The violation of fair trial rights: Analysing summary executions of the alleged RSF collaborators by the Sudanese Armed Forces

Author: Razan Ali
Centre for Human Rights, University of Pretoria

The recapture of Wad Madani, the capital city of Al Jazeera state, by the Sudanese Armed Forces (SAF) in January 2025 after 11 months of the Rapid Support Forces (RSF) control initially sparked celebrations among Sudanese people both domestically and in the diaspora.[1] However, these celebrations were quickly overshadowed by the widespread circulation of videos documenting SAF members conducting summary executions of civilians through methods including throat slitting, bridge throwing, and shooting.[2]

These human rights violations extended beyond Sudanese nationals to include South Sudanese citizens, triggering diplomatic tensions and retaliatory violence against Sudanese refugees in Juba, the capital of South Sudan.[3] Some supporters attempted to justify these killings by claiming the victims were RSF collaborators, despite the fact that the civilian population had been under siege for over a year, making interaction with RSF forces virtually unavoidable for survival.[4]

This article examines the legality of these extrajudicial killings through the lens of three legal frameworks: international humanitarian law, international human rights law, and Sudanese domestic law.

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Nigeria’s African Charter Act: The Question of the National Assembly’s Exclusive Legislative Competence to Enact for the Nigerian Federation

Oluwatosin-Senami-AdegunAuthor: Oluwatosin Senami Adegun
Centre for Human Rights, University of Pretoria

Introduction

By section 12(1) of the Constitution of the Federal Republic of Nigeria of 1999 (1999 Constitution), for a treaty to which Nigeria is a party to have the force of law in Nigeria, the National Assembly must enact such treaty into law. This was the same provision under the Constitution of the Federal Republic of Nigeria of 1979 (1979 Constitution) which was the Constitution in force in 1983 when the National Assembly domesticated the African Charter on Human and Peoples’ Rights by enacting the African Charter on Human and Peoples’ Rights (Ratification and Enforcement) Act of 1983 (African Charter Act). Section 12 of the 1979 Constitution is the same under the 1999 Constitution. For the purpose of this article, more references will be made to the 1979 Constitution being the Constitution in force when the African Charter Act was enacted.

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Realising Transformative Institutional Reforms via Civil Society

Author: Andrew Songa
Strategic Advisor, Alt Advisory

If institutional reforms are meant to positively and fundamentally transform our state structures and society, then civil society must play a key role in developing, implementing and monitoring them. In defining transitional justice as policy measures and mechanisms that are implemented to overcome past violations, divisions and inequalities, the African Union Transitional Justice Policy emphasises that these measures should enable the forward-looking goals of democratic and socio-economic transformation. A key measure that underpins this transformative potential of transitional justice is institutional reforms. This is because, if properly designed and implemented, institutional reforms transcend temporary or symbolic measures. They address past violations by introducing state institutions that are competent, ethical, independent, accessible, well-resourced and a reflection of the communities they serve.

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Does the Penal Code promote life or punish despair? A study of the law against suicide in Kenya

Pawi-Fortune Author: Pawi Fortune
Federation of African Law Students, Kenya
Author: Soita Shitanda Elvis
Kabarak University Law School

‘Austin taught that the only force behind the law was physical force, and Mill declared that the only purpose for which that force could rightfully be used against any member of the community was to prevent harm to others; his own good, physical or moral, was not sufficient warrant.’[1]

The question on law and morality is as old and controversial as the question of which came first between the chicken and the egg. To some, law and morality are two separate entities whereas others are of the opinion that law and morality are interconnected. According to Professor H.L.A Hart, law and morality are two distinct social phenomena, and a free society should allow for morally autonomous choices.[2] Lord Devlin on the other hand argues that when conduct arouses widespread feelings of intolerance, indignation and disgust, it  deserves to be suppressed by legal coercion in interest of the integrity of the society.[3]  The issue of suicide intersects with the complex interplay between legal frameworks and societal morality, raising profound questions about individual autonomy, the state’s role in protecting life, and the ethical implications of criminalising self-destructive behavior. This article aims to provide a critical assessment of the Kenyan Penal Code’s stance on suicide, advocating for a shift towards a compassionate and supportive legal framework.

