787 10 9668 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/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Strong City United States Chase County Creator An entity primarily responsible for making the resource Sanborn Map Company Date A point or period of time associated with an event in the lifecycle of the resource 1892 Description An account of the resource sheet number: 1 from a single-sheet set Format The file format, physical medium, or dimensions of the resource 1 sheet : color ; 64 x 56 cm. Identifier An unambiguous reference to the resource within a given context http://luna.ku.edu:8180/luna/servlet/detail/kuluna01kui~12~12~2276128~254001 ksrl.kc.sm_strong_1892_001 Language A language of the resource English Publisher An entity responsible for making the resource available New York, New York Sanborn Map Company Rights Information about rights held in and over the resource <a href="http://spencer.lib.ku.edu/services/photo.shtml">Acceptable Use Policy</a> Source A related resource from which the described resource is derived Kansas Collection, Kenneth Spencer Research Library, University of Kansas Subject The topic of the resource Strong City, Kansas -- Maps Title A name given to the resource Strong City, Kansas : 1892 Type The nature or genre of the resource maps 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/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Strong City United States Chase County Creator An entity primarily responsible for making the resource Sanborn Map Company Date A point or period of time associated with an event in the lifecycle of the resource 1897 Description An account of the resource sheet number: 1 from a single-sheet set Format The file format, physical medium, or dimensions of the resource 1 sheet : color ; 64 x 56 cm. Identifier An unambiguous reference to the resource within a given context http://luna.ku.edu:8180/luna/servlet/detail/kuluna01kui~12~12~2276142~254002 ksrl.kc.sm_strong_1897_001 Language A language of the resource English Publisher An entity responsible for making the resource available New York, New York Sanborn Map Company Rights Information about rights held in and over the resource <a href="http://spencer.lib.ku.edu/services/photo.shtml">Acceptable Use Policy</a> Source A related resource from which the described resource is derived Kansas Collection, Kenneth Spencer Research Library, University of Kansas Subject The topic of the resource Strong City, Kansas -- Maps Title A name given to the resource Strong City, Kansas : 1897 Type The nature or genre of the resource maps 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/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Strong City United States Chase County Creator An entity primarily responsible for making the resource Sanborn Map Company Date A point or period of time associated with an event in the lifecycle of the resource 1905 Description An account of the resource sheet number: 1 from a single-sheet set Format The file format, physical medium, or dimensions of the resource 1 sheet : color ; 64 x 56 cm. Identifier An unambiguous reference to the resource within a given context http://luna.ku.edu:8180/luna/servlet/detail/kuluna01kui~12~12~2276156~254003 ksrl.kc.sm_strong_1905_001 Language A language of the resource English Publisher An entity responsible for making the resource available New York, New York Sanborn Map Company Rights Information about rights held in and over the resource <a href="http://spencer.lib.ku.edu/services/photo.shtml">Acceptable Use Policy</a> Source A related resource from which the described resource is derived Kansas Collection, Kenneth Spencer Research Library, University of Kansas Subject The topic of the resource Strong City, Kansas -- Maps Title A name given to the resource Strong City, Kansas : 1905 Type The nature or genre of the resource maps 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/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Strong City United States Chase County Creator An entity primarily responsible for making the resource Sanborn Map Company Date A point or period of time associated with an event in the lifecycle of the resource 1912 Description An account of the resource sheet number: 1 from a set of 2 sheets Format The file format, physical medium, or dimensions of the resource 1 sheet : color ; 64 x 56 cm. Identifier An unambiguous reference to the resource within a given context http://luna.ku.edu:8180/luna/servlet/detail/kuluna01kui~12~12~2276170~254004 ksrl.kc.sm_strong_1912_001 Language A language of the resource English Publisher An entity responsible for making the resource available New York, New York Sanborn Map Company Rights Information about rights held in and over the resource <a href="http://spencer.lib.ku.edu/services/photo.shtml">Acceptable Use Policy</a> Source A related resource from which the described resource is derived Kansas Collection, Kenneth Spencer Research Library, University of Kansas Subject The topic of the resource Strong City, Kansas -- Maps Title A name given to the resource Strong City, Kansas : 1912 Type The nature or genre of the resource maps 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/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Strong City United States Chase County Creator An entity primarily responsible for making the resource Sanborn Map Company Date A point or period of time associated with an event in the lifecycle of the resource 1912 Description An account of the resource sheet number: 2 from a set of 2 sheets Format The file format, physical medium, or dimensions of the resource 1 sheet : color ; 64 x 56 cm. Identifier An unambiguous reference to the resource within a given context http://luna.ku.edu:8180/luna/servlet/detail/kuluna01kui~12~12~2276184~254005 ksrl.kc.sm_strong_1912_002 Language A language of the resource English Publisher An entity responsible for making the resource available New York, New York Sanborn Map Company Rights Information about rights held in and over the resource <a href="http://spencer.lib.ku.edu/services/photo.shtml">Acceptable Use Policy</a> Source A related resource from which the described resource is derived Kansas Collection, Kenneth Spencer Research Library, University of Kansas Subject The topic of the resource Strong City, Kansas -- Maps Title A name given to the resource Strong City, Kansas : 1912 Type The nature or genre of the resource maps https://exhibits.lib.ku.edu/files/original/65cabde9131f7022e3130463d3ea2d16.jpg e79657c50a4468aae5ebf734d0e5e2ea 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 Strong Hall, Spring Subject The topic of the resource LibArt 2023 Description An account of the resource Strong Hall is my favorite building on campus. I still remember my KU Ambassador on accepted seniors day in 2020 depicting the building's history. Specifically, how it was built with the 'front' on either side, due to the unknowingness of which way KU's campus would develop. 'Adaptable' is a unique description of a building, but nonetheless, Strong Hall exemplifies it. Creator An entity primarily responsible for making the resource Riley England 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 Digital Gouache https://exhibits.lib.ku.edu/files/original/102c7445fda54e0c38995c6df3560895.png 0d22890b683cf2824772afb5a149ca79 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 Strong Hall, Tulips Subject The topic of the resource LibArt 2024 Description An account of the resource The tulips in front of Strong Hall are my favorite part of Spring. As I look to a future away from KU, I wanted to memorialize the feeling in a work of art. Creator An entity primarily responsible for making the resource Riley England Date A point or period of time associated with an event in the lifecycle of the resource 2024 Rights Information about rights held in and over the resource Held by creator Format The file format, physical medium, or dimensions of the resource Digital painting LibArt 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. 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. 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: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, (pg.9). 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. 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: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, (pg.21). 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).  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/9c505870b011d2bc27961427ea204ee5.jpg c0d6649abb51a39966d6900f213bcaa8 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 Struggling People Subject The topic of the resource LibArt 2024 Description An account of the resource This work is inspired by farmers in southern Saudi Arabia , Furthermore She is wearing traditional clothing and the colors are chosen from the same environment. Creator An entity primarily responsible for making the resource Aati Abdulrahman Date A point or period of time associated with an event in the lifecycle of the resource 2024 Rights Information about rights held in and over the resource Held by creator Format The file format, physical medium, or dimensions of the resource Acrylic on Canvas board LibArt https://exhibits.lib.ku.edu/files/original/7370e0428886e21609c2f5e411f12c3f.jpg 2c6386f76ceb4317f32d3b968fc3b0e2 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 S.A.T.C. Drill Description An account of the resource Taken along Mississippi Street, facing east. Today the football practice fields would be to the rear of the photographer. 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 1918 Influenza Epidemic at KU 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 Student Army Training Corps, 1918 Identifier An unambiguous reference to the resource within a given context RG 29/0/G/1918