PhD

By Prof. Abdelghaffar Amoka

I know Nasarawa State University, Keffi (NSUK), to some extent. In fact, part of the reason I submitted a sabbatical application there in 2024 was to get to know the university better, though I did not receive a response.

From what I know, Nasarawa State University, Keffi, is one of the fastest-growing universities in Nigeria. I have friends there. I also have very close associates pursuing their PhDs there, and they are doing very well.

A major reason for the university’s steady rise is something many people do not talk about enough: since its creation, successive governors of the state have largely allowed the university’s administration to breathe. That kind of non-interference matters. Universities grow when politics does not sit permanently on the neck of scholarship.

Its proximity to Abuja also gives it an undeniable advantage. Patronage from the capital is high. In fact, from some parts of Abuja, NSUK is easier to reach than the University of Abuja. 

Now to the uncomfortable part.

The graduation of a very large number of PhD candidates naturally raises questions. It should. In a country where too many people now chase titles over scholarship, any university that produces large numbers of doctoral graduates will attract scrutiny. That scrutiny should not be treated as hostility.

Every university has strong PhDs and weak PhDs. That is the truth. No institution is automatically exempt. Personally, I have not yet encountered a weak PhD graduate from NSUK, which is why I did not rush to join the noise.

But let us be honest with ourselves: when academics raise questions about standards, it should not be dismissed as envy, malice, or institutional rivalry. It should be seen for what it ought to be — a call to tighten the loose nuts before the system becomes attractive to those looking for the cheapest possible route to a title.

There is no doubt that we are a people that is in love with titles. That is why you will see an HND holder who is a political appointee with a name and titles like Chief Dr Hajiya XXXX. But with the recent decision of the Federal Executive Council on the misuse of the Dr title by honorary doctorate awardees and the prohibition of awarding honorary doctorates to serving political officeholders, the quest for the cheapest possible route to a PhD for the Dr title will increase. Meanwhile, the integrity of these degrees is in our hands. 

As academics, the university system is our immediate constituency. For decades, academics have fought governments to prevent the collapse of Nigerian universities. It would be a tragic contradiction if we were now to become participants in the internal erosion of the very system we once defended against external destruction.

Our degrees must mean something. Our universities must remain places where scholarship is earned, not merely awarded. Whether we admit it or not, the quality of our young people in the future is being shaped in our lecture rooms, laboratories, and supervision meetings.

By Hadiza Abdulkadir

The Federal Government of Nigeria has barred recipients of honorary degrees from using the “Dr.” prefix in official and professional settings, warning that violations could amount to academic fraud.

Announcing the decision after a meeting of the Federal Executive Council, Education Minister Tunji Alausa said the move is aimed at curbing the abuse and politicisation of academic titles.

Mr Alausa further clarified that only holders of earned doctorates or qualified medical professionals may use the title, while honorary awardees must instead adopt post-nominal forms such as D.Sc. (Honoris Causa).

The National Universities Commission has also introduced stricter rules, limiting institutions to three honorary awards per convocation, requiring prior approval, and banning awards to serving public officials.

The reforms follow an investigation that uncovered 32 illegal “degree mills” selling fake titles, as authorities seek to restore credibility to Nigeria’s academic system.

By Bilyamin Abdulmumin, PhD

With my viva voce a few days ago, the sojourn that began five years ago has ended. Although the coursework started late, around May 2019, it was successfully navigated through that year.

Postgraduate students often think coursework should be eliminated. They wonder how a PhD student could be sitting in a four-corner wall in the name of lectures, arguing that PhD candidates should dive straight into research. However, after completing the coursework, none of us agreed with that sentiment.

One notable sacrifice that potential postgraduate students should be prepared to make is financial freedom. Study not only limits one income but also eats deep into the fabric of the little one on the hand—it is an attack from a double front. So, it only takes individual ambition to succumb to that.

One common question from those considering enrolment but still undecided is, “How long will it take to finish a postgraduate program?” My quick response to them is to enrol as soon as possible because time will pass regardless. 

In Nigeria, pursuing a PhD is a journey where you likely only know the starting point, facing a path fraught with unforeseeable circumstances; the end sight can’t be rightly assured. While I read posts that some lucky individuals graduate in about three years, others aren’t as fortunate and may take seven years or more. So, I believe graduating in five years is an average.

