New Study Finds That Breast Cancer Screenings Can Lead to False Positives

A new study published in the journal JAMA Internal Medicine has found that breast cancer screenings can lead to false positives.

The study, which was conducted by researchers at the University of California, San Francisco, found that one in five women who underwent a mammogram had a false positive result.

A false positive result is when a mammogram shows that a woman has breast cancer, when she actually does not.

This can lead to unnecessary anxiety and stress, as well as unnecessary medical procedures, such as biopsies.

The study found that the rate of false positives was higher among women who were younger, had dense breasts, and had a family history of breast cancer.

The researchers say that these findings are important because they highlight the need for women to understand the risks and benefits of breast cancer screening before they decide whether or not to undergo a mammogram.

The study also found that the use of sound waves, known as ultrasound, to screen for breast cancer can help to reduce the number of false positives.

Ultrasound is a safe and non-invasive imaging technique that can be used to identify abnormalities in the breast.

Lincitoore Hesre Anditi Dow Foodo Nyawu Ladde Enɗi Rakkay Holluki Fewre

Lincitoore wonde nde jonal lekki nder wuro JAMA wurtini holli dow foodo nyawu ladde enɗi rankay holluki fewre.

Lincitoore nden lincitooɓe waɗi e Jaami'aare Kalifoniya nde San Fransisco, anditi dow gooto nder rewɓe joyo gaɓɓe foodo tedduɗun enɗi heɓi ɗerewol fewre.

Ɗerewol hollowol nyawu ngol fewre ngol ɗun te foodo tedduɗun holli debbo woodi nyawu ladde enɗi, boo e hakiika mo wala.

Ɗu'um rakkay fooɗuki nastuki jinna e kulgol, e maa yarki maganiiji ɗi walana, bano bayopsi.

Lincitoore nden anditi ɗuuɗal ɗereji fewre ɗin ɗon hakkude rewɓe famarɓe, wooni enɗi mawɗi, woni taariiha nyawu ngun e laƴol maɓɓe.

Lincitooɓe ɓen bi'i lincitoore nden won napuda ngam maren holli won haaje rewɓe anda haɗari e napuuda foodo nyawu ladde enɗi ngam ɓe ko to ɓe fuɗɗa yarki magani kala ko ɗume.

Kadin boo lincitoore nden holli napuuda huytinirki sauti wab, andaaɗun e ultirasowun, haro doodo nyawu ladde enɗi ngam ustuki ɗereeji fewre foodo kan.

Ultarasawun boo ɗun wala aɗari nden boo ɗun atslhoo'uki hootoore nde tenolojijun kesun hudeteeɗun wala miskila kaye maa.


A typical day for a person in Nigeria might start with a cup of tea or coffee and a breakfast of bread, eggs, and plantains.

The workday typically starts around 8am and ends around 5pm, with a lunch break in the middle of the day.

After work, people might relax at home with their families, go out to dinner, or attend a cultural event.

The evening is often spent socializing with friends and family.

The daily routine of a Nigerian can vary depending on their location and lifestyle.

In rural areas, people may wake up earlier to tend to their farms or livestock.

In urban areas, people may have more time for leisure activities.

However, some aspects of daily life are common across Nigeria, such as the importance of family and community.

Nigeria is a diverse country with a rich culture, and the daily lives of its people reflect this diversity.

From the bustling cities of Lagos and Abuja to the more rural areas of the country, there is no one-size-fits-all description of what a typical day in Nigeria is like.

But one thing is for sure: no matter where you are in Nigeria, you will find people who are warm, welcoming, and eager to share their culture with you.

Yandeere tagu e Najeriya Fuɗɗiray e koopiyel shaayi ko e kopi e gewraari buroodi, e geraaɗe, e maa pilanten.

Yandeere kuungal e ngal fuɗɗ diga jandi 8 bimbi ummito yaaki jandi 5 alasara, e kacitaari caka naange.

Ɓaawo awaaji kuungal, yimɓe rakkay siwtaaki e wuro e iyalji maɓɓe, wurto yaasi ngam hiraande, ko maa tagu yaha motta aada.

Ɗuuɗal fuuh alasaarare e nde timma haro yewtuki e sobiraaɓe e iyalji.

Kuuɗe hannde e jaanngo ɓii Naajeeriyajo nangani diga to tagu woni e kala maral ngal tagu maroto.

E inaaje ci'e, yimɓe rakkay ummo diga law ngam yaaki ngese maɓɓe ko haro dabbaji maɓɓe.

E ngasi boo, yimɓe rakkay heɓa wakkati marɗun daama haro huuddeji montaki.

Heeni boo, Kuuɗeeji goɗɗi ɗi maral hande e janngo goɗɗun e Najeeriya, bano fa'idaaku laƴol e ummatoore.

Naajeeriya ɗun lesdi yajjudi boo mardi aadaaji ɗuɗɗi, boo kala maral yimɓe maɓɓe e holla yaajere nden.

Diga kewngol ngasol Lagos e Abuja e ɗuuɗugal gelleji famari lesdi din, wala fellere woore holloore no maral ƴalaawma wonti e Najeeriya.

Ammana huunde woore tabbitinaande: toye maa gonɗa e Naajeeriya, e heɓay yimɓe yeɓɓe, jaɓɓotooɓe maa, boo ɗon takaskani yeccuki maa aadaaji maɓɓe.


The Nyasaland African Congress (NAC) was founded in 1944 by Dr. Hastings Kamuzu Banda and other Malawian nationalists.

The NAC was the first political party in Malawi to advocate for African independence from British colonial rule.

In 1953, the NAC was banned by the British colonial authorities, but it continued to operate underground.

In 1961, the NAC was legalized and renamed the Malawi Congress Party (MCP).

The MCP won the first general elections held in Malawi in 1964, and Dr. Banda became the first Prime Minister of Malawi.

In 1966, Malawi became a republic, with Dr. Banda as the first President.

Dr. Banda ruled Malawi as a one-party state for 30 years.

He was a controversial figure, but he is also credited with modernizing Malawi and bringing it independence.

Dr. Hastings Kamuzu Banda e luttaano haajooɓe Malawi titi Duɗal Mottaare Nyasaland Afirka (NAC) e 1944.

NAC ɗun jam'iyyaare siyaasaaku e Malawi ngam waytinki ko'e ndimu Afirka'en haro Tuubanke'en Burtaniya ɓe laamu jaggu.

E 1953, jam'iyyaare NAC tubanko'en Burtaniya darni ɓe, amman ɓe waɗi kayi ta les.

Heeni boo e 1961, jam'iyyare NAC nden yardana nde ɗun waylitini nde innde yaaki Jam'iyyaare Motta ɓe Malawi (MCP).

Jam'iyyaare MCP nden nyaami cuɓal arandewal e Malawi e 1964, te Dr. Banda laati Piraministaajo arandeejo e Malawi.

E 1966, Malawi laati lesdi hoore, te Dr. Banda laati Ardiiɗo lesdi arandeejo.

Dr. Banda ardii Malawi nder tokkaare jam'iyyaare woore e lesdi haa duuɓii 30.

Mo laatake mawɗo caɗɗo ammana, ammana ni ɗun manii mo haro mahuki ndimu Malawi.


The physicians, who are members of the Southern Medical Association, say that the firm's building was not properly ventilated and that the employees were exposed to harmful chemicals.

"We were concerned about the health of the employees at this firm," said Dr. Raymond Neal-Kennedy, a spokesman for the SMA.

"The building was not up to code and the employees were being exposed to dangerous chemicals. We had no choice but to shut the firm down."

The architecture firm, which has not been named, has denied the allegations.

The firm's owner, Mr. Ishq Kasawa, says that the building was properly ventilated and that the employees were not exposed to any harmful chemicals.

"We are disappointed by the actions of the SMA," said Mr. Kasawa.

"We believe that we have been unfairly targeted. Our building is safe and our employees are healthy."

The SMA says that it will continue to investigate the matter and that it will take further action if necessary.

Lokotoro'en, ɓen mamba'en Duɗal Jamu Hombinaare, ɓe bi'i maadi maade nden hokkata henndu jamru ngam non huwooɓe e inaare nden keni kemikal kalluɗun e nastanaɓe.

"Min ɗon daami e jamu huwooɓe ɓen masin e nder hampaniire nde'e," Dr. Raymond Neal-Kennedy, on bolwowo e tana SMA.

"Maadi din hewtanayi no haani ngam non henndu kemikal kalludu e nastana huwooɓe. Min wala no min mbawi tena min maɓɓa inaare nden ba."

Hampaniire diidi maadi, nden nde indaama inde, yeddi ko ɗun sekata nde.

Jeyuɗo hampaniire nden, Mr Ishq Kasawa wii maadi ndin won henndu jamru maa ngam non wala kine kemikal kalluɗun toƴotooɗum huwooɓe.

"Min nani mettuɗun ko SMA waɗani min,"Mr Ksawa bii.

"Win andi e ɗun ɗon halla na min ta atal ngal wal adalaku. Maadi min di wal aybe boo huwonooɓ min mi yamɓe."

SMA bi'i ɓe waɗay ka lincituki lamariiji ɗin boo ɓe waɗay ko hani to nangi.


The Libyan Civil War is an ongoing armed conflict in Libya that began in 2011 with the overthrow of Muammar Gaddafi's government.

After the fall of Tripoli, the Libyan National Transitional Council (NTC) proclaimed the establishment of the Libyan Interim Government, but the country descended into a state of lawlessness with two rival governments, the NTC and the Libyan National Army (LNA), and a number of militias vying for power.

