By Ebun-Olu Adegboruwa, SAN

Article 7 of the African Charter on Human and Peoples’ Rights (Ratification and Enforcement) Act, 2004, states that “every individual shall have the right to have his cause heard”. This is also echoed in Article 8 of the Universal Declaration of Human Rights that ‘everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law’. The Supreme Court of Nigeria adopted this concept as its motto through the Latin maxim ubi jus ibi remedium, meaning where there is a right, there is a remedy.

The learned authors of A Dictionary of Law, define it in these terms: ‘the principle is that where one’s right is invaded or destroyed, the law gives a remedy to protect it or damages for its loss. Further, where one’s right is denied the law affords the remedy of an action for its enforcement. This right to a remedy therefore includes more than is usually meant in English law by the term “remedy”, as it includes a right of action. Wherever, therefore, a right exists there is also a remedy. Ashby v White (1703) 14 St Tr 695, 92 ER 126’. This right is inherent in mankind itself as a way of preserving peace, law and order in the society thus avoiding resort to anarchy, lawlessness and all the ugly instances of self-help. The status quo ordinarily leans in favour of the rich, the mighty and those in authority, such that in many cases, policy formulation and implementation result in the breach of entrenched rights and privileges. The resort to justice by the victim is usually considered to be preferable and beneficial.  In this regard, Article 2 of the International Covenant on Civil and Political Rights provides that each party to the Covenant shall ‘ensure that any person whose rights or freedoms as herein recognized are violated shall have an effective remedy’.

A recent study by the Ministry of Foreign Affairs of the Kingdom of The Netherlands in collaboration with the Communication & Marketing Research Group (CMRG) Limited gave some detailed perspectives on the utility of the justice sector in Nigeria. According to the report: 

“The Justice Needs and Satisfaction (JNS) 2023 study presents the justice experiences of 6,573 randomly selected Nigerian adults. The data and findings outline the legal problems they encounter, their impact, and the steps people take to address their legal needs. The 2023 JNS Report report is an essential tool for understanding the needs of people in Nigeria, identifying areas that require improvement, and monitoring the progress of various justice initiatives currently underway.“

Highlights from the Study:

• Approximately 81% of Nigerians experienced at least one legal problem in the past year, with many facing multiple problems.
• 55% of all legal problems were resolved either partially or completely, with about 82% of those resolutions deemed fair or very fair.
• The most common legal problem categories experienced by Nigerians include disputes with neighbours, domestic violence, land disputes, crime, and housing problems.
• Approximately 86% of Nigerians with a legal problem take some form of action to address their most serious problem.
• When addressing their most pressing legal problems, people often rely on their inner circle, frequently seeking help from family and friends.
• Beyond one’s social network, the most frequent sources of help include the police (11%), community/traditional leaders (8%), religious authorities (6%), landlords (6%), local public authorities (5%), and lawyers (5%).”

Stakeholders in the legal profession have always known about this alarming situation but they carry on as if it is normal. The right of access to justice bears a universal meaning that should not be subject to the vagaries of territories which are hostile to its affirmation. The Legal Information Institute of the Cornell Law School, defines as “the ethical, philosophical idea that people are to be treated impartially, fairly, properly, and reasonably by the law and by the arbiters of the law, that laws are to ensure that no harm befalls another, and that, where harm is alleged, a remedial action is taken – both the accuser and the accused receive a morally right consequence merited by their actions. Justice is a legal structure or system that is designed to judge in a general sense who should be accorded a benefit or burden when the law is applied to a person’s factual circumstances.”

The idea of justice springs from the fact that human beings are created equal but by reason of personal strength, status, wealth or influence, one person may be placed in a position of advantage more than the other such that if they were to plead on any matter in dispute between them, the strong may lord it over the weak. The idea of justice is meant to create a balance for society, in order to avoid the rule of self, to abolish any preference for arbitrariness and the regime of might over reason. Justice creates the forum where persons who have grievances can table them for resolution, so that the wrong person can be corrected and the right person justified and appeased. Society thrives on the principle of justice because it gives a sense of assurance to everybody, be it the weak, the strong or the handicapped that given all variables, the system will work to correct all wrongs and offer a remedy to the aggrieved.

