Blog Series

Advancing Gender Equity in Research, Innovation, and Beyond The Mastercard Foundation Research and Learning team invites you to its Research and Learning Seminar on the topic: Advancing Gender Equity in Research, Innovation, and Beyond Date: Wednesday, June 4, 2025 Time: 2:10pm – 3.00pm WAT (GMT +1) To register and participate: https://mastercardfdn.zoom.us/webinar/register/WN_xaoC5YMiTiuq_vJmo87yNA

Indigenous Knowledge Systems at the Movies: Surviving with Games Adeshina Afolayan We usually think of games as means of entertainment. We are right. Have we ever connected them to our survival, or as a critical factor in survival? Not really. Then you have to watch the Hwang Dong-hyuk’s Squid Games (2021, 2024). And then watch Tunde Kelani’s Agogo Èèwọ̀ (Taboo Gong, 2002). Both movies speak to different dimension of indigenous knowledge systems and the products they evolved as means of sociocultural cognition. It is however in Moana I & II (2016, 2024) that indigenous knowledge, sociocultural cognition and communal survival come together. The Squid Game is very scary and troubling. Deaths. Killings. Deception. Injustice. It is a tragicomedy at its highest form. It has to be to become Netflix’s most watched series of 2021. You laugh at a point when adults are trying to master children’s games. And then the next, you are screaming with the characters when bullets tore into them. There are those of them who played these games and master them as kids. And there are those who never knew about them. And yet, their survival literally depends on winning those games. These were indigenous games that were probably scorned given the onslaught of, say, the video games. The group of five games—ddakji, biseokchigi, gonggi, paengi chigi and jegichagi—constitutes part of the traditional set of games that the indigenous Korean society bequeathed to the modern Koreans. Their deployment in the Squid Game tells us two things. One, traditional games evolved as part of a general sociocultural dynamics that enabled the indigenous societies to not only entertain themselves but to also articulate a holistic framework of mental and physical health and wellbeing that tied games to human flourishing. Two, and most fundamental, Hwang Dong-hyuk, the film’s director, alerts us to the significance of drawing on the indigenous resources as a means of making culturally relevant films that speak our modern exigencies. Drawing on indigenous resources is the stock-in-trade of Tunde Kelani, one of Africa’s most prolific filmmakers. The kind of terror that Tunde Kelani evokes is different from the one that suffuses the Squid Game. But the objective is the same: we will all neglect the indigenous to our collective detriment. Both Ṣaworo Idẹ (Brass Bell, 1999) and Agogo Èèwọ̀ deploy the motif of the tradition drum and gong as significant signifier of what the indigenous might be saying to the modern—or more precisely, how the indigenous has morphed into our current understanding of who we are and what we can achieve with what we have. Ṣaworo Idẹ opens with the beating of the brass-belled drum, and the inscription, “This is the parable of the drum as the voice of the people.” However, in Agogo Èèwọ̀, the filmmaker inserts a new dimension of children game songs, like the Kànnàkànnà song that is sung to the spinning of the yo-yo. Such songs not only provide light entertain for kids, but they also encode cultural wisdom on sociopolitical events and circumstances. Like the Jogbo society depicted in Ṣaworo Idẹ and Agogo Èèwọ̀, the song games of the children also form a critical part of the larger efforts at sanitizing such a society by relying on the indigenous cultural resources that would not have been considered effective. The song games inculcate in the children a sense of civic responsibility that enable them to guide and guard their rights and the well-being of their polity against those who would undermine their very existence. Moana articulates an ancient Polynesian myth to tell the story of survival of a coastal village and her people. The beauty of the movie is that it allows us to see how traditional practices could both be entertaining and also enabling. The games are actually derived from the Polynesian and Samoan mythology, and they represent how these cultures navigate their complex realities, make meanings out of them while also enjoying themselves. The Eli le palai or “dig the yam”, for example, derives from the Samoan myth of origin—how Palai, the yam, offered to help Pili save his sister, Sina, from being eaten by Tuifiti the King of Fiji. Palai started growing from the ground and the people began harvesting it until the famine in the land was conquered. The entire storyline of Moana therefore effectively outlines a mythology of meaning, progress and survival—how a people tell their own stories to make sense of their indigenous knowledge, cognition and development. But there is a larger point I am making. Films serve a larger and more fundamental avenues for making a case for the propagation of the significance of indigenous knowledge system and their multidimensional capacities to influence and