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Yansh, Nigeria’s most famous linguistic export, now in the dictionary – Farooq Kperogi

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Yansh

Yansh, Nigeria’s most famous linguistic export, now in the dictionary – Farooq Kperogi

started writing a short, casual article on yansh (the Nigerian Pidgin English word for a woman’s posterior, which probably first emerged as a humorous mimicry of the crude English word ass or arse) a few weeks ago but stopped midway because the prurience of the subject matter is inconsistent with my public persona as a high-minded prude who is not given to lascivious frivolities (more on this misperception later).

News of the inclusion of nyash, among other Nigerian words, in the Oxford English Dictionary has given me the perfect excuse to resuscitate the article without any feeling of guilt or fear of being misunderstood.

I am neither puritanical nor licentious. As I will show shortly, like everyone else, I have my guilty pleasures. But my interest in the word is purely sociolinguistic and was sparked by my observation that in Anglophone African social media spaces (by which I mean the digital arenas of such countries as Ghana, Sierra Leone, The Gambia, Liberia, southern Cameroon, Kenya, Uganda, Tanzania, Rwanda, South Sudan, South Africa, Zimbabwe, Zambia, Malawi, Botswana, Lesotho, Eswatini and Namibia), yansh has emerged as the preferred term for the female backside.

The remarkably enthusiastic adoption of this uniquely Nigerian English word across English-speaking Africa in the last few years has led me to conclude that it is far and away Nigeria’s most famous linguistic export in modern times, comparable to American English’s “OK,” which started life as a playful, slangy and jocular abbreviation of the humorous phrase “oll korrect,” but which every single variety of English on earth now uses without thinking twice.

Of course, Afrobeats takes the credit for popularizing yansh in Anglophone and, increasingly, Francophone and Lusophone Africa. Several continent-wide Nigerian hit songs have yansh in them, the latest being the playfully provocative “Water Water Yansh” by Muripounds, OBA DDJ45 and Emmyblaqcfr_, released in 2025, which has taken the continent by storm and has probably done more for posterior diplomacy than any cultural exchange program ever could.

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However, as with all words powerful enough to transcend their immediate linguistic environment, yansh has acquired a variety of spelling variants outside Nigeria, the most famous being nyash. Other variants include yanshi, nyashi, yanch and yanchi. There may be more.

From my informal and non-systematic observation, which may well be inaccurate, the transformation of yansh to nyash appears to have first emerged among East and Southern Africans. The digraph “ny,” used to represent the voiced palatal nasal consonant, is common in Nilotic and Bantu languages.

There are no Bantu or Nilotic languages in all of Nigeria, although Tiv is a Bantoid language and Kanuri is a Saharan language, which is often grouped with Nilotic languages in the Nilo-Saharan language family.

Now, although the nasal consonant digraph “ny” is not common in Nigeria, Nigerians, especially younger Nigerians, appear to have enthusiastically embraced the Nilotic-Bantu rendering of yansh as nyash. That is why Chella’s 2024 sensational song “Nyash Na Nyash” adopts the Nilotic-Bantu spelling. The lexicographers at the Oxford English Dictionary predictably followed suit and adopted nyash as the preferred spelling.

Chinua Achebe once said that any language that has the temerity to transgress its immediate environment and encroach on the territory of other people should learn to come to terms with the inevitable reality that it will be domesticated. Yansh left Nigeria, became nyash in eastern and southern Africa and returned to Nigeria as nyash, a fully naturalized linguistic citizen with a foreign accent.

Talking of yansh, a perfectly well-bred gentleman with whom I have had a polite and dignified relationship for years unintentionally sent me a mildly raunchy photo on WhatsApp of a woman with an exaggeratedly protuberant hindquarters and a naughty accompanying text sometime in mid-2025.

Although I was taken a little aback, I knew straight away that I was not the intended recipient because of the nature of our relationship. He is a highly cultured, well-mannered, religious and unctuous gentleman with whom I engage only in elevated, highfalutin conversations about transparency, honesty, probity, good governance, moral decay and related matters of civilizational urgency.

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He was utterly mortified when he discovered that it was to me he had sent the photo along with the naughty text. He apologized profusely and pleaded that I should not misjudge his moral character because of it.

I assured him that I did not think any less of him because of his misadventure and that every human being has both a private and a public script in relational encounters. I added, for good measure, that we all have guilty pleasures we are not proud to announce publicly.

But days later, he returned with even more elaborate apologies. It was then that I decided to tell him that I shared the same guilty pleasures as he did and that I actually liked the photo.

Like him, I said, I share and receive such photos with only a few trusted friends. I routinely call one such friend, who is probably reading this and who is a well-regarded title holder in a historic northern Nigerian emirate, an unrepentant “yanshist,” our lexical invention for a man who has an outsized fondness for well-sculpted feminine hindquarters.

When he is in the mood for high-octane mischief, he retaliates against my calling him a “yanshist” by calling me a “Professor of Yanshology.”