Factors hindering access to justice

Many factors contribute to denial of access to justice, depending on which perspective the issue is viewed. The focus of this discourse is to highlight the impact of the declining population of lawyers on justice administration, flowing from the JNS study. By conservative estimates, Nigeria’s population is said to be above 200 million while the number of lawyers is roughly around 200,000 to 250,000. Included are members of the judiciary, being Magistrates, Judges, Justices and Tribunal members.

This group also includes lawyers who have ventured in politics, business and those who have travelled out of Nigeria. And I guess it also includes those who have passed on to glory. Effectively, therefore, the number of lawyers who are available to render legal services to those who desire it is declining every day. It is projected that Nigeria has about 3,000 active law firms with 6% increase per year. The standard law firms are mostly located in the urban areas of Lagos, Abuja, Port-Harcourt, Kaduna, Benin, Kano, etc. Given the poor state of infrastructure, especially power supply, it is very expensive to maintain a law firm. In contrast, the Body of Benchers admits an average of 4,000 students into the Nigerian Bar every year, with a growing population of unemployed lawyers who mostly crowd around these law firms.

Although it is not totally abhorrent to have alternative dispute resolution mechanisms, resort to arbitrariness in these fora cannot be ruled out. In the local courts set up in religious places and in the villages, the absence of a written code of adjudication presents such options as sometimes unenviable. Notwithstanding these reservations, the JNS study ranks the police as the top preference by those who seek remedy standing at 11%, followed by community/traditional leaders with 8%, religious authorities with 6%, landlords with 6%, local public authorities 5% and lawyers 5%.

Why do citizens boycott lawyers to have their matters resolved by traditional rulers and religious entities? First, the lawyer-to-citizen ratio is very low. Second, the cost of securing quality legal service is very high. Third, the uncertainty of redress is pushing potential litigants to unusual terrains. Fourth, the unreasonable delay associated with the administration of justice in Nigeria has no rival elsewhere in the globe. Fifth is the issue of corruption, through which a right cause is buried in absurd technical interpretations, judicial conflicts and legal abracadabra. There are of course cultural and religious factors which discourage access to justice, whereby the myth has been falsely planted in the minds of people that no one goes to court to become friends thereafter, forgetting that most legislations contain provisions that encourage settlement between warring parties.

The right of access to justice as encapsulated in section 6 (6) (b) of the Constitution of the Federal Republic of Nigeria, 1999 as amended, gives the power of adjudication to the courts. This right is granted unfettered, subject in some cases, to certain legal limitations, whereas the sources listed in the JNS report lack the basic ingredients of justice administration, especially the right of appeal to competent organs. When the police judge you as guilty, to whom do you take your case? If you are not satisfied with the verdict of your pastor or imam, do you stop worshipping in that church or mosque?

The point to note about the statutory guarantee of the right of access to justice is that it brings everybody and every person under the law such that the concept of justice cannot be meaningful without access as its denial is akin to absence of justice. Part of the solution is for the government to subsidize access to justice and improve infrastructure. Furthermore, the issue of backlog of law students should be addressed urgently by way of encouraging more states to partner together to build more law schools so that the training institutions can liberalize the admission process for citizens who genuinely wish to study law.

By Suyi Ayodele

Mudashiru Obasa was until January 13, 2025, the Speaker, Lagos State House of Assembly. He was first elected to the House in 2007. He was re-elected in 2011, 2014, 2019 and 2023! If his mouth allowed him to complete his current term, he would have been a member of the Lagos legislative arm for 25 years.

Like the proverbial squirrel whose palm kernel was cracked for him by a benevolent spirit, Obasa began his political career as a councillor in 1999 at his Agege Local Government Area of the state under the banner of Alliance for Democracy (AD). He has God to thank and President Bola Ahmed Tinubu to worship for his rise to political stardom.

But like the biblical Jeshurun, who in Deuteronomy 32: 15 is recorded thus: “ But Jeshurun waxed fat, and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation:, Obasa thought that having been Speaker for a period of 10 years less four months, he is now bigger and stronger than those who made him. He was made to pay for that indiscretion on January 13, when he was impeached by the House.

The pigeon is a lovely bird. It is equally a spiritual bird. It is not the type of avian that one will slaughter occasionally for consumption. Yeah, people do eat the pigeon. It is a delicacy one will crave after the first taste. But the bird is revered and, in some cases, worshipped as a deity. Its most appealing characteristic is its loyalty to its owner. The pigeon can be trusted to stand by you no matter the vicissitudes of life.

