This article delves into the doctrine of inherent powers within the Sudanese Civil Procedure Code, with a specific focus on its origin, nature and scope. It posits that this doctrine empowers the courts to undertake actions essential for fulfilling their duties and ensuring the pursuit of justice, even in instances where such powers are not explicitly granted to them under statutory provisions. Additionally, the article examines the potential advantages and disadvantages associated with inherent powers and contemplates whether their exercise might pose a threat to the rule of law. It also explores the arguments both in favour of and against the possibility of rule-making within the framework of these powers and the potential impact of such regulations on the administration of justice. The article asserts that while a court's inherent powers are indispensable for the efficient dispensation of justice, it is imperative that they are not wielded capriciously or arbitrarily. Instead, their exercise should be guided by the principles of equity and good conscience.

In 1945, actions which have been understood as strikes against wartime inflation occurred across colonized Africa: this essay identifies a deeper motivation in the events which happened in the Uganda Protectorate in early 1945. An understanding that people had a moral responsibility to act, and leaders had a moral responsibility to see them, to listen, and to respond led from a mobilization of workers on town streets, to efforts to see wrongful deaths acknowledged, to gatherings in the courtyard of the Buganda king in which he was almost overthrown. In each of the three stages of the protest, Ugandans of different ethnicities asserted an ethic of mutual obligation which acknowledged no boundary between the political and the economic, spoke to authority with an expectation that they would be heard, and drew on enduring knowledge of politics as well as a range of new ideas to solve the problems they confronted.

The concept of the organic serves as a keyword capturing emerging practices and epistemologies through which Africans navigate increasingly toxic lifeworlds. Noting a growing preoccupation with this term, the authors unpack its meaning based on their ethnographic fieldwork concerning two East African idioms: kienyeji and kiasili. What it means to be(come) organic is tied to older notions such as life flow, tradition, and the natural. Tracing how this concept engages with central themes in Africanist debates, the authors demonstrate that an Africanist theorizing about it foregrounds critical claims about the vitality of bodies and the viability of environments.

This article sets out to explain why Nigeria was unable to prevent the loss of heritage objects in the 1960s and 1970s. Obvious answers to this question would include the limited enforcement capacity of the African state and the complacency of European and North American art dealers. “How Our Heritage Is Looted” argues, however, that a colonial legal category, namely “antiquity,” played a key role in creating an ineffective enforcement regime for cultural property theft. The mismatch between the ordinary meaning of the term “antiquity,” denoting a remnant of an ancient civilization, and the kinds of modern crafts that the state wanted to protect ultimately resulted in the inability of Nigeria’s colonial preservation statute to convey clear rules to customs officers and museum curators about what exporters could take out of the country. Nigeria’s heritage law thus constituted a project of legal meaning-making whose failure facilitated illicit commerce.

This article examines the alignment of bilateral investment treaties (BITs) with domestic development policies. The analysis reveals the presence of considerable disparity between Ethiopian BITs and the country's domestic development policies and the importance of ensuring consistency between the two. The potential options to resolve this disparity can be combined on a case-by-case basis, depending on different challenges, such as bargaining power, political commitment, procedural requirements and resistance from other treaty partners. The changing dynamics of global politics and the growing backlash against BITs have created a conducive environment for such reform.

The conceptualization of a proper approach to patent law, as it relates to drug patents and access to medicines, remains contested. This article joins the discourse by positing that an application of the communitarian approach of ubuntu to the might of human rights is a useful framing for normalizing equity-based interventions and would help tilt the balance of power from a narrow profit-seeking imperative to one that prioritizes the public good. It contends that, while private entity ubuntu, corporate social responsibility or charity yield some positive results, they are inadequate and must be buttressed by the right to health, which entails access to the necessary diagnostics, therapeutics and medicine for all. The article argues against the predominant hegemony of current thought, which has so far not yielded meaningful and timely access, and advocates for a rethink of the possibilities of more just outcomes through more just processes.