143 10 9669 https://exhibits.lib.ku.edu/files/original/e0a73a1b6eeca45b5a9f07c9c2619248.jpg fe9ecda464e5fc4986dfc783c17efaa0 Still Image A static visual representation. Examples of still images are: paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type "text" to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photograph of P. S. O&rsquo;Hegarty in his library Subject The topic of the resource O'Hegarty, P. S. (Patrick Sarsfield), 1879-1955 Creator An entity primarily responsible for making the resource O'Hegarty, Seán, 1881-1963 Date A point or period of time associated with an event in the lifecycle of the resource circa 1955 Identifier An unambiguous reference to the resource within a given context O'Hegarty Accession File: Photos https://exhibits.lib.ku.edu/files/original/b54db2fb144bed92a30faa774056e8f6.jpg efdb30d9649c97b4ca9b6b58a9f17517 Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource <em>A History of Ireland under the Union, 1801 to 1922</em> Creator An entity primarily responsible for making the resource O&rsquo;Hegarty, P. S. (Patrick Sarsfield), 1879-1955 Publisher An entity responsible for making the resource available London: Methuen Date A point or period of time associated with an event in the lifecycle of the resource [1952] Identifier An unambiguous reference to the resource within a given context <a href="http://catalog.lib.ku.edu/cgi-bin/Pwebrecon.cgi?bbid=2609226" target="_blank">O'Hegarty D623</a> https://exhibits.lib.ku.edu/files/original/3efd0a05b40f20eee47af1908c5dc409.jpg 3c625c2eb04e8e803acb21aafcd2a9cb Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource <em>The Soldier&rsquo;s Story of Easter Week</em> Creator An entity primarily responsible for making the resource O&rsquo;Higgins, Brian, 1882-1963 Publisher An entity responsible for making the resource available Dublin: Brian Ó hUiginn Date A point or period of time associated with an event in the lifecycle of the resource 1925 Identifier An unambiguous reference to the resource within a given context <a href="http://catalog.lib.ku.edu/cgi-bin/Pwebrecon.cgi?bbid=2629859" target="_blank">O&rsquo;Hegarty B4794</a> https://exhibits.lib.ku.edu/files/original/324d21c20d6dacd2e37f20d70263b471.jpg 9d674c9e61a0a52d43e38ad35ccb9fb9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource LibArt 2023 Subject The topic of the resource 2023 LibArt Exhibition images Description An account of the resource Sudent art submissions to the 2023 LibArt Exhibition Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Lambent Subject The topic of the resource LibArt 2023 Description An account of the resource The changing of the seasons transformed my landscape drastically, but I always remembered the golden leaves warmed by the final rays of the sun at midday. Working at the banks was peaceful and I wanted to capture my hidden autumn wonderland. Creator An entity primarily responsible for making the resource Octavia Lawson Date A point or period of time associated with an event in the lifecycle of the resource 2023 Rights Information about rights held in and over the resource Held by creator Format The file format, physical medium, or dimensions of the resource Oil https://exhibits.lib.ku.edu/files/original/06441a881bb47a8052999c7baf43eadf.jpg 85aec4633077b7545344518c4ef08414 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource LibArt 2023 Subject The topic of the resource 2023 LibArt Exhibition images Description An account of the resource Sudent art submissions to the 2023 LibArt Exhibition Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Eventually Subject The topic of the resource LibArt 2023 Description An account of the resource I find myself continually inspired by light. Painting in the field provides many challenges but many opportunities. I felt so lucky to be in the presence of all the colors the sunset provided me Creator An entity primarily responsible for making the resource Octavia Lawson Date A point or period of time associated with an event in the lifecycle of the resource 2023 Rights Information about rights held in and over the resource Held by creator Format The file format, physical medium, or dimensions of the resource Oil https://exhibits.lib.ku.edu/files/original/abc521f675ebfa0d493c9a6de903cdad.jpg 2d3ba8bbf5fce3e8143f6e937ff83c0f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource LibArt 2023 Subject The topic of the resource 2023 LibArt Exhibition images Description An account of the resource Sudent art submissions to the 2023 LibArt Exhibition Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Enduring Subject The topic of the resource LibArt 2023 Description An account of the resource When I started this piece I had began to think of landscapes as another form of portraits. I admired how these trees withstood the change in weather and refused to lose any aspect of their personalities. They felt so resilient and powerful. Creator An entity primarily responsible for making the resource Octavia Lawson Date A point or period of time associated with an event in the lifecycle of the resource 2023 Rights Information about rights held in and over the resource Held by creator Format The file format, physical medium, or dimensions of the resource Oil https://exhibits.lib.ku.edu/files/original/69bad17e1dbf9122adbaa42ad2a54ef0.jpg fec6de3bba2d8c89c155c5cd1c21cbb2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource LibArt 2023 Subject The topic of the resource 2023 LibArt Exhibition images Description An account of the resource Sudent art submissions to the 2023 LibArt Exhibition Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pathway Subject The topic of the resource LibArt 2023 Description An account of the resource During my plein air paintings around Potter's lake I kept coming across this little tree. I decided it need its personal debut. I finally tackled my fear of conquering straggly branches. Creator An entity primarily responsible for making the resource Octavia Lawson Date A point or period of time associated with an event in the lifecycle of the resource 2023 Rights Information about rights held in and over the resource Held by creator Format The file format, physical medium, or dimensions of the resource Oil https://exhibits.lib.ku.edu/files/original/b275ab983d72a50ff47ecba72c62dfef.pdf e54b404b8121f7167144c3fc166d456e PDF Text Text �Contents. Introduction .. This short play is written fcr the reading pleasure of the simple minded who read lor relaxation. The idea behind it is far from the exposition of high classicality and skill. The writer, may be, tries to bring to light his enjoyment of the fun of opposing prevailing conventions. The conventions could be found in the numerous pamphlets that over flood our markets. They tell us of the whys surrounding successes and fililur~s love making. They tell us how people work themin selves up from extreme poverty to fablous richness owing to their industriousness and high sensibility. "The Struggle for money" is tired of love making and left it out entir:ly. Its cmtrary idea about industriousness and riches is glaring. It rather favours opportunity and chance and not high sensibility. The general idea of money being supreme above everything in our new society is expressed with sadness. The writer tries to bring in people from different parts of Nigeria into the play. This is in condemnation of the Clanish and tribal attitudes displayed in many pamphlets and in our nitional life. It is given the background of Nigerian day to day life to make it appeal to the simple minded and all who like to read for relaxation. MO. J. OKAFO. �ACT. 1 "THE STRUGGLE FOR HONEY" In an evening of a wet season four decades ago, an old Nigerian was dying. He WLIS old Ubabundu. He called his only son and the only companion near his sick bed. It was to blcss him and to give him the last fatherly advice. His son Akubueze knclt near his bed in tears. They went on: Ubabundu: My dear son, it is a pity; I have got to die. But, you needn't cry. What can't be helped must . , be endured. Akubueze: Papa, pa-am, what shall I do? Where s l ~ d l I be? 'Am done for. Live a little longer for me. You will not die. Oh!! 0-- 0--. Uba: My son, I can't leave you if 1 could. Listen-for the time is up. God will guide and bless you. You will not suffer poverty l~umblelife. in vour life. I have lived clean-simole-and Y&, I suffered to death because of p6vcrty which had k.een my lot since my youth. Your mother dicd'when you were yet a baby of nine months. 1 could .not sfFord to pay for the treatments she was receiving when she was sick. The doctor was angry and st6pi;ed thc treatments. Nothing else could be done. My wife died. My friend, Ekpo took you from me. He saw to it that you are nursed, and trained up as you are now. My----life! I am unabltj to show him in any practical wsy that 1 am grateful to him. He terminated your secondary education which he promised to finance to the end. I made efforts to get money. But I wanted only clean money,- no cheating. I never allowed any body poorer than myself to suffer while I have any money to help him out. Thus 1 am drifting from lifepoverty into death. Akubueze: My father, stop saying all this. You will not die. You are not too old to live for many more years. Papa 2 �Uba: My life---stop interruption or I die, and you iep eat my mistakes. You need not be told all that we have suffered because of our poverty. Our diet is the poorest; we have no pleasure what so ever, no respect. We sought for refuge and happiness in the church.. Even . there we were kicked for being nonfinancial members. .. Faith without work is dead;' So they say. My prayers -where a 5 they? ' You must be sensible and learn-from'ourpast :E*s. The life in Nigeria today is life of. money. . 'if you have money you survive. if you haven't you.are c~shed.'Money can cleat- your : w2y to your heart's content in all fields. But it. is a pity; it:is so.. Foi.even education in itself without moxeyis..held:-.dueless, . 'It a ' change biif'-n0~.4wy ay soon. if you want to get on well, .you m e t s@ggIe- to&t money like others. Once you ..get it, ybu. .musf :b;e:kre of other things need in this society. Avoid'my.atittudes towards monsy. . But do not be all vincgar,nor.alf sugar. May Gud consol, and prosper you.' Blessi~ig's- luck &n-d I-i-fe- (He died) Bueie: touching his dead father . and'cr)iingOh! my father! my mother! and my friend! You have left me alone to mourn and suffer. Am I to mourn your death or for all that' you have shffered in. life? Yes for , . . the misery that awaits me. My dear, rest in'peace, Think of me where you are. Your kyords will be my 'guide. ,The reinembrance of you will always lighten my burden; 'God rest y0ur.soul till 1 come to you. Uba was buried. i is son, Bueze was left to cansder, interprete and use or reject his advi*: Three months after his death his son started to think of the 'new. life into which he found himself. This was when all. the sympathisee who' were 'with hiin during his father's burial ceremony had al1,gone. He was lone? and.always hungry. ,He went on thus: . 3 - % . ' �Bueze; to himserf: All is finished now. My father is dead. The small amount he left went into his burial rites. Our friends have all gone. None seems to think of my situation. I am left alone in this poor little hut with nothing to keep life going. E w-o-o! my God! what am I to do? He went into a deep sob, and then cried bitterly. Poor fellow, there was none to console him. He cried and was tined. He consoled himself and tried to face his problems. Bueze: But you need not cry! M h u -u! He knew what he said. Cry for the rest of my days? It can't be enough. Yet to what end? "Prayers" - yet he suffered and died miserable. Crying indicates maximum Sorrowfulness. But it can't solve problems. No food; no money, no work, no companion, no protection. Well, I shall go to my relatives. Of course, they hale the poor, but I must try. - - H I S RELATIVES IN A MEETING 1st. Relative in their meeting: Ubabundu is dead now. He was foolish. He had no savings. He cared for the poor; gave them food, clothing, and 'a11 yet, he was a church mousc. 