound disruption of epistemic justice. Furthermore, excluding the Batwa from conservation economies continues to reinforce structural poverty and symbolic erasure, thereby supporting narratives of dependency rather than resilience. While NGOs and government actors have carried out interventions, few have made Batwa epistemologies a valid framework for development. The result is a rise in programs that see Batwa youth as recipients of aid rather than as partners in creating solutions. This imbalance diminishes their agency and maintains a cycle of disenfranchisement disguised as inclusion. To address this, development needs to be redefined as a dialogue based on mutual recognition and cultural legitimacy. The loss of forest access also interrupted the Batwa’s economic involvement, depriving them of livelihoods that were both sustainable and culturally significant. Traditional practices like honey harvesting, herbal trade, and storytelling performances once formed the foundation of Batwa micro-economies. These were not merely survival strategies; they were expressions of identity, dignity, and intergenerational unity. Without them, Batwa youth face unstable labour markets that neither honour their heritage nor offer long-term stability. Reclaiming economic power, therefore, requires a revaluation of Indigenous knowledge as both heritage and capital. Reimagining Indigenous Knowledge as Economic Infrastructure Indigenous knowledge, when seen as a dynamic resource instead of a fixed relic, offers Batwa youth a pathway to meaningful employment and cultural entrepreneurship. This shift requires moving from extractive development models to regenerative ones, where knowledge is not treated as a commodity but nurtured. Batwa youth possess hidden expertise in ecological mapping, medicinal botany, and oral history—skills that can be used for eco-tourism, cultural consulting, and community projects. By integrating these skills into markets that respect cultural integrity, employment becomes a way to affirm identity. Such models not only produce income but also rebuild pride, purpose, and intergenerational continuity. Entrepreneurship rooted in Indigenous knowledge also challenges dominant ideas of innovation, which often focus on Western measures of progress. Batwa youth, through crafts, music, and forest-based storytelling, present alternative ideas of value that highlight relationships, sustainability, and ancestral wisdom. These ventures are not just economic; they are educational, sharing cultural codes while reaching wider audiences. When supported by policies that recognize their legitimacy, these initiatives can grow without losing their essential character. In this way, entrepreneurship becomes a form of cultural resistance and economic reclamation. To make this vision a reality, institutional support must be adjusted to foster Indigenous-led innovation ecosystems. This involves providing access to finance, mentorship, and market platforms that are culturally sensitive and structurally inclusive. Batwa youth should be seen not just as recipients but as creators of their own futures, with tools that strengthen rather than replace their knowledge systems. Partnerships with universities, non-governmental organizations (NGOs), cooperatives, and cultural institutions can help facilitate this shift, connecting traditional wisdom with modern opportunities. In the final analysis, Indigenous knowledge should be regarded not as folklore but as essential infrastructure, strong, sustainable, and rooted in justice.   Education, Identity, and the Politics of Recognition Formal education systems in Uganda have historically marginalized Indigenous epistemologies, favoring Eurocentric curricula that disconnect Batwa youth from their cultural roots. This epistemic exclusion deepens identity fragmentation, forcing youth to choose between academic success and cultural loyalty. The absence of Batwa languages, histories, and ecological knowledge in classrooms sustains their invisibility and fosters internalized feelings of inferiority. To address this, education must be redesigned to recognize Indigenous identity as a vital source of intellectual and civic resilience. Curricula that include Batwa worldviews can transform schools into spaces of cultural renewal. Furthermore, recognition must go beyond symbolic inclusion to include structural change. Batwa youth need educational paths that affirm their lived experiences and provide them with skills to succeed in both traditional and modern settings. This includes vocational training in forest skills, digital storytelling, and community leadership, all rooted in cultural relevance. When education becomes a space of affirmation rather than assimilation, Batwa youth can reclaim their stories and imagine new futures. Such recognition is not a favor, it is essential for justice. When rooted in cultural legitimacy, identity becomes a powerful force for agency and innovation. Batwa youth who see themselves reflected in curricula, media, and policy are more