inflect our modern existence. In the Squid Game, those who had played the traditional games as kids were able, at least, to momentarily survive, even though their survival was moderated by their greed which eventually led to their death. In Agogo Èèwọ̀, the song games tether the children to a sense of social responsibility. In Moana, the games are parts of a larger mythology of existence and survival. Thus, beyond conferences, essays, colloquia, and academic activities that have served as the mainstay of the advocacy for pushing the boundaries of Indigenous knowledge systems, the African Indigenous Knowledge Research Network (AIKRN) can articulate an even more effective strategy that requires a sort of partnership with recognized filmmakers across Africa. This partnership requires filmmakers whose cultural nationalist credentials could enable a viable and ongoing collaboration on not only the deployment of African Indigenous knowledge systems as a significant source of storytelling, entrepreneurship or existential survival and meaning making (in ways that will enable the filmmakers themselves to be aware of the dangers of simplifying their fundamental importance), but also an elaboration of their utility as means of making sense of modern exigencies and projecting into the future cinematically. The collaboration is also important as a vehicle for educating the society about how the indigenous resources of African societies could reorient our entrepreneurial and

Empowering Maasai Entrepreneurship through Indigenous Knowledge The Maasai community in Tanzania’s Monduli District offers a vibrant example of how Indigenous Knowledge Systems (IKS) can fuel sustainable entrepreneurship and economic growth. Our recent studies in the villages of Mti Mmoja and Arkatani underscore how traditional practices, ranging from livestock management and beadwork to herbal medicine are important not only for preserving cultural heritage but also for driving local economic development. Harnessing Tradition for Economic Growth Livestock keeping remains central to the Maasai economy, incorporating techniques such as rotational grazing, which sustain pasturelands and livestock health. Women significantly contribute through beadwork, crafting jewelry that resonates with cultural identity and finds a ready market among tourists in Arusha and nearby national parks. Similarly, traditional herbal medicine, once primarily community-oriented, is emerging as a lucrative entrepreneurial avenue due to rising demand across urban centers and neighboring regions.   Overcoming Challenges Despite these promising developments, the Maasai face substantial hurdles. Youth disengagement with traditional knowledge, driven by urbanization and formal education systems, threatens the continuity of vital skills. Infrastructure limitations further restrict access to markets, hampering growth and sustainability. Women’s entrepreneurship faces additional barriers due to cultural restrictions on property ownership and limited financial literacy. Opportunities for Change However, these challenges open doors to significant opportunities. Improved market access and infrastructure development, such as roads and dedicated marketplaces, could exponentially increase the reach and profitability of Maasai crafts and products. Incorporating indigenous knowledge into formal educational curricula can bridge the generational gap, empowering youth to harness traditional skills alongside modern entrepreneurial strategies. Community-driven initiatives like Savings and Credit Cooperative Societies (SACCOS) and Village Community Banks (VICOBAs) have proven essential for supporting local entrepreneurship, particularly for women. Additionally, collaborative efforts with NGOs such as OIKOS East Africa have demonstrated effective integration of indigenous pastoral methods into broader environmental and economic strategies. Recommendations for Sustainable Development To sustain and enhance these positive outcomes, targeted policies must be implemented: Formal recognition and protection of indigenous knowledge and cultural products through intellectual property frameworks. Enhanced infrastructure investments to support better market access and tourism. Financial empowerment initiatives specifically aimed at women and youth entrepreneurs. Integration of indigenous knowledge into educational systems to ensure its transfer and evolution. Climate-resilient practices to counter environmental challenges such as drought and pasture depletion. Moving Forward By valuing and systematically integrating indigenous knowledge into modern economic practices, the Maasai communities in Monduli District can foster resilience, cultural preservation, and economic prosperity. Stakeholders, including government entities, development partners, and local leaders, must collaborate to ensure the thriving future of Maasai entrepreneurship, creating a model for communities worldwide. Join us in advocating for sustainable growth through the empowerment of indigenous communities. Together, we can ensure that the rich heritage and entrepreneurial spirit of the Maasai continue to thrive.