In 2014, the Libyan House of Representatives (HoR) was elected in the eastern city of Tobruk, but the HoR has been unable to exercise effective control over the country.

In 2016, the Government of National Accord (GNA) was formed in Tripoli under the auspices of the United Nations, but the GNA has been unable to gain control of the country's eastern regions.

The LNA, led by Khalifa Haftar, has been fighting against the GNA and its allies in the west of the country.

The conflict has led to a humanitarian crisis, with hundreds of thousands of people displaced from their homes.

The United Nations has called for an immediate ceasefire and the start of a political dialogue.

Konu nder lesdi libya ɗun bononda waɗeteeɗun e Libya fuɗɗaɗun e 2011 de ɗun wayliti laamu Muhammdu Gaddafi.

Ɓaawo do'aaki Tiripoli, Majalisa Lesdi Waylitaare wato (NTC) andini tigguki laamu joga Libya, ammana lesdi din laati bano wala kiita de ɗun heɓi Ngomnatiije haaɗiɗi, nden hee bonondaaku habre wakkani hakkude NTC e soji'en Libya (LNA), e maa kaɓonooɓe laamu.

E 2014, Majaliisa wakili'en Libya (HoR) sutta e ngasol Tobruk, ammana HoR saldori hakkilanki lesdi din no haani.

E 2016,Majaliaasre Kawtal Lesɗe Duuniyaaru tiggi Ngomnati kawtal Hoore Lesdi (GNA), ammana GNA saldori hakkilanki laamu lesdi din musamman maa yebre fuunaare.

Ɗun LNA, les ardiiɗo Khalifa Haftar, uyawtake e habda e GNA e maa jingitenooɓ e hirna lesdi din.

Bononda ɗum fooɗi fitinaaji jama'aaje, te yimɓe uujineeje metanji relli ngure maɓɓe ɓe eggii eggini.

Majaliisaare Kaawtal Hoore lesɗe Duuniyaaru noddi dow ɗun yawna darnuki konu nden ɗun fuɗɗa deedeetaki siyaasa.


The soap opera centers around the lives of the residents of a small town.

The main character, Constance, is a young woman who is struggling to come to terms with the recent death of her husband.

She is left to raise her two young children on her own, and she is struggling to find a way to handle her grief.

One day, Constance meets a man named Frederick at the grocery store.

Frederick is a kind and compassionate man, and he offers Constance his support.

Constance begins to develop feelings for Frederick, but she is hesitant to start a new relationship because she is still grieving the loss of her husband.

Eventually, Constance decides to give Frederick a chance.

She starts dating him, and she quickly falls in love with him.

Frederick helps Constance to heal from her grief, and he gives her the strength to raise her children on her own.

Constance and Frederick get married, and they have a happy life together.

They raise their children together, and they support each other through good times and bad.

Constance is grateful for Frederick's love and support, and she knows that she will never be able to thank him enough for everything he has done for her.

The soap opera ends with a message of hope.

Wuduuji radio ɓaddiiɗi e hakkude maral yimɓe ngelle famarje.

Fijowo mawɗo, hanko wonte Constance, debboojo famaro on habdoowo e maynde gorko maako.

O alama hakkilanki baccon maako ɗiɗon e hoore maako, ngam non mo tepanta hoore maako no mo waɗata.

Yandeere wonde, Constance yiidi e taguujo goɗɗo noddeteeɗo e Frederick e shaagooru wondu.

Frederick mo geeto boo mo taguujo kirkiijo nden mo walliti Constance.

Constance puɗɗi yiɗuki Frederic, ammana mo hulay waɗgo teegal daako mo habda, ngam maren haa jooni e mo nana nawngol maynde goriiko.

Heeni bo, Constance waɗi sawari baa mo hokka Frederick daama.

Mo fuɗɗi bolduki e maako, yawtaki yidde maako nasti mo masin.

Frederick walliti Constance maguki nawngol maako, nden mo semmbiɗinimo koppi mo heɓa mo hakkilana bacci maako e hoore maako.

Constance e Frederick haɓɓi teegal nden ɓe heɓi jnjonnde jam hakkude maɓɓe.

Ɓe ɗon hakkilana ɓiɓɓe maɓɓe den e ɓe ballidira ko'e maɓɓe ta atal wakkati belɗun e kalluɗun.

Constance e nana belɗun yidde nde Frederick yiɗi mo e mo boo wallita mo boo mo andi mo rakkat yettuki mo no hani dow ko mo waɗani mo.

Habaru ngun re'idi e lilal semmbe koppi.


As the twentieth century drew to a close, computers and electronics were becoming increasingly intertwined.

In the early days of computing, these two fields were largely separate.

Computers were large, expensive machines that were used for scientific and military purposes.

Electronics were used in a variety of consumer products, such as radios, televisions, and telephones.

However, as computers became smaller and more affordable, they began to be used in a wider variety of applications.

This led to a blurring of the lines between computers and electronics.

One of the most significant developments in the history of computers and electronics was the invention of the personal computer (PC).

The PC was first introduced in the 1970s, and it quickly became a popular tool for both personal and business use.

PCs were originally designed for use in homes and offices, but they soon found their way into other settings, such as schools and libraries.

The PC's portability and versatility made it an ideal tool for a wide range of tasks, from word processing to gaming.

The development of the PC also led to the development of a new industry: the software industry.

Software companies created programs that could run on PCs, and these programs quickly became essential tools for PC users.

Nde karnijun cappaɗe ɗiɗijum ɓadi laati, kompuutaaji e naptorto hon lantarki laati e fa'a yeeso.

E wakkati puɗɗan kompuutaaji, geɓ ɗe'e ɗiɗi laati wala ko hawtidiri ɗe.

Kompuutaaji ɗun mawnga, injinwa cannga naptorteenga haro ilmu kimiyaare e kuuɗe sooji'en.

Kare elekturoniks e huude e inaaje fere-fere ɗi napuda yimɓe, bano radi'ooji, e telebijinji e maa telepon.

Heeni boo kan, de kompuutaaji laati pamari boo moye maa rakkay sooduki, e ɗun ɗon huuda e mmako e inaaje fwerɗoodirɗe.

Dun fooɗi wanginki laayiwol hakkude kompuutaaji e elekturonijum.

Gootum nder ko ɓuri napuuda e taariha puɗɗan komputawa e maa elekturonijum hanjum wonte tituki komputawa jonngu (PC).

PC puɗɗi titeeki e duuɓi 1970, nden e yawnde laati kare sankitiinde ngam napuuda hoore e maa luumooku.

PC aran titaama ngam napuuda wuro e ofisji, ammana tini ɗi heɓi kuuɗe goɗɗe, bano njanngirɗe e inaaje jannde.

Kendam PC e maa sankitaaki maanga laati nga huway kuuɗe ɗuɗɗe, tin diga wyalitaare kalmaaji haa yaaki fijirɗe.

Faaruki yeeso PC hokki daama tituki e faaruki yeeso kampaniije hese ɗe sofwayaaji.

Hampaniije sofwaayaji titi taskaranji huwooji e dow kopuutawa PC, nder yawnde laati taskaranji ɗin huudooɓe e Kompuutawa PC jogake ɗi.


The satisfaction of a perfect touch was something that Aida had never experienced before.

She had been with many men, but none of them had ever been able to give her the kind of pleasure that she craved.

She had often wondered if she was simply too demanding, or if she was just meant to be alone.

Hakim was different from any man she had ever met before.

He was kind, gentle, and he seemed to understand her in a way that no one else ever had.

He took his time with her, exploring her body with a tenderness that made her melt.

And when he finally touched her in that special way, she felt a wave of pleasure wash over her that was unlike anything she had ever felt before.

It was as if her body had been waiting for his touch all along.

She felt complete, whole, and for the first time in her life, she knew what it was to be truly satisfied.

As Hakim continued to touch her, she felt herself losing control.

Her body was on fire, and she could feel the tension building inside of her.

She knew that she was about to come, and she wanted it more than anything she had ever wanted before.

Nanngol ɓelɗun meemeki ɗun huunde nde Aida meɗay nanuki ko mo taga.

Mo yawtidake e worɓe ɗuɓɓe, ammana wala meemuɗo hokkuki mo kala belɗun ɗun mo nani.

Naneno e mo jinno no ko hanko on mo ɗuɗɗi ni jaraba, ammna kaway ni mo jooɗake feereyel maako.

Hakim ferɗoodiri e kala luttaano yimɓe ɓe mo yiidi no.

Mo kirkiijo, geeto, boo andi atal ngal mo tokkirtamo ta inaare nde wala emuɗo yaaruki mo.

E mo hoo'a wakkati e maako, e mo fijida e ɓanndu maako e hakkiilo-hakkiilo ko waɗata haa mo maasa.

Nden boo te mo meyiimo e kala meyolngol, kala belɗum goɗɗun mo anta lotoojum ko toye e ɓanndu maako ko mo meeɗa nanuki e ɓaawo.

Bano ɓnndu maako ɗon no reena meyol maako tiniino.

Emo nana mo kewɗo, jeyaaɗo nden boo aran keeɗon e ko mo taga, Mo andi ko wii'ite belɗum gorko.

Nde hakim meyata mo, mo nani mo relli te mo won.

Ɓanndu maako fat yoofiti, e mo nana goɗɗun e wanca nder maako.

Mo andi mo ɓadake mo wadda, heeni e mo yiɗi ɓeydaari ndi wala ba maari dow ko ɓuri ɗume maa ko mo anduno.


The hajj is a once-in-a-lifetime pilgrimage to Mecca, Saudi Arabia, that is required of all Muslims who are physically and financially able to make the journey.