The first major hurdle of my five-year PhD journey emerged at the beginning of 2020. Immediately after the year clocked, the COVID-19 pandemic struck the globe. The world came to a standstill as countries implemented stringent measures to combat the virus. In Nigeria, after the first confirmed case was announced in late February, we swiftly followed suit; wearing facemasks, using hand sanitisers, and maintaining strict social distancing became the order of the day. 

Despite the initial disruptions, as the pandemic began to wane, my supervisor and I would forge on, adapting precautionary measures. The lockdowns would be a blessing in disguise as they provided valuable time for my supervisory team and me to finalise our research topic and draft a comprehensive literature review manuscript.

Another significant hurdle arose with the ASUU strike. As early as February 2022, the agitation for the government to implement the 2009 agreement mounted. It began as warnings but escalated into an indefinite strike lasting eight months. Like the COVID-19 pandemic, the strike ultimately became a diamond in the rough. It afforded me more interactions with my advisors and crucially facilitated a collaboration with the Centre for Resources Recovery in Sweden, known for its extensive work in my research area. Leveraging the online meeting platforms adopted during the pandemic, such as Zoom, expedited our collaboration.

Another serious hurdle I encountered was frequent power outages. Just as I was about to enter the lab after completing all preparations, ABU experienced a series of power disruptions; their light would be cut due to failure to pay the bills—an issue I had never expected. This cultural shock paled in comparison when I later heard that even Aso Rock faced threats of power cuts. The inconsistency of electricity, compounded by national grid collapses and ABU light cuts made the initial stages of setting the research in motion unforgettable.

A five-year journey demanding a high level of commitment, teamwork, tight schedules, and stringent deadlines, in addition to the inherent conflicting perspectives in group work, inevitably led to clashes—sometimes titanic ones. However, what mattered most was understanding each other’s viewpoints and even finding humour in the aftermath. You have an added advantage for those who are naturally diplomatic, persuasive, and humorous: you will come to handle such pressures far more easily.

One of the major successes of my PhD journey was the significant contribution to knowledge pioneering an innovative method: the development of mesoporous support for heterogeneous fermentation for the first time. This achievement has culminated in forthcoming publications in high-impact (or not-so) journals, the filing of a patent, and facilitated international collaborations.

No matter how daunting the task may seem, it can’t be insurmountable, provided there is consistent effort (even a bit), patience, and perseverance.

Bilyamin Abdulmumin, PhD, is a public affairs commentator and science writer. He can be reached via bilal4riid13@gmail.com.

 By Muhsin Ibrahim

Procrastination affects not only writers but also people from almost all walks of life. We all have tasks to do. However, due to procrastination, we keep saying that we will do them later again and again until the time is gone.

When I was writing my dissertation, I struggled with procrastination. I often put off writing, thinking I could do it later. This led to a lot of stress and anxiety as deadlines approached. However, I was determined to find a solution. I tried different techniques, such as setting strict deadlines for myself and breaking up my work into smaller, more manageable tasks. Eventually, I found a solution that worked for me.

I was reading a book with a ‘funny’ title: The Subtle Art of Not Giving a F*ck, when I found the following:

‘When I was in high school, my math teacher, Mr. Packwood, used to say, “If you’re stuck on a problem, don’t sit there and think about it; just start working on it. Even if you don’t know what you’re doing, the simple act of working on it will eventually cause the right ideas to show up in your head.’ (Manson 2016, p. 109).

I printed out the page and hung it in my room. I highlighted the above and another line. So much like the author, whenever I open my computer, a voice from within tells me to write something, not just to sit there.

Don’t hesitate to jot down your thoughts; the longer you wait, the more likely they will evaporate. Instead, take action and write! Remember, you can always revise, edit, and refine your ideas later. So go ahead and let your creativity flow without hesitation.

So, in Manson’s words, “Don’t just sit there. Do something. The answers will follow.” Do it in no haste, but don’t keep delaying it. Writing is unlike a speech; there’s almost always a time to revisit what you have written.

Dr Muhsin Ibrahim writes from Cologne, Germany and can be reached via muhsin2008@gmail.com

By Ishaka Mohammed

In 2019, the University of Lagos (UNILAG) honoured Oluwaseyi Ajibade as the best PhD graduate of the year. Interestingly, 13 years earlier, he had graduated with a third-class bachelor’s degree in mechanical engineering from Lagos State University (LASU). His story exemplifies persistence.

