Nasarawa State, a quintessential reflection of Nigeria’s multifaceted demographic tapestry, is home to a diverse array of ethnic groups, including the Gwandaras, Hausas, Alagos, Eggons, and Yorubas. This rich ethnic mosaic has emerged from historical migrations and settlements, which have intricately shaped the state’s social and cultural milieu. In this complex context, understanding the concept of indigeneity requires a sophisticated analysis rooted in legal and equitable principles.
The concept of indigeneity in Nasarawa illustrates a broader national phenomenon: nearly everyone was once considered a “non-indigene” before becoming integrated into their present communities. Nigerian scholar O. O. Ojo aptly notes, “The concept of indigeneity in Nigeria is not static; it evolves with historical movements and socio-economic changes” (*Ojo, O. O., Ethnic Identity and National Integration in Nigeria*, 2010). For instance, the Gwandaras, originally from Kano, and the Hausas, who migrated from various northern regions, have become integral to Nasarawa’s demographic structure. Likewise, groups like the Alagos and Eggons, originating from Kwararafa, have seamlessly woven into Nasarawa’s socio-political fabric. This historical fluidity underscores the constitutional mandate of equality before the law, as articulated in Section 42(1) of the 1999 Constitution of Nigeria:
> “A citizen of Nigeria of any such group as is referred to in subsection (2) of this section shall not, by reason only that he is such a person, be discriminated against.”
This constitutional provision resonates with the Latin maxim *”Aequo Animo”* (with equal mind), which affirms that every citizen should enjoy equal rights and opportunities, irrespective of their ethnic or historical origins. As legal scholar O. A. Fagbemi asserts, “The principle of non-discrimination is fundamental to ensuring that all citizens, regardless of their ethnic or historical background, are granted equal opportunities under the law” (*Fagbemi, O. A., Constitutional Law in Nigeria*, 2015).
The distinction between indigeneity and settler status presents a complex issue. While indigeneity often denotes a historical and traditional connection to a specific region, settlers—regardless of their formal status—contribute significantly to the socio-economic development of the state. Such distinctions, though important, should not justify discrimination. Section 34(1)(a) of the Constitution affirms:
> “Every individual is entitled to respect for the dignity of his person, and accordingly — no person shall be subjected to torture or to inhuman or degrading treatment.”
The principle of *”Dignitas Sua”* (one’s own dignity) emphasizes the necessity of upholding every individual’s inherent dignity, which includes fair treatment in all aspects of societal engagement, including employment and community participation. Scholar D. C. Nwosu argues, “Respect for individual dignity and equal treatment are indispensable for fostering social cohesion and equitable development” (*Nwosu, D. C., Human Rights and Social Justice in Nigeria*, 2018).
The Federal Character Commission, established under Section 14(3) of the Constitution, aims to ensure equitable distribution of resources and opportunities. This aligns with the Latin maxim *”Justitia Fiat Ruat Caelum”* (let justice be done though the heavens fall), advocating for fairness and justice in the allocation of state resources and opportunities. E. S. Oji writes, “The Federal Character Commission is instrumental in mitigating disparities and ensuring that all groups are fairly represented and have access to opportunities” (*Oji, E. S., Governance and Equity in Nigeria*, 2019).
Nasarawa State’s integration of diverse ethnic groups highlights the fluid nature of indigeneity. The successful assimilation of Alagos, Eggons, and other groups into Nasarawa’s socio-political sphere illustrates that identity and belonging can evolve through active participation and contribution. The Latin maxim *”Civis Romanus Sum”* (I am a Roman citizen) suggests that citizenship and rights should be defined by one’s contributions and integration into society rather than solely by historical origins. As J. M. Peters contends, “Citizenship should be understood not just in terms of historical claims but through one’s role and contributions within the community” (*Peters, J. M., Citizenship and Identity*, 2021).
Cities such as Lagos and Kano, where significant non-indigenous populations have made substantial contributions to economic and developmental progress, offer practical models of successful integration. The substantial impact of the Igbos in Lagos and Kano, without redirecting developmental efforts to their ancestral regions, embodies the principle of *”Dura Lex Sed Lex”* (the law is harsh, but it is the law). This principle highlights that adherence to fairness and inclusivity, despite challenges, is essential for progress. K. T. Akinwale observes, “The integration of non-indigenous populations in major cities has demonstrated that inclusivity is pivotal to economic growth and societal development” (*Akinwale, K. T., Urban Integration and Development in Nigeria*, 2022).
Nasarawa State faces the challenge of reconciling the complexities of indigeneity and settler status while promoting unity and development. By acknowledging and leveraging its diversity within the framework of constitutional and equitable principles, the state can enhance social cohesion and drive sustainable development. Practical examples of successful inter-ethnic cooperation and community initiatives underscore the benefits of embracing diversity. By eschewing divisive practices and fostering inclusivity, Nasarawa can fully harness its potential and achieve enduring progress.
Abu can be reached via danjumaabu3750@gmail.com or +2348062380296