A Community in Peril: Batwa’s Vulnerability to HIV/AIDS By Nagasha I. Judith, Schorah Tumwebaze; Nyamihanda Alice, Josephine Nantege, Anitah Kitengo, Resty Nabaggala, J.M. Kanyamurwa & Enos Musinguzi. Introduction The Batwa, one of the oldest Indigenous communities in East Africa, have a deep knowledge of forest ecosystems and material cultures. Displacement from their ancestral lands in Uganda’s southwestern highlands has broken their connection to the ecosystems that once supported them and has also harmed the social and cultural bases of their well-being. Forced to adapt to a monetized and unfamiliar economy without access to land, education, healthcare, or other vital resources, they continue to face ongoing struggles on society’s margins. This vulnerability has triggered several crises, with HIV/AIDS being one of the most urgent and least addressed issues. One of the most harmful effects of this marginalization is the increased vulnerability of Batwa youth, especially girls and young women, to HIV/AIDS. Economic hardships often force them into relationships marked by exploitation and unequal power dynamics. Some turn to transactional sex to meet basic needs such as food or menstrual hygiene products, while others become victims of sexual violence both within and outside their communities. Even when health services are physically accessible, stigma and discrimination prevent Batwa from seeking HIV testing and treatment. Healthcare providers, often unfamiliar with Batwa culture, may unintentionally reinforce mistrust, resulting in infected individuals being left untreated or misinformed. According to a study in Kanungu District (Bwindi Community Hospital, 2009), 47.5% of Batwa had tested for HIV in the past year compared to 36% of non-Batwa residents. However, lower diagnosis rates among the Batwa (2.2%) may reflect underreporting and limited health-seeking behaviors rather than an actual lower prevalence. Socio-Cultural Barriers to Healthcare Access Socio-cultural barriers are among the most formidable challenges to effective HIV/AIDS interventions among the Batwa. Deep-seated stigmas within the Batwa community and their neighbors create isolation and hinder open conversations about symptoms and prevention. Traditional gender roles and poverty further contribute to silence and shame, especially for young women at risk of abandonment or violence if their HIV status is discovered. This environment of fear leads to delayed testing, poor adherence to treatment, and ongoing transmission of the virus across generations. Language and cultural dissonance further isolate Batwa youth from the healthcare system. Most health professionals lack proper training in delivering culturally sensitive care, which can worsen feelings of inferiority and mistrust. Additionally, the Batwa are often stereotyped as “primitive” or “resistant to modernity,” narratives that dismiss their concerns and unintentionally support systemic neglect. Without initiatives that include Indigenous languages, material culture, knowledge systems, and trust-building methods, HIV/AIDS care for the Batwa will remain inadequate. Access to healthcare facilities remains a significant challenge. Many Batwa settlements are located in remote areas with poor infrastructure, making regular visits to health centers expensive and complicated. Even when services are available, health education materials are rarely tailored to Indigenous perspectives, which reduces the effectiveness of public health campaigns. This gap highlights the need for participatory approaches in HIV programs that respect the agency and cultural differences of the Batwa. Consequences of HIV/AIDS on Self-Employment and Entrepreneurship HIV/AIDS impacts extend beyond health, directly threatening Batwa youth’s socio-economic goals. Many see their dreams of entrepreneurship and formal jobs hindered by illness, stigma, and loss. Infected individuals often lack the strength for productive work, and others retreat from community activities due to fear of discrimination. Female youth encounter extra challenges, such as household duties and being excluded from group income programs. HIV/AIDS also diminishes existing social capital, which is essential for business growth. Among the Batwa, enterprise often relies on shared labor, community trust, and collective savings, elements that are disrupted when families face illness. The loss of caregivers, school dropout, and psychosocial trauma further intensify these problems, making many young people economically inactive during their most critical years. These realities sharply contrast with the many civil society organizations’ vision of dignified, fulfilling, and culturally rooted work for Indigenous youth. As entrepreneurial support programs begin to take hold, addressing the health of young people is crucial for any sustainable livelihood plan. Vocational training, startup capital, and Indigenous knowledge revitalization must be combined with health screenings, antiretroviral support, and nutrition security. Ignoring the epidemic risks undermining all other efforts in the socio-economic transformation of the Batwa. Invisible Catalysts that Drive the Spread of HIV/AIDS Among the Batwa First, food insecurity is a key factor that directly links to HIV risk. Young women, often responsible for securing daily meals for their families, may turn to transactional sex to get food. The absence of stable food sources exacerbates