The pilgrimage is one of the five pillars of Islam, and it is considered to be the most important spiritual journey a Muslim can make.

The hajj takes place over five days in the Islamic month of Dhu al-Hijjah.

During the hajj, pilgrims perform a series of rituals that commemorate the life of Prophet Muhammad and the prophets who came before him.

These rituals include walking around the Kaaba, the sacred black stone that is the center of the Great Mosque in Mecca; drinking from the Zamzam Well, which is believed to have healing powers; and standing on Mount Arafat, where Prophet Muhammad gave his final sermon.

The hajj is a physically and emotionally demanding journey, but it is also a time for Muslims to come together in worship and to reflect on their lives.

It is a chance to renew their faith and to reaffirm their commitment to Islam.

For many Muslims, the hajj is a life-changing experience.

It is a time to leave behind the stresses of everyday life and to focus on their spiritual journey.

Hijju ɗum hunde waɗetede nde wore ha geddam, hijjuki Makka, Saudi Arabia, woni yahirde kala jamo marɗo yaake fu.

Kuu gala hajji haa ɗun gootun nder daranɗe diina Islaama, Boo e hoo'e wala ba mun e jahaangal Julɗo ngal mo waɗta.

Kuungal hajji ngal ɗon waɗe nder balɗe jowi lewru Islama ndu Zul-Hijja.

Sarbeere Hajji nden, Alhaji'en e ɗon waɗa ibaadaaji ngam tokkitaaki ko annabiijo Annabi Muhammad e annabo'en warɓe bako maako waɗi.

Kala ibaadaaji ɗin hawtidiri e filaaki suundu Kaaba, hajarul aswad teddinaande hayre won caka Juulirnde Ceniinde, e yarki ndiyam Ɓunndu Zamzam, ɗan waɗi iimanaaku e won maaga kala nyawu fuuh, e ndarngal dow Hayre Arfa, to Annabiijo Muhammadu waɗi kuɗba sakitaaka maako.

Kuungal hajji ɗun yaadu mardu haaje e ɓanndu haa ɓernde, ammana boo ɗun wakkatiire nde Julɓe hawtidirta waɗa ibaada nden boo ɗon tokko ɓanndu maɓɓe.

Ɗun daama hesɗina iimanaaku maɓɓe nden boo ɓe tabbitina ɓ ɗon dow islaama.

Haro Julɓe ɗuɓɓe, kuungal hajji ilmu waylutuki marakl maɓɓe.

Ɗun wakkati alkikuuɗeeji maɓɓe ɗi hannde e janngo nden boo ɓe hakkilana kuungal diina maɓɓe.


Freedom of the press is the freedom of communication and expression through mediums including printed media and the internet.

It is a fundamental human right recognized by Article 19 of the Universal Declaration of Human Rights and reaffirmed in Article 19 of the International Covenant on Civil and Political Rights.

The right to freedom of expression is recognized as a necessary precondition for the enjoyment of all other human rights.

Freedom of the press is essential for a healthy democracy.

It allows citizens to access information and to hold their government accountable.

It also helps to ensure that all voices are heard, and that the public is informed about important issues.

In recent years, there have been growing threats to freedom of the press around the world.

Governments have been using laws to restrict the media, and journalists have been harassed and attacked.

These threats are a serious concern, and they need to be addressed.

We must all stand up for freedom of the press.

We must defend the right of journalists to report the news without fear of reprisal.

We must also support independent media outlets, and we must encourage people to read and share news from a variety of sources.

Freedom of the press is a precious right.

Ndimu ɓe jariida'en ɗun ndimu wolwuki e wnginki ta atal laaɓi hawtuɗi e jariida tappaɗun e maa ta intanet.

Ɗunɗon nder gootun ndimu ɓii adaamaajo wurtinaaɗun e Atikil 19 ɗum bayanuuji ndimu ɓii aadamaajo nden fu'ita wangineeki e atikil 19 Motta Jama'aaje e Ndimu Siyaasaku.

Ndimu wolwuki wanginaama e nder hudeeji doole ɗi nanki belɗun joode ɓii adaamaajo.

Ndimu ɓe jariida'en ɗon won napuuda haro heɓuki laamu demokraɗiya jamun.

Ɗun alay yimɓe heɓa bayanuuji nden ɓe tabbitini ngonnati maɓɓe waɗi adalaaku.

Boo e wallita haro tabbitinki kodonɗi fuuh nanama, nden boo jama'aaje andinaama dow huudeeji marɗi napuuda.

E duuɓi ɓadii ɗi ɗi'i, won barajana semmbiɗoojun dow mdi,u ɓe jariida'en e fat duuniyaaru.

Ngomnatiiji ɗon huuda kiitaaaji ngam darnuki cuuɗi jarridaaji, emaa ɓe jariida'en ɓe to haa ɓe nangete e ɓe tonye.

Kala barajana ɗu'un ɗun mawɗun, ngam non won haaje helaaki ɗun.

Fat min haani min darano ndimu ɓe jariida'en.

Ɗun doole min helo ndimu ɓe jariida'en ta hokkuki rahotu ɗume maa wal kulngol ko suɗuki.

Doole boo min wallita cuuɗiiji jariidaaji ɗi ko'e maaji, nden boo min semmbiɗina koppi yimɓejannga bo hokka habaruuji diga inaaje ferɗoodirɗe.

Doole fat min min huwa ngam helaanaki ɗun.


The rising temperatures and changing precipitation patterns are making it more difficult to grow crops in some areas, while at the same time creating new opportunities for agriculture in other areas.

The overall effect is that the global agricultural system is becoming more complex and less predictable.

One of the most direct effects of climate change on agriculture is the increase in the frequency and severity of extreme weather events.

Heat waves, droughts, floods, and storms can all damage crops and livestock, and make it difficult for farmers to get their crops to market.

In some cases, these events can cause entire crop yields to be lost, leading to food shortages and price increases.

In addition to extreme weather events, climate change is also leading to changes in the average temperature and precipitation patterns.

These changes are making it more difficult to grow some crops in certain areas, while at the same time creating new opportunities for agriculture in other areas.

For example, the warmer temperatures in some areas are making it possible to grow crops that were previously not possible, while the increased precipitation in other areas is making it possible to grow crops that were previously not feasible.

Ɗuuɗngal foowol e waylitaaki yanayi toɗtoɓan e fooɗana inaaje goɗɗe ciya fuɗgo napuuda, te boo e sarbeere woore e titana yimɓe daamaaji demal kesal e inaaje goɗɗe.

Ammanani e wandana demal duuniyaaru miskilaaji te ɗun latoto caɗɗun haa ɗunrakkata hokkuki bayanu maajun.

Gootun nder miskila mawka ko yaali waylitaari yanayiiji e demal hanjun wonte ɗuuɗal ndiyam e foowongol ngol ɗun habda e jooni.

Foowwongol duuniyaaru, ciya ndiyam, ɗuuɗal ndiyam, semmbe kino fat e halka napuuda ngese e dabbaji, e ɗun yarna ndemooɓe mbone haro hebngo napuuda maɓɓe haa yaha luumo.

E lamauruuji goɗɗi, kala miskilaaji ɗi'i e fooɗa tawa fat napuuda ɗun maa rella maa, ko fooɗata panɗere nyamdu nden nyamndu saɗa.

Ɓeydaari ɓaawo waylitaari yanayiiji, Mbatta yanayiiji ndiyam kadin boo e fooɗa waylitaari ɗuuɗungal ndiyam e foowoongol.

Kala Mbatta ka'a e fooɗa laato napuuda goɗɗum ummatako e inaaje ɗuɗɗe, daa boo e non ɗun maa e wadda kala daama gokka e inaaje goɗɗe.

E misaalu, foowoongol duuniyaaru e wadda ɗun rema kala napuuda ɗun rematake no e inaare nden, nden boo ɗuuɗal ndiyam e inaaje goɗɗe e wadda ɗun rema ko rematako no e inaare nden.


I was driving home from work one day when I got cut off by another driver.

I was so angry that I started tailgating him and flashing my lights.

He just kept driving slower and slower, and I was getting more and more frustrated.

I pulled up next to him and started yelling at him.

He rolled down his window and started yelling back at me.

We were both so angry that we were shaking.

The other driver pulled over to the side of the road, and I followed him.

We got out of our cars and started yelling at each other even louder.

I was so close to hitting him that I could smell his breath.

Just when I thought it couldn't get any worse, a police car pulled up.

The officer got out of his car and asked us what was going on.

We both told him our sides of the story, and he started writing us a ticket.

As I was walking back to my car, I realized that I had learned my lesson.

It's not worth getting angry over, and it's not worth getting a ticket.

Yandeere wonnde e mi lanya mootawa yaaki wuro diga haro kuungal nde direbaajo goɗɗo heeli yeeso am.

Ɓernde am metti haa mi ɓadake mi fiyaɓaawo mootaw maako nden mi waɗi ka waɗanki mo ilde.

Mo waɗi ka yaadu hakkiilo-hakkiilo, ɓernde am e ɓeyda mettuki.

Mi hammiti mi saaliimo mi fuɗɗi hoolanki moo.

Fat min ɓerɗe min metti haa e min debbo.

Direebaajo goɗɗo ƴittoy diga wuttudu ɗatal, e tokkitii mo.

Min wurtoyi diga mootaaji amin min waɗi ka holitataaki sembe-sembe.

Haa mi ɓadi tubbaaki mo e mi nana no mo foodirta henndu.

Wakkatiire nde mi tammi huude nden nyaɗay, kaway hee daha motaawa tadiiɓe wangi.

Tadiiɗo on wangitoy diga motawa maako nden mo ƴami min ɗume wakkanoto.

