Search Results (12)

Sustainable rural development seeks to balance social, economic, and environmental needs in rural areas, improving the quality of life of communities and the long-term protection of natural resources. Indigenous local solutions give place to grassroots entrepreneurial initiatives, which together with associative and economic integration are key factors for agricultural production, transformation of products, self-consumption, and commercialization. This study was done in Hñähñu communities with the aim to test if participative workshops based on detonating questions are an effective approach for developing entrepreneurship agriculture initiatives of self-managed social enterprises. The initiatives were proposed by the communities to solve local problems. Three initiatives arose: (1) a community seed bank of local species associated with the Milpa including agave; (2) reforestation with agave to produce agave shoots, leaves, and sap; and (3) a company to produce agave-sap syrup. The participants, based on their traditional knowledge, developed the projects, including economic evaluation, risk analysis, and environmental aspects. Some impacts are the conservation of soil and endangered landraces, accessibility to quality seeds not commercially available, building of local organizational and entrepreneurial capacities, strengthening the community, improving the family’s income, recovery of traditional agroecological techniques, and conservation of agrobiodiversity. In conclusion, the methodology is effective for the Indigenous communities to develop initiatives for sustainable self-managed social enterprises. Full article

Our study investigates the drivers that foster the emergence of entrepreneurial responses to climate change among Indigenous communities. Indigenous peoples possess distinct worldviews and approaches to enterprise that prioritize community well-being and environmental stewardship over individual profit. Conventional entrepreneurship theories do not adequately capture Indigenous business approaches, leaving a limited understanding of how Indigenous communities merge traditional ecological knowledge with entrepreneurial activities to adapt to climate challenges. Through a systematic literature review (65 articles) and a case study of six Sri Lankan Vedda communities, we identified 15 key drivers that shape Indigenous climate-adaptive ventures and categorized them under five themes: (1) place-based relationships (resource stewardship, territorial connections, environmental risk factors); (2) intergenerational learning (traditional knowledge transfer, adaptation learning, collective experience); (3) community institutions (social networks, institutional support, overcoming the agency–structure paradox); (4) collective capacity (access to information, access to capital, community-oriented entrepreneurial traits); and (5) culturally aligned venture strategies (Indigenous business models, traditional products, local market relationships). Our study demonstrates how Vedda communities integrate entrepreneurship with cultural values to enhance climate resilience. Our research advances the field of Indigenous entrepreneurship while providing insights for policymakers and practitioners to support culturally appropriate climate adaptation strategies that enhance both community well-being and environmental sustainability. Full article

This article analyzes the implementation of the National Financial Inclusion Strategy (NFIS) and its alignment with Sustainable Development Goal (SDG) I: Eradicate poverty. Despite the progress achieved, structural gaps persist and substantially limit the NFIS’s contribution to poverty reduction, especially among rural, indigenous, extreme poverty, and other vulnerable groups. The article employs a mixed methods approach combining qualitative and quantitative techniques. On the qualitative side, a hermeneutic documentary analysis of the NFIS and related regulations was carried out, with a critical textual interpretation supported by specialized software. Quantitatively, descriptive statistical techniques were applied to analyze official financial inclusion indicators—methodological integration was achieved through analytical triangulation under a concurrent mixed methods approach. The progress of initiatives under the NFIS was evaluated, identifying limitations such as the digital divide in rural areas, limited financing for Micro and Small Enterprises, gaps in financial education, and growing exposure to digital fraud. Although the NFIS promotes greater access to financial services, it does not explicitly focus on the poorest and most excluded populations. Therefore, it is recommended that the objectives and indicators of the NFIS be reformulated to focus on universal access and effective use of financial services by the population in extreme poverty and chronic exclusion. In addition, a strategic articulation with social protection policies is necessary, as well as promoting culturally relevant microfinance and inclusive finance models, strengthening consumer protection, and consolidating public–private alliances in high-poverty areas. Finally, strong monitoring and accountability are also key. Full article