malnutrition, weakens immune systems, and hinders adherence to Anti-Retroviral Therapy (ART). Second, myths and misinformation continue to obstruct HIV awareness efforts. Beliefs that Batwa bodies are “resistant” to disease or that sexual rituals can cure illnesses distort risk perceptions and hinder prevention. These beliefs are particularly damaging during interethnic interactions, where Batwa youth, especially females, are exploited by older, wealthier men from other communities. A common myth in surrounding ethnic groups—that sex with Batwa women can cure AIDS—has further exposed young women to predatory behavior and unsafe sexual encounters, as one youth recounts. “Abashaija bingi omikicweeka eki barateekateeka mumuringo gutahikire ngu okushaija arwiire silumu yateerana nomwishiki womutwa arakira egyo ndwara ahonaho.” Translated: “There’s a harmful myth around here that Batwa girls have the power to cure HIV/AIDS through sexual encounters, a belief some infected men mistakenly hold.” ___A young female Mutwa, 21, from Kinyarushengye Settlement, Kashasha Town Council, Rubanda District.Third, overcrowded settlements and poor sanitation increase exposure to opportunistic infections and sexually transmitted infections (STIs). Without privacy, youth are often unable to access condoms or confidential health services, a context that increases the likelihood of unprotected sex. These environmental hazards are compounded by gender-based violence, which remains underreported. Fourth, educational exclusion is a crucial factor. Most Batwa youth drop out before secondary school due to early pregnancies among girls, poverty, or discrimination. As a result, their HIV literacy is very low, leaving them unprepared to negotiate safer

Weaving Indigenous Knowledge into Opportunity to Empower Batwa Girls By Resty Nabaggala, Davis Byaruhanga, Josephine Nantege, & Schorah Tumwebaze, & Reuben Twinomujuni 1 From Cultural Heritage to Economic Empowerment In the misty highlands of southwestern Uganda, particularly within the Batwa settlements of Birara in Kisoro District and Kinyarushengye in Rubanda District, a quiet revolution is unfolding, one that reclaims Indigenous knowledge as tools for economic empowerment and cultural revival. Historically marginalized by conservation policies that severed their ancestral ties to land and livelihoods, Batwa communities have faced systemic exclusion and economic hardship. However, Batwa girls are now reimagining ancestral knowledge not as static heritage but as vibrant capital, transforming herbal medicine, agroecological farming, artisanal crafts, honey products, and culinary traditions into proud businesses. These efforts go beyond mere survival; they represent a conscious redefinition of identity, independence, and intergenerational continuity. Led by the Africa Indigenous Knowledge Research Network (AIKRN) and supported by the Mastercard Foundation, this initiative highlights Indigenous Knowledge Systems (IKS) as sustainable and regenerative alternatives to extractive capitalist models. The cosmologies of reciprocity, ecological stewardship, and communal well-being support grassroots entrepreneurial efforts. In this context, Batwa girls’ enterprises serve as a practice of resistance and renewal. This blog synthesizes insights from field stories and data into five interconnected themes, each illustrating how dignity, success, knowledge, and entrepreneurship converge to empower Batwa girls and transform the development landscape. 2 Reclaiming Dignity: What Signifies Dignified and Fulfilling Work for Indigenous African Youth? For Batwa girls, the meaning of dignified work goes beyond just getting paid; it’s a sacred embrace of self-determination, cultural loyalty, and community support. In the lush regions of Birara and Kinyarushengye, young women view work as a moral and spiritual calling that must “honor our traditions, serve our people, and liberate us from dependency.” Roles traditionally held symbolic and economic importance, like herbal healing and oral storytelling, are being revalued as entrepreneurial pathways that affirm identity while generating income. These jobs are more than just economic activities; they are affirmations of existence in a world that has long overlooked Indigenous youth. As one herbalist powerfully said, “My medicine heals bodies and spirits, it is my inheritance and my future,” showing how ancestral knowledge becomes a way to gain dignity and social respect. This perspective aligns with African Indigenous philosophies where labor is connected to purpose, relationships, and cosmology. The revival of Batwa farming practices based on seed sovereignty and ecological wisdom further highlights this respectful approach to work, as girls grow strong crops that nourish both body and spirit. Likewise, beadwork and crafts are not only for beauty but also serve as memory tools, each piece a tangible record of ancestral history and cultural pride. Success, as envisioned by Batwa girls, is a multidimensional concept that emphasizes cultural integrity, relational responsibility, and personal fulfillment over material wealth. Unlike Western ideas of achievement, these girls see success as the ability to care for family, pass on