2nd. Relative: His son is there crying every day and night in his hut. He has nothing to eat. All his father's a' friends. are poor. They cnt help him. Surely he will soon die too. 3rd. Relative: Poverty? Not me! his burial is the poorest I have ever witnessed. And if his son dies too 1 wonder what will happen to his.. 1st. Relative: Brothers, you are quite right. One thing I hate is that our people talk too much. They peep into what does not concern them. 2nd. Relative: Yes. They say we are responsible for the poorness of Uba's burial ceremonies. You remember we contributed one-shilling qpd nine-pence each towards that, could we hake done anything more than that. - �1st. Relative: 1 wonder ! 3rd. Relative: They will have more to talk if Bueze dies, as it is certain he must die if left alone. 1st. Relative: That is why I called this .meeting. What the people talk in general is public opinion. Since they talk ill of us, it means that the public opinion is against .us. 2nd. Relative: What does it matter? Whatever you do to please the world people must talk of you. 1st. Relative: I feel it matters. If the public opinion is against us it will affect our popularity. Our positions and all we do in this society. Further more, it may affect those of our posterity. 3rd. Relative: Sincerely speaking, 'I always feel that we did not help that old man enough. If we had helped, and cared for him as it is expected of relatives, he would not have died so early. 2nd. Relative: hat is nonsense. You still have his son there. You are free to help him. You are at liberty to satisfy your conscience. 3rd. Relative: I have n't'the means or I should have done so. 1st. Relative: This is a serious matter. We need not make a joke of it, or quarrel over it. We must do wmething to save our faces. If Akubueze will die, he must die. But we must do something to make the public feel that we have done all we can to help him. It is not in the least my intention that we take up the responsibility of making him somebody. That is the responsibility of a father to his son. His father failed to do so. It can not be shifted on to us. �2nd Relative: Yes the responsibility cannot be shifted on to us. I can't' pretend to be doing what I don't want to do. Count me out of any plan to help that boy. I hate to do so, and I hate him. His father was a wreck. He 1.f; t!x ceeiin; in a n z y an.i went away. 2nd Relative: on his way home: If 1 see him in my house I make him die sooner. He is too dirty to enter a gcntle man's house. He is not fit to be a house boy. An embecile: Let him come and smell it hot. 3rd Relative ro the 1st; My brother I thank you for all you have proposed. You see, I depend entirely upon you for my own maintenance. Other wise i should have taken up the responsibility of helping our .cousin. Now I can't do anything. Take him as your house boy as you have proposed and if you please, train him up. He may be of some service to our family in future. 1st. Relative; Alright. I 'll do my best. Good !ye. A T T H E 1st RELATIVE'S HOME. Bueze in tears; Goodevening Sir. 1st Relative: Goodevening.. How are you, Bueze? Bueze: Am well Sir. But I am lonely............................... ............ hungry.............. "........................ a-n-d worried. '1st. Relative; I see. 1 can notice also that you are .wearing out rapidly. You have been advised not to be thinking very .much about the death of your father. In fact crying never helps people. Go to my wife and let her give you some food. Let her come here for :nstructions after giving you the.food. Bueze: Thank you very much Sir. rlst. Relative to his wife: Bueze is going to live with us. You remember how useless his father had been to ;us. He was against us in the ways we make money. He made no pl.ovisions for his son. Well, he will live with us because 1 won't want our people to say that we neglected .him. ' �His wife: That's nice. We can afford to feed him till he is able to get his own daily bread. 1st. Relative: Yea- You needn't think that we are going to take up such a responsibility. Be careful to see that you don't exceed our normal domestic expenses and my children and us must be well fed. His wife: That will mean starving him. How can we-. 1st. Relative: Cuts in; I know you are a lawyer. You can interprete it in which ever way you like. My instruction is that you should feed him with the remnants of our meals. Let him do the domestic services in return. Do you understand? His wife: I do. Excuse me. She left the room a little annoyed. She obeyed her husband, for any sign of disobedient would send her out of his house. The 1st. Relative was able to avoid the attacks of their local public opinion in connection with their young relative. He was even praised for his kindness to the boy. Yet the boy was suffering in silence. He . grew thinner and thinner everyday. He soon decided to throw himself into the world. Bueze; To h m e f I must leave this place. If not I shall isl die. How can I be working the whole day with empty stomach. I have jumped from frying pan into the fire. 'Am growing thinner, more depressed, and very miserable. The only thing is to run away tonight. Where shall I go? Poor me! No body wants me. I can work now. Well, to Onitsha. I can serve traders, carry loads for people and earn some money for my bread. It is tonight. But to money for my transport fare to Onitsha. Just sneek into the bus, and hide out at Onitsha. God forgive me this dishonesty. �In the night he carried out his plans. He reached Onitsha alright quite undiscovered. He helped traders in arranging their wares, and in carrying some loads. He earned just enough for his daily bread. He slept in the market stalls. His health improved and he grew stronger. O N E D A Y A TRADER W A N T E D H I S SERVICES. TRADER: E-yi ! Young man, come! Bueze: D o you mean me? Trader: Yes, Come here. You are a good young man. Bueze: Good morning Oga a. Tradec Goodmorning. What's your name? Bueze: 'Am Akubueze Ubabundu. Anything Sir? Trader: Well, nothing bad. I notice that you have no job and that you seem to be a brilliant, nice and strong man. I am in need of a person of your type as an apprientice trader. Will you like the idea? Bueze: Yes sir, I shall be very thankful if you will take me. Only that I have got no money to pay you. Trader: Ha ha ha ha ha a a! I laugh! You don't need to pay me. You will serve me for some years. Of course, you will be learning trading during those years. At the end of the period, I shall give you some amount with which you will start your own trading. Bueze: Kneeling and Bowing his head down before him went on; Thank you sir. I am grateful. I shall follow you right away from now. Trader: Ah ha! Not like that. You will go home, call your father and we shall make an agreement. The agreement will show how many years you will stay with me and how you will serve me. Bue5e: B j t my father is dead. My relatives don't want me. I have no body to call for the agfeement. Two of us can make the agreement. - - �Trader: I am really sorry for the loss of your father. Well, if you have nobody to call we can make the agreement. How many years will you like to serve me. Bueze: Five years sir. Trader: Ah! Five years is too much. You will serve me for three years. If you prove yourself a good boy and serve me well, I shall give you one hundred pounds at the end of your service. With that you can become a big trader. Bueze: Thank you very much sir. I am very happy. I promise to serve you with all my heart and will ever be grateful io you all my life. Trader: Don't mention that. Since we agree on all the points, I think you better start right away. rhere is no need for a written agreement. I am sure we must all keep to our words. Akubueze became an apprientice trader. He served him well for three years. He was a good boy all the time. He did not know any kind of cheating. He was sincere to his master and the trader always praised him for his good services. But traders hardly give away money, unless when it will bring them profits. The trader was not ready to give him the hundred pounds at the end of the period. Let's see what happened. A T T H E TRADER'S HOUSE. Bueze: To himself: My master has been good to me for the past three years and five months. And I am now five months over due to be a free trader. He promised me hundred pounds and freedom after three years good service. I thank the Almighty I offered him the required service. Yet his promises are over due to be fulfilled. I shall talk to him tonight. I shall remind him about our agreement. May be he wants me to do so. Freedom and money- �A small boy rushed in shoured; Bueze, Papa wants you in his Chamber! Bueze: What is it? Anything wrong? The boy: Nothing wrong! But he wants you immediately. Bueze: I am sure something is wrong somewhere. He never sends for me in this manner. Well, I shall tell him that I shall talk to him tonight. Trader: Bueze! Bueze!! Bueze!!! Bueze: Sir!! Sir!!! Trader: Didn't boy tell you I want you hek'immediately? Bueze: Please sir, he did. I am sorrow for the detay. Trader: You stupid ape! You have changed your manners since the time for your becoming free became a little over due. I learnt you have been talking about it all these days. Bueq: I am sorry sir. It is not so sir. I was only--Trader: Yes, It is not so sir-Your thought i s centred on my hundred pounds. Your duties are badly neglected. I learnt you have been neglecting my wife since six months ago. And now you think you can do the same to me. I picked you up in Otu Market, brushed you up and trained you. You want to pay me with ingratitude? Bueze: On his knees: Please forgive me sir. I shall never repeat it. By my honour. Trader: What honour have you? I had been thinking of making you heaven and earth but since you are ungrateful you must leave my house immediately. Bueze: Forgive me, I had never offended you since three years and five months. It is only this once, if it is--Trader: Yes, You ' ve calculated it even to . the n e a r e s t second. T h e next t h i n g i s to �ask me for your hundrcd pounds. Bueze: Not so sir. 1 won't sir. Trader: You won't? Yet they 've told me all your plans on how to use my money. Your father died in poverty and you think you will grow rich with my money. Bueze: What have 1 done that you are saying all 'these to me? Trader: A ha!% is only when you have be headed me that I should talk to you in strong terms. Bueze: Dear master, please tell me why you have sent for me. Don't be playing on my nerves by reminding me of' my father and stop anything about that hundred pounds. 1 hwe never talked t3 you about it. Trader: You address me like this? You are to tell me when 1 shall t21k about something? I must never talk about it in my life. You must go imniediatcly. Go! Pack your things and lcavc my house or you find your body in the river tonight. He did not allow him to talk any more. Bueze was forced out of his master's house that evening with nothing in his pocket. Bueze in a Market Stall: My God, is it my lot to suffer all my life? Three and half years sertice is paid in this way. What shall I do? I shall be ashamed if people see me in this condition tomorrow. 