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This paper aims to discuss the notion of resilience in the context of the Basotho of Lesotho who managed prospering as a nation in the era of uncertainty during the “VUCA” world of the nineteenth-century southern Africa.

Using historical data from leadership and organizational behaviour perspectives, the theoretical context of the paper is established to inform discussion on the resilience of the Basotho during the “VUCA” world of the nineteenth-century southern Africa.

The paper has established that the notion of resilience was synonymous to Basotho’s way of life and livelihood during the “VUCA” world of the nineteenth-century southern Africa. The paper has also established that resilience became the key quality of Basotho as they continued prospering as a nation in the era of uncertainty during the “VUCA” world of the nineteenth-century southern Africa.

From both leadership and organizational behaviour perspectives, the paper uses mainly historical data that are considered to be most relevant, valid and reliable to inform discussions on the notion of resilience as it relates to the Basotho as a nation during the “VUCA” world of the nineteenth-century southern Africa.

There is no doubt that there is a need for new traditions, that is, wisdoms for enhanced responsible business in Africa. As one of the oldest world economies, Africa has a rich history of responsible indigenous business traditions that have sustained and supported her people’s principled business entrepreneurship over the centuries. However, there is little knowledge about these African responsible indigenous business traditions in the international literature. Currently, internationally familiar Western responsible business traditions dominate global responsible management knowledge and practice. The chapter explores responsible indigenous business traditions amongst the Sesotho-speaking people of Southern Africa called Basotho, bringing to light an aspect of responsible indigenous business management knowledge and practice from Southern Africa. These Basotho’s responsible indigenous business traditions embedded in Mokorotlo business model are Seahlolo, that is, communal, or mutual aid sharing, Letsema, that is, communal work party, Tsimo-ea-lira, that is, the field of enemies, Moelela, that is, food paid for work at threshing time, and Mafisa, that is, communal livestock loaning. The chapter concludes by suggesting that these Mokorotlo business traditions are prima facie attractive to be taken seriously in the global responsible management knowledge and practice.

This paper aims to explore, with the view to establish the prospects of applying Ubuntu-Botho African approach to stakeholder corporate social responsibility (CSR) for business organisations in sub-Saharan Africa (SSA), the experience of Basotho of Lesotho in using Ubuntu-Botho African principles and practices to pursue their socially responsible development fashioned in social responsibility (SR) terms.

Using data mainly from desktop research, the theoretical or conceptual content of the paper was established to inform the discussions on the prospects of applying Ubuntu-Botho African principles and practices to stakeholder CSR for business organisations in SSA.

Ubuntu-Botho African approach to stakeholder CSR could generate a very different notion of ideal SR of business organizations in the context of SSA as the experience of Basotho of Lesotho reveals. Whether or not one is persuaded by this Ubuntu-Botho approach to stakeholder CSR, the discussion serves to illuminate the need to broaden the terms of the debate over the appropriate role of business organizations, at least in the context of SSA, regarding their CSR and performance within which they operate.

The paper mainly uses secondary data that is considered to be most relevant, valid and reliable to inform discussions on the prospects of the application of Ubuntu-Botho African ethics to stakeholder CSR for business organisations in the context of SSA. The author’s knowledge of Lesotho – where he lived, studied and worked – informed the writing of this paper, as well as discussions on the prospects of applying Ubuntu-Botho African approach to stakeholder CSR for business organisations in SSA using the experience of Basotho of Lesotho in engineering their socially responsible development to become the granary of Southern Africa in 1900s.

This chapter explores African indigenous wisdom and its orientation to the common good in the practices that characterise responsible leadership and entrepreneurship. Traditionally, a wise leader was grown from the community and steeped in its communitarian traditions which led the leader to apply practical wisdom in seeking the collective good. These considerations of such wise practices are central to responsible management. Based on a qualitative literature review that is complemented with a micro-study (semi-structured interviews) of African sages and on the analysis of wisdom found by chapter contributors to this volume, insights indigenous to Africa are presented and then discussed. The countries referenced across the two studies are Kenya and Uganda (Eastern Africa), Ghana and Nigeria (Western Africa), Egypt (Northern Africa) and South Africa (Southern Africa), thereby providing some geographical spread though far from being exhaustive.

The concept of National Adaptation Programme of Action (NAPA) is advocated at international, regional and national levels. The concept is thought to foster sustainability of livelihoods against impacts of climate change. This paper analyses the mainstreaming of NAPA into national development plans in Lesotho as accentuated by policies and programmes.

The analysis is broadly qualitative and reviews policies and projects on agriculture and food security, environment, forestry, water and irrigation aimed at sustaining rural livelihoods. Data from relevant government documents, commissioned studies’ reports, literature and key stakeholders are used.

Although the mainstreaming entry point for NAPA is identified in the country’s Vision 2020 and National Strategic Development Plan (NSDP) 2012/13-2016/17, financial, technical, human and other resources are inadequate to ensure its effective implementation. There is little evidence of NAPA mainstreaming into development plans by the line ministries of finance and economic development other than donor-funded projects. Absence of climate change policy influence means NAPA is not well-factored into the national development agenda, as mainstreaming is difficult without appropriate policies. Most projects with effect on climate change impact abatement originate from specific sectors and are disconnected from each other.