knowledge, and reclaim agency while maintaining their Indigenous identity. “If I can feed my siblings, teach my craft, and be respected, I am successful,” one participant said, viewing effectiveness through a lens of communal care and spiritual harmony. Success is often judged by ancestral approval and the preservation of cultural practices, with girls describing their work as being “watched by the spirits” and “guided by the ancestors.” These spiritual elements highlight a worldview where achievement is relational, cyclical, and rooted in cosmological ethics. Education is also redefined as a community-centered approach to knowledge, where girls serve as protectors and transmitters of Indigenous knowledge through informal learning practices. “This is our university,” one peer educator said, framing learning within everyday life and intergenerational guidance. When market success occurs, it is celebrated not just for profit but also for its role in cultural preservation, where each sale is a conversation and each product a bearer of meaning. In this way, success weaves a fabric of resilience, reciprocity, and reverence. 3 Stimulated by Wisdom: How Indigenous Knowledge Transforms Marginal Communities The strategic mobilization of Indigenous knowledge by Batwa girls is not just an act of survival; it is a powerful redefinition of marginality into agency and exclusion into innovation. By transforming Indigenous Knowledge Systems (IKS) into small businesses, these girls are not only asserting their economic presence but also reclaiming epistemic legitimacy within Uganda’s development discourse. Herbalists, for example, are synthesizing ancestral remedies into marketable products that connect traditional healing with modern wellness, positioning themselves as guardians of both health and heritage. Culinary artisans are revitalizing Indigenous foodways, such as millet porridge and native greens, not as nostalgic relics but as nutritional solutions and cultural lessons. “We don’t just feed people, we teach them,” one girl remarked, emphasizing how food becomes a tool for education and empowerment. The commercialization of Indigenous knowledge, when ethically managed and community-owned, can become a means to invest across generations and build socio-economic resilience. Craft groups also serve as centers of cultural storytelling and economic cooperation, each stitch or wood carving representing survival, each motif a declaration of presence. In this context, Indigenous knowledge is not just an aside; it is central to redefining development, restoring dignity, and shaping futures rooted in justice and cultural continuity. The empowerment of Batwa girls through Indigenous knowledge is not just a minor effort; it represents a fundamental shift that redefines development from the margins. Dignified work, culturally rooted success, and the transformative power of IKS are not isolated factors; they are interconnected pillars of a comprehensive framework focused on justice-driven entrepreneurship. By reclaiming ancestral wisdom as economic capital, Batwa girls are not only resisting erasure but actively shaping futures that honor their identity, support their communities, and challenge prevailing paradigms. Their enterprises are more than just businesses; they embody epistemic sovereignty, ecological stewardship, and spiritual harmony. By integrating Indigenous knowledge into opportunities, these girls are creating a new language of empowerment, one rooted in resilience, reciprocity, and reverence. The global development community must listen, learn, and align with these voices, as they carry the wisdom of

The Reproduction of Entrepreneurial Knowledge in Africa ByIdris Adesanya Department of Philosophy University of Ibadan Africa’s crisis of economic underdevelopment is tied to the continent’s inability to sustain the reproduction of entrepreneurial knowledge, owing to the marginalization of endogenous systems of creating and transmitting such knowledge from one generation to another. The marginalization of endogenous entrepreneurial knowledge in Africa can be traced to the continent’s historical antecedents, which include the trans-Atlantic slave trade, the colonial legacy, globalization, coupled with modernization, lack of documentation and the consequent disregard for cultural worldviews, including indigenous entrepreneurial knowledge dynamics. Entrepreneurial knowledge refers to the skills, expertise and understanding required to start, manage, grow and sustain a business. Entrepreneurial knowledge is acquired through several means, such as formal education, mentorship, networking, self-study and experience. However, entrepreneurial knowledge in Africa is a social and cultural construct, existing as a product of cultural values, traditions, practices and power-dynamics. African traditional systems of entrepreneurship are often socially-oriented, based on communal values, initiatives, traditions and practices, which are directed towards the needs of the community. Products of entrepreneurial knowledge in Africa include textiles and fabrics, woodcarvings and crafts, food and beverages, amongst others.    