My Beauty Best Teacher

In Sci-Cultura:
African Alchemy - the intersect between art and science in indigenous knowledge

In The Atlantic excerpts from the Steve Daniels book Making Do:

Images by Steve Daniels

Leonard is one of millions of entrepreneurs who rely on informal mechanisms in Kenya, where the informal sector comprises a full three quarters of the non-agricultural economy and produces over 90 percent of new jobs annually. Under severe material constraints, they are forced to improvise solutions to everyday problems that, from time to time, result in game-changing innovations that better address local needs. Informal artisans who engage in the production of goods are known as jua kali (Swahili for "hot sun") and have established entire ecosystems of production, from scrap sourcing to repair. The most advanced jua kali like Leonard have designed and built capital goods, such as lathes, that propel indigenous production forward. The jua kali have been largely ignored by formal institutions, regarded as a second-rate economy. Yet their drive for innovation, understanding of indigenous networks, and ability to work under extreme constraints make them ideal agents of industrialization.

Bright Simmons on adopting policies supportive of herbal medicine a key component of "indigenous industrial systems":

The policy in many African nowadays is to deemphasise brands and wherever possible to promote generics in order to rationalise costs and improve access (see an interesting take on the matter from Australia). For herbal medicines to attain the status of admission into national treatment regimes will require an unprecedented effort at standardization (see a common view from India).Ghana, for instance, has developed a basic herbal “pharmacopoeia”, which is in essence an inventory of plants and their well-tested medicinal properties. Such efforts would need to be intensified. Because until there is a clear record of carefully and systematically collated body of evidence tying some properly defined plant compound to medicinal outcomes, the integration of herbal medicines into the orthodox healthcare system would not be possible.

Ron Eglash, Egondu Onyejekwe,Christian Sina Diatta and Nfally Badiane (ENDA) are working on an initiative that:

Fractal design for Kitwe community clinic

...suggests that pre- modern, non-state societies were neither utterly anarchic, nor frozen in static order, but rather utilized an adaptive flexibility that took advantage of the nonlinear aspects of ecological dynamics. How might this potent formulation of indigenous knowledge be applied to problems in education and development? One method is to encourage its dissemination in development agencies. But decades of research have shown that a top-down approach to development, even that making use of indigenous knowledge, is often less effective than a bottom-up, "grass roots" approach. This project will create a framework in which to test the possibility that indigenous knowledge can be used in a boot-strapping approach to development. The term boot-strapping is typically applied to computer systems ("boot up the disk"), where a small program is able to self-install a larger system (from the phrase "pulling yourself up by your own bootstraps"). Similarly , we view a boot-strapping approach to development as one which begins with indigenous knowledge under local control, and self-installs modern technological abilities.

Nathalie Rothschild writes in Spiked:

...why are NGOs like Survival International and International Rivers, which are spearheading the protest against Gibe III, not focusing their efforts on lobbying for investment in smart, ambitious and truly sustainable solutions to prevent the disastrous, and avoidable, effects of floods which every year displace, kill and plunge thousands into poverty? Why are they opposing large-scale development projects – like dams – that could contain the impact of both droughts and torrential downpours?
The answer is because their interest in preserving the lifestyles of ‘indigenous peoples’ really means that they do not want Ethiopia and other poor nations to modernise and have what we in the West have: industrialisation.

George Ayittey writes in Harvard International Review:

In crisis-resolution, the African tradition entails consultation and decision-making by consensus. When a crisis erupted in a typical African village, the chief and the elders would summon a village meeting and put the issue to the people. There it was debated by the people until a consensus was reached. During the debate, the chief usually made no effort to manipulate the outcome or sway public opinion. Nor were there bazooka-wielding rogues, intimidating or instructing people on what they should say. People expressed their ideas openly and freely without fear of arrest. Those who cared participated in the decision-making process. No one was locked out. Once a decision had been reached by consensus, it was binding on all, including the chief.
These village meetings are indigenous African political institutions and commonplace across the continent. Despite their distinct names in various parts of the continent, the basic principles and methods employed are the same. In recent years, this indigenous African tradition was been revived by pro-democracy forces in the form of national conferences to chart a new political future in Benin, Cape Verde Islands, Congo, Malawi, Mali, Niger, South Africa, and Zambia.

