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Although African markets have incorporated various selling practices originating from the West, there are still some selling practices that are indigenous to the African people and are widely practised by sellers across the continent. This chapter is an attempt at documenting those indigenous practices with the aim of providing managers, educators and policymakers of the continent with a reference document on what these indigenous selling practices are, how sellers invoke them in the course of transactions and the cultural values that guide these practices. Primary data were gathered from three countries representing western, eastern and southern Africa through observations, field surveys and in-depth and key informant interviews while literature was sourced for secondary data. The chapter identified street selling, haggling and credit-based selling as the major indigenous selling practices found among sellers in Africa. The cultural values that guide selling in the continent include respect, trustworthiness and kindness. The chapter displayed a framework to explain the subject matter and made some practical suggestions that are relevant for managers, educators and policymakers.

There are notable indigenous business models in the African context that have either been unexplored or are yet to be highlighted and given due attention at the international level. This chapter provides a cross-case analysis of the indigenous business practices of three ethnic groups across West Africa: Nigeria (Igbos), Ghana (Ewes) and the Benin Republic (Guns), thus viewing business models, from anglophone and francophone perspectives. Specifically, the chapter discusses the apprenticeship models igba-boi, of the Igbo society, dorsorsror, among the Ewes, and eyi alo within the Guns society and succession models in the three societies ‘Inochi anya, domenyinyi and eyi kanta’ respectively, with the aim of highlighting insights for practice, policy and academia. Historically, there have been relevant structures to ensure the transfer of knowledge and wealth to the next generation; this is driven by both cultural and traditional systems of the ethnic groups. The findings show that the family unit plays a significant role in building a sustainable channel, though informal, through which the heritage of business models is attained. To this end, the authors recommend leveraging the unique models of apprenticeship and business succession practised in these ethnic groups to support current policies, such as those relating to Technical and Vocational Education and Training (TVET).

In this chapter, we highlight the much-lauded Igba-Boi apprenticeship scheme that underpins the Igbo Traditional Business School. We explore the operational modalities of the scheme and its philosophical roots in the Igbo ontology. Acknowledging the effect of colonialism on the current trajectory of African ways of being, we compare the Igba-Boi scheme to the prototypical German apprenticeship system to highlight areas of potential improvement around levels of education, gender inclusivity and trade specificity. Based on this comparative evaluation, we recommend changes to the Igba-Boi model that will strengthen its utility for the educational needs of the formal and informal sectors of the Nigerian, and by extension, African economy.

The purpose of this chapter is to identify African financial management practices, highlight their origin and explain how they differ from their Western counterparts. The study identified indigenous African financial practices using literature review, archival sources and library research covering the five areas of Africa comprising Northern Africa, Eastern Africa, Central Africa Western Africa and Southern Africa. The study found out that pre-colonial indigenous African financial management features prevalent use of trade finance, trade credit management, investment management and accounting. While there is also evidence of modification of Western financial management practices to suit African contexts, it is on the whole scarce. This is suggestive of the fact that they were in existence in the first instance. The clear conclusion is that many indigenous African financial management practices pre-dated and foreshadowed their Western counterparts. Yet, it is confounding that this has been largely lost sight of, and both scholars and financial management practitioners depict the former as inferior. There is clearly a need to remedy this situation. Educators need to focus on incorporating ethno-finance concepts into the entire curricula chain from basic to higher education. The anchor point for such curricula is Ubuntu philosophy. Financial management practitioners, on their part, need to shed notions that the indigenous practices are inferior and seek to journalise their day-to-day work experiences to build a body of documented practice.

Businesses have increasingly been urged to shift their emphasis away from a purely profit-driven economic perspective to a more sustainable approach to growth that holistically captures people, the planet and profits. Indigenous businesses are well suited to creatively integrate sustainability principles within their internal culture. This enables them to cope with the dominance created by non-indigenous enterprises while also promoting long-term business success. The Triple Bottom Line (TBL) concept has been applied to explore how indigenous businesses in Uganda manifest their best practices by incorporating sustainability principles for lasting economic performance. A multiple case study approach was adopted, and three well-established female-owned indigenous businesses were investigated using in-depth interviews. Integrating sustainability in the business is a fulfiling process if done holistically by embracing a range of interdependent variables that include environmental, social and economic dimensions. The author contributes an innovative culturally sensitive sustainability scope that reflects practical insights on how internal sustainability efforts can be streamlined for long-term economic prosperity without compromising the wider social and physical environment.

The paper aims to examine how indigenous accounting practices are mobilised in the daily life of a subaltern community, and how and why the members of that community have managed to preserve such practices over time despite external pressures for change.

An ethno‐methodological field study is employed to produce a text that informs readers about the ways in which people engage in social accounting practices. It uses the concepts of structuration theory to understand how indigenous accounting systems are shaped by the interplay between the actions of agents and social structures.

The case study suggests that it is the strongly prevailing patronage based political system, as mobilised into the subaltern social structure, which makes individuals unable to change and exercise their agencies, and tends to “preserve” and “sustain” indigenous accounting systems. Social accounting is seen as the common language of the inhabitants in their everyday life, as sanctioned by the unique form of autonomy‐dependency relationship shaped by patronage politics.

The findings imply that any form of rational transformations in indigenous accounting systems in local subaltern communities requires a phenomenological analysis of any prevailing and dominant patronage political systems.

This is the first empirical study that focuses on how and why local subaltern communities preserve their indigenous accounting practices over time. This contrasts with previous work that has focused on the presence or absence of accounting beyond work organisations.