Although Dr Oluwaseyi Ajibade’s story became news due to his exceptional performance at the PhD level, there are other third-class graduates around who proceed to obtain higher academic degrees. I recently met one, and he discussed his academic journey and an unfortunate situation with me.

His third-class bachelor’s degree necessitated his acquisition of a postgraduate diploma (PGD) before he enrolled in a Master’s programme. He received his PhD in 2020.

In addition to his academic qualifications and publications in reputable journals, he is an experienced teacher who once became vice-principal in a public school.

However, his weak first degree has so far blocked his aspiration to lecture at university. Two Nigerian universities have pointed this out to him, making reference to the minimum requirements set by the National Universities Commission (NUC).

The above revelation is akin to being denied admission to higher institutions because of one’s poor grades in primary school. I understand that a first-class or an upper second-class bachelor’s degree is a requirement for the position of graduate assistant in Nigerian universities, but the man’s case is different. Apart from his PGD and master’s degree, he also holds a PhD, the highest academic degree in Nigeria.

If his rejection is genuinely based on the NUC’s standards, the commission must review its standards. Aspiring lecturers’ previous qualifications should be checked only to ascertain a connection to the latest ones. Nonetheless, the grades in the latest qualifications may be considered a testament to the holders’ intellectual capacity.

By Muhammad Abdurrahman

In this interview with The Daily Reality, Ismail Hashim Abubakar, who finished his doctoral program at Mohammed V University, Rabat, in the Kingdom of Morocco, gives a synoptic picture of his PhD thesis titled “Contemporary Islamic Thought in Northern Nigeria: Shaykh Ja’far Mahmud Adam as a Case Study”. The thesis, which appears in 4 volumes, was written in both Arabic and English. Enjoy: 

At the beginning and as a background, the reader would like to know what propelled you to embark on academic research in this area and to select this topic with the personality of Shaykh Ja’afar as your case study.

I was propelled to undertake this research by many factors. Perhaps the most current and academically engaging factor was the aftermath of the 2009 Boko Haram uprisings when documentation of the saga started outflowing in different forms, including academic studies and media reportage. I observed that the Boko Haram saga was used by many writers – local and international – to, in the process of researching the evolution, growth, ideological base and all other issues associated with the insurgency, direct their attention on the late Shaykh Ja’afar Mahmud Adam and devote some portions in their works on the relationship between Shaykh Ja’afar and the founder of Boko Haram, Muhammad Yusuf.

While I acknowledge that these writers have relevant information and facts regarding this dynamic, I can confidently assert that many facts have been twisted, distorted and misrepresented. In fact, too much attention on Ja’far’s interaction with the leader of Boko Haram would certainly swerve readers’ attention to the grand reform mission Ja’afar had carried out in his career that spanned about two decades.

Furthermore, some writers made absurd and explicit allegations that should not be allowed to pass without a solid, verifiably intellectual response. Besides, the career of Shaykh Ja’afar was full of captivating and interesting episodes that would add up to the history of postcolonial Islam, contemporary religious movements, the interplay of Ulama with civil society and authorities in northern Nigeria and the Hausa-speaking world in general. In other words, if you like, confining the career of Shaykh Ja’afar to an engagement with an estranged disciple is an act of cruelty and tyranny to history.

If this is the case, how does your work differ from the previous works on Boko Haram, and what do you particularly object in them?

In my thesis, I review the representation of Ja’afar and his engagement with Boko Haram as cited in studies and reportages. I endorse what appears to be true and verifiable, while I counter what is a distortion of facts. For example, I tackle the question of Muhammad Yusuf’s studentship and mentorship under Ja’afar; here, there are two visible opinions. One opinion suggests that Yusuf was the mentee, star, protege and possible successor of Ja’afar, while the other view objects to the point of almost debunking any teacher-student relationship between the two men. I seek to stand in between these positions. Based on fieldwork I carried out in Maiduguri in 2019 and in addition to the literature I consulted, I draw a conclusion that Yusuf had, of course, studied under Ja’afar.

Nonetheless, as confirmed by several informants, Yusuf was never punctual during Ja’afar’s lessons; in fact, he did not study a complete book under Ja’afar. Consequently, I re-examined the assertion of the closeness of the two men; it manifested to me that Yusuf was never formally or informally considered Ja’afar’s heir, nor was he considered intellectually capable of taking over from Ja’afar.