Fat min min hokki mo habaru min. nden mo fuɗɗi bindanki en tiketre.

Nde mi hootata nder motawa an, mi anditimi janngi darasiire.

Ɗun hananay nanki mettuɗun, bo ɗun hokkata ɗume maa.


Once upon a time, there was a beautiful river that flowed through a lush forest.

The river was home to many creatures, including fish, frogs, turtles, and birds.

The river was also a popular spot for humans to swim, fish, and relax.

One day, a young girl named Lily was playing near the river when she saw a turtle caught in a fishing net.

Lily knew that she had to help the turtle, so she ran home to get her father.

Lily's father helped her to free the turtle, and the two of them returned to the river.

The turtle thanked Lily for saving her life, and Lily promised to always be kind to animals.

Lily continued to visit the river often, and she always made sure to look out for any animals that might be in danger.

One day, Lily saw a group of boys throwing rocks at the fish in the river.

Lily knew that she had to stop them, so she ran up to the boys and told them that what they were doing was wrong.

The boys were surprised to hear this from Lily, but they listened to her and stopped throwing rocks.

E wakkatiire wonnde, woodi maayo gongo bongo go diyam mun tokkitirta ta nder ladde.

Maayo ngon won marɗi yonki ɗuiɗɗi, hawti, liɗɗi, faaɓi, kokuruuje, e maa colli.

Maayo ngon andaama e haro wuuluki, nanguki liɗɗi, e fottuki.

Yanddere wonde, beeraajo goɗɗo indteeɗo e Lily e fija ɓadi maayo ngon hee mo daari kunkuruwa nangaama e nangirɗun linngu.

Lilly wii baa wallita kunkuruwa ngan, ngam non mo doggi wuro ngam nodduki baaba maako.

Baaba Lily wallitimo mo hisni kunkuruwa ngam, nden hamɓe ɗiɗo ɓen wiiti maayo ngon.

Kunkuruwa ngan usi Lily ngam hisnii nga, nden Lily waɗi alkawal walautuki dabbaji ko deye.

Lily ko deye e njuro maayo ngon, boo e mo tabbitina e mo tepa dabbaji tepooji wallitaare maako.

Yandeere wonde, Lily daari bacci motta goɗɗi e ubo liɗɗi e ka'on haa nder ndiyam.

Lily wii doole haɗaɓe, ngam non mo doggi haa haro bacci ɗin mo bi'iɓe ko ɓe ngaɗata wooɗa.

Baci ɗin hayɗini nde ɓe nani non ɗun diga haro Lily, amman hee heɗitinii mo ɓe ali ubaaki ka'on kon.


"What is the meaning of becoming a queen?" asked the young woman.

"It is to learn to accommodate all that is," said the old woman.

"To hold in your heart the beauty and the pain, the joy and the sorrow, the light and the darkness.To see the world as it is, and to love it nonetheless."

"But how can I do that?" asked the young woman. "The world is so full of suffering."

"But it is also full of beauty. And it is our task to find the beauty in the suffering, and to let it transform us.

"When you become a queen, you will have power.

But power is not a thing to be used for your own gain.

It is a responsibility to be used for the good of others.

You must learn to use your power to heal the world, not to harm it.

A queen is not above others, but she is also not below them."

"Ɗume wonte maana laataki mayranjo?" debboojo pamaro ƴami.

"Hanjun wonte ekkitaaki joonnde e ko ɗume," yeeriijo on wii.

"Jogaaki e ɓernde maa boɗɗun e kalluɗun, belɗum e mettuɗum ilde e nyumre. Nden tagu daara duuniyaaru e no woni nden yiɗa ndu e non maaru."

" Ammana no mi rakkata waɗgo non ɗun?" debboojo pamaro on ƴami. "Duuniyaaru fat ko ɗume ɗun habduki e bone."

"Ammna boo e ndu ɗon hewi e huudeeji ɓoɗɗi. Ɗun kuungal amin min tepa boɗɗun ɗun, e haro tiƴaare amin, nden min alaɗun waylitamin.

Ammana Laamu na ɗun huunde nde huudata ngam hoore maa ba.

Ɗun doole ekkitooɗa no huudata e semmbe laamu maa haro maganki duuniyaaru, na haro tonyaaki ndu ba.

Mayranjo na ɓur luttuɓe ba, ammana na mo gakkuɓe ba."


Cricket is a game played with a bat and ball between two teams of eleven players on a field at the centre of which is a 22-yard pitch with a wicket at each end, each comprising two bails balanced on three stumps.

The game proceeds when a player on the fielding team, called the bowler, bowls the ball from one end of the pitch towards the wicket at the other end, with an opposing player called the batsman attempting to strike the ball with his bat so that it travels far enough to allow him to run between the wickets, scoring runs.

The fielding side tries to prevent this by stopping the ball with their own bats, with their hands or with the wicket itself and then throwing the ball back to the bowler.

Cricket is a game that requires a lot of skill and practice.

It can be a very rewarding game, but it also takes a lot of hard work.

If you want to be a good cricketer, you need to be honest with yourself about your abilities and be willing to put in the time and effort to train.

Fijirde kiriket ɗun fijirta e sawru e bolyel hakkunde duɗi ɗiɗi ko toye won fijooɓe sappo e go'o e inaare nde caka mare won gaska inaare nden waɗi yaadi 22 bo e woodi cabbi e kerolji fuuh ta ko toye e ɗi dari.

Fijirnde nden e waɗe bano ni'i fijoowo timre, e inaare nden nodday fiybolre diga inaare woore, hee mo fiya yaaki to yaaki to bandiraaraɓe maako hamɓe bo hee ɓe heelo e cabbi maɓɓe diga to ɓe woni no ɓe alata ɗun hewto wuro maɓɓe ɗun fiya bolre nden haa ɗun nyaama ɓe.

Koɓeye waɗay ka helana ki hoore maɓɓe ngam to ɗun nyaama ɓe e cabbi ɗi ɓi kuydata ko boo e juuɗe maɓɓe nden boo e ɓe fuɗɗita ubaaki yaaki bandiiɓe.

Fijirnde kiriket ɗun fijirnde marnde haaje fahimta e waɗeeki hande e janngo.

Fijrnde nden won napuuda, hee ni fat e juungu ɗun waɗete.

Ta yiɗi laatoɗa goniijo fijirnde kireket, won haaje laatoɗo a yerdake hoore maa ta haro ko rakkata haa wonna wakkati e tinyaare.


Vegetarian cuisine encompasses a wide variety of dishes and ingredients that are prepared without the use of meat, poultry, or fish.

While some vegetarians avoid all animal products, including dairy and eggs, others may consume dairy or eggs but not meat.

There are many reasons why people choose to adopt a vegetarian diet, including ethical concerns about the treatment of animals, environmental concerns about the impact of animal agriculture on the planet, and health concerns about the consumption of meat.

Vegetarian food can be just as delicious and satisfying as meat-based dishes, and there are a number of ways to incorporate plant-based proteins into your diet.

Some popular vegetarian proteins include beans, lentils, tofu, tempeh, and seitan.

There are also a number of meat substitutes available on the market, such as veggie burgers, chicken nuggets, and soy-based hot dogs.

If you're new to vegetarian cooking, there are a number of resources available to help you get started.

There are cookbooks, websites, and blogs dedicated to vegetarian cuisine, and there are also a number of cooking classes available.

With a little creativity and experimentation, you can easily create delicious and satisfying vegetarian meals for yourself and your family.

Nyanndu hakoho hawtidiri e kalaji nyandu e kare kawtal nyamndu hawteteeɗun wala kusel, ngerooɗe, ko ma linngu.

Woɓɓe nyaamo ɓe hakoho e salo nyaamuki fat kala ko yaali dabbaaji, bano kosam e geeraaje, ammana woɓɓe boo e huuda e kosam e geraaje ammana banda kuse.

Woodi daliilaaje ɗuɗɗe ko waɗi yimɓe nyaama kala nyanndu ɓe haakoho, hawtidiri e al'adaaji no hoo'i dabbaaji ɗin, no inaare hoo'i durngol dabbaaji e duniyaaji, e maa ko yaali jamu no kusel waɗta illa haro jama'aaje.

Nyanndu Hakoho rakkay lato won belɗum bano no nyanndu hawtidiraaɗun e tewu woodi, boo woodi ate ɗuɗɗe ɗe rakkata hawtuki hakooji hokka sinadariiji porotin e nyanndu maa.

Ko ɓuri anndeeki nder nyanndu hakoho woodi ƴeɓɓe, e lentils, tofu, tempeh, e seitan.

Nden boo woodi tana teewu ɗuɗɗun e luumo, bano veggie burgers, chicken nugglets, e maa ko hawtete diga soy ɗun hot dog.

To a keso e nyanndu hakoho, won kala nyanndu ɗuɗɗun walitojum maa fuɗɗa.

Woodi depte depuki nyanndu, fejiije intanet, bulogji intanet ɗi musamman ngan nyaamoɓe hakoho, bo maa woodi hijibiiji depol e ko toye.

E tite-tite seɗɗanjun e poodooka, a rakkay e koyɗun tita nyanndu belɗun, harnooj ummaa ngam haaje maaɗa e iyalji maa.


In a large bowl, combine the oil, vinegar, salt, and pepper.

Cover and refrigerate for at least 30 minutes, or up to overnight.

Preheat the oven to 400 degrees F (200 degrees C).

Place the chicken on a baking sheet and bake for 20-25 minutes, or until cooked through.

Here are some variations on this recipe:

* Marinate the chicken in a mixture of olive oil, lemon juice, garlic, and herbs.