Pigeons are sold in pairs, male and female. Its reproduction is also in pairs. It lays two eggs, hatches the two and they come out male and female. Why it is so, only the Creator knows. A domesticated avian, the pigeon has its sibling in the wild. It is called òrófó in my place. The English translation of òrófó is wild pigeon.

Òrófó shares the same reproductive system with the pigeon. The two have so many things in common. The only difference is that while the pigeon is a peaceful bird, òrófó on its part is boastful. There are so many folktales about òrófó. One of them tells why one can hardly find a flight of òrófó as one finds a colony of pigeons. Òrófó, according to the tale, tells the sharpshooter that it remains out of the reach of the hunter’s bullets. To prove it, the hunter often fires at the bird of pride. In some cases, the hunter uses a catapult. The pigeon does not suffer such fate.

But the most interesting tale about òrófó is the one the elders of my place use in cautioning men to be circumspect about what comes out of their mouths. The saying, the mouth of a bird is its undoing; the wild pigeon lays two eggs, hatches two chicks and brags about that its nest is filled up with chicks (Ẹnu ẹyẹ níí p’ẹyẹ; ẹnu òrófó níí pa òrófó; òrófó yé eyin méjì, ó bímọ mẹ́jì, ó ní ilé òun kún ṣọ́ṣọ́ṣọ́), tells the story.

According to the tale, while in the comity of other birds, òrófó boasted that its nest was filled up with so many chicks. Other birds that were familiar with the reproductive capacity of òrófó wondered where it got the other chicks. But the hawk had a different idea. Since òrófó said its house was filled up with chicks, it would not be a bad idea that anytime the hawk was hungry, òrófó’s nest was where to go look for food. And on each occasion, the hawk would end up eating the two hatched chicks in òrófó’s nest, leaving the mother to wail about the calamity. That is why it is difficult to find a flight of òrófó; its offspring are in the belly of the hawk due to the indiscretion of the mother bird.

As it is with òrófó, so it is with any man who cannot control his mouth. The Holy Book, the Bible, in Proverbs 18:21, talks about the power of the tongue. It says in the tongue lies death and life. The Scripture, again, in James 3:5-6, describes the tongue as a fire in spite of its small size. African Indigenous Religion (AIR) – I got the new nomenclature from Professor Wande Abimbola who cautioned that we should not denigrate our religion by calling it African Traditional Religion (ATR) – talks about the talkative pawn of Àlàbá (Ìwòfà Àlàbá), who says everything he sees.

Ìwòfà Àlàbá, however, met his waterloo the day he told the king that he saw a dried-up corpse on a tree, which talked like it was still alive. The king and his chiefs followed Ìwòfà Àlàbá to the spot and though there was a corpse on the tree, it refused to talk. It was after the execution of Ìwòfà Àlàbá for deceiving the throne that the corpse spoke! Discretion is the master of all wisdom.

Nigerian politics is a one-way traffic. There are owners of each state of the Federation. Governors are the most powerful in the political calculation of this era. It is even more dangerous if the governor enjoys the backing of the godfather. There is no point denying that President Tinubu is the godfather of all political godfathers in Nigeria today. He is what my people call Òòsà àkúnlèbo (the deity one worships on his knee). Many said that the president earned that stature through the deployment of his deadly political strategies. Those who contested that in the past have terrible tales to tell.

It was that formidable man that Obasa confronted frontally while receiving Governor Babajide Sawo-Olu to the Lagos State House of Assembly to present the year 2025 Appropriation Bill to the House on November 21, 2024. It is foolish to call the servant on an errand for the master, stupid. The insult goes back to the master.

To start with, Obasa was said to have kept the governor and members of the Governor’s Advisory Council waiting for close to two hours. Why did he do that? Did he not have the information that the governor would be coming? What point was the Speaker trying to prove? And when he elected to receive the party, the Speaker spent 11 and half minutes, lecturing, threatening and disparaging the August visitor.

I watched the video of the encounter, and I wondered who prepared pounded yam for Obasa and assured him that getting the soup would not be a problem. I equally got a full text of the Speaker’s speech, and each sentence points at a man who voluntarily sought death in its corner! From the beginning to the end, Obasa spoke like someone who has Lagos in his pocket.