Meanwhile, I make reference to Yusuf’s ideological trajectories and terminals of religious activism, starting as an ambitious young man looking for fame. As such, he took a leading position in Muslim Brotherhood, Jama’atu Tajdid al-Islam, before finally joining the Izala, which he would also break from within a couple of years. Finally, on this point, I compare Ja’afar and Yusuf, what the two figures represent to Nigerians and the legacies each one has left behind. 

What else do you address besides the Boko Haram phenomenon in your project?

Hmmm. Like I said initially, Boko Haram is a small (though most popularised) aspect of Ja’far’s career. I set a background where I give a snapshot of the state of Islam and Muslims in postcolonial Northern Nigeria, highlighting the engagement of Muslims in politics and governance while appraising the debates of Shari’ah implementation and discourse on secularism which characterised the Nigerian public sphere after the turn of the 21st century.

I also look at the relations between Muslims and Christians, pointing to the areas of divergence, which are quite many, but also the few areas where Muslims and Christians united in pursuit of a common goal. I also survey the fragmentation of Islamic society along sectarian lines by first tracing the emergence of major and minor religious sects, groups and movements and their major views and arguments. I also illuminate the interplays between these two groups and what brings/brought them together to speak in one voice. All these are meant to give much insight into the religious and landscape sociopolitical contexts in which the figure of my study lived and conducted his mission. This represents the first significant section of the work, which, as you can see, represents the first epithet in the thesis title. 

I supply a relatively detailed biography of Ja’afar, focusing on his family background, the phases of his knowledge acquisition and the factors that contributed to his public visibility as a young man, all before his sojourn to the Islamic University of Madina. 

The work dwells on Ja’afar’s reunion with the Da’awah arena after his study at Madina and how unlike before, he concentrated on the transmission of knowledge and cultivation of disciples while minimising open-air preaching. In this regard, I supply comprehensive information on the major sites and centres of Da’wah, which used to host and coordinate Ja’far’s public engagement and private study circles.

In Kano, for instance, I reserve sections in which I discuss in detail the majalis of Ja’afar, such as the Triumph Mosque in Fagge, the Beirut Road Mosque, Usman Bin Affan Mosque, Gadon Kaya, Almuntada Mosque in Dorayi and the majlis in Ungogo Road. I explicate all the activities Ja’afar conducted, such as leading prayer, teaching for open and private audiences and presentations of sermons, lectures and seminars.

In Bauchi, I make reference to sites that hosted Ja’far’s mission, such as Gwallaga Jumaat mosque, Shaykh Awaq mosque at Old GRA, Baban Godi Mosque in Mallam Goje Street and Women Centre of Bauchi located at Gombe Road. Moreover, in about thirty pages, the thesis unpacks the mission of Ja’afar in Maiduguri, with a particular reference to the activities he conducted within the Indimi Mosque, hinting at the challenges Ja’afar confronted at the beginning and the strategies he adopted in the process of consolidating his Da’wah. The work here emphasises the Qur’anic interpretation exercise Ja’afar led during Ramadan at the mosque and how it became an annual conference that attracted audiences from different parts of northern Nigeria.

But Ja’far’s mission was also characterised by other features: teaching, presenting lectures and seminars and rigorous engagements in civil and political issues. Does your work take a look at this also?

Yeah, of course. I dedicate a full and lengthy chapter that surveys and appraises Ja’far’s interactions and engagements with some events that affected Nigerian contemporary developments, Islam and Muslims, and Ja’afar’s relations with various government and public figures, religious groups and individuals. It focuses on Ja’afar’s role in the return of Shari’ah in northern Nigeria, how he collaborated with religious leaders of other groups, and how this resulted in the implementation of Shari’ah in some northern states. It also refers to Ja’far’s participation in the implementation of the Shari’ah process in Kano.

The chapter further lays bare Ja’far’s engagement with Nigerian politics, governance, politicians and public figures, taking a look at his criticism of General Obasanjo’s administration and different political and government institutions, including Kano state, his base, but also figures such as Muhammadu Buhari, Atiku Abubakar, Ahmed Yarima, Ibrahim Shekarau, Rabi’u Musa Kwankwaso, Ahmed Adamu Muazu, Ahmed Makarfi, Abubakar Habu Hashidu, Sanusi Lamido Sanusi, Baba Impossible, among others.

The work also relates Ja’afar’s interplay with traditional institutions, which connects to his position on the royal fathers of the northern emirates and how they disagreed with some and collaborated and had cordial relationships with others. Still in the chapter, Ja’afar’s engagement with religious groups is narrated, beginning with Salafi networks to which he belonged, the Sufi brotherhoods with whom he disagreed most of the time and the peripheral groups like the Shia, Boko Haram and others. 