* Add some chopped vegetables to the marinade, such as red onion, bell pepper, or zucchini.

* Serve the chicken with a side of rice, quinoa, or salad.

E Tunbunde mawnde, hawtu nebban ɗan, diyam lamuɗam, mannda, e cittaje.

Wukku tewo ngerongaal ngal nden ala ɗun sa'o.

Maaɓɓu ɗun ɗum fewa akalla mintihon 30, koboo ko ɓuri non.

Wukka ɗun hiite e kaatane hiite yaaki digiri 400 faranhayit wato (selshiyos200).

Wukku ngerooɗe ɗen e ɗerewol juɗuki nden juɗaɗe yaaki mintihon 20-25 ko boo nde darɗa ɗe juɗake.

* Wukku ngertooɗe ɗen nder kare kawtal maaje hawti e nebban jaitun, e jaɓɓe e kaangalma e lekki.

* Ɓeydu goɗɗun nder kare li'o kawtal ɗen bano albasa boɗeha, borkono keccun, ko ko ɗun noddata e zucchini.

* nokku ngertooɗe ɗen hawtidira e maaroori, quinoa, ko boo salad.


I mean, it’s no Citizen Kane, but it’s a solid movie.

The acting is good, the story is interesting, and the cinematography is beautiful.

I especially liked the way the director used light and shadow to create a sense of atmosphere.

Overall, I think it’s a well-made film that is worth watching.

The pacing could be a little tighter, and some of the characters are a bit one-dimensional.

But overall, I think the film is more than the sum of its parts.

It’s a well-crafted story that will stay with you long after you’ve finished watching it.

If you’re looking for a movie that will challenge you intellectually, this probably isn’t the one for you.

But if you’re looking for a good old-fashioned story that will entertain you from start to finish, then I highly recommend it.

Here are a few more specific things I liked about the movie:

The main character was especially believable, and I could really feel his pain and anguish.

* The story was interesting and kept me engaged throughout the film.

I was always curious to see what would happen next.

The director used light and shadow to create a sense of atmosphere that was really effective.

Overall, I think this is a solid movie that is worth watching.

It’s not perfect, but it’s a well-made film that will stay with you long after you’ve finished watching it.

E mi nufa, wana o ɓii lesdi Kane, sey ni ɗum biidiyooji ɗi leppa.

Darnde nden wooɗi, kubaruwol ngol e belngol, nden bo leppi koosaaɗi e wawni.

Emi yiɗi no umroowo on naftiri e njayngol e duule, to wurtinki yanayiiji ɗi hakkillo yiɗi.

E mi wi'an, e mi numa ɗun biidiyooji gaɗaaɗi ɗi himɓe ɗuuɗɓe laari.

No ɗun yahiri yeeso e haɓɓira e ɓoggi pamarɗi, nden bo goɗɗi daranɗe hoosi pelle feere.

Sey ɗo fuh, e mi numa biidiyooji ɗin e ɓuri goɗɗi nder geɓe maaji.

Ɗun habbaru ɓoɗɗun taskaaɗun njoɗotooɗun nder ɓeernde neeɓa ɓaawo a timmini ndaarugo.

To a ɗaɓɓita bidiyooji mettinanɗi ɓeernde masin, ɗo'o kam wana ɗi maaɗa ko seɗɗa.

Amma to laatike e a ɗiɓɓita kubaruuji booɗɗi kiiɗɗi gattooɗi seyo nder ɓeernde maaɗa gila fuɗɗan maaji haa timmoode maaji, e mi hokke saawara dow tefa ɗi.

Ɗo'o ɗun goɗɗi nder fiiji ɗi giɗumi nder biidiyooji ɗin:

Taskaran ngal ngal laatike ko neɗɗo jaɓata, nden bo e mi nana ɗauɗum ɗum o nanata nder ɓanndu am e ɓeernde am.

Kubaru ndun e fooɗa hakkillo faa ɗum waɗi njooɗiimi haa ragaare biidiyooji ɗin.

Ko ndeye e mi haaɓa yi'uki ko wangata haa yeeso.

Unroowo on huutiniri njayngol e duule ngam wannginki, yanayiiji boɗɗi masin.

Ko gi'anmi ɗo, e mi numa ɗo'o ɗun biidiyooji tiiɗi ndaareteeɗe ɗuumma.

Wana ko ɓuri woodde, sey ni ɗun biidiyooji mboɗɗi ndarotooɗi nder ɓeernde neeɓa ɓaawo a timmini ndaarugo ɗi.


The view from the top of the mountain was breathtaking.

The sun was shining, the birds were singing, and the clouds were below us.

We had hiked for hours to get here, and it was worth every step.

As we stood there taking in the view, a truck drove by.

It was a big, old truck, and it was covered in mud.

The driver was sticking his head out the window, and he was smiling.

He must have been enjoying the view as much as we were.

We watched the truck drive away, and then we turned our attention back to the view.

We stayed up there for a while, just enjoying the moment.

It was a perfect day, and we were glad we had made the effort to hike up the mountain.

As we started to hike back down, we realized that the view was even better from below.

We could see the truck in the distance, and it looked like a tiny speck.

It was amazing to think that we had just been up there, looking down at it.

The hike down was easier than the hike up, and we made it back to our car in no time.

Ko tokkita gila dow faa warki leydi e fooɗa yonki.

Naange e jalɓita, colli e ɗo saayo dow, nden bo duule e ɗo les men.

Walaa no jaɓiraymi no gi'irmi no gonirɗen dow.

Min gaɗi yaadu boɗɗiindu nyaamundu wakkati juundi warugo ɗo'o, nden ndu nyaami ko jokkule feere-feere.

No min darori ɗo'o min tokkitoo, mootawa manga laanyowa wadda.

Ɗum mootawa manga, kiinnga,nden nga suddi e lopal.

Laanyoowo nga on e ɓanta dimba hoore les e dow yaasi e henurdu, nden bo e mo moosa.

E mo weltina e laartaaki kin bano no minon maa men mbeltinirta.

E min ndaara mootawa manga ngan laanya dilli, nden ko koori hilngo amin to min laartata.

Min ndarii ton faa yaawti seɗɗa, ngam tan weltinanki wakkatiire nden.

Ɗum nyalaande woonde, nden e min kaaɓi min gaɗi fodde mbawɗe min eenca ƴoolde.

No min puɗɗiri min jippo les, min paanti laartaaki kin e ɓurdi gila ley.

E min eewa mootawa mannga gila to woɗɗi, nden e nga nandi e jolloru pamaru.

Ɗum haayɗini no min kaaynori no min pa'iri dow ɗo'o, laaruki no les woniri.

Jippoyaaki les e ɓuri hoyuki dow eencuki dow, nden min keɓɓi wartuki ɓaawo to moota amin nder wakkati seɗɗa.


On April 24, 1980, eight U.S. helicopters carrying Delta Force and other U.S. special operations troops launched from the aircraft carrier USS Nimitz.

The helicopters were supposed to land at the U.S.

Embassy in Tehran, where they would rescue the hostages.

However, one of the helicopters crashed in the desert, killing eight U.S. servicemen.

The remaining helicopters were forced to abort the mission.

The failed rescue attempt was a major embarrassment for the Carter administration.

It also damaged America’s reputation in the world.

In the aftermath of the failed rescue attempt, Carter ordered a boycott of Iranian oil.

He also imposed economic sanctions on Iran.

The Iranian government released the hostages on January 20, 1981, just minutes after Ronald Reagan was sworn in as President of the United States.

Ha Aprilu 24, 1980 firowal jowee-tati je U.S ɗon hossi Soji'en Delta be ko lutti nder kaɓooɓe mawɓe nder U.S fuɗɗiri ndiga hossirdu firowal USS Nimitz.

Piirooji pamarɗi ɗin e haannduno hoɗa lesdi Ameerika.

Wakiiliijo mo Tehran, to ɗi giitoyta nanngaaɓe suuɗaano.

Fuh e non, go'oota nder piirooji pamarɗi ɗin doƴƴi lesdi nder jaaneeri, nga halki himɓe jowee-tato nder kuwanooɓe lesdi Ameerika.

Luttuɗi piirooji pamarɗi ɗin doolnaama dow faasitaago anniha maaji.

Tampere dow anniha yiitoygo nanngaaɓe ɓen ɗum huunde mawnde cemtiniinde to Gomnatiire nden.

Nden bo ɗun woonni semmbe lesdi Ameerika to duuniyaaru.

Ngam tampere yiitoyki nanngaaɓe ɓen, woɓɓe majjuɓe hakkiilo maɓɓe wurtinaama gila luumaaku nebbam lesdi Iran.

Nden bo o fooɗoyi wonnuki faggudu to lesdi Iran.

Gomnatiiri lesdi Iraniyankooɓe yoofi nangaaɓe ɓen ha 20 Arande, 1981, minti go'o ɓaawo Ronald Reagan huninaama laamu Aardiiɗo lesdi Ameerika.


The noble steed, a symbol of strength and grace, has been a mainstay of human civilization for millennia.

From the battlefields of antiquity to the modern racetrack, horses have played a vital role in our history.

But what is it about horses that makes them so special?

What is it that draws us to these magnificent creatures?

Perhaps it is their beauty, with their sleek coats and flowing manes.

Perhaps it is their strength, as they can carry us on their backs for miles.

Or perhaps it is their intelligence, as they are capable of learning a wide variety of tasks.

Whatever the reason, there is no denying the bond that exists between humans and horses.

They are truly partners in life, and their companionship is a gift to be cherished.

One of the most remarkable things about horses is their ability to sense our emotions.

They can tell when we are happy, sad, or scared, and they will often respond in kind.

