Politics: Lere Olayinka Condemns Fayemi’s ‘Pajawiri’

A new and complex political alignment is reshaping the political landscape of Ekiti State, as long-standing rivalries are giving way to surprising new allegiances. In a widely circulated statement, Lere Olayinka, a prominent political commentator and media aide to former Governor Ayodele Fayose, has launched a blistering critique of former Governor Kayode Fayemi, accusing him of political opportunism and a belated show of support for the incumbent, Governor Biodun Oyebanji. Olayinka’s words, delivered with a sharp and unsparing tone, serve not only as a defense of his new political position but as a deep dive into the shifting loyalties and deep-seated grudges that define the state’s political arena. This political drama is a case study in how personal betrayals and strategic maneuvering can override traditional party lines, leaving allies and rivals alike to navigate a new order.

For decades, Ekiti politics has been defined by the intense rivalry between two political heavyweights: the former governor, Kayode Fayemi, and his long-time nemesis, Ayodele Fayose. Their political battles have been legendary, marked by legal challenges, public confrontations, and a fierce competition for control of the state’s political machinery. Lere Olayinka, as a loyal and vocal aide to Fayose, was a central figure in this prolonged political war, often serving as a media attack dog against Fayemi and his administration. The fact that Olayinka is now a vocal supporter of Governor Oyebanji—who himself served as Fayemi’s Secretary to the State Government—while simultaneously condemning Fayemi, underscores the intricate and often contradictory nature of Ekiti’s political evolution. Olayinka’s support for Oyebanji is, as he himself stated, on the “directive” of his political mentor, Fayose, signifying an astonishing new alliance between former foes.

The core of Olayinka’s accusation is that Fayemi’s recent declaration of support for Governor Oyebanji is nothing more than “damage control” and an opportunistic move. He uses the Yoruba phrase `’pajawiri’`, meaning “late-night” or “last-minute,” to describe Fayemi’s actions. According to Olayinka, Fayemi and his political allies, whom he refers to as being in a state of “political confusion,” are only now coming to the realization that Governor Oyebanji’s administration is successfully navigating without their overt support. This has left Fayemi behind, forcing him to show public support for a re-election bid that is already sailing smoothly. Olayinka’s statement suggests a clear schism between Fayemi and his political protégé, Oyebanji, who, according to the Fayose camp, is a far more grounded and effective leader than his predecessor.

This political narrative is deeply personal for Olayinka. In his statement, he recounts a history of what he calls political persecution during Fayemi’s tenure as governor. He speaks of a time when his very existence was made “almost impossible,” alleging that he and others were arrested and charged to court simply for criticizing the government. This starkly contrasts with his experience under Governor Oyebanji, whom he credits with creating an atmosphere free of persecution and political vendettas. Olayinka’s testimony is a powerful piece of “human insight,” transforming the political drama from a simple policy debate into a deeply felt narrative of personal safety and political freedom. This personal experience, he argues, is the true reason for his loyalty to Governor Oyebanji, a loyalty he has no “apologies for.”

In his continued condemnation of Fayemi, Olayinka leverages other powerful Yoruba cultural concepts. He praises Governor Oyebanji as an `’Omoluabi’`, a person of impeccable character and integrity, and uses the term to highlight the vast difference between the two leaders’ styles. For Olayinka and his camp, Oyebanji’s approach to governance is rooted in honor and respect, traits he claims were absent in the previous administration. In a particularly telling passage, Olayinka accepts being labeled as `’iru wa, ogiri wa’` (we are of the same seed/source) by Fayemi’s camp, turning a potential insult into a badge of honor. He points out the hypocrisy, recalling a time when Fayemi himself relied on the same principle to forge an alliance with Fayose, only to allegedly betray him after gaining power. The central theme of Olayinka’s argument is that Oyebanji’s genuine and inclusive politics have earned him a broad base of support, while Fayemi’s late-night, opportunistic backing is a political liability that no one genuinely wants to be associated with.

The unfolding political drama in Ekiti serves as a fascinating example of the fluidity of power and the complex nature of political relationships in Nigeria. With Fayose, a key opposition figure, now seemingly aligned with the sitting governor from the ruling party, a new political reality has emerged. As Governor Oyebanji seeks a second term, he appears to be consolidating a formidable cross-party coalition, leaving his former mentor, Kayode Fayemi, on the outside looking in. For Lere Olayinka, his public statement is a clear message that the old loyalties have given way to new realities, and in the new political climate of Ekiti State, genuine support and a commitment to people’s welfare will ultimately triumph over what he calls “betrayal” and “political humiliation.”