By: Abiodun Williams
Ikirun is bleeding silently under the weight of environmental pollution caused by Prism Steel Mills, but instead of uniting the community against this existential threat, former caretaker chairman of Ifelodun Local Government, Otunba Sarafadeen Abiodun Awotunde, has been accused of polarizing the people, belittling their collective voice, and defending the company alleged to be poisoning their land and air.
In a statement dated September 4, 2025, Awotunde maintained that as the constitutionally elected chairman of Ifelodun Local Government, he is “not a meddlesome interloper” but the rightful representative of Ikirun. He dismissed the National Ikirun Progressive Union (NIPU), Abuja Chapter, as partisan and alarmist.
But residents insist that NIPU is neither a club nor a faction, but the collective identity of Ikirun’s indigenes and residents — a global umbrella that binds together Christians, Muslims, and traditionalists alike. They argue that denying this reality is an attempt to weaken the very fabric of Ikirun’s unity.
Critics also faulted Awotunde for reducing stakeholder representation in Ikirun to religion. He had argued that since the Christian Association of Nigeria (CAN) and the League of Imams and Alfas were listed among stakeholders, everyone’s interest was represented.
Community leaders rejected this claim, describing it as false, insulting, and deliberately exclusionary. They noted that such a position erases the role of traditionalists — the Onisese — whose faith and heritage predate Christianity and Islam in the town.
Afolabi Abiodun of Ikirun Parapo Odikan described Awotunde’s remarks as “a pity and very unfortunate,” insisting that “NIPU is a combined intellectual faculty of progressive-minded people committed to Ikirun’s development. Stop calling NIPU a club. Nobody can relegate NIPU; it will continue waxing stronger.”
Similarly, Azeez Moronkola Lawal said, “NIPU is father of all organisations operating within Ikirun, whether political or social. We need to understand each other and think about how to move Ikirun forward. Agunbe Agbewa oo.”
Another resident, Ajisefinni, was more direct in his criticism of Awotunde’s reliance on religion. “You mentioned two religious groups covering everyone’s interests. Hell no. CAN covers Christians, League of Imams covers Muslims — who represents the Onisese in Ikirun? Religion is the cheapest instrument politicians use. NIPU has social responsibility to address the wickedness and nonchalant attitudes of Prism Steel.”
The concerns extend beyond politics. For years, Prism Steel has faced accusations of releasing hazardous emissions that endanger the health of residents, while successive local governments allegedly looked the other way. With NIPU now demanding accountability, Awotunde’s intervention is being viewed as an attempt to shield the company from scrutiny through divisive politics.
Community stakeholders argue that Awotunde’s position is not just anti-progress but also anti-people. They stress that every Ikirun indigene — Christian, Muslim, or traditionalist — is a member of NIPU by birthright and by commitment to their homeland.
Residents now warn that the real danger lies not in NIPU’s advocacy but in Prism Steel’s pollution and the politics of betrayal that shields it. They maintain that Awotunde’s office does not give him ownership of Ikirun but a duty to protect the well-being of its people.
“The people of Ikirun must not allow themselves to be divided along political or religious lines while their children breathe in poison,” one resident said. “The real enemy is not NIPU. The real enemy is Prism Steel’s pollution.”
Abiodun Williams writes from Ikirun.