1 car.? remain in Onitsha any more. I must follow Northern trzders to Jos tonight. If I remain at Onitsha my master may say that I stole his money. I am only happy I was sincere to i:im all the time. Well, to Jos, tonight! The trader: to himse& Let him go. How can I subtract hundred pounds from my capital? What will remain for I should have helped him. He is a good me? a n d h o n e s t boy. But i f I give him a n y ' 11 �money other traders will be richer than myself. Let him go and suffer. It is his destiny. It is not my fault. I am not responsible for his low birth. Bueze went to the Motor Park. He helped the conductors of a Jos transport lorry in loading their lorry. They were preparing to leave Onitsha for Jos that night. They also agreed to take him to Jos free of charge. They left Onitsha at 8.30 p.m. and travelled safely to Jos after a few days journey. There he made friendship with Mallam Hankani. ACT 2 Bueze AT JOS. Bueze: To Mallam: Goodmorning Mallam Mallam: Goodmorning Aboki. What do you want to buy from me? Here are leather bags, Purse, Sheath and Sandals. Bueze: I am sorry sir, I can't buy anything. I have no money. I want somebody to help me. Mallam: Haba! In what way? Bueze: I am a poor fellow from the South. I have no mother, no father and all my relatives don't want me. I served one of them. He illtreated me, starved me and I ran away from him. I served a master for three and half years at Onitsha. He drove me away because he didn't want to give me the money he promised me. I learnt that Northerners are very kind. I came up to see if any of you can help me. Mallam: Sorry indeed. Ah! Southerners I know them very well. 1 lived in the South for seven years. They hate their brothers. They know too much. There is nothing they can't do in order to get money. They reject their brothers, kill their mothers, make charms with the blood of their wives. For nothing but to get money. Bueze: You are correct Mallam. They do worse things than these. �Mallam: Haba! Can 1 talk what I don't know? T k y love money more than life itself. I remember, they hoard money and starve themselves to death. They can't help you. I fear them for their greed. Any way, I shall like you to become my friend. 1 can help you as much as I can. Bueze: Thank you Mallam. Can I live with you? You know I have no where to put up. Mallam: O! Yes, You will live with me and enjoy everything in common with me. I shall also teach you leather work. Do you like it? Bueze: Very much indeed. I am very thankful Mallam. Mallam: Don't mention it. We do everything for Allah. And of course, I shall teach you Hausa. You know, we are all Nigerims. We are brothers. We Northerners help one another. Only these people who talk of politics are bringing troubles into our towns. Bueze: I see with you Mallam. Thank you for your kindness. How many years shall I serve you as an apprientice in leather work? You will be working with me every day. Mallam : Immediately you are able to produce any good work youare free to sell it. The money realised will be yours. I don't want you to become my servant. You ate my friend. Sit down and watch me as I make this bag. Bueze: Thank you Mallam. I am glad I came to the North Bueze sat down and started leather work. He lived happily with his friend. He was quick in learning the trade. He soon become perfect in all kinds of leather work. Mallam Hankani loved him. He was proud of him and always praised his skillful work. They lived together for two years and worked together. They were making a lot of money from their trade. The news of his progress reabhed Onitsha. �His former master heard of him. AT ONITSHA. A trader to his master: Ogu, I learnt that your former boy, Bueze is doing very well at Jos. But you didn't even tell anybody why he left so suddenly. Trader: Who told you that he is doing well? A trader: Those traders who go to buy fish from Jos say that they always see him at Jos and that he is now rich. Trader: So you can't imagine why? Well, you can't expect me to be running about our streets crying that Bueze stole my money. At least you can notice that my articles decreased greatly since he left me. It was when I went to Lagos that he stole three hundred pounds from my cupboard and ran away at the dead of the night. The next I heard about him was that he went to the North. A trader: Why didn't you go there and get him arrested. Trader: I don't want to enter into any Police case. Let him go. God will pay him well. A Trader: Ogu, but they told me that it is an Hausa leather bag maker who is helping him. If he had got such a lump sum of money ,he would have started a big trading business. Trader: rhat is your own idea. You don't know that he must hide the money and join leather work in order to deceive people. How can leather work make somebody so rich in such a very short period? A trader: He has been there for more than two years. And you remember that he is very industrious. Trader: Yes, 1 know you won't believe me. Go to your Shed! and don't disturb me. A trader: Ah! so easily annoyed? He went away. Trader: To himse& Bueze-very rich now! I know he is industrious. Oh, God has paid him for his good services to me. The glory should have been mine had I given him the �money I promised him. Had I know always comes last. He will be richer than myself. Any way, when he comes down and shows any disrcspect to me I hand his wealth over to the night marauders. A N OUT BREAK O F SMALL POX A T J O S Bueze: The dcy is very dry and dusty. I feel very dry in my nose. Mallarn: This season is always very dry. People are always very sick in the season. Buezc: To!! Small pox is the common disease of the season. Nditrm: There are already many cases in the neighbouring villilges. No deaths yet. Bueze: It is always severest at Jos. Sanitary Oficers will soon be going round to vaccinate people. Mallani: Well, let's settle down and face our work. Let Allah do His will. Mallam: Two days later: Bueze, there are many cases of Small pox in Jos. Bueze: The worst is that many of our neighbours have it. It is spreading like a wild fire. And we are not vaccinated. Mallam: The Officers are no where to be seen. What shall we do? BUEW: Let's pack away from here. Mallam: Where shaI1 we go? It is wide spread in the North. Can we go to the South? Bueze: Yes, Straight to Onitsha. We can go by "Onye anwuna ma ibe ya efuna" transport to night. Mallam: Where shall we live when we get there? Bueze: Packing quick1y:We can find a house in the Hausa quarters there. Mallam: 0 yes. Some of my friends are there. It is already �6.30p.m. Let's go or we miss the transport. Bueze: Let's run. Bye, Bye to our dear house; till the disease is over. Mallam: Yes, We shall come back at the end of the season. Bye, bye to the North. They caught the lorry alright. They travelled safely to Onitsha. Unfortunately they reached by night. As they were slowly walking to Hausa Quarters they fell into the hands of the night marauders. IN THE MIDST OF NIGHT MARAUDERS Mallam: Bueze who are those? I can't see their faces. They are wearing somethings on their faces. Bueze: Mallam! we are finished. They are thieves. They will rob us of all we have. Mallam: That won't matter if they spare our lives. Bueze: Let's hide under that shed, but if they discover us we shall not resist them. D o you understand? We shall yield all we have and beg for our lives. Mallam: I do follow. Let's hide. Jaguda: the gang leader of the marauders: I saw two people hiding under that shed. They are rich Hausas from the North. Let four chaps get them here immediately. Four Chaps rushing to the spot: Come out from there. Who are you? What were you doing there? Bueze: We are two friends from the North. One of the Chaps: Nonsense! Come to our leader a t once. If any of you talks, both of you are dead. D o you hear? They nodded their heads, and six of them marched to, Jaguda; Bueze and Mallam flashing glances at each other. Jaguda: Put down your loads here. Where do you come from? And where are you going. �Bueze: We are from Jos and iLe are going--Jaguda interrupted: How much do you think is the woffb: of your loads? Bueze & Mallam: Some hundreds of pounds. Jaguda: 'Ah! you are my friends. Well which do yoit choose-your lives or your loads? Mallam: Our lives! Jaguda: Good, Chaps send those thing into the room. friends strip off your clothes. You are going in pants. We want everything. I am the famous Jaguda. The routes Onitsha -Aba, Lagos-Onitsha, Enugu -0nitsha are under my command. No police can interrupt, or he floats on the river. I mean if you make a noice .you are both gone. D o you hear? Bueze: Yes, friend. Jaguda: You can go! Make sure you don't mention us. Bueze & Mallam: Thank you. One of the Chaps: The other man is an Hausa. He can avenge with his charms. Jaguda: You are right chap. Take him to the hole. The Chap: What of the other man? He is an Ibo. He can reveal what happened to his friend.. Jaguda: He will join us o r h e dies too. Young man, you see, we are all rich. We get thousands of pounds every day. If you join us you will be rich too. If you refuse, you will die. If you are'wise you will follow us. Afterall, all that people do in this world, is in order to get money and nothing more. When you get money, money can get you any other thing you desire. Yes ? Bueze considered for a few moments; He remembered what his father told him about the struggle for money in Nigeria. He remembered all that money can do in his Society. He decided to live. Bueze: I shall join you. �Jaguda: That's nice. Chaps go and do away with that wizard. Bueze: Please Sir, he is not a wizard. He is a good man. He will join your gang too. Don't kill me. He will serve you. Jaguda: Stop that! He won't join me. An Hausa man? Not me! Allah will not allow him. He will send all of us to the police tomorrow. If you talk again you go down after him. Mallam: Friend, Bueze good bye, and God bless you. Bueze: God bless your Soul. Goodbye my dear, Goodbye. ACT 3 T H E DEATH OF MALLAM-BUEZE, A THIEF. The good Mallam is dead. Akubueze is made a thief. He is convinced that the only way to success open to him was to robb his fellow men. Why did he not run away from the group and report them to the police? He didn't even avenge the murder of his friend, Mallam. He can explain better himself. Bueze after some days: Ah, my lord! I am now a thief. We were running away from death. Yet Mallam is murdered. Allah did not send him a deliverer. The happy life at Jos. The people there are good. Good men suffer; even good Moslems too. I can't go to the North agin. I can't disclose the truths I know. I am bound by oaths and I am watched by my fellow robbers. They take note of every movement of mine. I have no real need to run away. All the people in the'gang are progressing. Things go well with them. Our good life at Jos was interrupted by disease. My good services to the trader was not honoured. My father died miserable despite his honesty and kindness. All others progressed. Yes, he told me to struggle for money or be crushed. I shall remain in the group. I am making a lot of money already. 18 �Jaguda: Ah! Bueze those chaps arc clever. Only Seven of them stopped a transport lorry and collected all the money those traders (pnssengers) werz carrying to Lagos. Do you know how much? Tctal equals four-thousand T, pounds. i i ~ ni;X ;In! Ha! Ha-a-a!! Bueze: They are really clever. The 'same amount as the onc we co1lect:d on Monday night. Jagudai We shall share-the money very soon. I shall buy a transport lorry with my own share. But, Bueze, I heard thzt Otu traders are going to drive all thieves away from Onitsha. They are very serious. That Traders' Association is b2d. Any decission they take there must be carried out. Buezc: rhey can't do it. T they stop our work during f the day, what of night business? Jaguda: Ah, you don't know this Onitsha. They know each of us even by name. They can catch us at any noment. Any way, if they begin the Campaign . we shall shift our head-quarter to Asaba. Bueze: Yes, there we can make sure that wc take possession of three quarters of their goods from Lagos. Jaguda: Indeed we can, but I am really afraid of Onitsha traders. No body will know when they are going to lunge at the camgaign. We have given them bad blows. Just think of it, more than one and half million pounds in two. weeks. Bueze: It is a fact. What shall we do then? Jaguda: We can try our luck this week. If we can get something reasonable, we can move to another place. Further more, we shall always be watchful. When we get any sig~l their attacks we leave Onitsha immediately. of Bueze: Oil Jaguda, you know the business very well. You have studied every bit of it. Jaguda: Why not? That is business. Well, let's go out. You will go to Ericco while I go to Chibuzo. Make sure you come back with some-thing reasonable. I am sure God will help us. ' �Bueze: Alright. I wish you good luck. Jaguda: And same to you. IN T H E M E E T I N G OF T H E TRADERS: The Leader: Ladies and gentlemen, You need not be told that to-day is the day. Those dandies have rendered us useless. All our money, goods and even our freedom of movement, are gone. We must be very severe on them. Don't fear the Police! Don't fear any body! We all could be hanged for those Abani-diqwu people. We won't mind. You have known them a t least those in the chief gangs. Kill them straight away.' It will he very poor of us if any of them escapes. We are ready to face the consequences. Since the police can't help us, of ourse, the reason is clear. 