Present in many African and Caribbean countries under various names, including mbekh ô kôla (Gabon), adi-ta, adji-boto or owaré (Ghana), awalé (Ivory Coast), songo'o (Cameroon) , ayo (Nigeria), ourin-ourri (Cape Verde), wari (Caribbean)… Ngola is a multi-thousand-year-old puzzle game.
 Daily entertainment surrounded by mysteries and legends, the ngola is part of the Congolese cultural heritage.
 At home, out of sight or in the street under a neighborhood tree, at any time of the day, you can get started with two players, a squared board and forty-four pawns.
 The game floor is a transportable model, with two half-logs connected by hinges. It is usually made of wood and hollowed out of two rows of six holes, sometimes with two larger holes at the edges.
 The legend
 She says that the game draws its source from the origin of humanity. Its fundamental principles would be based on solidarity, equity and emptiness. Solidarity manifests itself at each sequence: we take all the seeds in a cell to play or collect (win); equity consists in a unit distribution of seeds until the fall of the last seed; the vacuum stops the movement. This means that if the last seed in the distribution falls into an empty square, the player passes the hand. The legend also emphasizes that the ngola is a game of life, an altar that connects the world of the living and the dead. The balls or seeds that move from square to square would represent the primordial ancestors teaching us the different trades necessary for life. Thus, playing ngola is equivalent to carrying on a commercial activity, to making war, as well as to cultivating.
 Principles of play
 The ngola calls on cognitive and strategic capacities. As a didactic grid, it contains several mathematical formulas, the most visible of which is the arithmetic progression. It is commonly broken down into three phases during which the techniques to be adopted differ.
 - Beginning of the game: it is advisable to alternate between empty squares and squares with more than two seeds, which the opponent will therefore not be able to collect to avoid multiple catches
 - Mid-game: try to build "granaries" (squares with enough seeds to make a complete turn and harvest in the opposing camp), ensure that their granaries target a vulnerable square in the opponent's home (less than two seeds and allowing multiple catches), make sure that there is no possibility of a counter-attack and have squares with few seeds to play waiting moves when the attic is being formed or not yet aiming interesting box for the opponent.
 End of the game: you have to try to have the most seeds in your camp to force your opponent to play moves where it will be possible to capture yours.
 What if we thought of the traditional Congolese games tournaments?
 The return to heritage, to the old or sometimes to "the authentic", brings traditional practices up to date. We see this, for example, through the highlighting of the nzango in national and international competitions.
 It is in this sense that decision-makers should exploit certain games to make them a vehicle for cultural reappropriation, by adopting a dynamic sports policy (establishment of federative and institutional structures) because, let us remember, traditional games are fun activities that marked a specific time or region. They represent a rich heritage which enhances the cultural identity of a people. These games allow you to discover a culture, the way of being of a population at a certain time and include both skill and reflection games.