This makes them ideal companions for people who are lonely or who need emotional support.

In addition to their companionship, horses can also be used for a variety of purposes.

They can be ridden for pleasure, used for work, or even raced.

Puca ngan, ɗun alaama semmbe e barka, yawtake ko hoo'a nder ko ho'a darani waytaaki hoore ɓii adaamaajo e duuɓi.

Tin daga inaare konu jamanuuru nane yaaki doggudu pucci, jooni huwi masin haro taariha amin.

Ammana ɗume pucci woodi ko ɓurni ɗi e luttano dabbaji?

Ɗume fooɗi hakkiilo min yaaki kala tagaadi?

Ko ngam maren wooɗuki, maaji e kala ngaasa maaji waalika e daraaki maaji.

Kode ɗun yanayi semmbe maaji, tin da ɗi hoo'aymin e ɓaawo maaji yaadu milji ɗuɗɗi.

Ko ni ɗun fahimta maaji, tinda ɗi rakkay famuki e hoo'uki kuuje ɗuɗɗe.

Koma day ɗun ɗume wonte daliila, wala seko min yeddata won alaka hakkude ɓii adama e pucci.

Hakiika ɗi bandiraadi maral min, boo gondal maaji ɗun caahu ngu min gettata.

Gootum nder kala ko yejjitatake e dow ko yaali pucci hanjum wontefamu maaji haro andutuki ko min ngiɗi.

Ɓe rakkay wi'ukuki wakkatiire nde min won nder mettuɗun, nder seyo ko nder kulngol bo, e ɓe mato no min no hani.

Non ɗun waɗi ɓe laati sobiraaɓe goonga haro yimɓe feere'en ko won ɓe haaje wallitaare.

Ɓeydaari dow kala sobiraaku maaji, pucci e huude e kala huudeeji ɗuɗɗi.

E ɗi ɗon magge ngam nanki belɗun, huunde haro kuungal, ko aratiko.


Grandma: What can I help you with today, my dear?

Grandchild: I'm feeling really unmotivated.

I have a lot of work to do, but I can't seem to get started.

Sometimes, motivation can be hard to come by.

But there are a few things you can do to help yourself get started.

First, think about why you're doing the work.

Once you know what you're working towards, it's easier to stay motivated.

Second, break down the task into smaller steps.

This will make it seem less daunting and more manageable.

Third, give yourself rewards for completing each step.

This will help you stay on track and motivated.

Finally, don't be afraid to ask for help if you need it.

Sometimes, all you need is a little encouragement to get you started.

Mama: Hande ɗume mi wallitata ma taanan?

Taaniraawo: Mi wala semmbe koppi ffuuh maa.

Mi woodi kuuɗe ɗuɗɗe, ammana mi saldori puɗɗuki ɗe.

Wakkatiije goɗɗe, semmbiɗinki koppi rakkay saldora warki.

Ammana woodi huudeeji goɗɗi ɗi gaɗata wallutu maa heɓa fuɗɗa.

Aran, numu ko waɗi huwanta kuungal ngal.

Teni haa a andi ko huwanta kuungal ngal, to won koyɗun heɓa semmbe koppi fuɗɗuki.

Ɗiɗaɓun boo, henndutu kuuɗe ɗen yaaki geɓe-geɓe.

Hanjun waɗi ɗun laati wala sekaare boo won holaaki.

Tataɓun boo, hokku hoore maaɗa laada tinminkiyebre ko deye.

Ɗu'un wallitata ma laato a daranake dow laawol boo a won semmbe koppi.

Sakitaare boo, ta hulu ƴamuki ƴamol ta won haaje.

Sarbere wonnde, fat ko giɗɗa dun semmbe koppi seɗɗan ngam fuɗɗoonde.


Rental cars are a convenient way to get around when visiting a new city or country.

They offer the flexibility to explore at your own pace and can be a more affordable option than public transportation.

When renting a car, it is important to compare prices from different companies and to read the fine print of the rental agreement carefully.

Be sure to ask about any additional fees, such as fuel charges, insurance, or tolls.

It is also a good idea to take pictures of the car before you drive it away, so that you have proof of its condition in case of any damage.

If you are planning to rent a car for an extended period of time, you may be able to get a better deal by purchasing a rental car package.

These packages typically include a set number of days of rental, as well as unlimited mileage and other extras.

You may also be able to get a discount if you book your rental car in advance.

When picking up your rental car, be sure to inspect it carefully for any damage.

If you see any damage, be sure to note it on the rental agreement.

You should also take pictures of the car before you drive it away.

Mootaaji haya ɗun atal ɓelngal yawitaaki ta juurake ngelle goɗɗe ko lesdi wondi.

Ɓe waɗante kala ko giɗɗa fuuh ɓe yaruma to iɗɗa bo ɓe ɓuri koyɗun e dow mootaaji hay jama'aaje.

Taa hoo'ay haya mootawa, won napuuda foodoodira e hampaniiji luttuɗi nden njannga ɗerewol mnyamtere ngol hokkaɗaa hakkiilo.

Tabbitin a ƴami te woodi ɓeydari ceede, bano ceede nebban, ko ceede inshuwara, e ceede atal.

Ɗun boɗɗun ho'a hootoopre mootawa bako lanyaa nga ngam ko to ɗun heɓi haɗari a woodi hujja no nga wontiori.

Ta don taskano jaɓuki haya mootawa haya nga yawto, ɓurante numa sooduki mootawa ngan ta atal boldoki e ɓe haya'en ɓen.

Kala pakaji ɗun soodata ɗun hawtidiri e haya balɗe, ko yaadu do wala keerol e ma ko nanndi e maajun.

Rakkay heɓuki koyɗun ta waɗi bukin haya ɗun bako wakkatiire nde haaje maa ummoto.

Wakkatiire nde jaɓata haya mootawa ngan, tabbitin a hakkilani no nga wontiri.

Ta daari kala dameeji goɗɗun, tabbitin a holli ɓe bako ɗilla.

A rakkay ho'uki hootohol mootawa ngan bako dillida e maanga.


The Uganda Martyrs are a group of 23 Anglican and 22 Roman Catholic Christians who were killed between 1885 and 1887.

They were killed by the king of Buganda, Mwanga II, for refusing to renounce their faith.

The martyrs were canonized by Pope Paul VI in 1964.

They are considered to be among the most important figures in the history of Christianity in Uganda.

The Uganda Martyrs' Day is celebrated on June 3rd every year.

It is a national holiday in Uganda and is observed by Christians all over the world.

The martyrs are remembered for their courage and their willingness to die for their faith.

They are an inspiration to Christians everywhere.

Yimɓe Uganda Martyrs ɗum mooɓgal yimɓe 23 ɓe Anglican e yimɓe 22 Masihinkooɓe Rooman Katoolika mbaraaɓe hakkunde hitaande 1885 e 1887.

Laamɗo Buganda, Mwanga II, kanko mbariɓe, sabu ɓe calii yoofuki nuɗɗinki maɓɓe.

Mooɓgal yimɓe ɓen njaɓii diina gila Pope Paul VI nder hitaande 1964.

Ɓe laatake yimɓe ɓurduɓe saman nder taariiha diina Masihiiya nder leydi Uganda.

Nyalaande Uganda Martyrs e dogginee 3-ɓre lewru Joweego'aɓru kala hitaande.

Ɗum nyalaande siwtaare nder leydi Uganda nden boo Masihinkooɓe koo toye nder duuniya e siftora nyalaande nden.

Mooɓgal yimɓe ɓen e numtee sabu cuusal e hokkitirki ko'e maɓɓe ɓe maayi ngam nuɗɗinki.

Ɓe laatii tiiɗɗinooɓe kala Masihinkooɓe nder duuniya.


In the upcoming months, I will be honored to receive an award for my work in the field of French language studies.

The award will be presented by the Société Française de Linguistique, a prestigious organization dedicated to the advancement of French language and linguistics.

I am humbled and grateful to be recognized by such a distinguished organization, and I look forward to continuing my work in French language studies.

My research interests lie in the area of historical linguistics, and I have focused my work on the development of French from its origins in the Gallo-Romance dialects of the early Middle Ages.

I am particularly interested in the ways in which French has been influenced by other languages, such as Latin, Germanic languages, and Arabic.

My research has been published in leading journals in the field of linguistics, and I have presented my work at conferences around the world.

I am based at a university located near the French border, and I have had the opportunity to collaborate with scholars from France and other Francophone countries.

My research has made a significant contribution to the field of French language studies, and I am proud to have been recognized for my work.

Nder lebbi warore, ɗum wokkai-am sigol mawnitaare daw kuugal am ha babal jannde Ɗelngal Faransire.

Sigol mawnitaare man hokkoɓe ɗum wani Mofgal Anndinooɓe Ɗemmngal je Faransa, Mofgal mawnga je mballata daw mawnugo ɗemngal Faransire be anndal ɗemnɗe.

Mi nani belɗum nde mofgal mawnga bano makko anndiyam, nden mi ɓeydan kuugal am ha jannde ɗemngal Faransire.

Bincike-am ɗon to babal jannde tariha ɗemnɗi, nden hakkilo am ɗon daw mawnugo Faransire ndiga asali majjum ha ɗemngal Gallo-Romance je arannde Duuɓi Caaka.

Moɗon mari yiide anndugo laawol je Faransire nastiri ɗemnɗi fere, bano Latin, ɗemnɗi Germani, be Arabre.

Bincike-am bindama ha ɗareji je ardata to babal anndal ɗemnɗi, nden mi janngini kuugal am ha babal ɓeydal anndal nder duniyaaru fuu.

