2027 Oyo Politics: When Personal Interest Supersedes Collective Aspirations || ▪︎ By Dr Peter Akande
By Dr Peter Akande
August 27th, 2026.
Political power in Oyo State has long drifted between governance for public good and the strong-arm tactics of godfatherism. The blueprint of this tension was drawn during the era of Chief Lamidi Adedibu, the self-styled “garrison commander” of Ibadan politics, whose political dominance was defined by transactional interests rather than collective development. His fierce opposition to Governor Lam Adesina set the stage, but it was his open warfare against Governor Rashidi Ladoja that permanently etched his style of political patronage into the state’s history. Ladoja’s illegal impeachment in 2006—driven primarily by his refusal to hand over state security funds and patronage slots—exposed how personal ambition could override constitutional governance. During that turbulent era, Ibadan was sharply divided: one faction of the elite viewed politics as a vehicle for private enrichment, while the broader populace insisted that governance deserved institutional respect. Following the impeachment, Adedibu held absolute sway over the political landscape, installing candidates without regard for competence, while key Ibadan elders looked the other way.
The tension between executive power and traditional structures resurfaced under the administration of Governor Abiola Ajimobi. The controversial reform and crowning of elevated High Chiefs as “lesser kings” nearly fractured the socio-cultural fabric of Ibadanland. Many who opposed the state’s intervention—myself included—were forced to confront a harsh reality: several modern traditional institutions have gradually stepped away from being purely neutral custodians of heritage. Instead, many leaders openly dine and wine with ruling political parties to safeguard personal privilege. History recorded how Governor Seyi Makinde’s initial rise was buoyed by political alliances involving former Governor Ladoja rather than royal endorsement, serving as a direct counterweight to the political machinery of the late Governor Adebayo Alao-Akala. This dynamic underscored a constant truth in Pace Setter politics: political actors routinely leverage traditional legitimacy when convenient, only to discard it when interests clash.
As the discourse surrounding the 2027 general elections builds momentum across the media landscape, familiar ghost-patterns have re-emerged. Personal ambition, religious division, and the invocation of “Adedibu-style” patronage are once again shaping public chatter. Baales, Mogajis, and prominent Ibadan elders are fracturing into competitive camps. Under instructions from key opinion leaders, religious sentiments are being weaponized, and calls to revert to older traditional arrangements are frequently used as political bargaining chips. Meanwhile, verbal attacks among political followers rage across social and traditional media platforms.
This hypocrisy demands a clear conscience. Not long ago, notable elders publicly cautioned the sitting Governor against listening to sycophants and praise-singers. Yet, those same figures routinely organize multi-religious assemblies—bringing together Imams, traditionalists, and political interest groups—to endorse preferred candidates for 2027 while claiming moral innocence. They defend these political errors under the guise of “cultural leadership,” repeating the exact missteps of previous generations.
The depth of this crisis reached a disturbing low with recent revelations in the media space detailing how the Speaker of the Oyo State House of Assembly was approached and invited into clandestine meetings aimed at orchestrating an impeachment process against the sitting Governor. That politicians and power brokers would attempt to re-enact the dark scripts of 2006 by offering financial inducements to destabilize the state shows how little some have learned from history. Attempting to plunge Ibadan into chaos for private political leverage is an act of betrayal. Anyone who conspires to bring back the destabilizing days of forced impeachments, violence, and legislative inducement to satisfy 2027 ambitions invites an enduring moral curse upon their name across Ibadanland.
Oyo State cannot afford to retreat into an era where governance is dictated by godfatherism, legislative bribery, or elite bargains. Elders, traditional leaders, and community custodians owe the people complete political neutrality. When personal interest supersedes collective aspirations, the entire state pays the price through compromised institutions and stalled development. The criteria for leadership in 2027 must be grounded strictly in competence, character, and vision—not religious affiliation, royal factionalism, or selfish ambition.