The epistemology of entrepreneurship in Africa involves the study of the nature, sources and limitations of entrepreneurial knowledge in African cultures and societies. African entrepreneurship is deeply rooted in cultural and social contexts, with entrepreneurs adopting traditional knowledge and taking advantage of community relations to make economic earnings. Entrepreneurial knowledge in the African traditional context can be described as community-based knowledge, which is couched in the endogenous epistemic categories, thought-systems and traditions of the people. African endogenous entrepreneurial knowledge is context-specific, since it is internally generated and focused on benefitting the particular community from which it evolves. The communal spirit is considered as a driving force for entrepreneurs in some cultural contexts, while it could also place huge burdens on entrepreneurs. Most African cultures emphasize the importance of the communal orientation in entrepreneurship activities, which limits individual liberty to withhold entrepreneurial knowledge from the community. Even despite its massive theorization within liberal western epistemological framework, entrepreneurship is essentially a practice that captures the cultural and human capacity to manage resources for survival. Entrepreneurship has been in practice across generations and cultures, as evident in the organized trading systems, skills, arts and crafts and other cultural products that were commercialized in pre-colonial Africa, particularly prior to the trans-Atlantic slave trade  Among the Yoruba of West Africa, for example, there are three basic classes of indigenous entrepreneurs—those who commercialize natural skills, those who combine learning with innate skills to modify their inventions or products, and lastly those who commercialize activities of buying and selling. The first category of entrepreneurs includes groups of skilled men and women like the onílù or àyan (drummers), asunrárà or olórikì (the praise singers), agbẹ́gilẹrẹ (woodcraft, sculpture), onídìrí (hairdressers) and so on. These groups of entrepreneurs deploy their talents to earn intrinsic and extrinsic rewards. The second category of entrepreneurs combine learning with skills, through the modification of old ideas to produce unique products, geared towards achieving greater economic gains. The third class of entrepreneurs comprises of the itinerant traders (alájàpá) and the petty traders (aláròbo). The alájàpá deal with bulk sales, just like modern-day wholesalers, while the aláròbo are the retailers or middlemen who sell to the consumers.      Endogenous frameworks of reproducing entrepreneurial knowledge amongst the Yoruba include the family lineage system and apprenticeship. The three classes of entrepreneurs identified above were able to sustain their trades and skills across centuries through inherited knowledge passed across generations through the family lineage and training from childhood. The onílù or àyan, who engage in the practice and trade of drumming represent a family lineage that has chosen drumming as a traditional occupation, which also automatically becomes the occupation of any child born into the family. This same practice is extended to the asunrárà, agbẹ́gilẹrẹ, onídìrí and other family-based occupations in Yoruba culture. The reproduction of endogenous entrepreneurial knowledge in Yoruba culture through family lineage foreshadows the people’s metaphysical belief in ancestral heritage, since the ancestors are believed to play an active role in influencing their destiny and fortunes. The belief in ancestral heritage amongst the Yoruba is also reflected in the practice of iron metallurgy, involving the alágbèdé (producers of iron implements and tools) who traditionally worship the Ogun deity, who is considered as the first iron-smith. The retrogression witnessed in the practice of iron metallurgy, just like most other traditional skills and trades in Africa, is a consequence of the poor reproduction of entrepreneurial knowledge on the continent, due to the gradual marginalization of endogenous entrepreneurial systems and techniques, occasioned by power-dynamics, such as colonialism, modernity, globalization and neo-colonialism. However, the revitalization of endogenous entrepreneurial knowledge in Africa will require a process of constant revalidation of such knowledge systems to determine their continued relevance for entrepreneurial realities in both local and global contexts. This can be done, for instance, through the revitalization of the traditional means of transmitting knowledge across generations, such as the abandoned lineage and apprenticeship systems. The next step is to document and preserve such bodies of knowledge and traditions that have animated the means of livelihood of Africans over the years. A neat articulation and integration of endogenous entrepreneurial knowledge with formal education will aid the reproduction and re-appropriation of such knowledge in Africa. State support and funding for indigenous entrepreneurship will also help provide the required funding and resources for the promotion of endogenous entrepreneurship in Africa. Demand for local products should also be encouraged, to facilitate the development of innovative solutions that meet local needs.

