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Indigenous entrepreneurship and hybrid venture creation represents a significant opportunity for Indigenous peoples to build vibrant Indigenous-led economies that support sustainable economic development and well-being. It is a means by which they can assert their rights to design, develop and maintain Indigenous-centric political, economic and social systems and institutions. In order to develop an integrated and comprehensive understanding of the intersection between Indigenous entrepreneurship and hybrid ventures, this chapter adopts a case study approach to examining Indigenous entrepreneurship and the underlying global trends that have influenced the design, structure and mission of Indigenous hybrid ventures. The cases present how Indigenous entrepreneurial ventures are, first and foremost, hybrid ventures that are responsive to community needs, values, cultures and traditions. They demonstrate that Indigenous entrepreneurship and hybrid ventures are more successful when the rights of Indigenous peoples are addressed and when these initiatives are led by or engage Indigenous communities. The chapter concludes with a conceptual model that can be applied to generate insights into the complex interrelationships and interdependencies that influence the formation of Indigenous hybrid ventures and value creation strategies according to three dimensions: (i) the overarching dimension of indigeneity and Indigenous rights; (ii) indigenous community orientations and (iii) indigenous hybrid venture creation considerations.

To explore the cultural context of Indigenous family entrepreneurs and to apply to them the concept of n-Culturals, thus contributing to validating the concept.

Interview data collected from Wayuu entrepreneurs in La Guajira region of Colombia and from Māori entrepreneurs in the Rotorua region of New Zealand were analyzed qualitatively. The analysis primarily focused on Wayuu entrepreneurs, with the results for Māori entrepreneurs used for comparison, to help to interpret the Wayuu data.

For Wayuu entrepreneurs, family members play a range of crucial roles in enterprise operations, with the family and the kin-centered local Indigenous community emerging as an informal organization surrounding the enterprise. Family is the source of Indigenous culture, while the mainstream culture is centered on global Western business culture, rather than the culture of the country. The Indigenous entrepreneurs integrate the values of the two cultures in managing their enterprises, thus acting as n-Cultural. Māori entrepreneurs who managed enterprises with a strong Indigenous character were similar in this respect to Wayuu entrepreneurs.

As n-Culturals integrating the values of Indigenous culture and the mainstream culture, Indigenous entrepreneurs develop valuable traits, becoming a valuable component of the human capital in their regions, even when their enterprises fail.

Existing research on multicultural individuals is largely limited to immigrants and expatriates. By characterizing Indigenous family entrepreneurs as n-Culturals, the present study contributes to validating the concept and opens the way for further research on how Indigenous entrepreneurs manage their multicultural identities.

This chapter claims that there are characteristics of the institutional structure of some indigenous societies that in some cases prevent economic development by complicating the emergence of extra-family networks (social capital), and the transition from personal to impersonal exchange; this is illustrated in the context of the Wayúu people from the Guajira Peninsula of Colombia. They have a strong tradition of craft production, which has changed much in recent years due to exigencies of Wayúu and non-Wayúu consumers. Foreign elements, such as commercial brands, are commonly included today in their traditional crafts, sometimes even replacing conventional motifs. However, artisans behave strategically – selling different designs to different markets. The main economic difficulties of the Wayúu artisans are related to the lack of commercialization of their products. From an institutional analysis perspective, the absence of extra-family social and commercial networks in locations relatively far from markets, it is argued, is one of the factors explaining these problems. It is suggested also that the promotion of cooperatives should be attempted from the bottom-up given the particular legal characteristics of this society.

Those who know it, believe it

Those who don’t know it, don’t believe it

We who know, believe it

– Old Wayúu proverb

The learning outcomes of this study are to estimate the complexities associated with the management of a novel business idea in the context of emerging markets; to demonstrate an understanding of entrepreneurial action and strategic adaptation under various challenges of the business world; to apply the principles of design thinking and innovation to analyze the sustainability of a social enterprise; and to evaluate the pros and cons of different strategic options and provide viable recommendations for future development.