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The Changing Nature of Conflicts is putting a new strain on Human Rights

Michael-AbonekaAuthor: Michael Aboneka
Advocate of the Courts of Judicature of Uganda

There is a new shift from the conventional war of state-to-state confrontations to new forms of conflict with no clear boundaries between military and civilian spheres.[1] According to the Alert 2024 Report, 2023 recorded 36 armed conflicts the highest ever since 2014 with new cases in Ethiopia, Somalia, DRC, Sudan and Israel-Hezbollah.[2] This article explores how these new forms of conflicts have increased starvation, forced displacement and violence against children, in the face of increasing rise of non-state actors involved in conflict.

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Harnessing Data for Human Rights and Sustainable Development: A Call to Action from the African Commission on Human and Peoples’ Rights

Author: Hlengiwe Dube
Centre for Human Rights, University of Pretoria

In a world increasingly shaped by the digital revolution, data has become one of the most valuable resources for economic growth, governance, and human progress. From enhancing public service delivery to promoting political participation, the transformative potential of data is undeniable. However, the rapid advancements in technology also bring significant challenges, including privacy concerns, unequal access to information, and the potential for abuse in data usage. Considering these complexities, during its 81st Ordinary Session in November 2024, the African Commission on Human and Peoples’ Rights (ACHPR), adopted Resolution ACHPR/Res.620 (LXXXI) 2024, which seeks to promote and harness data access as a tool for advancing human rights and sustainable development in Africa.

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Relearning conflict-related sexual violence: expanding the lens of violence

Lesego-SekhuAuthor: Lesego Sekhu
Research Assistant, Centre for the Study of Violence and Reconciliation

Given the severity of conflict-related sexual violence during intra-state and inter-state conflicts in the last decade, transitional justice and peacebuilding efforts have directed resources to investigating this form of sexual and gender-based violence. They aim to create measures to both prevent and address the consequences of these atrocities. Notwithstanding the intention, the conventional understanding of conflict-related sexual violence is flawed and neglects the continuities and diversity of violence that permits continued impunity for sexual and gender-based violence during conflict.

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Lesotho: Shaping a New Path Through Transitional Justice

Mary-Izobo-2024Author: Mary Izobo
Advocacy Manager, Centre for the Study of Violence and Reconciliation

Introduction

Lesotho, a small mountainous nation nestled in the heart of Southern Africa, stands at a pivotal moment as it charts its path toward stability and justice. Often described as the “Kingdom in the Sky” because of its breathtaking highland terrain, Lesotho’s journey is defined by its rich cultural heritage and the challenges of political instability.

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Consequences of Child Marriage on the Girl-Child’s Right to Health in South Sudan

Akot-Makur-ChuotAuthor: Akot Makur Chuot
Assistant Lecturer, School of Law, University of Juba, South Sudan

Introduction

Being born a girl in South Sudan is akin to being ‘born a problem.’ I derived this phrase from the article by Marry Ellsberg and others titled, ‘ If You Are Born a Girl in This Crisis, You Are Born a Problem….’ This sums up the dire situation a girl-child faces in South Sudan. Among the many egregious human rights violations experienced by the girl-child in South Sudan is child marriage. This practice has shattered the dreams and lives of many young girls. The rate at which child marriage is negatively affecting the health of the girl-child is alarming and calls for swift action from stakeholders. This is a moral and legal obligation.

With this context in mind this article examines the negative consequences of child marriage on the girl-child’s right to health, assesses the steps South Sudan has taken to curb the phenomenon, and explores the loopholes in the laws and policies.

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Gathering as resistance in the Nama and Damara community

sinqobileAuthor: Sinqobile Makhathini
Centre for the Study of Violence and Reconciliation

It was the middle of winter, and all nineteen of us sat in our polypropylene chairs – closely arranged, our eyes fixed on Ouma Dudu as she took out her bag filled with indigenous herbs and medicines from the Damara people. She unrolled each herb one by one, laying them out in her black bag. Some were stored in old Nola containers for preservation. Chairs creaked as we leaned forward, curiosity and excitement narrowing the space between us.

As Ouma introduced us to various medicines – like Sã-i, used for good luck and as a perfume, and ǃNãu/aru, a remedy for bladder infections, period pains, and even as an abortifacient – our smiles grew wider, and the room filled with eager whispers. With each revelation, our curiosity deepened. Yet, when the demonstration ended, a deeper question lingered. For the Khoisan communities present, this gathering meant more than just learning; it marked a step towards healing from a long history of violence that has scarred the Nama and Damara. Was this gathering the very ‘work in motion’ that Athambile Masola (2020) calls ukuzilanda, the act of reclaiming oneself by engaging with collective histories? The notion of remembering oneself through telling intimate stories of our past?

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