How to enhance agency and entrepreneurial skillsets among the Batwa of Uganda By Judith Irene Nagasha The Batwa, an indigenous people of Uganda, are among the most marginalized communities not just in the country, but in the whole world. Nestled in the impenetrable forests of Bwindi and Mgahinga in southwestern Uganda, the Batwa have historically lived as hunter-gatherers, often relying on the rich natural resources of their ancestral lands. However, their displacement from these lands in the 1990s, when the Ugandan government gazette their traditional forests as national park, marked the beginning of a long struggle for survival, identity and empowerment. Today, the Batwa community grapples with severe socio-economic challenges, ranging from limited access to education and healthcare to extreme poverty and social exclusion. Despite these hardships, Batwa women, in particular, exhibit remarkable resilience and possess an entrepreneurial spirit that, if properly harnessed, could transform their lives and uplift their communities. Following a study we have conducted titled: “Women’s Agency and entrepreneurial skill empowerment among the Batwa Indigenous community of Uganda,” this blog post explores the significance of women’s agency and entrepreneurial skill empowerment among the Batwa, highlighting the challenges the face and the opportunities that lie ahead. We are convinced that our findings can help augment and support Batwa women in improving their entrepreneurial skill sets. The Resilient Spirit of Batwa Women In the Batwa culture, women are the custodians of wealth of traditional/indigenous knowledge and skills. These have been passed down through generations. From crafting intricate beadwork and pottery to harvesting and utilizing medicinal plants, our study finds that these women have a deep connection to their environment and a unique understanding of local resources. This knowledge, coupled with their resilience and adaptability, forms the foundation of their entrepreneurial potential. However, the transition from a forest-dwelling lifestyle to a one that requires integration into a modern economy has not been easy for the Batwa. Over the years, they have been displaced from their ancestral lands. And this means they have struggled to find alternative livelihoods in an unfamiliar socio-economic landscape. Despite these challenges, Batwa women continue to innovate and create, drawing on their cultural heritage to produce goods that are not only unique, but also culturally significant. Challenges to Entrepreneurship The entrepreneurial journey of Batwa women is fraught with numerous obstacles. Key among these is the lack of access to financial resources. Traditional financial institutions often view the Batwa as high-risk clients due to their marginalized status and lack of collateral. As a result, Batwa women have limited opportunities to access credit, making it difficult to start or expand their businesses. Gender-based discrimination and inequality further exacerbate the challenges faced by Batwa women. In many indigenous communities, including the Batwa, patriarchal norms often restrict women’s participation in economic activities and decision- making processes.This marginalization is compounded by low levels of formal education and training, which limit their ability to engage in more lucrative entrepreneurial ventures. Additionally, our study has found out that Batwa women face significant barriers in accessing markets and networks. The remote locations of their communities and the lack of infrastructure, such as roads and communication systems, make it difficult for them to reach potential buyers or suppliers. This isolation limited their market reach and reduces their opportunities for growth. Balancing entrepreneurial activities with household responsibilities is another major challenge we found out from our study. Batwa women are often the primary caregivers in their families, responsible for tasks such as child-bearing, cooking, and fetching water. These duties leave them with time and energy to dedicate to their businesses, hindering their ability to scale up and succeed. How Women’s Agency can empower the Batwa Women’s agency, or the capacity to make decisions and act upon them, is a crucial factor in their empowerment. For Batwa women, strengthening their agency involves increasing their control over resources, enhancing their decision-making power, and improving their ability to negotiate better outcomes for themselves and their families. For instance, community-based organizations and NGOs working with the Batwa have recognized the importance of women’s agency in driving entrepreneurial success. These organisations have implemented various initiatives aimed at empowering Batwa women, including literacy and vocational training programmes, microfinance schemes, and leadership development workshops. One notable example is the Support for Women in Agriculture and Environment (SWAGEN), which has launched initiatives to support Batwa women in producing and marketing clay cooking stoves.  