As a complement to a cleric biography, the chapter categorises Ja’far’s disciples and followers into four tabaqat, just as it mentions some of his colleagues, teachers and role models. It also provides insightful information relating to Ja’afar’s assassination, including the events that preceded the tragedy and what followed it, such as the posthumous attraction of the Muslim public toward the legacy and mission of the murdered cleric. 

The final chapter in the thesis extracts the thoughts, ideas and philosophical views and visions of Ja’afar on a plethora of issues such as education, economy, sociocultural topics, marriage and women issues, politics, global politics and international affairs, relations between Muslims and non-Muslims and the prospects of peaceful coexistence. The chapter presents at the end what the researcher believes is the central position of Ja’afar on Jihad, which further unravels the extent to which he conceived violent extremism in a world and time when Islamophobia was rising high.

But how have you encountered all this stuff, which appears to involve huge materials you had to engage?

Yes, I gathered my data through multiple sources. First, I laid my hands on the available recordings of Shaykh Ja’afar, including cassettes and online content. I listened to his entire Tafsir tapes, available Friday sermons, and many of his lectures and public and private lessons on Islamic texts. I also conducted fieldwork where I travelled to many states in Northern Nigeria and met about a hundred informants. Needless to say, I consulted a great deal of literature that ranged from published books, journals, newspapers and magazines, and reliable internet pages.

What challenges did you face while undertaking this research?

A lot of daunting challenges, but a researcher must always be ready to confront them. It suffices to say that one has to be away from family to a distant land to carry out this task. But before then, I faced challenges as regards accessing some informants. For example, although the work discusses Boko Haram, I could not interview any Boko Haram members to hear some things from him directly. But the most appalling of all the challenges was the lack of positive cooperation from some of Ja’afar’s colleagues and disciples. While some of them delayed, procrastinated and even cancelled my appointments with them, some of them even avoided me and refused to give me any audience at all. Paradoxically, I got positive responses and warm accommodation from personalities who might be well counted among Ja’afar’s rivals and competitors, including Sufis and Shiites.

Which plan do you have now for this work after you have been awarded a doctoral degree?

I just remembered that the work is bilingual and in four volumes, or if you like, two volumes in Arabic and two in English. My ambition is to publish it as a book or as two books. I will be glad to edit the Arabic version and publish it in a press in an Arab world like Egypt, Lebanon, Qatar or any other country, while the English version is to be hopefully published by a Western (preferably university) press.

Is there any point you disagree with Shaykh Ja’afar in your work?

Of course, there are. I can count almost ten. 

Can you give an example?

Certainly! During one of his lessons to women at Gadon Kaya, a woman asked if it was permissible for her to make a supplication – a prayer – to ask God to prevent her husband from marrying a second wife. Shaykh Ja’afar answered that it was not permissible since marriage is lawful, and no one has the power to make unlawful something that was made lawful by God. My argument here is that in a situation where women have turned adding a second wife into their earthly hell, so much so that they go to any extent, including dangerously deadly means to thwart their husbands from the second marriage, giving a fatwa with the permissibility of praying against this wish seems to be safer for all the parties involved. If God wishes, he would answer, and if He doesn’t answer, the woman would accept fate like that. 

Are there journal articles that have been published out of this thesis?

Yes, two articles have been published so far. One was published in a journal at an Islamic University in Uganda. I examined the thoughts and ideas of Shaykh Ja’afar on education. It is available here.

The second one was published in an Indonesian journal, and it talks about Ja’far’s views on women, marriage and family institutions. It can be accessed via this link.

I expect to publish two more before the end of the year, in sha Allah. One of them presents a contextual analysis of a sermon that Ja’afar delivered at Almuntada Mosque in Kano in the aftermath of the OPC massacre of northerners in Southwestern Nigeria. In the essay, I argue that the sermon, despite its strident nature and use of highly harsh language, served as one of the rhetorical instruments that calmed frayed nerves and tensions amid the possibility of reprisal attacks. The second essay examines Ja’afar’s engagement with Boko Haram and violent extremism. 

What are your concluding remarks?

