*POWER ROTATION AND THE QUESTIONS WE MUST ANSWER*

*Favour Adéwọyin*

November 9, 2025

In my last two essays, I sought to awaken the consciousness of the Òkèògùn people — to remind them that history, morality, and the law stand firmly on their side in the legitimate quest to produce the next Governor of Ọ̀yọ́ State come 2027.

We must therefore keep hope alive, anchoring our faith in the God of fairness, justice, equity, and inclusiveness. If we stand resolute, we shall attain that which is rightfully ours.

Truth be told, Òkèògùn has long been marginalised and sidelined from the political and developmental equation of Ọ̀yọ́ State. The same applies, in varying degrees, to Ìbàràpá, Ọ̀yọ́, and Ògbómọ̀ṣọ́. Until power shifts from Ìbádàn in 2027, our dear Pace Setter State — the cradle of leadership and civilisation in the Southwest — cannot truly live up to her name, Aṣíwájú.

Yet, ever since the advocacy for power rotation began to gain traction, a number of “funny” but thought-provoking questions have emerged:

1. Must your region produce the governor before you can be satisfied?

2. Have you not had deputy governors, ministers, senators, legislators, commissioners, and local government chairmen — what have they brought to your region?

3. Do you even have competent people to govern?

4. Do you have the financial muscle to fund a gubernatorial election?

Let me try to respond to these questions with reason and responsibility.

*1. Moral, Constitutional, and Stakeholder Rights:*

Ọ̀yọ́ State comprises five regions — Ìbádàn, Òkèògùn, Ògbómọ̀ṣọ́, Ọ̀yọ́, and Ìbàràpá — all equal stakeholders in the destiny of our state. It is therefore unjust and morally untenable for one region to continue monopolising the governorship while others watch from the sidelines.

The Section 14 (3) and (4) of the Nigerian Constitution that I quoted before enshrines the sacred principle of equity and inclusiveness in governance. It demands that the composition and conduct of government reflect the diversity of the people, ensuring fairness, justice, and a sense of belonging for all. If other states have embraced this constitutional spirit, why should Ọ̀yọ́ State — the mother of the Southwest — be the outlier?

*2. Competence Is Not Exclusive to Any Region:*

No region has a monopoly on competence. Population size does not confer superiority, and until a person is tried, no one can rightly call him or her incompetent. Leadership potential is not inherited; it is proven through opportunity.

Many from Òkèògùn and other underrepresented regions have served honorably as deputies, commissioners, ministers, party chairmen, permanent secretaries, directors, and chief executives. Are these not roles requiring the same skill, intellect, and administrative capacity as that of a governor?

History itself reminds us that greatness often emerges from humble beginnings. Jesus came from a small village called Jerusalem; Prophet Muhammad emerged from Mecca — a desert settlement. If God could raise world-changers from such places, He can surely raise a worthy leader from any village of Òkèògùn, Ìbàràpá, Ọ̀yọ́ and Ògbómọ̀ṣọ́.

As the Yorùbá wisely say, “Kò s'ọ́mọ ńlá, ìlú ńlá ló wà” — there are no great towns, only great people.

*3. Wealth and Resources Are Not the Property of One Region:*

God is the ultimate provider of wealth and opportunity. Every region in Ọ̀yọ́ State has men and women of substance who can shoulder political responsibilities. As our elders say, “Kò s'ẹni t’Ọlọ́run ò ṣe fún, à f'ẹni tó ní t’òun ò tó” — there is no one whom God has not blessed, except those who refuse to acknowledge their blessings.

It is therefore a fallacy to assume that only one region possesses the financial strength to produce a governor. 

Furthermore, financing gubernatorial ambitions has never been the exclusive burden of a single individual. True leadership draws collective support — people unite, mobilise, and rally together to provide the needed resources for a shared vision.

However, it is very unfortunate that our politics has degenerated into a money-driven affair where leadership is measured by how much one can “set on fire.” When we equate leadership with moneybags, we invite corruption and destroy the very moral fabric of governance.

We must, therefore, return to the politics of character, competence, and compassion — not of cash and calculation.

*4. A Call for Dialogue and Unity:*

Finally, let every region, every community, and every citizen of Ọ̀yọ́ State come together in honest dialogue. Let us speak, listen, and reason as one family in search of justice and progress. Only through understanding and fairness can we silence the cries of marginalisation and restore the dignity of collective governance.

May God reposition Ọ̀yọ́ State and her people to that place of pride — the first among equals — that we have always been because, truly speaking, in line with our state anthem: “Aṣíwájú ni wá! Aṣíwájú ni wá…”

*Pst. Favour Adéwọyin,*

National Secretary, Ẹgbẹ́ Àjọṣepọ̀ Fún Ìtẹsiwájú Gbogbo Wa.