Miɗon joɗi kombi jamia je wani ha Iyaka Faransa, nden mi heɓi dama kuugal be anndinoɓe je Faransa be leyɗi fere je Francophone en.

Bincike am hokki mballal ɗunnga ha babal jannde ɗemngal Faransiire, nden miɗon nana belɗum ɗum anndiyam ngam kuugal am.


Akosua Aunty: Hello, children. What can I do for you?

Cousin 1: We need your help with a decision.

We're all trying to decide whether or not to cheat on a test tomorrow.

Cousin 2: Yeah, we know it's wrong, but we're all really scared of failing.

Akosua Aunty: I understand that you're scared, but cheating is never the answer.

It's important to remember that integrity is one of the most important things in life.

When you cheat, you're not just cheating yourself, you're also cheating everyone else who has worked hard to learn the material.

Cousin 1: But what if we really do fail?

Akosua Aunty: If you fail, then you fail. That's life.

But at least you'll know that you did your best and you didn't cheat.

We need to do the right thing, even if it's hard.

Akosua Aunty: On calminaama, sukaaɓe. Ko mi waɗanata-on?

Baaɗiraawo 1: Min ngiɗi saaworu maa dow ko min ngiɗi min ngaɗa.

E min numa dow koo min ngujja nder foondo ngo min tammii winduki jaango walla taa min ngujja.

Baaɗiraawo 2: Eh non, e min anndi naa ɗum kaanduɗum, ammaa min fuu min kultorii taa min njana.

Akosua Aunty: Mi faamii on kultorii, ammaa nguyka meeɗaa wona dabare wooɗunde.

Haani on numta goongaaku no go'o nder ko ɓurdi saman nder ngeendam.

So on ngujjii, naa ko'e mon tan njammbii on njammbake haa e yimɓe majjinɓe wakkati maɓɓe ɓe njanngi defte ɗen.

Baaɗiraawo 1: Ammaa noye to haa min njanii?

Akosua Aunty: So on njanii, nden kam on njanii. Non ngeendam woni.

Ammaa ni on annday on kaɓdii fotde baawɗe min nden on ngujjaayi.

Ndikka min ngaɗa ko haani, koo to ɗum caatɗum.


"Dance, Henry, dance" the old woman cried "Dance and let the colors of life flow through you.

Let the music fill your soul and your body will move of its own accord.

Dance and be free" Henry looked at the old woman with confusion.

He had never been a dancer, and he didn't understand why she was so insistent that he should start now.

But the old woman's eyes were bright and her face was filled with joy, and Henry couldn't help but be drawn in.

He took a deep breath and began to move.

At first, his movements were awkward and hesitant, but as he continued to dance, he began to relax and let the music take over.

The colors of the world swirled around him, and he felt a sense of freedom and joy that he had never experienced before.

When the music stopped, Henry was breathless and exhilarated.

He looked at the old woman and smiled "Thank you," he said "I don't know why I didn't dance before.

"Wamu, Henry, wamu" fuladebbo on aati "Wamu bou ɗacca kalaaji saɓɓungo warto ta maaɗa.

Ɗaccu gimi heewa yonnki maaɗa bou ɓanndu maaɗa dimboto ta sauti maajum.

Wamu bou wartu ƴannciijo" Henry ndaari fuladebbo on e jiiɓiire.

O meeɗaayi wartuki wamoowo, bou o heftaayi ko waɗi o daamti sei o fuɗɗi jooni.

Amma bou gite fuladebbo on laaɓi bou yeeso maako heewi be welnde, bou Henry waawayi sei nde fooɗaa.

O fooɗi fuufannde luggunde sei o fuɗɗi dimbaaki.

Aranjum, dimbaaki maako kin monniiɗum bou e hultori, amma nde o tiggiti e wamuki, sei o fuɗɗi yoofaaki bou o ɗacci gimol ngol hooshi mo.

Kalaaji duniyaaru ɓoyli ta bannge maako, sei o nani nanugo ƴanci e welnde ko o meeɗaayi nanki naane.

Nde gimol ngol dari, Henry relli fuufannde bou o commɗo.

O ndaari fuladebbo on o jali "Use maaɗa," owi'i "Mi annda ko waɗi mi wamaayi naane.


“So, what are you looking for in a life partner?”

The question hung in the air, heavy with expectation.

I took a sip of my drink and glanced across the table at the woman I’d been on a few dates with.

She was beautiful, with long dark hair, piercing blue eyes, and a smile that could light up a room.

“I’m looking for someone who is kind, intelligent, and funny,” I said.

“Someone who I can connect with on a deep level.”

She nodded “That sounds like a good start,” she said “What about physical attraction? Is that important to you?”

I shrugged “It’s not the most important thing,” I said “But it’s definitely a factor.”

She smiled “I know what you mean,” she said “I’m the same way.”

We talked for a while longer, about our hopes and dreams, our goals and aspirations.

The more we talked, the more I felt like I was getting to know the real her.

"Jotta ɗo, ɗume a tefata haa e mo ɓangata?"

Emol ngol liiri nder henndu, e ngol teddi be ngiɗaande.

Mi wurɓi yarannde am sei laarumi nder waya am dou debboojo mo mi wurtiri balɗe seɗɗa tan.

O bouɗɗo, be gaasa baleejum, gite cooɗiije tufooje, e jaliiɗe laɓɓinta suudu.

"Mi ɗon tefa goɗɗo kirkiijo, taskitiiɗo, bou jalniiɗo," Mi wiy.

"Goɗɗo mo mi narrata dou shaanu luggundi."

O dimbi hoore "Mi nani ba fuɗɗugo wooɗi," o wi'i "To noy haala wooɗki ɓanndu? Hannjum ɗun a yiɗi ɗum?"

Ndimbumi ɓanndu "Na hannjum ɓuri waannuki," Mi wi'i "Amma hannjum ɗum ma goɗɗum."

O jali "Mi anndi ko nufuɗa," o wi'i "min ma ninnon gonmi."

Min wolwi ko ɗun juuti seɗɗa, dou ngiɗaaɗe amin e hoyɗe amin, tefeteeje amin e yiɗeende amin.

E min ɓedda wolwuki, e mi nanata ba mi ɗon ɓedda annduki moye o wani be goonga.


The recent rise of social media has given rise to a new breed of celebrities: the social media influencer.

These individuals have amassed large followings on platforms like Twitter, Instagram, and YouTube, and they use their influence to promote products, services, and ideas.

One of the most popular social media influencers in the world is Kim Kardashian.

With over 200 million followers on Instagram, Kardashian is a powerful force in the fashion, beauty, and lifestyle industries.

She has also used her platform to speak out about social issues, such as criminal justice reform and women's rights.

However, there is a dark side to the world of social media influencers.

Some influencers are paid by foreign governments to spread propaganda and disinformation.

This is a serious problem, as it can greatly influence public opinion and undermine democracy.

In 2016, it was revealed that Russian trolls used social media to spread propaganda and disinformation during the US presidential election.

The trolls created fake accounts and used them to post pro-Trump messages and anti-Hillary Clinton messages.

This had a significant impact on the election, as it helped to sway public opinion in favor of Trump.

Ummande shoshal midiya balɗe ɗe ummini mannginotooɓe kese: dimbotooɓe shoshal midiya.

Yimmɓe ɓen mofti tokkotooɓe ɗuuɗɓe dou shuuɗi hiiro ba Twitter, Instagram, e YouTube, bou ɓe ɗon huwira be dimbaaki maɓɓe e ɓe talloto kaayaaji, huundeeji, e numotooje.

Kim Kardashian on goɗɗo nder dimbotooɓe shoshal midiya ɓurɓe yimmɓe nder duniyaaru fat.

Be marki tokkotooɓe ko ɓuri miliyon 200 dow Instagram, Kim Kardashian on neɗɗo shemmbiɗɗo nder fannuuji gaayeeji, woɗinnki, e saɓɓungo.

Bow o huwi be suudu hiiro maako ngam wolwuki dow shaanuuji yimmɓe, ba wattitugo kiitugo hallende e hakke rewɓe.

Amma bou, woodi wukkudu kalluɗum nder duniyaaru shoshal midiya.

Dimotooɓe woɓɓe ɗon jaɓa ceede dow gomnatiiji lesdi yaasi ngam ɓe saaka fewre e firlituki habaruuji.

Huunde nden wannitaajum masin, ngam ɗum waawai dimbuki numooji yimmɓe bou ɗum famɗinai demokaraɗiya.

Nder 2016, ɗun wiy wai turolje Russia huwiri shoshal midiya ngam saakuki fewre e firlitugo habaru saa'i cuɓi US.

Turolje ɗen maɓɓiti inndeeji fewre bou ɓe huwiri ɓe ngam tubbuki lileeji holluki Trump e fammɗinki Hillary Clinton.

Ɗuɗɗum ɗum meemi cuɓol ngol, ngam ɗum walliti dow tubbuki numooji yimmɓe dow yidde Trump.


Cairo, the capital of Egypt, is the largest city in the Middle East and the third largest city in Africa.

It is home to some of the world's most famous landmarks, including the Pyramids of Giza, the Sphinx, and the Egyptian Museum.

Other important places in Egypt include Alexandria, Luxor, Aswan, and the Sinai Peninsula.

Alexandria is Egypt's second largest city and was once the capital of the Ptolemaic Kingdom.

Luxor is home to the Valley of the Kings, where many of the pharaohs of ancient Egypt were buried.

Aswan is located on the Nile River and is known for its beautiful scenery and its many ancient temples.

The Sinai Peninsula is located in the eastern part of Egypt and is home to the famous Mount Sinai, where Moses is said to have received the Ten Commandments.