This self-disclosure gave my prim and proper acquaintance tremendous peace and comfort. He no longer apologized, although he never sent me another yansh photo, either.

From dance floors to dictionaries, yansh has completed a remarkable linguistic journey. It is proof that Nigerian Pidgin English, long disdained as street slang, is exporting vocabulary, humor and cultural swagger across the continent and back again. Not bad for a word that started life as a joke about anatomy and ended up as a global African idiom.

Yansh, Nigeria’s most famous linguistic export, now in the dictionary – Farooq Kperogi

Farooq Kperogi is a renowned Nigerian columnist and United States-based Professor of Journalism 

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Opinion

UI, UCH and the Question of Inclusive Leadership

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UI, UCH and the Question of Inclusive Leadership
Saudi-based Nigerian Islamic scholar, Mallam Ibrahim Agunbiade

UI, UCH and the Question of Inclusive Leadership

By Mallam Ibrahim Agunbiade
agunbiadeib@gmail.com

July 23, 2026

The appointment of Professor Peter Olamakinde Olapegba as the 14th substantive Vice-Chancellor of the University of Ibadan (UI), effective November 1, 2026, is deserving of congratulations. I wish him a successful tenure as he takes on the responsibility of leading Nigeria’s premier university.

The reported competitive process through which he emerged—following the assessment of eight candidates and the shortlisting of five for the final stage—is commendable, provided it was conducted transparently and strictly on merit.

However, this development also raises an important question that deserves honest and constructive discussion: When will a qualified Muslim have the opportunity to emerge as Vice-Chancellor of the University of Ibadan?

This question is not directed at Professor Olapegba or his Christian faith. If he emerged as the best candidate through a fair and transparent process, then he deserves the support of all Nigerians. My concern is whether qualified Nigerians of different faiths enjoy equal opportunities to compete for the highest leadership positions in our national institutions.

The same question applies to the University College Hospital (UCH), Ibadan, where a change in leadership is expected in the coming months. It is therefore time for stakeholders to begin constructive conversations about the appointment of the next Chief Medical Director (CMD).

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I believe that qualified and competent Muslim professionals should be encouraged and given a fair opportunity to compete for the position. If the best candidate happens to be a Muslim, there should be no hesitation in appointing that individual. Equally, if the best candidate is a Christian or belongs to another faith, the same principle of merit should apply.

This is not a call for religious quotas or preferential treatment. Rather, it is a call for a level playing field.

A Muslim should not be appointed simply because he is a Muslim, just as a Christian should not be appointed simply because he is a Christian. Leadership must be based on competence, integrity, experience, and the capacity to deliver.

However, merit can only be meaningful when every qualified candidate has a genuine opportunity to compete without bias or discrimination.

The University of Ibadan and UCH are national institutions that belong to all Nigerians. Their leadership should therefore reflect the principles of fairness, inclusiveness, equal opportunity, and merit.

As Professor Olapegba prepares to assume office, I congratulate him once again and wish him a successful tenure. At the same time, I believe this is the right moment to ask whether our leadership selection processes truly provide equal opportunities for all qualified Nigerians.

As the succession process at UCH approaches, I urge stakeholders to ensure that no qualified candidate is excluded—consciously or unconsciously—because of religious identity. Let the process be transparent, competitive, and firmly anchored on merit.

I am not asking for a Muslim to be appointed simply because he is a Muslim. I am asking that no qualified Muslim should be denied the opportunity to lead simply because of his religious identity.

The same principle should apply to every Nigerian, regardless of faith or background.

Let merit prevail. Let competence prevail. Let fairness prevail.

 

UI, UCH and the Question of Inclusive Leadership

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Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi

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Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi
Farooq Kperogi

Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi

Because human beings are prone to perceive nonexistent patterns, connections and intentional design even in random or unrelated events, a cognitive tendency called apophenia, and because Nigerians have an enduring and justified mistrust of government, I have seen many people question whether the abduction and rescue of pupils and teachers from three schools in the Yawota and Ahoro-Esinele communities of Oriire Local Government Area in Oyo State really happened.

The mistrust is legitimate, but I find the apophenic leap from mistrust to the conclusion that the entire episode was staged a little unsettling.

I am convinced by the available evidence that pupils and teachers were indeed abducted by despicably homicidal terrorists. I have seen no credible evidence that any government paid criminals to stage the spectacle of an abduction and rescue.

Contemporary reporting documented the May 15 attacks, identified abducted children and teachers, interviewed their relatives and recorded the killing of two teachers before the surviving captives regained their freedom.

Terrorist groups have been abducting and killing innocent students for more than a decade and have never needed prompting from politicians to do so. Attributing their heinous crimes to sponsorship by rival factions within the Nigerian political class unintentionally exculpates these scoundrels and converts murderers into mere instruments of political intrigue.

