By Buhari ISA Sambo

Nasarawa State, like most state in North central, is a product of centuries of migration, settlement and cultural interaction. The idea that any one ethnic group can claim absolute indigenous status over others is flawed and should be discouraged. Historical evidence and oral traditions have it that all tribes in Nasarawa State originated from elsewhere at different points in time. In this sense, no tribe can confidently claim to be more indigenous than another.
Eggon people, for example, who are often associated with strong claims of indigenous identity within the state. Historical accounts suggest that their ancestors migrated from Ngazargamu in present Borno state and integrated into kwararrfa kingdom. Following the Kindom’s disintegration in the 18th century, Eggons crossed the river Benue at Ibi. They camped in many places before finally settling on elevated terrain in what is now Nasarawa Eggon.
Their choice of settlement on mountainous land was strategic. The high ground provided natural defense, allowing them to monitor approaching threats and protect their communities. Interestingly, this defensive advantage of mountainous land is tied to the origin of their name —Eggon— which in their language is associated with such protective terrain. Over time, both the name of the people and the area became linked to this geographical feature.
However, when compared to other tribes, the Eggon migration appears more recent. The Kanuri people of Lafia, for instance, are believed to have settled in the geographical area known as lafia today in the 17th century, predating the arrival of the Eggons. Despite this, narratives of indigenous superiority sometimes place the Eggons above other tribes, including the Kanuri.
Further historical inquiry reveals that Hausa’s presence in Nasarawa state extends back to more than Seven centuries. Their long history of trade, hunting, settlement and cultural exchange have had a lasting impact, which explains why Hausa remains the dominant lingua franca in Nasarawa State today. Given the numerous towns and villages they established within the state and the extensive use of the language among diverse ethnic groups, the Hausa language is poised to maintain its linguistic dominance for the foreseeable future.
What these migration timelines reveal is a shared reality that everybody in Nasarawa State is either a migrant or a descendant of migrants. Therefore, claims of absolute indigenousness by any single ethnic group breaches the principle of natural justice.
Recognizing this shared origin can foster a stronger sense of unity and mutual respect among the people of Nasarawa State. Rather than competing over who arrived first, the focus should shift toward coexistence, cooperation and the collective development of the state.
In the end, Nasarawa’s strength lies not in claims of origin but in its diversity.