'l'oday we shall become our own Police. Those Chaps have hecn smoktn Indim hemp to put themselves into the mood. Today it is our turn to do so. rhis is not the day for long s~eeches. Those Chaps are very clever. They 'ill socn discover that we are preparing for them and will all run away. So every body to his own corner for the campaign. Kill as many as you can and let's clear Onitsha of rogues. I wish all of us the best of lucks. ON T H E STREETS. The traders jumped into the Streets and dashed into all the corners suspected to be the hiding places of the rogues. The whole town was in the worst confusion ever experienced a t Onitsha. Many rogues were caught and killed in the broad day light, and at the very noses of the Police. The Police could not do anything. The lives of those who attempted to affect some arrests were threatened. ' Jaguda and his Chaps were the first to fell. By the by what of Bueze? Bueze to himself Ah! The ways of the poor are full of thorns and pricks. I have been to all the parts of 20 �Nigeria. I have been to the North, to the East, to Asaba in the West and now I am in Lagos. The struggle to get money and to survive; that is the life. I have tried honest and dishonest ways to it. But all have failed me. Yet I need money. If not I shall die as n~iserable my as fathcr. The first thing is to find somewhere live in. AT LAGOS Tunde: Man. you look very strange. Are you from the provinces? Can I help you? Bueze: Yes, I am from the East. I want somewhere to live in. Or at least somewhere to put up for tonight. Tunde: That is very dific'cllt. You can go to the Carter bridge. There are some apartments at the head of the bridge. You run s t q ~therc 'till you are able to get a roo1i1. Bueze: hank you very much. Please will you take me to thc bridge? 'I'undc: Al'ight. Let's go. ~uez;; in a cell at the head o the bridge: This place f is manageable. Oh God! What happened at Onitsha yesterday is wonderful. Those traders are merciless. I saw them killing all the members of my gang. O! It was hurrible. They cut Jaguda into ieces. May be they didn't know I was one of them. I tI/ ank God I escaped. Ah! ' my father's klessings can never be realised. Well, tomorrow 1 shall begin to look for a job, and a room. 1 must sleep now. 1 am very tired. When he fell asleep two thieves who normally slept in the cell came in. They were annoyed to find somebody therc. The 1st. thief: Who is that inside our room? 2nd. thief: He may be a policeman. A C.I.D. 1st. thief: Let us run away then. 21 �2nd. Thief: Run away? why? for a man only? Let us finish him and his wriked Police work. The Lagoop will have him now. 1st. Thief: Yes. That is a good idea. Thus Bueze was killed at the carter Bridge. In the ''same night his master, the trader was killed by the night marauders at Onitsha. That was during the campaign against the Thieves. Howe\;er, the news of his murder reached his Relatives and they have these to say:1st. Relative to the two others: Brothers, when we learnt of Bueze's rapid progress at Jos, we were afraid and thought that he might come home one day. and arange on us all the ill treatments we gave him while he was young and poor. Now we have nothing to fear anymore . . for I learnt from a very reliable source yesterday that he was killed in Lagos. The rumour has it that the Police are investigating the circumstances surrounding his death. 3rd. Relative: I read of it in the Daily Times this morning. Oh heavens! So the story is a truth? The number of the members of our family is reduced by one. We .' must do something about it. We should go to Lagos and see things for our selves. We should meet the Police . . there and know the result of their investigations. We can't sit down here and talk useless things. We must go down and see to it that his murderers are hanged. 2nd. Relative: Your idea is nice my brorher, but I have [old all of you never to call me any time you intend to discuss about Akubueze. You want me to go to Lagos to fight a losing battle for a thief who was cought and killed. I can't do it! I can't spend thc lcesi half pmny for his sake. 1st. Relative: I am very sorry that our brother is murdered. At the same time, I am sorry that both of you find it easy to misundeastand me any time 1 rise any matter about Bueze. I have never intended us to d o anything more than ' ' �formally announcing his death to our people. That's all. We should not drag ourselves into a murder case. If we do, it will cost us all the money we shall save for the upbringing of our children and our families. It is not a simple thing. To go to Lagos is very easy, but to return home from Lagos is very hard. We need not quarrel over it. It is quite unreasonable for us to go since the police never invited us. The only reasonable thing is that we shall perform some burial ceremonies here to show our people that he is dead. And we shall do it in the simplest form. We shan't allow it to cost us more than a few shillings each. 2nd Relative: Wc shall announce it to the people without ceremonies since he did not die a natural death. He was killed while he was robbing people. He was responsible for his death. It is nothing but suicide. Our people don't perform burial ceren~oniesfor peopIe who die in suicide. So my point is, just verbal announcement. In anything more than that count me out of your plans. Further more I propose we announce it here and now right away. There is no need postponing it. 1st. Relative: I have no objection, since the death will be formally announced. Let's go on. The death drum was beaten by the 1st. Relative. The Villagers gathered and the death of Bueze was announced to them. 2nd. Relative; to the people: Ladies and gentlemen. Let it not surprise you that we announced it without ceremonies. This is simply because Bueze was killed while he was robbing people in Lagos. You all know that our society here hate thieves. Such a death is regarded or should be regarded by us as death by suicide. Bueze is responsible for his own death. We need not mourn him. Thank you ladies and gentlemen. The People: We must disperse since there are no ceremonies. All of them went home. �3rd. Relative: Crying as the people were moving act o f the 1st relative's compound:- Bueze my brother Rest in Peace. Yours are brothers of no aid; you struggled for yet are dead. Next, yours is life of Peace. That is the end of the life of a poor boy who was asked by his father to struggle for money in order to survive. It is clear; he struggled for money but died. The two Carter Bridge thieves? They were cought by the Police and after the normal processes of the Law were hanged. END. 1. Onye Oma Emeka. 2. The Struggle for Money. Both are obtainable from the Versity Bookshop. Onitsha; and the National Bookshop, Owerri. �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Onitsha Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Struggle for money Creator An entity primarily responsible for making the resource Okafo, Motulumanya J. Type The nature or genre of the resource Onitsha market literature Publisher An entity responsible for making the resource available Onitsha, Nigeria : s.n. Date A point or period of time associated with an event in the lifecycle of the resource ca. 1960? Language A language of the resource English Subject The topic of the resource Nigerian literature (English) Identifier An unambiguous reference to the resource within a given context ksrl.c3310 Description An account of the resource This play takes a different focus than the much of Onitsha Market Literature. It states that "The Struggle for Money" is "tired of love making and left it out entirely," (pg. 1). In the introduction, Okafo pokes fun at the other pamphlets' emphasis on lovemaking and rampant messages about pulling yourself out of poverty through hard work. He critiques the importance of money in society and his perception of clannism and tribal attitudes in many of the pamphlets. <br /><br />He wants his play to appeal to the "simple-minded and all who like to read for relaxation," (pg.1). This play does not claim to be a great play, nor does it offer the caveat that this is the author's first play, as many of the introductions to other dramas make. It also states that it is for the reading pleasure of its audience. Okafo appears to have no expectations that this play would be performed.<br /><br />The play's episodic structure is a hybrid of storytelling and drama. Longer sections are narrated rather than dramatized, much like epic storytelling. Scenes frequently end or begin with a narration indicating a significant passage of time:<em>Akubueze became an apprentice [sic] trader. He served him well for three years. He was a good boy all the time. He did not know any kind of cheating....But traders hardly give away money, unless when it will bring them profits. The trader was not ready to give him the hundred pounds at the end of the period. Let's see what happened,&nbsp;</em>(pg.9).<br /><br />Although it is somewhat tempting to see this narrative device as Brechtian, it is most likely an exploration of Western dramatic format heavily influenced by Igbo storytelling traditions.<br /><br />However, it is clear that Okafo had a political message in mind that challenged the prevailing climate of the pamphlets and presumably Onitsha Market itself. The play opens with the central character's father dying and declaring the injustices associated with a society where money is the only thing of importance. The father worked hard and made sure that he did not cause anyone to suffer, yet he was kicked out of the church for not offering enough money. He tells his son, Bueze, that money will solve all problems in this pitiful world and that he must not cry. The rest of the play narrates and shows its audience the greed of other people and the dangers of chance. The son is a lot like Job or Prometheus. Bueze, although good in nature, finds that goodness and industry in itself are never enough to succeed. He laments:<em>The ways of the poor are full of thorns and pricks. I have been to all the parts of Nigeria. I have been to the North, to the East, to Asaba in the west and I am in Lagos. The struggle to get money and to survive; that is the life.I have tried honest and dishonest ways to it. But all have failed me,</em> (pg.21).<br /><br />Okafo has further cultural commentary in mind when he sends his main character north to demonstrate that northern Nigerians are good and hospitable people. He uses the kindness of the Mallam to challenge the stereotypes of the Hausa that stem from the clannism and tribalistic attitudes of the market, according to the author. He also uses the words of the Mallam to criticize the market traders who "love money and starve themselves to death. There is nothing they can't do in order to get money. They reject their brothers, kill their mothers, make charms with the blood of their wives," (pg.12-13).&nbsp;<br /><br />Distinguishing itself humbly from other Market Literature, the pamphlet is rather plain and the author does not proclaim many grandiose things about the benefits for the reader. Rights Information about rights held in and over the resource This Item is protected by copyright and/or related rights. However, for this Item, either (a) no rights-holder(s) have been identified or (b) one or more rights-holder(s) have been identified but none have been located. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. <a href="http://rightsstatements.org/vocab/InC-RUU/1.0/">http://rightsstatements.org/vocab/InC-RUU/1.0/</a> https://exhibits.lib.ku.edu/files/original/d3f8636d50e5104805ce420b60581d75.jpg ef1bdaeea0d547296e22be522e07494e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource LibArt 2026 Still Image A static visual representation. Examples of still images are: paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type "text" to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rosy Periwinkle Subject The topic of the resource LibArt 2026 Creator An entity primarily responsible for making the resource Olalekan Waheed Tijani Date A point or period of time associated with an event in the lifecycle of the resource 2026 Rights Information about rights held in and over the resource held by creator Format The file format, physical medium, or dimensions of the resource Photography https://exhibits.lib.ku.edu/files/original/0b0d0e729a4e536da48094cf000ff835.pdf c61922c9dba3a52ec69ce837d2d56607 PDF Text Text ��660MENALARISM'' SERIES 1st Edition June, 1963. AN enquiries and orders to: Mr Okenwa Publicationst 13 Nnewr St., Ooitsha. �THE IBO NATIVE LAW AND CUSTOM BY Okenwa Olisah (The S t r o n ~Man Of The Pen) FOREWOREDED BY Barrister Chukwnno Metub Copyright reserved �CONTENTS Foreword Preface Title Taking Or 'Ichi-Ozo' M~rriage Funeral Ceremony Wrestling Worshipping of "God" The Toad & the Tcrtoise War Song An Ibo wifo Birth Ceremony Popular Ibo names An Apology The towns in Ibo Man and woman Abornindons Capital Thefts HOWto Address Ibos Ibo market days How Natives prices articles Salutation Sieniflcaocz of the Kola Nuts shing Ibo Feasts Devolution of a deceased's property �FOREWORD There has been many books written on various aspects of life in Nigeria embracing in particular, the social life of the people. Admitedly these books may have dealt with the law and custom of some of the tribes. However, none has been written to deal exclusively with the Ibo native law and custom. It could b e argued that 'cOMENUKO" did go a long way in thls branch of study. Nevertheless, as its title suggesrs, "OMENUKO" is not a book that deals specif~cally with i b o natlve law and custom. I n this booklet, the author has attempted to provide the general reader with facts which are common to all Ibos. I t is not an overstatement to say that there are as many customs and laws as there are iowns. The author has very carefully avoided confining himself to dealing with the laws and customs s f any particular town; lest the town be taken as ,repres'enling the rest of Ibo towns. Thus, this booklet does not in the least pretend to be an exhaustive catalogue of all that one could look for in the cus;oms and laws of the Ibos. There is every likelihood that the g:neral reader who is not an lbo will have a reasonably good general information of the nature of the laws and customs of this dynamic tribe. ' CHUK WUNO METUH, BA RRISTER-AT-LAW OF [KENGA GAMBERS, 73 Venn Road Sauth, Phone 9139 ONITSHA. �PREFACE With greatest respect,, I humbly have the greatest pleasure to produce this little informative work captioned "THE IBO NATIVE LAW A N D CUSTOM". I trust that i t will give you vast knowledge or idea about the Ibo native laws and customs which are unprecedented throughout the world. However, the Ibo Christains are doing away with some native laws and customs which are considered inconsistent with the life of a Christian. Biit Ibo pagans observe the native laws and customs in full swing. You may agree with me that an Author who wrote this type of book must have taken mnch tronble. I visited many elders, natural rulers, councilors and other classes of people and held interviews with them. I obtained interesting informations and facts from them. The names of some ceremonies and their performances could differ within the Ibo towns but this makes n a much difference since all Ibo towns d o not speak one type of Ibo yet they are all Ibos and understand one another easily without an interpreter. I have done every t h i ~ g possible to avoid false informations or embarrassing ones. I hope that students doing Ibo in the General Certificate of Education Examination, or West Africa School Certificate Examination, will be helped by this book very much. 11 issimple to be read and to follow. I am indeed very grateful to a number of friends especially to Chukwuno Metuh. fcr all the immense help and careful correction of the manuscript Constructive criticisms welcomed. OKENWA OLISAH, Strong Man of The Pen). h he �Title Taking Or "Ichi Ozo" The ceremony of the title takinp; cdlled <Icbi Ozo" is every where in Ibo larld very grand and interesting to wateh. A poor man cannut perform this ceremony in view of the considerable amount c f expenses involved. Certain "Ozo" takes up to £500 to perform. In fact, it takes money. The Ozo has grades, the first class takes more money and n o r e materials to perform. An 'Ozo' title holder shall have his 'Ozo' nameThis name is t o mean something, sod he is to be saluted w ~ t h this name. Before he is t o qualify t o take the title, he must satisfy all traditions and customs connected with it without the slightest irregularities. Some people perform 'IGBU ICHI' ceremony before taking the 'Ozo' title, but some people d o not. This is how to perform the "IGBU 1CHI": "IGBU ICHI" - TRISAL M A R K S : A native doctor will be calied by ihe ma0 preparing to take the "Ozo" title to come and inflict tribal marks on the face of the fellow. On the arrival of the native doctor, he gives the fellow the tribal marks. This is always very servere to bear and in view of this, there is always a tendo ency i get a few strong men to hold the man by the hands and legs to enable the nativ- doctor carry on his d u t y without any disturbances. Although the fellow is not forced to perform the 'IGIRU ICHI' yet owing to the grevious pain that is U B I I ~ I I Y encouniered, the fellow would disturb the native doctor's duty, w~thout a few sirong men holding him fastly. Another Light Method Of Performing *Igbu Ichi': view of this fact that "Ichi Ichi" usually In gives �much pain, it has been lessened traditionally. Under this state, a small mark is to be given on the forehead just to symbolise the I'lgbu Ichi". You might have seen men with the main tribal marks-the 'lchi'. When the wound of the main tribal marks heals, it appears on the face very well. Some Ozo title holders cannot drink anything in a function with a general cup. They put their attending any private eups in their bags when occasion. An 'Ozo' title holder cannot under any haste take his breakfast without praperly washing his hands. He who possesses 'Ozo' title of the first class usually has a major share whenever an animal is slaughtered. An Ozo title holder shall be in his 'Ozo' mood when attending a customary furlction. He is not to forget putting on his cap with an eagle feather. He is also to hold with him his elephant tusk called 'Oduenyi'. This is to be bluwed whenever necessary. He ir to blow it when getting near to the place of the fi~nction. On hls returning, be is also to blow the tusk for his household to know that he is returning. THE DAY OF YCHI OZO" OR TITLE TAKING: When the day of the '1c::i Ozo' comes, many "Ozo" title men will attend. Elders and many people will also come for the ceremony. The man who is going to take the "Ozo" title will send invitations to important personalities. Thts ceremony is to take plaoe in his house. His appearance* that day will be in accordance with the custam. He is to provide food and wine in great quantity. Donations will be made. Native drummers will supply music. The occasion will be grand. After the ceremony in his house which has made him an 'Om' titled man, he has t o visit �the native markets on their respective daqs. He will go in the company of some people for the ceremony. By this time he is rejoicing for he has become an 'Ozo' title holder which costs fabulous money to perform. This last ceremony is called "Izu Ahia Ozo". He is to take donation.. in the markets. Traditional drummers will best aod he will blow his tusk. This man has cOzo' title. He appears like a certain man who slaughtrred three huge cows during his ceremony of he 'Ozo' title tukinz. This man is attending a function. He holds with him: tusk, bag contarning a native cup for wine drinking. �MARRIAGE In accordance with the Ibo native law and custom, a girl shall marry a man before she gets a child. Likewise a man, is to marry before he gets a child. However, if a girl in Ibo land happens t o be pregnant without the actual marriage, she must not marry again, until the child is del~vered. Then after the delivery of the child, she can marry a man. However, the issue delivered by such a girl will be owned by the girl's father :2nd not by the man who was responsible for the pregnancy. T h e man has no claims t o the child inasmuch as he paid no bride price on the girl prior t o the . pregnancy. If the child delivered happens t o be a female give the girl's the Ibo native Law and &tom dad the fullest authority and right t o give the female away in marriage, and the money realised is the bonafide claim. But if the child delivered is a male, it will answer its mother's father's name. Under nomal circumstances, if such a girl who has once delivered, wishes to marry, her bride price is usually low inasmuch as a child has gone away from her womb. Apart from the above condition, the first normal thing to be done when a man wishes to marry a girl is that he will make an approach to the girl's parents with about two gallons of native wiue in the company of two of his relatives and a middle man. On this people's arrival, the girl's father will call about three of his relatives. The visiting party wdl be acoordingly welcomed, and there will be a presentation of kola nuts which will be broken first and taken before the intending husband and his party will say what they come for or present their wines. �It is the assignment of the middle m m (intermediary) to declare the marriage talks' open after they have presented the wine they came with. T h e h e n d i n g husband is not to say anything at-all during the negotia~ion. H e will give instructions t o the middle man and to other members of his party who will be talking on his behalf. . : After the middle man has spokehout whatthey come for, he would be supported by another member of his company. The service of the wine will be in operation after presentation. The visiting party having said the object of their coming, the girl's father if he knows that her daughter has , matured to marry, he would tell the visitors to go and come back to enable him to cross-examine his daughter on major issues. Another reason is to conduct an investigation and find out waat type of person the intending': husband and his entire family are. If this investigat6n fails to favour the intending husband or that the girl tells her father that she does not like the man, message will be sent to the intending husband to hold on coming again until further notice. This is an . . indirect system of saying No. On the other hand if the girl 'and her parent6 are interested, there would be no fwllstop to the man's repetition. -_ �SECOND VISIT: On the second approach of the intending husband he would increase the quantity of wine and the number of his company. But before this second call, a message must be sent t o the father of the girl to stay in and again, there is usually food entertainment to the visiting party in this second approach. When the visiting people arrive, they will be welcomed and kola nuts presented t o them. After taking the kola nurs, the visiting party would present their wine. While the service of the wine is in operation, the visiting'vparty through the middle man will renew the object of their coming. However, the service of the wine would be interupted sometimes