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Nan yon Nutshell, lwa Nigerian gwonde seryezman nan vann oswa trafik nan èt imen, pati nan kò, epi tou li likid ki pemanan soti nan tankou. Mwen konnen ke gen lwa reglemante don espèm (ki baze sou aranjman sitou ki poko peye ak lavant nan ka dèyè) nan kèk lòt peyi, tankou Etazini an ak peyi nan Ewòp. Nan klima sa yo, lwa reglemante don espèm menm adrese pwoblèm tankou ranbousman akseptab oswa peman, dwa ak responsablite nan donatè la nan direksyon pou pitit pitit byolojik li; dwat timoun nan konnen li oswa idantite papa l ', ak pwoblèm pwosedi. Yo souvan limite kantite gwosès ki fè yo pèmèt ki sòti nan yon donatè sèl an jeneral. Sa a te fè pou yon bagay ki rete nan domèn nan imajinasyon nan Nijerya – Yon enskri santral la nan donatè espèm.
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Nan yon Nutshell, Nigerian laws frown seriously at sale or trafficking of human beings, body parts, and also fluids that emanate from such. I am aware that there are laws regulating sperm donation (based on mostly unpaid arrangements and sales in rear cases) in some other countries, such as the US and countries of Europe. In such climes, laws regulating sperm donation even address issues like permissible reimbursement or payment, rights and responsibilities of the donor towards his biological offspring; the child’s right to know his or her father’s identity, and procedural issues. They often limit the number of pregnancies which are permitted from a single donor in general. This has made for something which remains in the realm of imagination in Nigeria – A central register of sperm donors.