Wadata: Inside Makurdi’s oldest Hausa settlement

For residents of Wadata, Makurdi’s oldest settlement in Benue State, each day begins with a familiar routine occasioned by struggle for survival.

Our correspondent who visited the suburb on a Saturday morning observed women either bathing their children or sweeping the compound while men listened to news on radio or got ready for commercial activities.

Call to Subhi prayers echoed through the streets, indicating a community dominated by Muslims, where faith, labour and long held tradition of togetherness shape the rhythm of everyday life.

Expectedly, Hausa remains the commonly spoken language in the area, where residents are majorly Nigerians of northern extraction.

As our correspondent settled to conversation with one Mohammed Salisu, who was busy scrapping the beard of a supposedly early customer, the calmness of the morning soon gave way to noise: traders shouting prices, carts rattling, footsteps colliding at narrow corners, depicting Wadata as a settlement that does not ease into the day but leaps into it. No wonder many describe it as Makurdi’s oldest heartbeat.

Salisu, barely able to communicate in Pidgin English, muttered that he was a local barber and manicurist, while his customer, who identify himself as Shiro, claimed to have lived in Wadata for over 13 years and engaging in shoe polishing and other petty trading.

“I like Wadata because people care for each other here,” he said.

According to Shiro, he heard that Wadata had a traceable history linked to the colonial period but does not know how the Hausa became predominant dwellers of the area.

The Sarkin Hausawan of Makurdi, Alhaji Imam Sani Yusuf, disclosed that the Wadata community, according to history, has long been part of Makurdi’s mainland before Benue State was created in 1976 after Hausa settlers had pitched their tents along River Benue.

Our correspondent reports that some accounts trace the presence of Hausa settlers in the valley to periods predating colonial rule, although Makurdi itself is said to have emerged in the early 1920s and rose to prominence in 1927 as the headquarters of the then Benue Province.

Today’s Benue capital city, then as a river port, drew trading giants like the United Africa Company (UAC) and John Holt, such that when the railway bridge was completed in 1932, Wadata’s importance deepened, cementing its place as a gateway between the North, Middle Belt and beyond.

For years, the community was administered by a Hausa leader as history recorded that governance shifted in 1945 after the death of the first Chief of Makurdi, Mallam Audu Afoda when agitation grew for a Tiv chief to reflect the town’s changing demographics.Yet the transition did not rupture relations as Tiv, Hausa, Idoma, Igala, Bassa-Nges and other groups continued to live side by side, bound more by safe space than ethnic lines.

That spirit of coexistence later echoed in politics, including the emergence of Alhaji Al-hassan Maikeke as Makurdi Local Government chairman in 1998 – an outcome many attribute to inter-ethnic trust.

Even the name, Makurdi carries contested meanings because some link it to the Hausa word, Kurdi – a rush of water spilling into a lagoon, while others, like Thomas Mandara, lean toward Mai-kudi – “one who has money” – a nod, perhaps to the town’s early commercial promise.

Other residents explained that Wadata itself speaks of self sufficiency despite being largely a slum, where more uneducated people lived and proper drainage systems lacked.

Ryan Yusuf, a youth leader in the area, described Wadata as an old settlement of Makurdi, where architectural designs speak for itself.

“In fact, it was where Makurdi began. Wadata means contentment in Hausa. It is highly populated by low income earners with many dependants. Almost all the compounds in Wadata has a minimum of 20 occupants,” he said.

The Sarkin Hausawan Makurdi told our correspondent that Makurdi itself was founded in the 18th century, clarifying that Wadata, then known as Gangeri, was only a segment during the reign of Chief Audu.

“It is the heart control room of Makurdi. Today, all the dominated areas of Hausa people in this part of Makurdi are classified as Wadata. The first main Makurdi market situated in Gangeri (Wadata) is still in existence. The first Customary Court, first police station, first GRA, first clinic, now Wadata Primary Health Centre, white men quarters, were all located in what is today known as Wadata.

“The first berth where ships offloaded goods for lorries to transport to other parts of the country was in what is now Wadata. These areas included John Holt, where the marine post was located, the first water board, as well as the railway, all of which served their purposes at the time. Gangeri, as it was then called, was the heartbeat of Makurdi.

“At that time, Madikpo (second-hand market) operated from 6pm until dawn after the daily closure of the main market by the waterfront,” he said.

Surrounded by his lieutenants at his palace on Ihugh Street, Wadata, the Sarikin Hausawa recounted how the reign of Makurdi’s first chief, Audu, contributed immensely to commerce in Benue State, noting that his leadership extended across many settlements that are now renowned townships.

He said the creation of the state disrupted what had been the old order, beginning with the first demarcation of Makurdi in 1976 when the military governor, Abdullahi Shelleng, came to power. Further developments under successive governments alienated areas such as High Level, Wurukum, North Bank and Walimayo, among others.

Audu’s descendants speak about Wadata

Alhaji Dantala Rufai, the oldest great-grandson of Audu, Makurdi’s first chief, applauded the legacy of his ancestors for their contributions to the development of Benue’s foremost city.