I will conclude by stressing that the clerical career of Shaykh Ja’afar has provided one of the most interesting and attractive pages in the history of Islamic activism in contemporary Nigeria and Hausa speaking world. With millions of followers and his ideas circulating within public domains, Ja’afar’s mission is worth reading and researching. I proposed in my work what I call “Jafarology”, which refers to the process of studying the legacies of Ja’afar in different dimensions and from different perspectives.

I will close by expressing my immense gratitude to all the people who supported me in one way or the other. I must thank my parents for putting me through this path early. I thank my mentor Professor Salisu Shehu, to whom I dedicate this work. I still recall his visit to Morocco in June 2022 and consider it a fatherly concern that gave some moral comfort to a son away from home. In the same vein, I thank Professor Alexander Thurston, who read my chapters and offered me invaluable suggestions and recommendations. My success in this work owes greatly to his mentorship. The same gratitude goes to Dr Abdullahi Abubakar Lamido, whose mentorship and frank counsel encouraged and motivated me to delve into this research area. I also thank a colleague of mine here, Osho Iskil Kehinde, who has greatly supported me.

I also use the medium to appreciate the Federal University Gusau management for releasing me to undergo this program. In this vein, I must thank Dr Abubakar Masama, the Dean, Faculty of Arts; Dr Qasim Badamasi, the former HOD, Islamic Studies; Malam Abdallah Bashir Bakori, Dr Ja’far Agaji, the present HOD, and all the colleagues within the Department of Islamic Studies and Faculty of Arts of the University.

Last, I must reiterate my thanks to Dr Anas al-Shaykh Ali, the Director of the IIIT London Office. Sister Shiraz Khan, a coordinator at the Office, the Director of the Institute of Epistemological Studies Europe (IESE) in Brussels, Dr Beddy Ebnou al-Murabity and Dr Naima Daoudi for being of great help to me. It was these institutions that sponsored my entire studies here in Morocco.

By Aminah M. Abubakar

Sometimes last year, a Nigerian PhD student at Korean University named Abdulqaadir Yusif Maigoro tweeted about his PhD thesis research work. He talked about his findings on the relationship between gut health and autism spectrum conditions. During a presentation at the International Meeting for the Microbiological Society of Korea, Maigoro discussed how gram-negative bacteria endotoxins could travel from the gut to the brain and cause inflammation in people with an autism spectrum disorder.

The research sparked my interest, so I joined the conversation on his Tweet. I asked; if gastrointestinal issues, such as stomach aches, irritable bowel syndrome, constipation, and bloating, are commonly seen in individuals with autism and other neuro conditions. It is possible that these issues may be related to the gut-brain connection and the role that the gut plays in regulating the body’s immune response. How close are experts to getting a cure for the gut disease in Autistic individuals?

Abdulqaadir Maigoro (@Abdul_Y_Maigoro) responded that it’s true individuals with Autism condition have gastrointestinal problems, and further research is needed to fully understand the relationship between gut health and neuro conditions by exploring various mechanisms. But it is clear that the gut plays a significant role in overall physical and mental health.

Maigoro’s findings have prompted my interest in getting more information by exploring the connections between gut health and other neurological conditions, such as Autism, Depression, Anxiety, ADHD, Alzheimer’s disease, and Dementia.

Gut health has long been known to be connected to overall physical health, but recent research has also shown a link between the gut and mental health conditions such as depression and anxiety. The gut is home to the enteric nervous system, sometimes referred to as the “second brain,” which has a network of nerves, neurons, and neurotransmitters that extend throughout the digestive tract. The enteric nervous system communicates with the brain through the nervous system, hormones, and the immune system. This communication is especially important in regulating the body’s immune response, as 70% of the immune system is focused on the gut.

The gut, or “second brain”, is vital to overall human health and well-being. It breaks down food, absorbs nutrients, and eliminates waste through chemical and mechanical processes. It also has its own nervous system called the enteric nervous system, which is made up of nerves, neurons, and neurotransmitters and extends throughout the digestive tract – from the oesophagus, through the stomach and intestines, and down to the anus. Because it uses the same types of neurons and neurotransmitters as the central nervous system, some experts refer to the enteric nervous system as the “second brain.”

The enteric nervous system communicates with the brain in the head through the nervous system, hormones, and the immune system, and it plays a key role in certain diseases and mental health.

Researchers are beginning to examine the gut in people with conditions such as depression, Parkinson’s disease, Alzheimer’s disease, autism, ALS, multiple sclerosis, pain, anxiety, and other neurological disorders. They are also studying the role of the gut in gastrointestinal conditions like ulcers and constipation and how it affects brain function.

