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• Chapter 1: An Introduction to the Study of Customary Law
• Chapter 2: Conceptualizing Customary Law
• Chapter 3: NAS Law and Property Transaction Costs
• Chapter 4: NAS Law and Women's Rights Attainment
• Chapter 5: Implications and Conclusions.
• (source: Nielsen Book Data)

Africa is the emerging continent of the twenty-first century and will continue to play a major role in the world politics and trade. At the center of the African experience is customary law, which remains one of the most important and quintessential forms of legal, political, and social organization and regulation in the sub-Saharan landscape. Using qualitative and quantitative data, Casper Njuguna, sets a framework for understanding the hybrid nature of this law and creates an appropriate new moniker for it-Neo-Autogenous Sub-Saharan Law (NAS law). This systematic and empirical analysis addresses philosophical issues like human rights, property rights, women's rights, individual rights and freedoms, family relations, social structures, and political loyalties, which span beyond Africa and African scholars.
(source: Nielsen Book Data)

• Introduction
• Thinking about African African legal ethics
• The African in African legal ethics
• African African jurisprudence in African African legal ethics
• African African legal ethics as an expression of African African culture
• African African legal ethics : a crisis of orientation
• Conclusion

This book is a philosophical inquiry into indigenous African legal ethics, asking what is African about African legal ethics? Taking us beyond a geographical understanding of Africa, the author argues for an African legal ethics that is distinct from non-African African legal ethics which are rooted in Euro-Western constructions. De-silencing African voices on African legal ethics this book decolonizes the prevailing wisdom on legal ethics and broadens our understanding of how law in Africa bears on ethics in Africa or, conversely, on how ethics bears on law in Africa. This book will be of interest to scholars of African philosophy, philosophy of law, and legal ethics.
(source: Nielsen Book Data)

• Les mécanismes juridiques de régulation de la vie en société. En matière civile
• En matière pénale
• En matière foncière
• En matière des droits de l'homme
• En matière de coopération internationale et d'intégration africaine. Les mécanismes sociaux de régulation de la vie en société. L'organisation socioculturelle de la société mandingue
• L'organisation politico-administrative de la société mandingue
• L'évolution sociale de l'individu
• La notion du temps.

• Introduction
• Chapter 1 The Social Contract - the Foundation of Yoruba Society
• Chapter 2 The Concept of Law in Yoruba Society
• Chapter 3 The Rule of Law in Yoruba Society
• Chapter 4 Aspects of Legal Education in Yoruba Society
• Chapter 5 Parallel Epistemologies, Parallel Justice Systems in Yorubaland
• Chapter 6 Human Rights in Yoruba Society
• Chapter 7 Religion, Authority, Law and Order in Yoruba Society
• Chapter 8 Social Ethics and Value in Africa
• Chapter 9 Law, Order, Esu and Liminality in Yoruba Society
• Chapter 10 Culture, Property Rights and Risk Management in Africa Conclusion.
• (source: Nielsen Book Data)

In The Rule of Law and Governance in Indigenous Yoruba Society, John Ayotunde Isola Bewaji has two main goals. The first is to provide an exploration of aspects of indigenous Yoruba philosophy of law. The second is to relate this philosophy of law to the Yoruba indigenous traditions of governance, with a view to appreciating the relevance of the Yoruba traditions of law and governance to contemporary African experiments with imported Western democracy in the 21st century. This book is devoted to what can be described as a juridical forensic investigation of Nigeria's predicament of developmental deficit, leading to gross and unconscionable impoverishment of large segments of the population, in the midst of so much natural resources and abundant human capital, using Yoruba indigenous legal traditions as reflective template. Bewaji urges that Africa has to take seriously the necessity of obedience, observance, enforcement and operation of law as no respecter of persons, groups, affiliations and pedigrees as was in the case in the societies founded by our ancestors, rather than the present scenario whereby the highest bidder procures semblances of justice from a crooked system of common law which was never designed to be fair, equitable and just to the disadvantaged in society.
(source: Nielsen Book Data)

• The social contract, democracy, law and order in Africa
• The concept of law in an indigenous African (Yoruba) society
• The rule of law, leadership and development
• Aspects of legal education and sociopolitical order in indigenous Yoruba society
• Parallel epistemologies, parallel justice systems
• Human rights and law in indigenous and contemporary Africa
• Traditional religion, constituted authority, law and order
• Social ethics, law and development
• Law, order, Èşù and liminality in the Yoruba legal system
• Culture, property rights and risk management in African development.

In The Rule of Law and Governance in Indigenous Yoruba Society, John Ayotunde Isola Bewaji has two main goals. The first is to provide an exploration of aspects of indigenous Yoruba philosophy of law. The second is to relate this philosophy of law to the Yoruba indigenous traditions of governance, with a view to appreciating the relevance of the Yoruba traditions of law and governance to contemporary African experiments with imported Western democracy in the 21st century. This book is devoted to what can be described as a juridical forensic investigation of Nigeria's predicament of developmental deficit, leading to gross and unconscionable impoverishment of large segments of the population, in the midst of so much natural resources and abundant human capital, using Yoruba indigenous legal traditions as reflective template. Bewaji urges that Africa has to take seriously the necessity of obedience, observance, enforcement and operation of law as no respecter of persons, groups, affiliations and pedigrees as was in the case in the societies founded by our ancestors, rather than the present scenario whereby the highest bidder procures semblances of justice from a crooked system of common law which was never designed to be fair, equitable and just to the disadvantaged in society.
(source: Nielsen Book Data)

• t.
• 1. Du serment des chasseurs à l'abolition de l'esclavage (1212-1222)

Peer reviewed journal that publishes scholarly contributions on topical aspects of African law and the law in Africa.