He said, “Wadata is part of Makurdi. During the lifetime of my grandfather, who was the first chief of Makurdi, the area was under the Tiv Native Authority.”

His younger brother, Musa Rufai, also a great-grandson of Audu, said life in Wadata now was quite different from what it used to be. He noted that the community was once peaceful and brotherly, but unfortunately, hostility now persists, adding that their forefathers were among the first settlers in what is today known as Wadata.

“We feel abandoned now. For instance, I had an accident four years ago and no one has extended support to me, not even in the name of my great-grandfather’s legacy to cater for my affected legs. He (Audu) has not been given any form of recognition. My forefathers contributed greatly to the socioeconomic development of Makurdi,” he said.

Aminu Aminu, a great-great-grandson of Audu, wants recognition for the contributions of his forebears to commerce in Makurdi, the Benue State capital.

How early Hausa settlers arrived

Alhaji Yusuf, the present Sarikin Hausawan, explained that the first Hausa settlers arrived from different parts of northern Nigeria by road, water and rail, adding that they were traders in search of business opportunities.

His narration was applauded by his lieutenants – Chief of scholars in the community, Sheikh Sariki, assistant secretary of the palace, Mai-agwan Sariki and the palace Kakaaki, among others present during the interview.

“Some of these traders were involved in water transportation from Lokoja to Ibi in the present day Taraba State to sell their goods when the construction of a new bridge began in 1921. They saw an opportunity and started migrating in search of greener pastures through trade. Others trekked while trading along the routes, stopping at Ankpa in the present day Kogi State and moving on to Makurdi, where they eventually settled with their goods,” he further explained.

There were also residents who said some settlers came from Kano during the construction of the railway bridge as labourers at the time when Wadata was the only viable settlement, while others, including High Level, were thick bush.

The labourers, according to them, stayed, their families later followed and Wadata became both home and headquarters of the Hausa community in Benue.

Today, according to the Sarikin Hausawan, culture and religion have bound all the residents of Wadata together irrespective of their ethnic background – Bassa-Nge, Agatu, Kakanda or Nupe.

“All of us are Moslems. The religion makes our culture one; it harmonises us. As we practise the religion, we practise one culture,” he explained.

The good, the bad of Wadata

For Hajiya Hawa Isah, an activist, life in Wadata community is beautiful. She said the area, mostly dominated by Muslims of different northern extraction, offered women opportunities to become self-reliant.

“Islam looks at a woman as a gift that should be treated with dignity. Life is changing now and transformation happening for women in Wadata. Women are now doing things to compliment their husbands’ incomes, unlike before that they relied solely on them.

“Now, women are forming education group, which is helping to bring health and income. Our women are now enlightened towards doing business. Life is getting better for Wadata women. I am happy that women are progressing.

Alhaji Shehu Mohammed Rayyan, a major Point of Sale (POS) operator in Wadata, said the growing trend of cultism in the community was a cause for concern and called for concerted efforts to curb the menace.

Rayyan, whose father is from Agatu in Benue and mother a Fulani, said his business in Wadata had flourished since its establishment in 2019 following the completion of his National Youth Service Corps (NYSC) programme.

He acknowledged that Wadata has many appealing aspects in terms of business and festivities. He, however, expressed worry over persistent cult-related activities in the area, stressing the need to close existing educational gaps.

Rayyan moved to Wadata in 2016 after graduating from the Ahmadu Bello University (ABU), Zaria in 2015. During his service year in Benue State, he assisted his uncle before raising capital from his earnings and support from his sister to start his POS business.

“Wadata always exudes pomp and pageantry during festivities, but the level of cultism there is something I have never seen elsewhere in my life. I have lived in Plateau, Zaria and Abuja but it cannot be compared. It is just too much.

“I am, however, happy for this generation, which is now going to school, although the gap remains wide when viewed historically. Indigenous Wadata people are lovely and many locals tend to take things easy. The dropout rate used to be high, but the situation is changing.

“Wadata is generally safe, apart from cult-related issues. Petty theft is common, but outsiders rarely come to steal; it is usually people from within the community. Overall, life in Wadata is exciting,” he said.

Corroborating the menace of cultism in Wadata, the Sarikin Hausawan lamented the ugly trend, saying the community, traditional and religious leaders are cooperating with security agencies in the state to fight the monster.

He opined that with more than 100 titleholders of the Hausa community, the war against cultism would surely be won.

“Cultism has become a worrisome development in this our Hausa community, I can’t deny it. But it won’t continue. We will solve the problems within our children. We are praying for the Almighty’s intervention. There’s an ongoing counselling between us and our children,” he said.

The Sarikin Hausawan said many cases were already being handled by the palace commander, who responds promptly to any threat, adding that with the involvement of the ‘A’ Police Division, the activities of the hoodlums are gradually reducing.

He, however, said that despite the ugly trend, Wadata community remained a place where the strength of cultural diversity can be experienced.

“Wadata people are hospitable; we don’t discriminate. Whether you are a Christian or Muslim, you are loved in this community. Although Wadata people are majorly traders, we have lots of graduates in any field of study,” Alhaji Yusuf maintained.

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