The Cursed Hair


Deep in the heart of Obajere, a village where old ways never die, a legend haunted the people: the tale of Iyabo, the woman with the hair of the dead. They said Iyabo was the village beauty, with hair so long and thick that it swept the ground behind her. But her beauty came with a price, one that would take over fifty lives before it was finally put to rest.

It all began when Iyabo’s mother found a strange man’s hair buried in a bundle near the well, tied with a red ribbon and stained with dried blood. She should have thrown it away, but she took it home, believing it might carry some ancient power. She wove it into her daughter’s hair, thinking it would bring them good fortune. But from that day, Iyabo’s hair began to grow uncontrollably, its texture thickening, its strands twisting around each other in knots too tight to break. Her hair felt alive—almost hungry.

At first, people only whispered. Iyabo’s hair would move strangely in the night, coiling around her bedposts, and sometimes reaching out as if searching for something. The young girl dismissed it as imagination, but one night, her little brother went missing. His bed was empty, save for a single, thick strand of her hair.

Days turned into weeks, and one by one, people in the village vanished. Each time, they found a trail of hair leading back to Iyabo’s house. Her hair now seemed to move on its own, slithering over walls, creeping through windows, and wrapping itself around anything warm and alive. It fed off life itself.

By the time her mother realized what she had unleashed, it was too late. Her hair was no longer just hair; it was a living curse, drawing souls from the bodies it entangled, their screams trapped forever within each strand. No knife, no fire could cut it. The hair grew thicker and darker with every life it claimed, swirling around Iyabo’s form until she became an unmoving prisoner within the very thing that once defined her beauty.

The village elders finally gathered, chanting prayers, and burning herbs. But when they arrived at Iyabo's home, the hair burst through the windows like a tidal wave, wrapping around anyone too close, suffocating them in seconds. Those who survived fled, leaving the village abandoned.

Today, they say if you wander too close to Obajere, you'll feel a faint brush of hair against your ankle. And if you hear the whisper of someone calling your name, don’t turn around. For in the shadows, Iyabo’s hair still searches for its next victim, each strand carrying the screams of the souls it has taken, waiting to pull someone else into its dark, eternal embrace.

In both prokaryotes and eukaryotes, it is presumed that at several points, unique
proteins of low molecular weight (̴
35, 000) binds specifically to one of the 2 strands.
The binding appears to relate to those regions of the duplex rich A- T base pairing which
has a lower energy of hydrogen bonding than G- C base pairs and thus more susceptible
to melting

Initiation: DNA replication always occurs in 5’- 3’ direction in a discontinuous fashion on
one strand of DNA and continuous on the other strand. It is very necessary for the
duplex strand to separate into single strands for the for the initiation of the replication
to start and for the polymerases to function

Single stranded binding protein (SSB): involves in maintaining the stability of the
replication fork, that is, it protect the two strands from cleavage.

Primer: this is the initial terminus of a molecule onto which additional units are added to produce the final product. Most biological polymers are synthesized through an initial
addition to a primer system. In glycogen synthesis, the primer is small polysaccharide
made up of glucose units unto which glycosyl units are added. In fatty acids synthesis,
acetylacyl carrier protein (ACP) is the primer and malonylcoA, the adding unit. So also in
DNA replication, small polyribonucleotides are first formed with DNA as a template and
they then serve as primer for the addition of deoxyribonucleotide for the synthesis of
new DNA strands. A specific RNA polymerase called primase join the prepriming
complex to form a primeosome. The primase synthesise a short stretch of RNA 5-10
nucleotides that is complementary to one of the template DNA strand which is removed
at the end of replication by the 5’-3’ exonuclease activity of DNA polymerase I.

Structure of DNA double helix:
It follows from the specificity of the base pairing that the two strand in a DNA molecule will have complementary base sequence. The two strands are of opposite polarity
(antiparallel) ie the 3’ and 5’ position of the deoxyribose residue on one strand runs in
the opposite direction of those in the complementary strand.

ENAMEL NICHE
where the tooth germ appears to have a double lateral (A) and medial (B) enamel strands
attachment to the dental lamina.
These strands enclose the enamel niche (C), which appears as a funnel-shaped depression
containing connective tissue.
The functional significance of the enamel niche is unknown!

Roberto Carlos: "When Messi dribbled past Cannavaro and me, and ran over us, and the match ended, I turned to Cannavaro and said: 'My God, who is this player? He's the new Maradona.'

'I'm lucky. I don’t have much time left before I retire. How will the next generation of defenders cope? They’ll really struggle with him. I knew he’d be the best player in the world. In the future, he would win everything. I'm happy because I watched him more than I played against him.'"

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When a strand of hair is found inside a roadside moi moi, it is the duty of the customers to defend the roadside chefs, "it's not always like this", "everyone who cook moi moi makes one or two mistake sometimes", "even those who cannot cook proper moi moi in their houses are also criticizing".

It is also the duty of homemade moi moi Chefs and consumers to use the opportunity to praise themselves, "we only cook in a clean environment, strands of hair can never be found in our moi moi ", " you see why it is better to eat at home?, at least you will know your meal was made in a clean environment by someone who is clean".

Roadside moi moi is good, good for especially the bachelors... When you're married and you know your wife cook moi moi for house, if you must eat roadside moi moi for any reason, you will be sure to wash your mouth and lick tom tom make Iyawo no smell anything or there will be war.

Arrow of God (1964–1966)
(The third book published by the Author)

Achebe's third book, Arrow of God, was published in 1964.[59] The idea for the novel came in 1959, when Achebe heard the story of a Chief Priest being imprisoned by a District Officer.[70] He drew further inspiration a year later when he viewed a collection of Igbo objects excavated from the area by archaeologist Thurstan Shaw; Achebe was startled by the cultural sophistication of the artefacts. When an acquaintance showed him a series of papers from colonial officers, Achebe combined these strands of history and began work on Arrow of God.[71] Like Achebe's previous works, Arrow was roundly praised by critics.[72] A revised edition was published in 1974 to correct what Achebe called "certain structural weaknesses".[73]

Like its predecessors, the work explores the intersections of Igbo tradition and European Christianity. Set in the village of Umuaro at the start of the twentieth century, the novel tells the story of Ezeulu, a Chief Priest of Ulu.[49] Shocked by the power of British imperialism in the area, he orders his son to learn the foreigners' secrets. Ezeulu is consumed by the resulting tragedy.[74] In a letter written to Achebe, American writer John Updike expressed his surprised admiration for the sudden downfall of Arrow of God's protagonist and praised the author's courage to write "an ending few Western novelists would have contrived".[68] Achebe responded by suggesting that the individualistic hero was rare in African literature, given its roots in communal living and the degree to which characters are "subject to non-human forces in the universe".[75]