during the marriage talks. The father of the girl is to call out the girl in this second approach as she is no: t o come out to the place of this her marriage talks without invitation. She is to consent or refuse it in this way: A cup of wine would be handed over to her to drink. If she drinks some and gives the remaining t o the intending husband, it automatically means that she has agreed with the man t o marry her; but if she fails t o give the man this remaning wine, the marriage talks will wound u p at that moment. Tbe intending husband will go with his company. All wines spent will not be recovered under the native law and custom. Tbere is another method of finding out whether or not a girl likes t o marry a man. This custom is not every where in Ibo land but some apply it. Here comes the questions put by the middle man �QUESTIONS FROM THE MIDDLE MAN TO THE G I R L AND ANSWERS:(I) Middle man: Are you willing t o be the wife of t h ~ man? s The girl: Yes. (2) Middle man: Are you ready t o render bim serv. ices both during the time of poverty, illness and happiness? The girl: (3) Middle man: In case, he happens to be annoyed and gives you beatings, would you bear that? The girl: (4) I am ready. I will bear that. Middle man: Will you love another man instead of this man? The girl: I will not. At this juncture the girl will move away while the intending husband would also be cross-examined. Middle man: D o you like t o marry this girl? Intending husband: Yea. Middle man: Will you be ready t o brush her up and make her to shine like other girls? Intending man: I will d o that. Middle man: In case this girl happens to be ill, will you care for her med~callyaud morally? Intending man: Yes, I will care for her. Middle man: If this girl happens to act foolishly and stupidly, can you bear that? Intending man; I can bear that. �At this stage, the spokesman of the visitors would ask the girl's party to tell them how much they would accept as bride price in respect of the girl. Following this the father of the girl is to speak out. If the amount he said favoured thevisitors, they are to agree. Then that day's event would come to the end after the entertainment of the visitors by the girl's motber. Entertainment being over, the visiting party would go and the next meeting is to be scheduled indefinitely. , During the departure of the girl% intending husband on this second visit, the girl would be instructed by her father to follow the intending husband and inspect the place where she is to marry. This is always done so that the girl could understand the physical features, history and conditions of the place where she is to marry, before the bride price is to be paid if the girl likes the place. Admittedly, the girl at that stage may not sleep with the man, instead she would be sleeping with the man's sister until about four native's weeks which is approximately 16 days. During her stay there, she is t o be perfarming domestic services and show her manners. On the other hand, the intending husband during the temporary stay of they girl with him, has to examine the general manners and behaviours of the girl. If the man is not satisfied by the girl, the talks about the marriage will be abandoned, even if the girl approves of the place of the fiance. But if fortunately, both parties have nothing to complain against each other, then, t h e talk about the marriage will have the cause to cantinue. Another visit will be made by the intending hnsband. It will be the third call and obviously the last. �On her going home, the intending husband is to give her one gallon of wine which she would give her father. When she arrives her father would have private consultations with her. Mainly, she would be asked whether she likes t o live there. If the answer is "YES" the talks would continue, but, if it happens to be "NO" the man would be told not t o come again. And the wine which he spent would not be recovered. T h e third visit which is regarded as final is to be attended by the people of each party. But before that, message is t o be sent through the middle man by the visiting party, to the girl's father. T h e message is to be filled with relevant informations, narratmg the exact date of the visitors' attendance, the number of people to attend, and lastly the accurate period of the visitors' arrlval there. On the specifled day, the party is to make a third approach, purposely t o pay the bride price and take the girl home finally. Having arrived, and the oecasiou havlng opened, there would be a native blessing to be given by the eldest man from the girl's side with "OFO" (the symbol of divine power). In his blessing, he would ask the Almighty God t o bless them all and make their gathering a successful one. This being over, the eldest man from the vis~tors' side would perform his own blessing. During the time of each " O F 0 blessing, each person is t o break Kola nuts which would be distributed to the people present. At the end of the event, the bride price is to be brought out by the intending husband and handed over t o the middle man' The middle man having counted it properly 1s to hand the money over to the girl's father, who in turn is to give it to a careful young man for further re-checking. At the close of the rechecking, the man would say how much he saw. If, there is an agreement as t o the oorrectness 17 �of the bride price, the bride price is t o be taken by the girl's father. Lastly, the visitors are to be entertained. But, during the proecess of the whole talks. distribution of the wine remains in operation and earh is allowed t o drink t o his or her satisfaction. Moreover, after the food entertainment, and usual native salutations, the party would go, then the girl is henceforth called the person's wife. When following the man the girl is t o take her dress, but not property, unless she..likes t o take them. MIDDLE MAN :The Middle man has several assignments in marriage. He is the person who is to find the girl for the man, and again, find the men for the girl. I n shcrt, he belongs to no party. If dispute happens to arise between the pnrties, he is the person to settle such a dispute and bring them together again. In most cases, thia middle man will be paid some commission by the girl's father for having found someone who married his daughter and at the same time comroissioned by the married man for having got a wife for him. On the cmtrary, to be a middle man is not all that simple and safe, because any trouble that comes out would involve him. It is noteworthy that bride price is not only the money one has to pay. There are some monetery presents one would give to certain relatives of one's father-inlaw. In some places, certain money :alltd "Ego Umuokorobis" (Young men's money), or "Ego Umuagboghobia" (Young women's money), must be paid. One's mother or father-inlaw has no share in this money. There are other type# of gifts which marriage demands. NATIVE MARITAL SEPARATION:- A man or a eirl can get a separation from his or her wif - �or husband. For example, if a girl is maltreated, she may return to her father's compound. The man, in turn, is t o visit his father with about two grllons of wine in the company of his relatives including the middle man. On their arrival, the dispute is to be settled, and he goes back with her amicably. Rut, if the wife is severely maltreated and the father or the stepfather is very much annoyed, the settlement may not be effected that first day. The huslband has to repeat his visit with wine, until all is settled. Not only that, if the two parties could not settle such dispute, and if the girl refuses to follow the man, that is a native marital separation and the girl's bride price must be refunded t o the mau. In some cases, the bride price may not be refunded until the girl gets married to another individual. But, if the bride price had not been refunded to the separated husband and the girl happens to be pregnant, the issue delivered is t o beloag t o the man The Ibo custom allowes a man to marry as mally wives as he wishes. It is certainly known that the Ibo native marriage is good hence the advantages are obvious. PLEASE NOTE:- In some rare cases, if a man fails to get a male child, he may not give one of his danghters out in marriage. Certain customary performances are to be carried out and the girl would continue t o live with her fa~her. If this is done, any child deltvered by her is to belong t o the father. When the father dies, the daughter will own all the father's property. �FUNERAL CEREMONY There is a period in Ibo land when if a heathen dies his death will not be proclaimed and no type of funeral ceremonies will take place. If a married man with issue dies his family will not cry as the death has not been made publicTand above all, there is a customary bad situation Lwhioh does not allow the announcement of the death. The situation based onfcustom, [tradition, and' paganism is regarded as dangerous to any funeral ceremony, and whenever it is in existence all deatha by that time will be regarded as unfortuuate ones. As 1 have earlier said, nothing will be done with regard to burial ceremony. However, those died in this time will be buried secretly without any ceremony. Only inlaws and few immediate friends are to come and withness the secret burial. Members 3 of the public who hear of the deaths, j must not go to sympathize. When the situation ceases to exist, the natives would resume the funeral ceremonies of their dead ones. Let us assume that Mr. "Nnake" died two months ago, on a bad period and the bad period gives up today, his family announcement of the desth would say that the death occurred on such and such day. And that day they would start to cry and mourn the death of the fellow, who has died quite a long time ago on such day. This is ' i n accordance with custom and tradition. The policy of weeping by the breaved and the relatives of the deceased is common throughout the Ibo land. This indicates sorrJw. �During the first stage of the funeral ceremony in a free period, there is usually gun shots in the air. Native dancers and masquerades will attend. If it is the funeral ceremony of an "Ozo" title holder other title holders will atrend and have some assignments with regard t o the performance of certain ritss. The blowing of the elephant tusk called "Odoen$ will be in operation at intervals by them during the funeral. A man will be engaged to be beating the tomtom eallcd "EKWE" which carries some meanings. The breaved familly, is t o provide wlne. This is to be served indiscriminately. However, there to will be a private entertainment of ~ i n e strangers and certain people. If the dead fellow was blessed with daughters, his iolaws would attend the occasion with cows, clolhe and wines in the oompany of native dancers. Sonaeclothes brought at burial ceremony by inlaws and affectionate friends are put in thd burial box (coffin), but should there be much congestion in the coffin, a small piece of each cloth wdl be torn out and put into the coffin. Before a person is buried he is t o be well dre ssed, some people use t o wash the deceased. And no dead man will1 be buried with the coffin already used as some other tribes do. THE SECOND BURIAL: The first funeral ceremony is not the end of the burial ceremony of the deceased. The second which 1s the final shall be performed. This usually tak5s some years af:er the first burial ceremony, and it is believed to be spiritually more powerful. The f ~ r i n g of guns usually start in the night of the following morning that any funeral ceremony will take place �HOW T O MOURN: When. a father dies, h ~ s wives, sons, daughters, close relatives and immediate friends are, to mourn for the death. T h e widows ara to mourn more than others. Their bair are to be shaved off completely. They are t o put on pure black clothes and cover their heads with the same kind of pure black headtie. They are not t o attend any public function or market until about a period of one year or two years. The