Indigenous peoples are groups with different cultural and social characteristics that share inherited ties to their homeland and natural resources. They have their own understanding and cultural experience that amounts to traditional ecological knowledge. The aim of this study is to identify the impacts of traditional ecological knowledge on indigenous people. Two main databases, namely Web of Science and Scopus, were used to conduct a systematic literature review. From the findings and analysis, two themes and eleven sub-themes were identified. The first theme is economic activities, including six sub-themes: sources of income, employment opportunities, offering products to vendors or buyers, providing market value, providing low treatment cost, and providing opportunities to develop micro-enterprises. The second theme is health, with five sub-themes: supporting food security, harvesting country food, food or plant benefits, perceived health or medicinal purposes, and livelihoods of the indigenous people. In conclusion, traditional knowledge can play an important role in contributing to the livelihoods of indigenous people. In general, traditional knowledge can help indigenous people to improve their quality of life, especially those who rely on natural resources to survive, by offering secure and supplemented food, for instance, as well as a source of earnings, crucial for food security during hard times. Additionally, traditional knowledge of wild edible and medicinal plants can play a significant role in a community’s capacity to remain resilient and be preserved for future generations. Full article

Indigenous people and communities are establishing social enterprises to address social disadvantage and overcome health inequities in their communities. This review sought to characterize the spectrum of Indigenous social enterprises in Australia, New Zealand, Canada, and the United States to identify the operational models and cultural values that underpin them and their impact on Indigenous health and wellbeing. The scoping review followed Arksey and O’Malley’s six-stage methodological framework with recommended enhancements by Levac et al. underpinned by Indigenous Standpoint Theory, and an Indigenous advisory group to provide cultural oversight and direction. Of the 589 documents screened 115 documents were included in the review. A conceptual framework of seven different operational models of Indigenous social enterprises was developed based on differing levels of Indigenous ownership, control, and management: (1) individual, (2) collective, (3) delegative, (4) developmental, (5) supportive, (6) prescriptive and (7) paternalistic. Models with 100% Indigenous ownership and control were more likely to contribute to improved health and wellbeing by increasing self-determination and strengthening culture and promoting healing than others. Indigenous social enterprises could offer a more holistic and sustainable approach to health equity and health promotion than the siloed, programmatic model common in public health policy. Full article

Uncontrolled waste disposal sites remain prevalent in low- and lower-middle-income countries, with organic waste constituting between 50 and 80% of the total openly dumped waste volumes. Waste-to-wealth initiatives focused on biowaste enterprises through female entrepreneurs can advance the eradication of open dumps while creating economic opportunities. This study, therefore, proposes an organizational model that leverages Indigenous female institutions, circular economy concepts, and a closed-loop biowaste management technique that mitigates the open-dump challenge. The Indigenous female entrepreneur (IFÉ) business model leverages circular economy and social circular economy models in the application of a low-tech insect-based biowaste conversion that valorizes municipal solid waste into products that can be reintegrated into the environment and community. The model will be utilized in a Tanzanian pilot study using co-production strategies to derive a sustainable biowaste enterprise. Co-production sees users as authorities in their own circumstances and treats them as primus inter pares with experts, thus facilitating the integration of the relational element of Indigenous societies and motivating cultural appreciation. Conversely, co-production will necessitate revisions to the model in every location where it is applied. The model was successfully test-run in a high-income country, but future research, including the pilot study, will validate the model and highlight innovations. Full article