Museums as Epistemic and Entrepreneurial Gateways By Olanike Onimisi Department of Theatre Arts University of Ibadan, Nigeria The traditions of our indigenous communities are at great risk of being forgotten in a fast-paced world highly dominated by new technologies and digital experiences. A recent visit to the National Museum of Unity, Ibadan, roused within me a mixed feeling of pleasure and pain. Having my many questions answered with such fine details got me ecstatic about my new understanding of the indigenous people, histories, cultures and traditions of southwestern Nigeria as well as those from selected ethnic groups in other parts of Nigeria; but there was the disappointment at the scant patronage and seeming lack of interest in the very significant indigenous artifacts on display. Museum visits in 21st century Nigeria seem to not be a delightful pastime, at least not where there are multiple games arcades, shopping malls and the ubiquitous internet-enabled access to social media. Even watching movies like House of Ga’a or Amina seems more intellectually entertaining, even without a clue of the historical provenance of the cultural artifacts or storyline grounding the film. Entertainment is enough! But how many people, especially young adults today, can boast of the basic capacity to narrate the cultural histories and/or identify indigenous objects peculiar to their places of origins or immediate communities? For most children and youths in Nigeria, weekends, holidays or even some after-school hours spent in the vibrant chaos of video games or at the cinemas watching the latest blockbuster film appears to be far more appealing than a quiet afternoon in a museum. Yet, these institutions serve as vital epistemic gateways, offering invaluable opportunities for young minds to explore and understand their indigenous knowledge. But who are we to blame for this epistemological gap? Following the reintroduction of History in primary and secondary schools’ curriculum in recent years, what are the structures put in place to ensure that learning is fun and engaging, beyond the textbooks? Museums, for example, are places to combine education and entertainment. As school pupils and students observe artifacts and exhibitions, they can ask questions and ponder more about what they have seen or interacted with; and this is an exercise capable of fostering critical thinking in them as individuals and as a collective. Also, while the English language remains compulsory in determining the academic progress of the average pupil or student, no indigenous languages are. Thus, the combination of governmental cluelessness about the significance of indigenous knowledge and the technological definition of the knowledge society articulates a dangerous disinterestedness in the epistemological utility of historical and indigenous knowledges. Postcolonial museums, like the National Museum of Unity, as well as the Odu’a Museum and Hall of Fame in Ibadan, have challenges too – like ossifying the knowledges about cultural artifacts, or parroting just one narrative on some of the symbols as if that is the only narrative available. Or not properly indexing the diacritics on Yoruba words and concepts (for example at the National Museum of Unity, “Ṣìgìdì” should not be rendered as “Shigidi”). Or worse still, not having sufficient collaborative engagements to keep refreshing the displays with loans and purchases that could bring audiences and deepen the epistemological interests in indigenous knowledges and symbolic discourses and ideologies.  These are possible reasons for the dismal attendance at local museums and cultural conservatories. For instance, it was obvious that the crowd pull witnessed most recently at the National Museum of Unity was due to the pottery-making workshop with Akin Potter, facilitated by the French Institute of Research in Africa (IFRA); which recorded attendance by school students having interactive and immersive learning experiences. The workshop featured hands-on exhibits where all participants not only explored the museum (especially the pottery section), but also had access to clay and pottery equipment, using the different methods taught to mold various objects original to them. Apart from such external initiatives, local museums need to have a revolving plan to attract audiences who must be kept coming in curated anticipation. Maybe the audiences who prefer the game arcades and epic films desire a different dynamic for showcasing their indigenous histories to be able to find it worthy of attention.  Perhaps, an entrepreneurial approach could significantly improve the role and importance of museums in the consciousness of the populace. One effective strategy would be for museums to adopt an intentional approach in curating their narratives and engaging with the online community. Using such modern technologies like the internet and social media (Instagram, X, Facebook, WhatsApp, Threads, TikTok, YouTube, etc.), where most people across the age spectrum primarily consume and disseminate information, could be a self-marketing strategy for museums; while young people can be incorporated into the museum’s operations – whether through internships, paid positions, or volunteer programs. Recruiting young people to serve as ambassadors for the museum can also further enhance its outreach, because these young marketers (or influencers, as they are now called) can leverage their familiarity with social media and modern communication skills to craft engaging content that resonates with their peers. The interests of younger demographics who are accustomed to digital experiences can also be tapped into by incorporating virtual tours and interactive exhibitions in the museum’s activities.  Mobile apps can also be developed to deliver complementary resources that pique people’s interest and encourage them to explore further and continue conversations long after the museum experience. Considering that funding is a major hinderance to arts programming in Nigeria, museums can generate revenue by manufacturing and selling replicas of the artifacts they exhibit. This will partly reduce their reliance on government funding or patron donations and provide employment opportunities and international exposure to the expert local artisans who will be making these replicas, while also allowing visitors to take pieces of history home with them and showcase local craftsmanship on a global scale. Another game-changer could be museum partnerships with organizers of major annual events like the Detty December – a period of celebration in Lagos featuring back-to-back parties,