children of the person and his close relatives and very intimate friends usually put on light black clothes. The duration of their mourning is to be shorter than that of the widows. When a wife dies, her husband is to mourn for her for shorter period. He has to shave off all the hair on his head and put on black cloths, but he could attend market and public occasion within three months. However a wife o r a husband could mourn beyond the normal period; that dc pending on the nature of love the living has for the dead. PLEASE NOTE: A person who committed suicide or killed by smallpox or leprosy, is not openly mourned for in many Ibo towns. No type of burial ceremony will ever be performed. �This Man Beats the Tamtam (Ekwe) At A funeral Ceremony. Some specialists in tomtom beating use to charge the breaved family money for t h i s job. Tomtom is an important thing in Ibo land. �WRESTLING Wrestling is the most popular sport in Ibo land, and it is always very interesting to watch than any other sport. A wrestler must be clever. strong and experienced in order to be a champion. At some wrestling competitions, native music is supplied as this inspires power in a wrestler. A wrestler who defeats his rival is carried shoulder high. In the olden days, a stranger passing through certain Jbo towns to his destioatien, would be stoped by some group of youths for wreatling. An Ibo man prefers to show you that he is more powerful than you through wrestling instead of fighting. �These Strong Men Are Wrestling. One would defeat the other, but at times when both wrestlers are equally experienced and energetic, there will be no winning, and it becomes draw. �THE. WORSHIPPI.NG.OF "GOD" BY 'PAGA.NS' . . .... ' O ' ' WORSHIPPING:- There are so many gods GDS inthe Ibo .land, both .male a n d female. If a pagan', Eipp,p-n<to be ill and fears' that a certain god is troubling him, he could meet a soothsayer (fortuns t&Ile~] an&seek his advice. If the soothsayer tells him to offer sacrifices to the god, the fellow would me6f::th.e god:s priest and dnrs so through his, &ssisifahce.~'Iiisome part of lbo land, this is called ''lchu,. Aja". In some cases ihe situation may not, warrantithe calling. of..the god's prizst's . attention. Then, in such circumstance, the offerer could do it by himself. HOW TO QUALIFY AS A 'GOD'S PRIEST:- A pagan is to be a god's priest through certain rotates qualification. At times it rotates. If it to that fellow's turn, he would bo installed. "GOD'S DWELLING PLACEm:- dwelling place of A god is usually in a bush.' It is assumed that he is not to live with human beings especially in the night. Even the god's priest is not customarily allowed to sleep there overnight. 'ITU NZU3':- During the god's worshipping, this is done according to the title the perscn holds "Itu Nzu" means the use of native chalk in the god's worshipping. Under this custom, ~ a t i v chalk is e to be ground and kept at the ' entrance of the god's door. Then, if a visitor comes there he is to use the ground chalk and make some marks on the ground. A person who holds the biggest title makes more marks. None title holders usually makes their own marks according to their ages. �HOW "GOD" TAKES FOOD OR MEAT:- If a fowl or any other thing is lifted up to the god, it is assumed that the god being a spirit has taken it. The blood of the thing is to be stained on the god's image. If it were food, it should be dropped before that god's idol. RESPECT TO "GOD":- Respect is always given t o the god by heathens. Nobody is allowed by custom to urinate or drop excreter in the god's bush. If someone dies, and his relatives fear that the deceaaed had been killed by a certain god, because of the offence the deceased commited they shall be afraid of retaining his property. Following on this, they shall invite the god's pr~est come and remove the dead to person's property. If this invitation is sent, the god's priest is to come and the whole property will be removed to the god's dwelling place.. The god's priest is forbidden from eating certain things that he likes to eat, because of the god he serves. He also is forbidden from drinking certain drinks for the sake of that god. Again, if a god's priest suspects someone of commiting certain native crimes, he shall not respond to any salutation given to him by such a fellow. For instance, he shall not reply to a salutation given to him by a thief who has not performed "Ikpu Ala" (cleansing himself) which is done with sheep and other materials. PREGNANCY & DELIVERY:- Oftenly, when a woman pagan finds her pregnancy very difficult or impossible after taken various medicines, #he goes 10 a "Juju" or god and promises that if it helps her to pregnant and deliver safely that she! will give it something. Usually i t is a goat. Again, when a woman pagan is delivering regularlyuandgthe children die regularly; she fears that a certain god might have been causing it. �If she mcets a soothsagcr and he confirms her suspicion that a certain god is causing the death ef her cl~ildreu, she 'has to do sacrifice -.. to the god so that tbk god may stop killing her children. "Juju" priest in shrine. Me prepares to slaughter A fowl for his god. �STORIES Tbere are many interesting stories told in Ibo land. Tortoise is the most popular creature mentioned in the stories. The tortoise is regarded as very cunning and wise. Native stories are usually told in the night when people relax i n the moonlight. Here icl one example of the native stories. The Toad And The Tortoise Once upon a time, there lived a toad for whom tortoise was nursing a baby. When the toad was going to Eke market, it brought out for the tortoise some quantlty of water to give t o its child whenever it was thirsty. The toad warned the tortoise not to make use of any water that was inside tbe pot. If this was done, the warning further said. the tortoise must go and fetch water from a river called "Okpataowagu" whose water is not fetchable on the Eke market day. When the toad's child became thirsty, the tornursing the child, gave it the water which was brought out by its master - the toad. But when the child f~nishad the water brought out by toad. it was not satisfied, it began to cry for more water. Then the tortoise on the strength of the persistent demand for more water from the child, went and opened the pot it was warned not to touch, and took more water. When the toad returned from the market it went straight t o the pot and saw that the tortoise tampered with the water therein. When it questioned tortoise in this respect, it replied that due to the further demand made by the child, it (the tortoise) had no otber alternative than t o go to the pot and got mow water for the child. 29 �The toad was highly annoyed. It firstly resorted to cane, and after wiping tortoise, i t ordered it (the tortoise) to go and fetch water from the "OKPATAOWAGU" river whose water was not fetchable on the Eke market day, that this inc~dent happened. The tortoise had to take up a pot aud proceeded t o the "OKPATAOWAGU" river. On the way, it met a big snake and narrated the whole incident to the big snake. It told the big nake that the water that it was going to fetch was forbidden to be fetched on that Eke market day. But its master the toad wanted to penalize it too severely. I t further told the big snake that when it pleaded to the toad for it ( the tortoise) to fetch other water like Eze. Owelle. it refused bluntly. The big snake which was one of the owners of the "OKPATAOWAGU" water strictly not allowed to be fetched on the Eke day, then sympathized with the t o r t ~ i s eand allowed it to pass But the big snake would have killed the tortoise if not because of the heartrendering inadent. - The tortoise passed and after some poles it met a tiger, and narrated the whole incident to the tiger which would have kilied the tortoise if not the punishment by the toad. The tiger allowed it to pass. The tortoise again met an old woman and the same thing happened. However, the tortoise was terrified f i r ~ of all by the old woman, the big t snake and the tiger. When the tortoise landed t o the "OKPATAOWAGU" river the river took an offence and started t o jump up and down and the tortoise was all this time ilnarrating the whole incident which led t o its coming to the river on th-, Eke. The river cooled �down and divided into two. The tortoise went inside and fetched water. When the tortoise returned home with the water, the toad was greatly surprised and called the attention of its 'co-wife' slying that tortoise fetched the "Okpataowagu" water wh~ch was not fetchable on the Eke day. The toad then proceeded t o go and get its own 'Okpataowagu' river on the strength that the tortoise went and returned safely. When the toad was going, it met the same big snake on the way, and ordered the big snake to give it chance to pass. The big snake gave it chance with annoyance. The same thing happened when it met the tiger and the old woman. When it came to the river the "Okpa~aawagu" was offended and it was jumping up and down. Tbc toad started to abuse the river, and asked the river whether it was eleeping when tortoise came and fetched its water. The river then divided into two and when the toad entered in order t o fetch it, the river covered it up. And that is the reason why the road lives in water. And the lesson o f this st2ry is that it is bad to be bad, and g ~ o d be good. to WAR SONG 'Enyimba-enyi': is the most popular war song in Ibo land. Whenever this is sung, breach of the peace may take place, if there is no precautionary measure taken by the police. However, the Ibo man is not easily provoked. He has respect for law and order. AN 180 WIFE When a wife uses abusive words against the husband, or refuses to give him chop, members of tbe family will be called, and after a trial and the wife is guilty, a fine of one fowl or a goat as the case may be, would imposed on the wife. �BIRTH CEREMONY When an Ibo woman delivers a child, relatives, frierds, well-wishers and neighbours will come and rejoice. The father of the child will provide Kola nut, wine and Cigarette. Presents and donations are usually made. An lbo child must have a native name. Many people will suggest the name to be given to the child but the father of the child will finally determine the name to be given to the child. When a child is b o r n the father of the child will despatch message to his mother-inlaw who should c o m e with some quantity of nice fish. She will spend about two weeks. When the time of her departure comes ':he father of the child will purchase a reasonable cloth for his mother.in-law. Besides, the man shall also give her some money in the neighbourhood of two pounds (£2) or even more according t o the financial capacity of someone. This is Ibo custom. POPULAR IBQ NAMES These names are popular in Ibo land : Okeke, Okonkwo, Okoli, Nwafor, Nweke, Obi, Okereke, lfeanyi, Mgbafor, Nwugoye, Nwugonkwo, Okechukwu, Okpara, Ngozi, Nwangbake, N~aohukwu, Obiageli, Ifeoma, etc. These names are common names in ibo land. AN APOLOGY Tbe Ibo man believes that an apology should be tendered when one finds himself on a wrong side. In Ibo land, on apology bears more weight when it is m d e along with koia nuts. When you offend an Ibo man and go to apologise with kola nuts, he will take you very seriously. It indicates that you hold the person at a high esteem, and that you feel your mistake or offence greatly. �THE TOWNS IN IBO These are some of the towns that consist. the Ibo nation: Orlu. Owerri, Amaigbo, (Dick Tiger's town) : Nkwerre, Oraifite, Okija, Nnewi, Abatate, Amichi, Ufuma, Ndizuogu, Ihiala, Umuahia, Oba, Ojoto, Umuchu, Obosi, Ogbunike, Orsu, Awka-Etiti, Awka, Nibo, Udi, Awgu, Ogidi, Osurnenyi, Ihembosi, Ezinifite, Ukpor, Osumuoghu, Ozubulu, Mbanesi, Lilu, Ngwa, Oraukwu, Igbo-Ukwu, Nnobi, Umunya, Awkuzu, Nkpor, Un~uoji,bnubi, Abagana, Owerrinta, Ngbidi, Ichi. Akokwa, Urualla, Azia, Nnokwa, Okigwi, Nsukka, Nise, Nachi, Ugwuoba, Achi, town of Chief B. C. Okwu, East Minister of