In paragraph four, for instance, Obasa warned that the conviviality between the House and the governor notwithstanding, “… it is necessary to harp on the fact that under democracy, this arm of government remains independent.” He told the governor that the Assembly “is a sanctuary and temple, just like every other temple anywhere where we all worship. No one will violate any temple and expect the gods to accept his or her sacrifice. And if such happens, there must be an appease to the gods to accept such atonement. No amount of intimidation or coercion will disintegrate or change the belief of all the members of this institution!”

Obasa was bold, and he did not hide it. Governor Sanwo-Olu, he warned, should perish the idea of getting a wishy-washy budget as “this honourable House will look at the budget and do the necessary scrutiny as usual”, adding that the assembly “will never be disgraced, abused or ridiculed in the name of creating a seamless working ambience.” Good talk. But not here; not in this nation!

The governor maintained his cool. That probably emboldened the Speaker to further warn “that those who live in glass houses must not throw stones as the saying goes…. In other words, those who are facilitating or planning to interfere in this House or destroy the cohesion of this institution should also be prepared for the same fate.”

Like someone under a spell, Obasa went ahead to talk about the touchy issue of Lagos governorship in 2027 and declared that if he made up his mind, he would contest, pointing out that he was not “too young or lack experience to run; whereas those who have been before me are not better off.”

Then he boasted, like a poor student of the concept of Avoidance Strategy in Stylistics, about his enviable ancestry which he claimed had never been in doubt and declared that he had “never claimed to be related to Onikoyi, Oniru, or any of the other popular Lagos families as the case may be.” Háà! ‘Lénu e (for your mouth), Mudashiru!

My people say that every man knows which proverb points in his direction; only the coward feigns ignorance. Who was Obasa’s target when he talked about not claiming any relationship with “any of the other popular Lagos families as the case may be?” Who were the past governors of Lagos State that “are not better off?” How did the Agege boy forget that Asiwaju Bola Tinubu was once a governor of the state; that Tinubu is believed to have ‘built’ Lagos? Did he also have the inimitable Alhaji Lateef Jakande in mind as one of those past governors?

If it were to be true that Obasa is better than all the other past governors of Lagos State, what does the first law of Robert Greene’s “The 48 Laws of Power” say about subordinates not outshining their masters? Where was Obasa when the late Senator Bayo Osinowo addressed the Assembly and told them how God reminded Satan that He, God “will never create, and I have never created, and I will never create what I can never destroy”?

Why did the ex-speaker decide to throw overboard the fine words of advice from the late senator to wit: “So, the leaders will not promote anybody they can never destroy. The leaders will not promote anybody they can never tear to pieces. They have codes, as they are promoting you, they are keeping your…, what do you call it, your file. So, if you continue doing good, they keep on giving you good things… But when you step on the toes of those who created you, you are in trouble. My new colleagues, I am begging you listen to your leaders…?”

Obasa grew up in Lagos. His knowledge of native wisdom may not be as sound as those of us the Lagosians call “ará ìlú òkè (those from the hinterlands). But he spoke about “eni bá yára l’ògún ńgbè. Meaning, the god of iron favours the swift”. If he knows that, why did he forget the wisdom in the saying that the okro can never be taller than the one that planted it; that to harvest the seeds, all the farmer needs to do is to bend the stem?

If native intelligence is lost on him, what about the injunction in the Qur’an, which in Surat 6, (2) Al-An’am, Allah “He is Who has created you from clay, and then has decreed a stated term (for you to die). And there is with Him another determined term (for you to be resurrected), yet you doubt (in the Resurrection)?”

Why did he not ask his Christian friends in the House to interpret Jeremiah 18:1-6, where God instructed Prophet Jeremiah to proceed to the potter’s house to learn the wisdom of what the creator can do to his creatures? Why did he not read verse 6 which says: “O house of Israel, cannot I do with you as this potter? Saith the Lord. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel.”

If it were to be a sane clime, Obasa would have been applauded for establishing the independence of the Assembly. But here, the godfather is like God. He creates and destroys that which he created! That is exactly what happened to Obasa on January 13. At a time, he was hearing the footsteps of his fellow members behind him, he never realised that those ones had gone back to take instruction from the godfather. That was why when his time came, nobody stood up to defend him! The creator holds the “codes!”

Power is like the venison of hoopoe (Àgbìgbò). It is the sweetest of all meats. No hunter likes to share it with anybody. If the godfather’s son is interested in Lagos in 2027, wisdom demands that all clay political creatures of the godfather should steer clear. Every wrestler should know that whenever he is confronted by his personal god, the end to all bouts has come. When a pigeon turns to òrófó, the hawk is always available to eat its chick.