That said, there is no complete clarity about how the pupils and teachers regained their freedom. Government critics have alleged, without evidence, that a huge ransom was paid as a precondition for their release. As I will show later, I doubt this.

But the government’s version of how the pupils and teachers were rescued is not entirely coherent, either.

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The Presidency initially described the rescue as the outcome of a successful joint military, police and intelligence operation. It said eight suspected kidnappers were arrested, other members of the group were killed and neither ransom nor a prisoner exchange was involved. The abductors had allegedly demanded the release of a detained terrorist leader, but the government said he remained in custody and was being prosecuted.

The Army’s subsequent account was less dramatic than the Presidency’s early language suggested. It did not say troops stormed the camp and physically extracted the hostages during a firefight. Instead, it said a month-long intelligence operation identified the group’s leaders, informants, logistical networks and hideouts. According to the Army, arrests disrupted the group and exerted pressure that “ultimately led the terrorist group to unconditionally release the pupils and teachers.”

In a July 10 interview with Tinubu-owned TVC News, former DSS operative Seyi Adetayo offered a more specific but as yet uncorroborated explanation of the operational modalities of the rescue. He claimed that government security operatives identified and detained some kidnappers’ mothers, wives, children and other associates, sent recordings of those arrests to the abductors and combined coercive pressure with intelligence operations. He also claimed that the terrorists were warned that harm to their captives would bring harm to their relatives.

Based on the available evidence, the most defensible interpretation of what happened is that this was an unusually collaborative, intelligence-driven and coercively negotiated release. It was probably not a conventional battlefield rescue. Nor does it appear to have been a ransom-propelled release.

This actually fills me with hope. It means the government may have found a potentially effective template for disrupting terrorist networks and rescuing their victims without exposing abductees to the indiscriminate violence of a frontal military assault.

But the part of the template worth replicating is its lawful core: interagency cooperation, careful intelligence gathering, the identification of terrorist networks, the disruption of their supply routes and the arrest of culpable collaborators.

There would be no greater evidence for the truth of the government’s account of the Oriire rescue than the successful replication of its methods in unresolved mass-abduction cases nationwide.

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The February 3-4 terrorist assault on Woro and neighboring Nuku communities in Kaiama Local Government Area of Kwara State not only killed scores of people but also led to a mass abduction. UNICEF reported that around 176 women, including pregnant women, and children were kidnapped from Woro.

More than five months later, the victims have not been released, according to the latest public reports. The terrorists have released videos showing women and small children appealing desperately for intervention. They, too, need the collaborative intelligence-gathering energies that security agencies deployed in Oyo.

On May 15, suspected militants abducted 42 children from Mussa Primary and Junior Secondary School and surrounding homes in Askira-Uba Local Government Area of Borno State. Some of the abductees were extremely young. According to the latest available reporting, all 42 remain missing.

There was a separate school attack in Lassa town in the same local government area in Borno on June 29. Gunmen attacked Government Day Secondary School while students were taking examinations. Eight people were rescued, but 36 students and one staff member remain captive. The students comprised 25 girls and 11 boys.

On June 7, in Magamin Diddi village in Maradun Local Government Area of Zamfara State, bandits reportedly invited villagers to what was presented as a peace meeting and then abducted them. The police confirmed that 39 people were taken, although community estimates were as high as 50. The kidnappers reportedly demanded ₦125 million and released some captives to communicate the demand. There has been no authoritative public account of the remaining captives’ release.

Nor should the passage of time cause older victims to disappear from the national conscience. Eighty-nine of the Chibok schoolgirls abducted in 2014 remain officially unaccounted for. Their families have endured more than a decade of promises, occasional discoveries and prolonged uncertainty.

There are many more cases than I have the space to chronicle in this column. Security forces presumably have records of mass abductions, including many that never made the national news. Yet Nigeria has developed a disturbing ritual in which outrage follows an abduction, officials promise decisive action and public attention eventually moves elsewhere while families remain imprisoned in terrifyingly crippling uncertainty.

The true test of the Oyo operation is not the applause it generated after one dramatic success but the number of forgotten captives its methods can bring home. If its intelligence model worked as the government says it did, it should become a national operational doctrine rather than a self-contained public-relations trophy.

Replicating it in Woro, Mussa, Lassa, Magamin Diddi and other communities would simultaneously rescue imperiled citizens, restore public faith in the capacity of the government to perform its primary duty and begin to extirpate a kidnapping economy that has destroyed communal peace and individual peace of mind across Nigeria. Until that happens, Oyo remains an encouraging breakthrough, but not yet a proven national template.

 

 

Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi

Kperogi is a renowned columnist and United States-based professor of journalism 

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Shettima’s final test, by Azu Ishiekwene

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Azu Ishiekwene
Azu Ishiekwene

Shettima’s final test, by Azu Ishiekwene

Shettima’s final test, by Azu Ishiekwene

•Ishiekwene is the Editor-In-Chief of LEADERSHIP and author of the book, Writing for Media and Monetising It. 

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