These stoves are not only environmentally sustainable but also commercially viable, providing women with a source of income while promoting the conservation of local resources. Another organization, the United Organization of Batwa Development in Uganda (UOBDU), has focused on enhancing the advocacy skills of Batwa women through paralegal training. This training equips them with the knowledge and tools to navigate legal systems, secure land rights, and advocate for their community’s needs. By empowering women to stand up for their rights, UOBDU is helping to strengthen their agency and improve their socio-economic status. Opportunities for Entrepreneurial Growth Despite the challenges, there are significant opportunities for Batwa women to grow their entrepreneurial ventures. The increasing global demand for sustainable and ethically sources products present a promising market for the unique goods created by Batwa women. Their products, which are deeply rooted in their cultural heritage, resonate with consumers who value authenticity and sustainability. Digital platforms and e-commerce also offer new avenues for  Batwa women to reach a wider audience. By leveraging technology, they can overcome the geographical limitations that have traditionally restricted their market access. Training in digital literacy and e-commerce can enable them to sell their products online, connect with global buyers, and expand their businesses beyond their local communities. Moreover, the growing recognition of the value of traditional knowledge and products provides Batwa women with an opportunity to capitalize on their cultural assets. Collaborations with cultural institutions, museums, and tourism organizations can help promote their crafts and attract customers interested in indigenous art and culture. Is a Gender-Responsive Approach to Empowerment possible? To fully realize the entrepreneurial potentials of Batwa women,

Networking priorities for African indigenous knowledge – Blog Series, No. 1 Wole Oladapo, PhD Research Associate, Africa Indigenous Knowledge Research Network Shirley Williams became a full professor in 2003. She rode the wealth of her indigenous knowledge to that prestigious title. Now, at 85, she is a professor emeritus of Indigenous studies at Trent University in Canada. Hers is one testimony out of many that attitudes towards Indigenous knowledge are fast changing. And it is changing even in unexpected places! The United Nations (UN) is clear about this fact when presenting the Sustainable Development Goals (SDGs). In the 2030 Agenda for Sustainable Development, the UN presents indigenous knowledge as complementary to mainstream approaches. It is no longer considered antithetical. This is a big win for all Indigenous peoples across the world. For Africa, this development presents an important opportunity to promote our indigenous knowledge systems. African Indigenous communities have individuals like Shirley Williams in various aspects of life. However, Africa is yet to have systems that recognise such individuals as custodians of valid knowledge. The good thing is that local African institutions can lead the way in addressing this challenge, just as universities, institutes, and academies in other climes are doing. To this end, the African Indigenous Knowledge Research Network (AIKRN) was formed as a network of African and Canadian universities. With its base at the Institute of African Studies, Carleton University in Canada, and with support from the Mastercard Foundation, the Network mobilises stakeholders to reflect on the present state of African indigenous knowledge systems. It challenges them to present convincing justification for the continued relevance of African Indigenous knowledge systems. AIKRN is an assembly of practitioners, researchers, research groups, institutions, non-governmental organizations and Indigenous communities that seek to demonstrate to the world with empirical evidence that African indigenous knowledge systems are no less knowledge systems. Interestingly, indigenous knowledge is gaining popularity elsewhere within the mainstream knowledge systems. If this development says anything to us, it is that indigenous knowledge is not antithetical to scientific knowledge. Indigenous knowledge is neither mysticism nor superstition. It is knowledge with which people live and make sense of their daily lives. If African indigenous knowledge will thrive, it must find expression within our mainstream knowledge systems. It is encouraging that some African institutions are already working hard towards this. One heartwarming example is the Indigenous Knowledge Systems Centre . It is a partnership of five South African universities: North-West, UNISA, Kwazulu-Natal, Limpopo, and Venda. The Centre explores “local skills, understandings, philosophies, technologies, and knowledge.” The universities use simple criteria to guide their activities. The communities that they study have unique knowledge and skills. The communities guide their daily lives with their local knowledge and skills. They use their skills to solve diverse problems. The problems include agriculture, natural disaster control, food security, and climate change. Like these five South African universities, there are others scattered across the continent that are equally engaged in great indigenous knowledge initiatives. While individual efforts are great, Africa needs this indigenous knowledge collaboration now more than ever before. As a continent, we have spent some time chanting “African solutions to Africa’s problems.” As exciting as singing one’s praise could be, it does not solve one’s real-world problems. It is time we worked together to show the world that African solutions are indeed solutions. Youth unemployment remains one of Africa’s wicked problems. As of 2023, more than 10 out of every 100 willing and able young Africans were unemployed. These young Africans are turning to the digital industries for productive employment. However, many of them do not know that there are job opportunities within African indigenous knowledge systems. Groups at AIKRN are already working hard to connect young Africans to these less-known opportunities. If you want to be part of this effort, you can join AIKRN here. Download The Networking priorities for African indigenous knowledge Document Here