In the first chapter of this volume, D. A Masolo reminds us that innovation lies essentially in the adjustment of means to meet defined goals. At its best, he argues, it arises from a participatory community that collaborates in identifying relevant challenges and the resources available to meet them. By this measure, African innovation has a longstanding history—from Egyptian mummification and the architectural marvel of Aksum’s stelae to the Maasai’s 20th-century innovations in the form of ceremonial spears. The spirit of innovation continues to shape the tools of contemporary life in Africa; for instance, note the widespread ingenuity in applying cellphone technology to perform all manner of financial transactions. Yet too often, Masolo cautions, “innovation” (qua development) is managed in a top-down manner, driven by externally imposed standards (e.g., World Bank, IMF) that define goals and means without regard for local resources and ideas. Such manner of thinking, Masolo argues, stymies the natural innovation of human thinking and robs indigenous African communities (for example) of the best solutions to contemporary problems. He makes the case that indigenous knowledge, communally managed, offers the best path to innovative and sustainable solutions.
I agree with your thoughts about the chapter. I also found it interesting how chimurenga was used to explain how fighting was depicted, how it also constructed political views and religion as a whole. According to the text, The politics of writing chimurenga is such that one has to refuse to accept chidzimbahwe as a secondary language whose principal concepts must simply be translated into English and consigned to a glossary." So it explains the difficulties that one may face when translating these documents from its natural state. I think it is very interesting how each of these elements play a role in developing technology and science in Africa. As well as how it helps each respective culture to define themselves and advance as a whole.