In SciDev:

"When the new African Agricultural Revolution is eventually implemented, it is likely to be built on Africa's own indigenous technology and knowledge requirements and the nutrition and food security needs of its people," says an UNCTAD report...It recommends strengthening the 'innovation systems' — a wide range of interconnecting issues, from providing financial incentives and ensuring technology transfer to promoting education — for agriculture in each country in Africa. "This means enhancing links between knowledge research institutes to make sure any innovation they come up with is diffused to the farmer,"

R. Todd Johnson writing in Friends of Ethiopia:

Outside of direct relief aid and some of the amazing health and education research and development, much (perhaps most) of what is done in the developing world through non-profits and NGO's, could actually be accomplished through a business model, even if it would be harder to raise investment funding. Instead, someone begins selling tax subsidized and donor subsidized water pumps in Africa, because it is easier to raise the funding through tax deductible donations rather than through the rigors of proving out the business model for investment dollars, with the great result of increased deployment of inexpensive water moving technology in the developing world to aid rural farmers, but the negative results of (1) killing the market for future indigenous entrepreneurs attempting to sell water pumps at a profit and (2) locking a potentially valuable distribution channel in a non-profit, making it difficult for other for-profits to use.

"Africans don't see a reward system in place for being entrepreneurial. In fact, they view it as a matter of survival, not an opportunity to lift themselves out of poverty. Rather, what they learn at a very early age, is that in order to make good money, they should learn to speak English incredibly well and then maybe, just maybe, they can get a job driving for an NGO. In a few years, if they play their cards right, they might be able to land an NGO job as a project manager and even advance further."

In Pambazuka Ronald Elly Wanda makes a case for re-instituting the indigenous institution of traditional jurisprudence:

Ronald Elly Wanda

Since flag independence in the 1960s, African governments have been in a rush to normalise authoritarian rule and human rights abuses under the auspices of maendeleo (development) and economic growth. A short stroll in any African village today confirms that the globalised Western culture of justice delivery or innovation that most African leaders seem to trust has not improved the well-being of our local communities or delivered justice for them. On the contrary, it has often blocked viable indigenous innovation of cultures and suffocated African justice. Here in East Africa, cultures of innovation have largely accrued from the jua kali (informal), and not the formal sector. Indigenous cultural innovations have also been at the centre of development in most highly indebted poor countries (HIPC), such as in Uganda or its slightly richer sister Kenya, notably because of wanainchi (citizens) exceptionally limited access to capital.
As such, when it comes to delivering justice in Africa, we ought to revise our priorities by doing away with existing preconceived ideas that might have worked within the European cultural setting. They have clearly not worked in the face of the socio-cultural heritages of African societies, and neither has the opposite, the Africanisation of Western concepts of justice delivery.

Is the Government in Accra about to shoot itself and cross-border integration in the foot? Thompson Ayodele and Olusegun Sotola of IPPA write:

The Ghana Investment Protection Council, GIPC, recently revived a regulation that requires foreign-owned businesses based in Ghana to raise at least $300,000 before they are allowed to operate. These measures are imposed to shield indigenous business owners from foreign competitors. This is hinged on the belief that there is a need to curtail the influx of neighbouring countries‘ nationals from crowding out local business interests and creating job loss for Ghanaians.
Although the argument that the policy is designed to witch-hunt the nationals of any country has been debunked by the Ghanaian authorities, industry watchers and experts are not convinced. What is evident in view of the investment pattern is that the regulation is directly aimed at local entrepreneurs from West African countries who want to invest in Ghana and not against Chinese or Indian entrepreneurs whose chunk of foreign investments‘ loans are guaranteed by their governments. Thus, raising the specified amount won‘t be a problem for the Chinese and the Indians. By and large the policy will have more direct bearing on small and medium, scale businesses owned by nationals of West African countries as they do not enjoy the protection offered by their Chinese and Indian counterparts.

In Scidev:

Most endangered livestock breeds are in developing countries, where they are herded by pastoralists or tended by farmers who grow both crops and livestock on small plots of land. Faced with a daily struggle to survive, many of these farmers are unlikely to prioritise conservation of their rare breeds — at least not without significant support...Documenting and conserving this diversity — of cattle, goats, sheep, swine and poultry — is just as essential as the maintenance of crop diversity for ensuring future food supplies in the face of health and environmental threats.

In conversations with Art-World acquaintances I had asserted: "Till we develop economically and build thriving economies a vibrant indigenous Art Market is dead on arrival". a post by Bunmi Oloruntoba echoes those thoughts of mine:

The dream of sustainable development, i guess, is for African economies to grow to empower and expand an Africa bourgeoisie, and to see, in terms of art, Africa's institutions and exhibition spaces grow in response to this growing bourgeoisie, their increased buying power and thirst for new affirmations and identities. Until then, Africa's artists will forecast the weather of their societies in response to and as an extension of the exhibition spaces and appreciative centers of West