There is urgent need for a new model to address the housing crisis in remote Australian Indigenous communities. Decades of major government expenditure have not significantly improved the endemic problems, which include homelessness, overcrowding, substandard dwellings, and unemployment. Between 2017–2020, Foundation for Indigenous Sustainable Health (FISH) worked with the remote Kimberley Aboriginal community, Bawoorrooga, by facilitating the co-design and co-build of a culturally and climatically appropriate home with community members. This housing model incorporates a program of education, health, governance, justice system programs, and land tenure reforms. Build features incorporate sustainable local/recycled materials and earth construction, and ‘Solar Passive Design’. The project faced challenges, including limited funding, extreme climate and remoteness, cultural barriers, and mental health issues. Nevertheless, the program was ultimately successful, producing a house which is culturally designed, climatically/thermally effective, comparatively cheap to build, and efficient to run. The project produced improvements in mental health, schooling outcomes, reduced youth incarceration, and other spheres of community development, including enterprise and community governance. Co-design and co-build projects are slower and more complex than the conventional model of external contracting, but the outcomes can be far superior across broad areas of social and emotional wellbeing, house quality and comfort, energy consumption, long-term maintenance, community physical and mental health, pride, and ownership. These factors are essential in breaking intergenerational cycles of poverty, trauma, and engagement with the justice system. This paper provides a narrative case study of the project and outlines the core principles applied and the lessons learned. Full article

The decolonial discourse around Christianity must not avoid dealing with Whiteness if there is going to be any fruitful decolonization. Colonialism and the Western missionary enterprise were not necessarily two distinct and unrelated entries to precolonial Kenya. How then did Christianity, for decades, live side by side with colonialism? In this article, we contend that Colonialism in Kenya could not have been possible without the missionary enterprise activity. The impact of that unholy relationship is felt and sustained in contemporary forms of violence. Unfortunately, critics of such a discourse dismiss the decolonial efforts in African Christianity citing intellectual activism. Such voices of dissent may not be far from the truth as Jesus’ ministry involved elements of activism. Whenever he confronted oppressive institutional structures, he used activism tempered with a degree of pacifism. Looking at the history of historical injustices in Kenya, we see instances whereby missionary Christianity conveniently abetted injustices for colonial structures to sustain the oppression of the indigenous Africans. Such injustices have been unresolved to date because the oppressive structures are still in place in the shape of neocolonialism. Land, for example, is a present source of conflict in Kenya. In the precolonial African ontology, the land was in harmony with the people. For land to be taken away from its owners, a separation of the people from the land had to happen. This was facilitated by a Christian theology that created existential dualism, violently separating the African bodies from their souls and the person from the community. Hence, Christian doctrine that emphasized ‘saving souls’ and ‘personal salvation’ was entrenched. This separation and fragmentation are fundamental to Whiteness. Whiteness universalizes truth, even theology; it puts a face of neutrality that obscures specificity. Such has made the church uncritical of oppressive and unjust political structures. Whiteness realizes that it is hard to enter into something that is in harmony. Therefore, separation needs to happen for Whiteness to succeed. Unfortunately, much of our theological understanding today is tempered with a neocolonial mindset that separates the soul from the body for Christian triumphalism. It anesthetizes the pain of oppression with the eschatological promise of future deliverance. This paper will analyze the impact of Whiteness in Kenya during and after colonialism to demonstrate how the British explorer–settler–missionary alliance ‘oiled’ the religious and economic disenfranchising of African people. Secondly, it proposes a political theology that will restore ‘Shalom’ in a socially, economically, and spiritually broken country. It is such a theology undertaken in Africa that will confront oppressive structures and identify with the marginalized communities in Kenya. Full article

This study examines the university–community alliance with regard to experiential learning activities that may be used to enhance the competencies of agricultural extension postgraduate students (AEPS). Through research and alliance, university education provides agricultural extension students with ideal learning spaces to explore cause-related social, economic, and sustainability aspects of agriculture. The objectives of the study were for the AEPS to work on community farms for between six to eight weeks, to identify production challenges, and to attempt to solve problems using a participatory action research (PAR) approach. Students collected data daily, using parameters that included types of agro-enterprise, agricultural practices, observation and control of pests and diseases, identification, and control of weed infestation types, control of predators, and management of various security challenges. Social media were also used to share posts (pictures and videos) of the various project activities with the public for discussion and knowledge sharing. Findings show that there was an improved relationship between the students and their community collaborators. All participants mutually benefited from the programme; students gained indigenous farming knowledge from the farmers, while farmers benefited from the scientific approaches to solving common farming problems employed by the students—mostly improvised technologies with local content. Both the students and the farmers learned from the knowledge shared by various followers on Facebook, who gave suggestions to address some of the challenges posted on social media. The programme advocates the need to shift from a mostly rigid, conventional curriculum to a more dynamic, interactive one, which embraces active experimentation with theoretical knowledge. It underscores the significance of experiential learning for developing students’ technical competencies. The success of the programme could influence curriculum development and re-design to accommodate more experience-based modules. Full article