Many riverine communities in Nigeria battled water hyacinth spread for decades, until Achenyo Idachaba-Obaro contributed her time, creativity and innovation to resolve the issue. She sacrificed her successful computer science career in the USA to launch her social enterprise, MitiMeth. The startup aimed to resolve the unaddressed environmental problems of her home country and to provide a decent living to the vulnerable community of indigenous artisans. This case study discusses Idachaba-Obaro’s efforts in researching the alternative usages of the water hyacinth weed under the condition of a limited availability of resources. Considering Nigeria’s creative arts culture and dismal socioeconomic conditions, she chose to weave the weed into handmade artifacts by educating herself and training local artisans to manufacture and sell handicrafts in the market. To receive financial support and attract environmentally conscious customers, Idachaba-Obaro had to participate in funding competitions, regularly attend exhibitions and partner with private entities, nongovernmental organizations (NGOs) and government authorities. This case study further elaborates on multiple hindrances associated with female entrepreneurial activities in a conservative Nigerian society characterized by marginalization, social stigma and gender-based stereotypes. Despite many challenges ensuing from a limited market access in rural areas, high unemployment rates and low levels of disposable incomes in the country, MitiMeth ambitioned to maintain its culture of creativity and innovation. The team regularly studied materials used and conducted brainstorming sessions with artisans to launch new items, improve existing products and incorporate needed alterations based on customer feedback and special demands. MitiMeth made its notable contribution toward the achievement of several sustainable development goals, while striving to continuously increase remittances to working artisans. Recently, the company was challenged by the vertiginous technological advancements of the digital era, as many businesses around the globe used machines to upscale their operations. Idachaba-Obaro pondered whether she should use technology in product manufacturing processes or focus on her commitment to provide a livelihood to local artisans and preserve the authentic look-and-feel of handmade crafts.

This case study is for an upper-level undergraduate audience.

Teaching notes are available for educators only.

CCS 3: Entrepreneurship.

The Ibaloy is an indigenous ethnic group in the Northern Philippines. Due to modernization, changes in lifestyle, livelihood and spiritual inclination many have forgotten about their culture. Income-generating activities such as handicraft businesses and food security are among their needs and aspirations. With the potential that indigenous entrepreneurship has in improving their cultural and economic status, this study aims to identify which crafts in their material culture can be publicly shared as tourism products and to assess the landscape within which indigenous entrepreneurship can be undertaken.

The study utilized a qualitative methodology which involved a combination of participant observation and semi-structured interviews. An interview guide which consisted of open-ended questions that focused on themes such as identification of Ibaloy crafts, the crafts’ various categorization and significance, the challenges and opportunities and their perceptions on what they want done for their crafts and material culture in general was developed for this purpose. The primary respondents were the Ibaloys themselves and other key informants from government and other stakeholders.

Other than serving their purpose in an Ibaloy household and as objects used for special occasions, Ibaloy crafts have the potential to be developed as tourism products. While many challenges abound, availability of resources and collaborative support by the government and other institutions can bring opportunities that will lead Ibaloy crafts to become prime tourism products.

The findings point to a compelling need for policymakers and concerned authorities to take immediate action to ensure the culture and heritage of the Ibaloys are protected.

The study adds to the literature about Filipino indigenous peoples, particularly the Ibaloys of Cordillera, and their aspirations for the inclusion of their material culture to the tourism industry. It can serve as a guide in addressing issues and concerns related to indigenous entrepreneurship that may be addressed through policy intervention and support from stakeholders.

This paper aims to focus on the impact of cultural heritage tourism in North Coast Peru on local communities and artists, in particular, on efforts to use the burgeoning interest in pre-Inca cultures to involve local communities in the development of tourism. A number of studies have explored the connection between archaeology, cultural heritage, and tourist development in Peru and Latin America. While North Coast Peru is an area rich in pre-Inca cultural heritage, many residents near the impressive archaeological sites are in need of an improved quality of life and more economic development opportunities.

This paper draws on ethnographic fieldwork, including interviews with site directors, local development personnel, government officials, and artists as well as observations of relevant tourist-related sites and events, conducted by the author during 2011-2012 in the North Coast cities of Trujillo and Chiclayo.

The so-called “new archaeology” plays an important role in the region by using archaeology, in a sense, as a pretext for community development, while exploiting the historical ties between ancient and modern cultures in the area has provided economic development opportunities for local residents. Projects such as those developed in Chotuna, the Pomac Zone, and Túcume provide opportunities for community participation and development at multiple levels. Further, the historical ties posited between ancient and modern local communities in the area have led to successful projects that recuperate artisan techniques and indigenous crops.