How Obasa allowed himself to be drawn to fight his own Ori (head/destiny) is a research topic for students of Political Science. Now the godfather has scored yet another goal. 2027 will be an interesting year in Lagos. But more importantly, the dramas and razzmatazz that will herald the year are going to be more interesting. May we all be alive and have enough money to buy popcorn and ice cream as we watch the soap opera.

An ex-student of the University of Lagos, Emem Madu, has been appointed as a Judge of the Alberta Court of Justice in Canada.

Showcasing three new provincial judges, Alberta’s Justice Minister Mickey Amery on 15 January 2025 announced Nigerian-born Madu as one of the jurists.

Emem Madu will serve at the Edmonton Family and Youth Division and her appointment takes effect Jan. 31, 2025.

News of her appointment was recently shared by a Nigerian jurist and fellow alumna, Professor Gideon Christian.

Prof. Christian said: “A great @UnilagNigeria alumna just got appointed as a Judge of the Alberta Court of Justice. Congrats, Madam Justice Emem Madu. #Naija no dey carry last.”

A circular signed by Chinenye Anokwuru, Senior Press Secretary, Justice, disclosed that Madu received a Bachelor of Laws degree from the University of Lagos, Nigeria in 2002, and a vocational certification from the Nigerian Law School in 2003. She also obtained a Master of Laws degree from the University of Alberta in 2007.

Madu has also worked as a Regulatory Compliance Specialist at ATB Financial, as a Policy and Legislation Analyst at Alberta Justice, and as a Research Lawyer at Brownlee LLP in Edmonton.

Her husband Kaycee (Kelechi) Madu served as Minister of Justice and Solicitor General from 2020 and 2022, as well as Deputy Premier. He also graduated from the University of Lagos (UNILAG) with a Bachelor of Laws degree.

The Alberta Government says the decision to appoint the wife of a former justice minister to the provincial court of justice was subject to “extensive” and independent vetting.

In a statement, provincial Press Secretary Justin Brattinga said judicial appointments “are always undertaken after extensive vetting by the Alberta Judicial Council and the Alberta Judicial Nominating Committee.”

“The candidates appointed in the latest round, including Emem Madu, went through the proper independent process,” he said.

“As a lawyer with extensive experience and education, an immigrant to Canada from Nigeria and a mother, she brings vital experience to the family and youth division.”

In a post on X, Kaycee Madu called Emem “arguably the most brilliant legal mind I know” and recounted their meeting in law school at the University of Lagos.

“I offer my heartfelt congratulations to the newly appointed Justices of the Alberta Court of Justice, including my dearest wife, The Honourable Justice Emem Madu. They are exceptional and great addition to the court. I wish them the absolute best as they begin their judicial career.

“Our family are incredibly thrilled at the historic appointment of Justice Madu. Justice Madu is arguably the most brilliant legal mind I know. Having been law school classmates, I witnessed her legal education and career first hand from the first day of law school to this day: from narrowly missing a First Class in law from our alma mater, the prestigious University of Lagos (UNILAG) @UnilagNigeria, to achieving a First Class from the Nigerian Law School, to becoming a law professor at our alma mater, working at one of the biggest law firms in Nigeria and Alberta and obtaining a Master of Laws (LLM) from the Univeristy of Alberta, to the brilliant, astute and compassionate lawyer she is today. Justice Madu has always been exceptional and aim for the very best. I have no doubt that she will bring the same excellence to bear on all matters before her and the court. The Alberta Court of Justice is so lucky to have Justice Madu.

“From our family – our children: Ugonna, Chisom, Adanaya, and me – we are super proud of you and wish you God’s abiding blessings.

“Congratulations!”

Also appointed were Justice Gordon Putnam, named Assistant Chief Justice for the Edmonton Region, and Christine Palmer, who will serve as a judge in northern Alberta.

By Daniel K. Kip

1.0 INTRODUCTION
Many would like to consider the invention of the internet as an amoral reality not inherently bad and not inherently good, but a product of what one chooses to make of it. Like every other amoral reality, we have seen both positive and negative uses of the internet in drawing us closer to one another and eroding boundaries, that until now, erected walls amongst individuals. When the idea of the internet turning the globe to a global village first emerged even experts did not envisage the erosion of door knobs and or invasion of privacy to the degree facilitated by social media today.