• Introduction. Indigenous identity in Africa
• Overview of narratives on indigenousness
• Contextual application of indigenousness in Africa
• International legal framework and indigenous claims in Africa
• Indigenous claims and rights under African regional institutions
• Twa marginality and indigenousness in Rwanda
• Indigenization of pastoralist Maasai in Kenya
• Indigenousness, human security and empowerment of marginalized identities in Africa
• Indigenousness, ethnicity, marginality and empowerment: which path in the future.

Following the internationalisation of the indigenous rights movement, a growing number of African hunter-gatherers, pastoralists and other communities have adopted indigenousness in claiming special legal protection. Their legal claims as the indigenous peoples of Africa are backed by many international actors such as indigenous rights activists, donors and scholars. However, indigenous identification is resisted by many African governments, some community members and some anthropologists. Felix Mukwiza Ndahinda explores the sources of indigenous identification in Africa and its legal and political implications. Noting the limitations of systematic and discursive, as opposed to activist, studies, it questions the appropriateness of this framework in efforts aimed at empowering claimant communities in inherently multiethnic African countries and adopts an interdisciplinary approach in order to capture the indigenous rights phenomenon in Africa.

• Pt. I. Conceptualising indigenous land rights in an African context: I. The term "indigenous" - an evolving concept ; II. Relevance and applicability of the concept "indigenous" in an African context ; III. The lands of indigenous peoples: importance and justification ; IV. Indigenous peoples' land dispossession: causes and reactions
• Pt. II. The judiciary and indigenous peoples' land rights: V. Indigenous peoples land claims in Kenya ; VI. Indigenous peoples' land claims in Tanzania ; VII. Indigenous peoples land claims in Southern Africa
• Pt. III. Indigenous peoples' land rights in an international and African perspective: VIII. Characteristics and foundation of indigenous peoples' land rights ; IX. Constitutional recognition and states' practice regarding indigenous peoples' rights ; X. Main U.N. instruments and mechanisms relevant for indigenous land rights ; XI. Other relevant global and regional instruments ; XII. General conclusions and recommendations.

• Introducing the Bisha'h Ceremony-- The Mubasha's Family, Khams & Family Traditions-- A Review of Trials by Ordeal Throughout History-- Introduction to the Case Histories-- Theft, Drugs & Property Damage Cases-- Murder & Manslaughter Cases-- Illicit Sexual Relations & Rape Cases-- Marbut
• Inability of the Groom to Perform on His Wedding Night-- Charms, Witchcraft & Healing Ceremonies-- Concluding Remarks-- Index.
• (source: Nielsen Book Data)

Trials by ordeal, a judicial practice in which the guilt or innocence of the accused is determined by subjecting them to a painful task, have taken place from ancient Mesopotamia until the present day. This volume focuses on a special type of ordeal by fire called the bisha'h ceremony, which originated in Bedouin societies and continues to be practiced in Egypt today. In Bedouin and Arab rural societies, when somebody suspects another person of theft, property damage, murder, manslaughter, illicit sexual relations, rape, or witchcraft, and there are no witness to the crime, this individual can request the suspect or suspects to accompany him to the mubasha', a Bedouin notable who conducts the ordeal by fire. The bisha'h ceremony was previously performed in Jordan and in Saudi Arabia as well as in Egypt. In Jordan, the late King Hussein banned the ordeal by fire in 1976. In Saudi Arabia, the mubasha' died in the late 1980s, without leaving a successor.Today, in Egypt, near Ismaliyya, a mubasha' continues to practice the ceremonial ordeal in which the suspect licks a ladle that is heated to between 600-900 degrees Celsius. If the suspect's tongue blisters, they are deemed guilty. If the tongue is clear, they are declared innocent. The author observed 169 of such ordeals, many of which are documented and illustrated in this volume. People who take part in the bisha'h ceremony not only come from various regions in Egypt, but also from other North African countries, and from several Middle Eastern countries, including the Gulf States. Most of the cases involve rural peasants rather than Bedouin, but there are also instances where city dwellers take part in the ordeal.
(source: Nielsen Book Data)

• Pt. 1. Understanding the Igbo world and law subjects: Okafor's thesis in the book : Igbo philosophy of law
• Okafor's contribution to Igbo African jurisprudence
• Inspirations from Igbo cosmology and folklores
• Towards an Igbo philosophy of law and right
• Two basic rights
• pt. 2. Covenant-based theory of Igbo philosophy of law: Individuals in the order of being
• Igbo African environment : individualist and collectivist perspectives
• Understanding covenant as an inter-subjective reality
• Covenant and rights
• Theoretical grounds for authority and leadership
• The democratic bent of covenanted leadership
• Pt. 3. Is-Ought problem in Igbo jurisprudence: Introducing the Is-Ought problem in Igbo jurisprudence
• National law does not derive Ought from Is
• It is valid to derive a legal Ought from a legal Is
• The Romans had a theory of law : The natural law theory
• Igbo jurisprudence : an exercise in legal coherentism.