The gut is also home to microorganisms that help regulate the body’s immune response, and around 70% of the immune system is focused on the gut to fight off and eliminate foreign invaders. Research on how the gut, or “second brain,” mediates the body’s immune system is exploring ways to expand the treatment of psychiatric and other neurological conditions, including the gut’s nervous system.

Researchers are now exploring various mechanisms in an attempt to find a potential cure for neuro conditions through the gut. The medical breakthrough will surely transform the world and touch the lives of nearly every person on the planet.

Aminah M. Abubakar sent the article via mbubakar.minah@gmail.com. She can also be contacted via her Twitter handle: @MinahMbubakar11.

By Ahmad Deedat Zakari

A lecturer with Ahmadu Bello University, Zaria, Dr Nadir A. Nasidi, has been declared winner of the African Studies Review prize for ‘Best Africa-Based Dissertation’

The Public Affairs Directorate of the institution announced Dr Nasidi’s success in a statement on Thursday, November 24, 2022.

According to the statement, “Dr Nadir A Nasidi’s dissertation ‘ A Contextual Analysis of Sufi Saint Paintings in Kano Nigeria’ has won the 2022 African Studies Review (ASR) Prize for the ‘Best Africa-Based Doctoral Dissertation”.

The statement said Dr Nasidi will also be given a certificate recognizing the award and a $500 e-certificate from Cambridge University Press.

The Vice-Chancellor of ABU, Prof. Kabiru Bala, has congratulated him saying that the “University always takes pride to see its students and staff excel in a given task.”

Dr Nasidi is a lecturer at the History Department of Ahmadu Bello University, Zaria and had defended the award-winning dissertation in 2021 at the same institution.

By Uzair Adam Imam 

The former governor of Kano State, Engineer Rabi’u Musa Kwankwaso, has bagged a PhD in Water Engineering from Sharda University, India.

Kwankwaso was said to have defended his PhD dissertation on Tuesday, March 14, 2022.

This was in a Facebook post from his page and has later sparked to the walls and pages of other ardent Kwankwasiyya followers.

Of what has come as jubilation, many people have taken to their various social media platforms to celebrate the two-time former Kano State governor and senator representing Kano Central. 

The post read: “Congratulations to His Excellency Engr. Dr Rabi’u Musa Kwankwaso, for your successful viva presentation in PhD Water Engineering today (14th March 2022) at Sharda University, India. 

“From his right is Prof. Gaurav Saini (his supervisor), from his left, Prof. Rameshwar Adhikar (Tribhuwan University), Kathmandu Nepal (his External Examiner) and other Distinguished professors during his successful Final viva presentation.”

By Aisha Musa Auyo 

Coursework lasted for four months. I enjoyed it as it’s Psychology, and got excellent results. But I couldn’t go back as planned, as I had already enrolled my kids in school. I complained to my parents about my lack of a job and how relatively boring it was to stay without my husband. They promised to do something about that. I ventured into the catering business full-time while my husband and I were still making plans to reunite. Fortunately, another transfer was by the corner, so the goal is to wait and see the posting. Living alone was getting harder for him and affecting his work productivity. No man wants to go home to an empty house. No man wants to be eating out every day; the inconveniences are just too numerous.

On my side, I felt empty and taking care of the home and raising the kids alone was taking a toll on me. He could only come once a month and spend two to three days. His kids saw him as a stranger. Although we were constantly on video calls, it’s not the same as being present.

An opportunity for a university job came, but I rejected the offer, explaining that we were leaving as soon as the transfer came out. The one and half years we did apart as couples have taught us never to try that again; I’ve changed my decision on work. I called my husband, told him about the offer, and made it clear I was not accepting it. He advised I should not do anything hasty, but I remained unshaken. Any job that would tie me to one place and make me apart from my husband is not worth it. At that time, the transfer came out, and the location was not travel-friendly. His workload too would not allow unnecessary travel, so the job is a big No for me. 

However, People judge from afar and couldn’t hide their disappointment of me not working in a cooperative world. A neighbour looked into my face and told me, ‘if you reject the job because of your husband, I swear you will regret this decision’.

 I was not saying I would not work outside my kitchen, but whatever my work is, it shouldn’t be the one that would split my family apart. One should not be surprised if they see me working outside home tomorrow if the work was within the place I stay and can offer transfer whenever we are made to leave the state. So, yes, my future work should revolve around my husband’s work state.

