The law of criminal procedure lays down the machinery by which suspects are brought to court, tried and if found guilty, punished. Criminal procedure can also be defined as the means by which criminal law is enforced and involves the balancing of the liberty of the citizen against the interests of the community as a whole. The scope of criminal procedure extends over a wide perimeter from prevention and investigation of crime to prosecution and punishment of the offender. As far as human rights are concerned, every Ugandan citizen has a right to liberty. This presupposes that the freedom enjoyed by the citizens can only be limited according to the provisions of the law and anything done without heeding the same is said to be arbitrary. he book, in principle, analyses the time before an arrest is carried out; the time and manner of the arrest; and the events that follow the arrest. The book discusses the Miranda rule that guarantees that persons detained by police will not be interrogated in a way that places them at a disadvantage. The book also explores the aspect of searches on people’s property; how and when these searches should be conducted in accordance with the law. The book demystifies the highly volatile discussion of use of reasonable force while carrying out arrests. It lays out the threshold of what amounts to reasonable force and envisages circumstances where force is necessary to effect and arrest. The book also sheds light on the fundamental presumption of innocence and how this presumption should ordinarily be treated. Consequently, the book highlights the abuses that have and can be occasioned following the disregard or misunderstanding of this notion. The book reviews the principle of preventive arrest in light of human rights and its use as a tool of oppression.

For the worldwide goal of preventing climate change while sustaining economic growth and permitting living standards to rise, meeting present and future energy demands sustainably is a crucial challenge. For health care, education, and economic development, it is crucial to have access to affordable, reliable energy, especially electricity. 790 million people in developing nations will not have access to electricity by 2020, and about 2.6 billion will cook with harmful fuels. Most of the United Nations 2030. Sustainable Development Goals, which address topics like gender equality and climate action, may be achieved by increasing energy availability in the least developed nations and making energy cleaner. By 2030, all people must have access to "cheap, dependable, sustainable and contemporary energy for all," including access to electricity and facilities for clean cooking.

Asexuality is the lack of sexual attraction to others or low or absent interest in or desire for sexual activity. It may be considered a sexual orientation or the lack thereof. It may be categorized more widely to include a broad spectrum of a sexual sub-identities. A sexuality is distinct from abstention from sexual activity and from celibacy, which are behavioral and generally motivated by factors such as an individual’s personal, social or religious beliefs. Sexual orientation, unlike sexual behavior is believed to be enduring. 5Some asexual people engage in sexual activity despite lacking sexual attraction or a desire for sex, due to a variety of reasons, such as a desire to physically pleasure themselves or romantic partners or a desire to have children

There is a patriotic obligation on all of us not to allow our Constitution and the idea of respect for human rights and dignity to slide into such disrepute.The debate over whether or not Obuntu-bulamu can be translated into a justiciable principle turns not only on the definition one gives to Obuntu-bulamu, but also on how and why Obuntu-bulamu can be considered an ’African’ value. Obuntu-bulamu, or something very close to it, appears in most African languages what remains therefore is the complex ethno-philosophical questions of whether or not Obuntu-bulamu actually represents a key ethical principle or ideal in African philosophy generally. In doing so one should be able to realise, at the very least, that the question of ’what is’ and ’what can’ constitute an ’African’ legal philosophy lies at the very heart of this discussion