Health); Makku, Akpo, Abriba, Item, Agulu, Nawfia, Ekwulobia, Mberi, Aguata, Achina, and so many other towns you may have not heard of. T h e list uf the remaining towns continues in the next edition of this book. Each and every one'of the towns mentioned above, have the activities and qualities for which they are respected. MAN AND WOMAN [n xome towns a man and a woman cannot shake hands. They could only embrace each other. Anotber thing forbidden in most towns, is brothers shak~ng hands; or for one to shake hands with a relative. ABOMINATIONS A number of crimes are called "ALU" (Abomination) in Ibo laud For instance, a man must never have :I sexual intercourse with his sister or a relative. But if this ugly thing happens to occur, an "ALU" ha: been committed by the man. In view of this, natives will no longer regard the person as a genuine citizen. ' �They may boycott visiting him or accepting his own visit, pending his "IKPU ALU" pdomance. He has to perform "IKPU ALU" as this means cleansing himself. Sheep is the principal material for this IKPU ALU. CAPITAL THEFTS In some Ibo towns thefts like stealing yam, fowl, and kola nut ou its tree are capital offences carrying "IKPU ALU" penalty, because it is an abomination. In this case, the theft of goat carries less gravity than that of fowl theft, in accordance with a particular native law and custom. HOW TO ADDRESS lBOS "IGBO KWENU": When you wish to deliver a speech to an Ibo crowd, they may not be moved by your speech until you apply this phrase "IGBOKWENU". The translation of this "lgbo kwenu" into English is difficult. I t may mean "IGBO RESPOND" o r "IGBO AGREE". In fact, I have no specific translation for it. What I know about the phrase i s that it is peculiar to "lboism" and usually makes the Ibo listeners to have interest or likeness in a speaker. And this is a sufficient explanation to the phrase. - Furthermore, when addressing the Ibo audience, be sure that you have a truth to tell them. Half truth or lies or distortion of facts will b t discovered by them. Many of them sre very sensible and wise. Avoid any sort of impres~ion capable of constituling arrogance. The Ibo listeners acccrd publ~cspeakers warm welcome and support provided that such rpeakers or orators can say out the truth. �IRO MARKET DAYS The following are the Ibo market days: Nkwo, Eke, Oye and Afor. Some of the popular Ibo names are taken from these Ibo market days. For example : ( 1) Nkwo: Nwankwo (a female born on Nkwo market day); Nwanyinkwo (a male born on the Nkwo market day). (2) Eke: Nweke ( a male born on the Eke market day); Nwanyieke (a female born on the Eks market day). (3) Oye: Nwoye ( a male born on Oye market day): Nwugoye (a female born on the Oye market day (4) Afor: Nwafor (a male born on Afor market day); Nwanyiafor or Nwugoafor (a female born on Afor market day. And so on and so forth. The week of the natives with particular reference t o the heathens is four days called "IZUOKKE" in many towns. From this Nkwo to the next one week". From this Eke to the next is "One Eke is "One week". From this Oye t o the next one is "One week", and from this Afor to next Afor week. is one �HOW NATIVES ARTICLES PRICE You may be surprised when you travel down to some Ibo rural areas and see how market goes on. If you yourself come with some commodities to sell, the native who will offer to bay one or them, will first offer very high price. Then if you are a fresher or having got no knowredge of their market prices, you become too happy and a8k the one to bring money. When you tell the one to pay, he or she will then reduce his offer considerably on the first price he or she offered. The reduction of this price would continue until the purchaser is satisfitd. T h e difference between this type of marketing in some rural areas and in the townships is obvious. In the townships, a buyer offers a low or normal price first and when the seller refuses to sell a t the price offcred, the buyer may increase money But in the rural areas, a buyer offers a bigb price first which he or she knows is too ml~ch and' which he or she cannot pay for. SALUTATION In Ibo land there are native salutations particulary used by heathens. Foreign salutations like Good mowing, Good day and Good evening are unpopular to the pagans. The native salutations carry more respect and honour more than the foreign salutations. In some towns in Onitsha Division, they salute .'O-M' to an adult male and "OMO-0" to an adult female. �Some towns-in :Orlu Division salute "Do-o Nna" to an adult .male and "Do-o Nne" t o an adult female and some other have theirs of which I need not mention. SIGNIFICANCE OF THE KOLA NUT Kolo nut is the most popular present in lbo land. When! you visit an Ibo man, the firs: thing he would present to you 1s kola nut before any other thing. The kola nut has no good taste and does not refresh the body yet it is very highly regarded by an 1bo man. ln most native occasions, the presentation of the kola nut is compulsory. And it7;usually invites argument as to who is to break it. If it is not well shared, it ciuses some trouble. There is something called "IGO OJI". That is the person breaking the kola nut will have to say something very vital to life and humqnitv. I t is a !sort of prayer. When be holds the kola nut, he will ask God to bless "Each and every one! of us". He wdl request long life, happiness and prosperity for every body I n Ibo land when you visit a person, immediately he brings out a kola nut. there is nothing t o be discussed again unless it is broken. This is to be taken first before wine. PLEASE NOTE: The breaking of Kola nut is done by the in eldest man in an ~ccasion,: some Ibo towns, on the other $,hand, this is stnctly done by the youngest, in some towns, �SHARING When ao edible is shared, the eldeqt man will take first. Coming to work or a labour when this is shared, the youngest will first take the lighter one to do. Thi. is a popular Ibo custom. IBO FEASTS It is a custom to conduct festivals througbout the native years. Some festivals are held to mark the begining of the cultivation, while some are held to mark the end of the cultivation. Not only that, festivals are held to mark the starting o f t h e native year and its ending. NEW YAM FESTIVAL: The new yam festival is held during the time of harvesting new yam. SPECIAL GIRLS' FESTIVAL: Pagan girls 'have their own festivals. They celebrate them for their god. They dance and praise the god. Generally, the Ibo festivals are featured by traditional dances and masquerades OF various types, excepting the ones conducted by girls themselves. �DEVOLUTION OF A DECEASED'S PROPERTY It is a custom that when a person for instance a father dies, his property will be divided by his sons. The first bo1.n son called "Diokpala" or 'Okpala' will have 50 percent. For example, if a polygamist married four wives, and each wife has a son, the division will run thuo : the first born if theyk want to share L100 (hundred pounds) will be entitled to fifty pounds (ESO), then the next son in age from another mother side will be entitled to twenty-five pounds (L25) and the remaining twenty-five pounds (L25) will be divided by the two remaining sons coming out from respective mother sides. The "Senior" will have two thirds share and the younger one will have one third. But if a fatber made a native WILL, the division of his property cannot take place again. I t is bow a property is divided, that a work or expences will be divided. The firat born son will undertake fifty (50) percent of the labour and cxpences in thc~ family, and so on and so forth. About daughters they have something to share but usually it is minor things like cocoyam. The sons will divide the major property like buiidings, motor cars and money. In case of a man who has no son, his wife whom he married under the native law and custom cannot retain the property of h e r husband, the immediate brother of the dead man will be the right person to own all the property. The immediate brother can also re-marry the widow. In some places, a widow is re-married by the son of her husband or tho brother ss the case may be. �In some places. the ceremony is performed in this way: The intending husband will lift up a matchet and give to the widow, if she accepts the matchet the marriage bas started. However, the new husband has to go to the people of the lady or woman and pay a meagre amount s as bride price with some wine. If this 1 not done, and the lady or the woman :happens to deliver a child, the child will never &t?long to the new husband. The child will be for the previous husband. It must be born in mind that the payment of the little amount and the wine involved cannot be compared in any way with the original bnde price. Re-marriage of a widow does not cost much in the family. Take note that. n wihw, cannot be compelled to consent to re-marriage. It is her right to say yes or no, not by rncuth but by custom. . I n case where a widow refuses to agree to a re-marriage to the son of her husband or immediat. brother, she could stay without any husband and any issue d:!ivered would bzloug to the dead �.- .* < ; n.'. , . " a ':.'*' FOR GENUINE MOTOR SPARE PARTS I r e rA '-x , .- . +.. -A .i , .- ,, CONSULT: Mbaebie. Brothers Trading Co. Dealera in Motor Spare" parts and acecsmrics, Specialired stockists in Meroedes Benz and\ V. W. Spare pa-. Baz, Lorries, L312, L328, Cars ImD, '1190, 3194 22@ 1957/61 190 1961/62 Models 8 Ope1 parts. , 1 Residence: 11 SANNIEZ STREET, 0?4TSHA. Offlce Address: 3A MOORE STRBBT ONmHA YOU ARE WELCOMED BUSINESS PROMOTING MANAGER New Era Press, 33 Iweka Road Onitsha. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Onitsha Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Ibo native law and custom Creator An entity primarily responsible for making the resource Olisah, Okenwa Type The nature or genre of the resource Onitsha market literature Publisher An entity responsible for making the resource available Onistsha, Mr. Okenwa Publications Language A language of the resource English Subject The topic of the resource Igbo (African people) Nigerian literature (English) Identifier An unambiguous reference to the resource within a given context ksrl.c3561 Description An account of the resource With this pamphlet, the prolific pamphleteer Sunday O. Olisah, known as the Strong Man of the Pen, attempts to fill a gap in information about Igbo customs. The author describes elements of Igbo society to provide the non-Igbo reader with "reasonably good general information of the nature of the laws and customs of this dynamic tribe," (pg.7). Olisah warns that Christian Igbos "are doing away with some native laws and customs which are considered inconsistent with the life of a Christian," (pg.8). Chinua Achebe gracefully develops this theme in several of his novels. <br /><br />Olisah consulted with elders in his research for the pamphlet, lending an air of credibility to this work. <em>Ibo native law and custom</em> details the process of gaining a title, the proper behavior of a titled man and the significance of tribal marking. The pamphlet also discusses marriage negotiations, funeral and mourning ceremonies, wrestling matches and birth ceremonies. Olisah explains the significance of kola nuts, festivals, market days, tortoises,names, and greetings. He warns against theft and other abominations.<br /><br />The cover has a representation of a titled man and announces that "Igbo exam candidates, students, traders, workers, businessmen, foreigners and other general readers" would best benefit from the pamphlet. Rights Information about rights held in and over the resource This Item is protected by copyright and/or related rights. However, for this Item, either (a) no rights-holder(s) have been identified or (b) one or more rights-holder(s) have been identified but none have been located. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. <a href="http://rightsstatements.org/vocab/InC-RUU/1.0/">http://rightsstatements.org/vocab/InC-RUU/1.0/</a>