But for now, I choose catering, and I decide to do what works for me. Who knows it, feels it. Those who mattered have accepted and made peace with my decision. The challenge now is balancing the catering business with my PhD thesis.

Let me explain why my parents want us to pursue these degrees. They are university professors, have few kids, with guaranteed pension and gratuity. So, they don’t need any financial help from us. But they want us to be independent and financially stable. In addition, they want us to be highly educated and respected. As parents of girls, in this era of divorce, irresponsibility, and many life uncertainties, they know the best they could give us is this education.

Our parents often tell us that they’re not rich; they won’t leave us with mansions and millions when they die. This education is the only legacy they have, and I understand them. The University environment does that to its inhabitants. This is a general problem ‘we quarters’ children’ face.

A neighbour of mine whom we came from the same quarters made a similar decision not to work or further her education. She told me how her dad used to compare her to coursemates, that they’re all PhD holders now and doing great things in the university. Thus, he always begged her to at least further her education. To our parents, a bachelor’s degree is never enough.

To say I’m grateful to my parents is an understatement. Wallahi, I often cry, knowing I can never pay them for all they did to me. They’ve given and are still giving me the best of everything; we are over-pampered. We are the envy of our peers, and we have achieved so much at young ages due to their persistence and guidance. It’s not only Boko (Western education) they gave us; they also ensured all of us have memorised the Quran at young ages and have attended multiple Islamic schools and conferences.

Moreover, they have our best interests at heart; they are even overprotective. So I’m not only grateful, but I always feel indebted. All I do is pray for them to have the best of here and hereafter. Now, this story is history as I’ve eaten my cake and still have it. I’m doing my PhD while my family have been reunited. A postgraduate program is temporary and flexible. I’m glad I followed my parents’ advice, thanks to them, I’ll be a young Dr soon inshaAllah.

The lessons here are:

1. Allow, guide and encourage children to follow their dreams and passion. The result is a win-win, as parents won’t have to push the kids to work or study hard. Passion naturally breeds excellence.

2. Don’t make or set life goals too early. Be open-minded. The definition of success is very dynamic. Our dreams can change as we advance in age and transition from stage to stage in life.

3. Accept people’s decisions even if you have power over them. Just pray, and let them face the consequences. If it turns out good, that’s great. If it turns out bad, that’s a lesson, not a failure. All decisions are born from real-life experiences and or reading that change one’s line of thinking or learning an idea somewhere that sparks one’s interest in something.

4. When your passion is what you do for a living, your life will be happier thus healthier. The fulfilment and peace are on another level.

5. Diversify your knowledge and skill. Don’t just dwell on a single niche and plan your life around that. Don’t pigeonhole your thinking into believing that “I am a civil servant” or “I am a business person” and nothing else. It’s too dangerous. Life is dynamic; even if you chase degrees, learn a skill or trade. Government jobs are not guaranteed. Priorities also change, especially for women. For instance, my catering business has never been affected, even though I’ve been moving around. Cooperate jobs will not have been this flexible. 

6. Read, read, and read. Learn, unlearn, and relearn. Reading is an art that teaches one about life beyond their daily reality. Reading could help you avoid many problems, crises, and misunderstandings. Reading changes one’s outlook towards life makes one understand himself, those around him and the world better.

7. People should learn to mind their business and respect other people’s choices. Every individual is entitled to their decision. Making derogatory comments, asking personal questions, or judging based on half-baked information hurts. Many people think my husband, as an Ustaz, dictates my decision to be a housewife for now. On the contrary, he supports, pushes, and encourages me to work hard on my school projects. When I told him about the university job offer, he was willing to sacrifice. I single-handedly decided to reject it. He promotes my thesis and business on their tv channels. He pays for my air tickets whenever I need to see my supervisor and lots more.

8. Sometimes, one needs to stand firm on his decision, especially about his own life. Sometimes, one needs to put himself first; it’s not selfishness.

9. A married woman can actualise her dreams, career, and aspirations with a husband’s support.

10. To achieve greatness, one needs to make sacrifices. Success has never been achieved without struggle.

Finally, and most importantly, pray hard for God’s guidance on whatever decision or journey you want to embark upon. With a clean heart and good intentions, trust Allah to be always there for you.

Aisha Musa Auyo is the CEO of Auyo’s Cuisine and wrote from Abuja. She can be contacted via aishamuauyo@gmail.com.