Based on the findings, ways to leverage NAPA via mainstreaming are discussed. It is concluded that NAPA mainstreaming offers a promising avenue for initiating and promoting sustainable livelihoods in Lesotho. The study demonstrates the applicability of the presented sustainable livelihood framework.

Fifty-one orphans from five primary schools in the Maseru District, whose parents died of HIV- and AIDS-related illnesses, were interviewed for their experiences of HIV and AIDS. They were interviewed with regard to their psychosocial problems, their attendance at school, stigma and discrimination, nutrition and career aspirations. The interview schedule comprised of 37 items developed and validated by the researcher. Sixty-four per cent of the orphans lived with maternal grandmothers, 8% with maternal aunts, 8% with the elder sisters, 12% with elder brothers and 8% lived on their own, including looking after younger siblings. The orphans do not only have unmet basic or material needs but also have markedly increased psychosocial problems, exacerbated by their inability to access essential services such as healthcare due to poverty. Thus, their long-term psychological health, resilience, self-worth and self-esteem are in jeopardy. There is an urgent need to enhance and expand all current community and school intervention programmes not only to meet the basic needs of orphans but also to include psychosocial support (PSS), improved counselling services and training of caregivers and teachers in critical areas of care and support for the orphans.

Internationally, and more specifically in South Africa, education is regarded as a guiding force to achieve a more humane and inclusive society by ensuring that human rights and social justice principles are embedded and implemented in all educational practices. Inclusive education policies encourage a growth mindset in asserting the belief that all children can learn. However, the implementation of a successful inclusive education system continues to be a challenge. Through an autoethnography, I have identified three main concerns that I believe contests the conceptualisation, philosophical framework and practice of inclusive education. These include understanding inclusion, a fixed mindset and curriculum inflexibility, i.e. stuck in a fixed mindset. I also make some suggestions on how to address these concerns.

This chapter examines the similarities and differences in teacher education between Botswana and Lesotho to unravel “best fit” strategies specific to the needs of teacher education in different locals or populations within these two countries. We begin with an overview of the social, political, and economic contexts of each country as a lens by which to understand some of the current challenges teachers face within each country. We review the research literature to understand what teacher preparation looks like at the tertiary level and how teachers in the field maintain current knowledge and pedagogical skills in regard the content they teach. We will argue that when teaching pedagogy at the tertiary level maintains an authoritarian model of teaching with content centered, didactic instruction, and teacher-centered pedagogy there is little ability for national change in education. Likewise, if teacher education does not embed the concept of life-long learning and is not supported by both a national and local commitment to support teacher’s continued professional development the ability to sustain any change in education is thwarted.

Tourism in developing countries has grown rapidly in the past 20 years to the point where a fresh look at its underpinnings appears overdue. The industry itself realizes that the quality of growth is as important as quantity. Inevitably, growth and globalization have brought about a change in tourism's structure, driven by competition, consolidation among the main economic players and the revolution in information and technology. The recent Sommets du Tourisme, now in its third year, promoted by the Geneva/ Chamonix/ Mont Blanc tourism industry, took up these issues in December 5–7, 2001. This paper is a result of a presentation made at that Sommets du Tourisme on tourism, poverty and the World Bank Croup's role. The Bank Croup addresses tourism through its regular channels, including poverty reduction strategy papers (PRSP) and country assistance strategy process (CAS). Its interventions focus on public good issues, market failures, and gaps not filled by others. In this framework, this article reviews tourism as a sector that can contribute to sustainable development, including its economic, financial, social and environmental aspects. It argues that developing countries can compete favorably in world markets — they often have the framework conditions which give them a good opportunity to create the new products and services that consumers seek, often in as yet unspoiled areas. Growth and poverty are addressed, as are the policy conditions for making markets work, and assuring the sustainability of tourism's often all too fragile assets. Local communities are often left out of the decision‐making process that determines their future, leading to disenchantment with tourism; similarly, local communities may have difficulty dealing effectively with the burgeoning international travel industry. The paper underscores the importance of institutions, particularly the respective roles of government and industry, and partnership as a source of mutual inspiration. Some examples are offered here as illustrations of types of investment in sustainable tourism.

In this paper the authors share, and reflect critically on, the experience of using digital storytelling (DS) methods in a South African township. We interrogate the innovations prompted as we operationalized DS in a context that has historically prized collectivist values and that experiences chronic resource constraints.

The authors ask: How can DS be optimally used to understand youth resilience in a collectivist, developing context? The authors worked with 18 older adolescents (aged 18–24) during two day-long events. The authors provide detailed descriptions of the method used, and offer reflections focusing on narrative, visuals and technology-mediation.

This study concludes by sharing four key lessons learned during the project. First, revisit the definition of “story” for your context, participant group and time. Second, a slower process yields more meaningful product. Third, facilitator competence matters. Finally, advance and deeper thinking about the ways in which technology will be used leads to richer research outcomes.

The paper reflects on the interplay between the transactional nature of contemporary digitally-mediated methods in a low-resource setting and with a seldom-heard population, and it's relationship with the ancient local traditions of story-making and audiencing.