As the North Coast undergoes a larger process of re-imagining its historical past and cultural heritage, a focus is needed on efforts to involve local communities in the development of tourism in ways that empower local people and have the potential to lift them out of poverty. In part, then, this project is intended to connect the growing concern for a more nuanced understanding of the non-Quechua [Inca] indigenous cultural heritage of Peru with cultural heritage preservation and tourism studies.

Although scarce in the literature of entrepreneurship, the Aztec and Mayas (as well as the Incas), two of the most important civilizations in ancient Latin America, are considered by us as entrepreneurs. This is our departing point for understanding where entrepreneurship was born and built in Latin America. Unfortunately, its indigenous communities still are far behind in terms of labor, quality of life, poverty, and economic opportunities. From the ethnic entrepreneurship theory and after a deep literature review, a model is proposed for our region, a starting point to analyze and understand its processes in our region, thus making an impact on the development of public policies that can ultimately alleviate and improve the condition of this communities, and by going back to its roots, give a clearer picture of the reasons behind the present and future condition of entrepreneurship in Latin America.

Social enterprises (SEs) have experienced unprecedented uncertainty due to COVID-19, and it has challenged the fundamental assumptions underlying the SEs. Little is known about the strategic response of SEs when their fundamental characteristics are being challenged. The purpose of this paper is to explore – how do SEs respond to a crisis caused by the pandemic?

This paper adopts a case study approach and reports the response strategy of impulse social enterprises (ISE) from India. Data were collected through interviews, Webinars and organizational reports. To analyze the data, the authors examined the fundamental assumption on SE that was challenged by the pandemic.

The response strategy of ISE is driven by social and substantive rationality focusing on the relationship with the community and doing what is good for them. The role of communication was vital in gathering support and resources to continue with their function. ISE adapted a mindset of mission agility and created an alternative market for its product.

This study highlights the response strategy of SE in an emerging economy like India, which experienced one of the stringent lockdowns. It is probably one of the few studies that examined the responses of SE under a crisis that challenged their fundamental attributes by adopting the framework of Bacq and Lumpkin (2021).

Traditional artisans are the worst victims of globalisation and corporate entry into their local economy and hand-driven production processes. For their rehabilitation, protection, preservation and promotion of cultural heritage, embedded, inter alia, in the built environment, a suitable framework need to be crafted within the broad domain of mandatory corporate social responsibility (CSR) envisaged under The Indian Companies Act, 2013. Conceived in the above backdrop, the study attempts to situate traditional artisans as stakeholders worthy of development interventions under CSR. For want of studies and notable interventions in the above context, few small CSR cases are reviewed and a number of worthwhile areas of interventions are proposed in terms of a wish list, drawn from the socio, economic, educational, employment and cultural milieu of traditional artisans. It is found that they come under the discretionary category of stakeholders, who possess the attribute of legitimacy, but they have no power to influence the firms and no urgent claims. The study points to the necessity for establishing a National Artisans’ Rehabilitation and Development Fund, besides artisan-friendly sharpening of the schedule of CSR activities in the Indian context.

In India and Pakistan, issues of ethnicity, faith, language, Indigenous knowledge, and rights have had severe ramifications for the two countries' constitutional, educational, and political development. The idea to safeguard the interests of Indigenous and ethnic minorities has always been contentious in these countries. Furthermore, ethnic and Indigenous orientations have been camouflaged by these two states' facades of nationalism. Although the ideology of nationalism is defined as a feeling of belonging among the individuals of a nation and is based on religion, language, ethnic origins, and practices, the governments of both countries have made several attempts to change the concept of nationalism, using communalism as a tool to segregate people based on identity and question their loyalties. Postmodern and post-Marxist theorists have emphasized the need for plurality, identity, and heterogeneity in the political and educational discourse. It resulted in globalization, leading to the homogenization of cultural identities at both national and subnational levels.

The notion that a clash exists between the stability of the state and recognition of multiple cultural identities has had a drastic influence on the educational and political discourse within these two countries, as already the Subcontinent has been disintegrated into different nation-states.