This article follows a humanistic management approach to analyze how indigenous social enterprises contribute to building sustainable rural communities. To this end, I first explore the process of how these entities were formed and developed the necessary capabilities to generate such outcomes. Then, I examine the strategies indigenous social enterprises create to engage in value creation activities with the community and their main outcomes. Such outcomes are finally classified by the problems they addressed according to the Sustainable Development Goals (SDGs), since one of the gaps in the literature indicates a lack of studies that relate specific SDGs with the outcomes of social enterprises in developing countries. This article follows a qualitative approach, a case study research strategy, and uses semi-structured interviews as the main data collection instrument. Evidence from four cases of indigenous social enterprises in Latin America suggests that these entities originate as a result of a major crisis that affects the dignity of the individuals and compromises the socio-economic dynamics of the communities. Second, local leadership urges a response that takes the form of a social enterprise that follows local principles and governance and pursues dignity protection, sustainability, and cultural reaffirmation. As a result, the communities have increased their levels of well-being and sustainability, linked to SDGs such as good health, decent work, reduced inequalities, public infrastructure, sustainable communities, and partnerships for the goals. This article also sheds light on how a humanistic management approach can contribute to a better understanding of the dynamics of social enterprises, as these humanistic principles and practices seem to be naturally promoted by social entrepreneurs. Full article

With an ongoing interest in developing northern Australia, we undertook a beef situation analysis to assist the Cooperative Research Centre for Developing Northern Australian in tailoring their investment decisions. The northern beef industry is dominated by rangeland enterprises that include family farms, indigenous pastoral enterprises and large corporate interests. The analysis was a whole of supply chain examination of current practices, strategies and plans. It included consultation with producers, industry groups, research organisations and government departments. The competitive advantages of the northern beef industry are its adapted production systems, low cost base and geographic positioning that allows it to take advantage of south-east Asian markets. However, the inherent low productivity, high capital costs and over reliance on a small number of markets make it vulnerable to market shocks. We found that the industry faces challenges in maintaining profitability and the ability to translate research to practice to enhance productivity its social license to operate. The review makes recommendation under four themes: There is an ongoing need for research and develop for profitability and productivity gains for the top businesses; There is a need to improve the translation of proven R and D to farm practice for the majority of the northern Australian beef industry; There is a need to support and develop business cases for economic enabling infrastructure to allow the northern Australian beef industry to remain competitive and intensify production, and; There remains some regulatory reform and derisking required to support investment in the industry and allow diversification. Full article

Dominant conceptions of solidarity economy, social enterprise, and innovation (SSEI) remain poorly positioned for understanding the diverse models emerging across the global South. The purpose of this paper is to examine the power relations between the global North and South in the production and dissemination of SSEI knowledge, highlighting the importance of recognizing alternative discourses in the global South. This contextual analysis is developed through consideration of the construction of the hybrid SSEI model in Colombia, drawing upon postcolonial theory and using Nicholls’ framework on the legitimacy of SSEI discourses. This paper offers the first application of postcolonial theory to the analysis of SSEI in the global South. This research has demonstrated that the construction of the SSEI sector in Colombia is a reflection of the dynamic interplay of the hybrids, as it incorporates the hero entrepreneur and business-like discourses within the traditional community discourse, which indeed is a combination of domestic (indigenous collective practices) and colonizer influences (e.g., cooperatives, associations). This paper also identifies the current tensions that have emerged from such hybridity within the country. Full article