The United Nations Universal Declaration of Human Rights provides that “No one shall be subjected to arbitrary interference with his privacy, family, home, or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to protection of the law against such interference or attack.”

According to the Black’s law dictionary, privacy right or right of privacy refers to: ‘the right to be left alone, the right of a person to be free from unwarranted publicity. Constitutionally, Section 37 of the CFRN 1999 (as amended) states categorically that: ‘The privacy of citizens, their homes, correspondence, telephone conversations and telegraphic communications is hereby guaranteed and protected’. There are myriads of cases that have defined what privacy right connotes.

2.0 FORMS OF PRIVACY INVASION
Privacy invasions range from Intrusion of Solitude or Intrusion into Seclusion, Identity Appropriation, Creation of False Impression, Public disclosure of private information, Breach of Confidentiality of Source, and Conspiracy.

Identity Appropriation is rampant on Facebook and it implies the use of the name and/or image of another without authorization. Breach of confidentiality of source occurs when a journalist reveals or makes public, information that was given to him for private consumption.

One invasion which is gaining notoriety on social media is the public disclosure of private information or fact. So, the publication on social media of a private matter or fact which causes hurt or embarrassment to the victim is actionable and it doesn’t matter if it is true.

This brings to the fore, the viral case of the Equatorial Guinea Anti-Graft Chief scandal whose premises was busted due to an investigation for fraud and the authorities in the cause of the search found private sex tapes and leaked it on social media. It is a good example of privacy invasion. The public disclosure of private information can have damning consequences. There are instances of cyber threats or blackmail stemming from such invasions, that have led to deaths or bodily harm.

Some months back, social media went agog when the popular VDM (Very Dark Man) called out the Correctional Service, Bobrisky, etc. The said VDM played a voice call recording and while explaining the content, placed some persons in a false light. This brings us to the privacy invasion of Creation of False Impression. Creation of False Impression connotes the publication of facts but in a false manner. It is the representation of facts and data in a manner that is misrepresenting and misleading the truth.

In P. P. & P. (NIG) LTD. V. OLAGHERE (2019) 2 NWLR (PT. 1657) 54, the Court of Appeal awarded damages in favour of the Respondent whose House was photographed and used by the Appellant for advertisement in a Calendar. The Court of Appeal at page 569, para. E held that “…the use of photographs of the 1st Respondent’s house on the appellants’ calendar created the false impression that the appellants’ products were used for the painting or construction of the said building.”

3.0 LEGAL REMEDIES
Privacy invasion as a civil wrong can be ventilated in a Court of law. For a privacy suit to succeed, it is required that the plaintiff proves the following elements:

i. Existence of a secret and private subject matter.
ii. A right possessed by the plaintiff to keep the matter private
iii. Information about the subject matter being obtained by some method objectionable to a reasonable man.

On the other hand, for a suit of public disclosure to be successful, the following elements must co-exist:
i. The disclosure must be sufficiently widespread to the extent that is made public.
ii. The disclosure must have resulted in an embarrassment that is sufficient to affect an ordinary reasonable person.
iii. The publication must relate to private facts that are not within the realms of the legitimate news.vi
iv. The publication must not be part of public records.

Regarding a Suit on creation of false impression, the following elements must be established, that:
i. There is a publication by the defendant about the plaintiff
ii. It was done with reckless disregard
iii. It placed the plaintiff in a false light
iv. It would be highly offensive and embarrassing to a reasonable person.
The defences that may avail a defendant in a privacy suit are the defence of newsworthiness, public interest, consent, permanent publication, etc

4.0 CONCLUSION
The current social media interface is eroding old notions of privacy thus making it blurry to describe what is private and leaving a porous reality where privacy rights abuses are carried out unchecked. After World War II the right to privacy was elevated to the level of a human right at the international level. Thus, the Universal Declaration on Human Rights (UDHR) 1948viii captures this right. The European Convention on Human Rightsix recognizes privacy rights, the General Data Protection Regulation, the Nigeria Data Protection Act 2023 all recognize and protect privacy rights.
Anybody whose privacy is invaded can bring a suit for invasion of privacy against the violator in a civil court and such a person is entitled to certain reliefs, including damages.

Name: DANIEL K. KIP
Title: Legal Practitioner, Arbitrator, Notary Public, Rights Activist, Writer
Telephone: +2348036964847
Email: [email protected]

ENDNOTES