Cairo, gelle maunde nder Egypt, haire wani gelle ɓurnde nder Middle East bou tataɓande e manngu nder Africa.

Hannjum ɗum saare alamaaji keerol lesdi anndaaɗe, ko hawti be Pyramids of Giza, Sphinx, e Egyptian Museum.

Felleeji goɗɗe mauɗe nder Egypt hauti be Alexandria, Luxor, Aswan, e Sinai Peninsula.

Alexandria ɗum wani gelle ɗiɗaɓo nder Egypt bou naane hannjum wani gelle maunde Ptolemaic Kingdom.

Luxor wani gelle Valley of the Kings, fellere ɗum maɓɓi laamiiɓe Egypt anndaaɓe masin.

Aswan on ɗon dow Nile River bou ɗun anndi ɗum be wooɗki felleeji e juulurɗe maajum ɗuuɗɗe.

Sinai Peninsula ɗum bou ɗon haa ta fuuna Egypt bou ɗum saare kaa'ƴa anndaande Mount Sinai, fellere ɗun wi'i Moses jaɓi Ten Commandments.


The gardener's journey began with a simple drive to the local nursery.

He had been planning this trip for weeks, ever since he had seen the advertisement in the paper.

The nursery was offering a 20% discount on all plants, and he was determined to take advantage of the sale.

When he arrived at the nursery, he was immediately overwhelmed by the selection of plants.

There were flowers of every color and shape, vegetables of all sizes, and trees that reached for the sky.

He wandered around for hours, admiring the plants and dreaming of the beautiful garden he would create.

Finally, he made his selections and headed to the checkout counter.

As he was paying for his plants, he noticed a sign that said "Free delivery for orders over $50" He smiled and added a few more plants to his cart.

A few days later, the gardener received a delivery of his new plants.

He eagerly unpacked them and began to plant them in his garden.

He worked for hours, carefully placing each plant in the perfect spot.

When he was finished, he stood back and admired his work.

The garden was beautiful, and he knew that he would enjoy spending many hours tending to it.

Yaadu sardiñeɗo fuɗɗama be laƴuugo sese yagoo jangirdu saɓɓal famara.

Kanko o nebi odo suurďina gaa'en yaadu baakin asaweere,meete baawo o lari haalaji mai ha ďereji.

Bañiiďo jangirdu famara do hokka ha 20% ustado do nguraaje pat,den o fondi o ho'a fayde do sorde mai.

Nde o yotti ha mo nguraaje,sai jontajonta hawri be subtannde funngo man.

Don taweer no bumaangal kala nde, weeti he'ita, funkallooji labrum fuu noonde be yottore haa asamaaji.

O hilni yelyelna haa saa'aaji,velde man nguraaji hoydande o numato woodo jarne o yidi hautugo.

Timminoore,o waadindiri be subtannde mako e faltana ha be yobata o lara.

Ba o do yoba ngam nguraaje mako,sai o lari jawaydi ko vi "Feeta sobtina Jo mo sodium hunde $50" O fertini sai o beddi nguraaje ha o bulaaje mako.

Balade sedda sali,sardinedo jabi sobtinere mako je nguraaje kesum.

O faywana wayliti be pat sai o fuddi li'eeje dum ha jerne.

O huwi sa'aaji, e hakkilo e mo waata funngooji fuu e pellere no haani.

Nde o timmini, o hooti ɓaawo e mo ndaara kuugal maako.

Gese nden wooɗi, bou o anndi o nanai belɗum wonnuki sa'aaji ɗuuɗɗe e mo hakkilana ɗum.


These are just a few of the issues that can plague a car that has been in a minor accident.

While the damage may not seem significant, it can still be dangerous and expensive to fix.

In the case of worn or falling apart rubber pieces, this can be a safety hazard.

Rubber is used in a variety of places on a car, including the tires, brake pads, and seals.

When rubber becomes worn, it can crack, split, or otherwise deteriorate.

This can lead to a number of problems, such as reduced traction, decreased braking performance, and leaks.

Missing roof rail pieces can also be a safety hazard.

Roof rails are designed to help protect passengers in the event of a rollover accident.

If the roof rails are missing, the roof of the car is more likely to collapse in a rollover, which can cause serious injuries or death.

A broken fuel tank door lock can also be dangerous.

If the fuel tank door cannot be locked, it could come open while the car is moving.

This could spill fuel onto the road, which could cause a fire or explosion.

In addition to the safety risks, these types of damage can also be expensive to fix.

Rubber pieces can be difficult to replace, and roof rails and fuel tank door locks can be expensive to repair or replace.

In some cases, it may be more cost-effective to total the car and buy a new one.

If you are considering buying a used car that has been in a minor accident, be sure to have it inspected by a qualified mechanic.

They will be able to identify any damage that may not be visible to the naked eye, and they can advise you on whether or not the car is safe to buy.

Hundeeji seɗɗa tan wonnata motawa fottungal e hatsari famarun.

Bano wonnugo ngon waɗata ba ɗuuɗa, fuu e non ɗun waawai wartuki kulnoojum ko bou ɗun saɗai wo'inuki.

Nder ko kaaya roba wonni ko itti, ɗuɗɗum waawai wartuki hulnoojum.

Ɗun ɗon hsswira be roba haa pelleeji ɗuuɗɗe dou mota, ko hauti fuu tayaaji, juuɗe birki, e maɓɓooje.

To roba wonnake, ɗum waawai feccuki, heltuki, ko bou wonna no go'o.

Ɗum waawai fooɗuki waannitaaji ɗuuɗɗe, ba ustugo jogaaki, ustugo kuugal birki e si'ugo.

Majjugo kaayaaji maɓɓugo dow ma waawai wartuki hulnoojum.

Ɗun mahi maɓɓode dow ngam ɗum walla be hisnuki nassuɓe to mota do'ƴoto.

To maɓɓoje dow ɗen majji, muɓɓirgol dow motawa ngan wawai yanuki to mota firlitake sa'i do'ƴuki, ko fooɗata naunuki masin ko mayki.

Wonnuki maɓɓoonde tanki nebbam ma wawai wartuki kulnoojum.

To ɗun waawata maɓɓuki maɓɓonde tanki nebbam, ɗun waawai maɓɓutuki to mota ɗon yaha.

Ɗuɗɗum rufai nebbam dou atal, ko wawata fuɗɗuki yiite ko bou feccuki.

Ko ɓeddi dow hulneteeji amnaaku, wonnaaji iri ɗe'e waawai saɗuki to ɗun wo'inai.

Hooruki kaaya roba waawai nyaɗuki, bou maɓɓooje dow moota e maɓɓooje tanki nebbam waawai saɗuki to ɗun wo'inai ko ɗun wattitai.

Nder fe'otooje goɗɗi, ɗum ɓurai buutuki to ɗun wattitai motawa ngan gaba go'o.

To a ɗon numa dou sooduki mota huwiraanga meeɗunga do'ƴuki, tabbitina a hokki kanikiijo bouɗɗo o laaranma.

Ɓe waawai heftuki iri wonnuki goɗɗum ko ɗun waawata yi'uki be gite, bou ɓe waawai hokkuki ma shawara ko motawa ngan woodi aminci sooduki.


A bicycle is a thing of beauty, sleek and streamlined, its wheels a blur of motion as it glides along the road.

But what happens when you bring a bike into a small room?

Suddenly, all that grace and efficiency is lost, and the bike becomes a clumsy, awkward intruder.

It was a cramped, dingy apartment in a rundown neighborhood, and the bike took up most of the space.

I could barely get through the door without knocking it over, and I had to be careful not to trip over it when I was in the middle of the night.

But even though the bike was a nuisance, I couldn't bring myself to get rid of it.

It was a reminder of a better time, when I was young and free and full of hope.

I would sit on the bike and dream of all the places I could go, all the adventures I could have.

One day, I finally decided to get rid of the bike.

I took it to the curb and put it out for the trash.

As I watched it being hauled away, I felt a pang of regret.

Baskur ɗum hunde fawne, cewɗum den jutuɗum, ɗum ɗo Mari tekkere takkore lawol to gel ɗo yaha.

Amma ko wadata to a waddi basku mai ha sudu petel?

Sai tan, alfarma be wawkinre man pat soyama, baskur kam warti torra e mettam ɓeram.

Wodi dei mi marino baakur ha sudu famardu.

Ɗum latino towɗum, suudu lugudu nder fatude yewude, nden baskur man hewi surel man.

Miɗo nastira be saɗirma gal damugl ko mi regi gal, den mi hakkila tata mi yaɓa gel to ɗum caka jemma.

Ko banin man baskur man warti wande, mi wawata wa'uki gel.

Ɗum lati numtirgel wakati seyyono, Yake mi derkeno mi ɗo feewi sai tamude tan.

Midono joɗa dow baskur sai mi numa babeji ɗi mi yahanno, ko mi wawano watchuki.

Mi hossi gel mi yari lawol gam mi hefta ko Wadata.

Mido sutidi ha gel majjiti, mi nani suno satugo.


In the early 1900s, Americans were introduced to the drug “morphine” through the use of over-the-counter cough syrups.

While this drug was initially used to treat pain, it soon became addictive and led to a rise in the number of drug addicts in the United States.

One of the most tragic stories of this era is that of the “Kitten Lady”.

This woman was a morphine addict who had a litter of kittens.

She loved her kittens very much and would often play with them for hours on end.

However, her addiction soon took over and she began to neglect her kittens.

She would leave them for days at a time, only coming back to feed them and give them water.

The kittens eventually began to suffer from the neglect.

They became thin and sickly, and their fur began to fall out.

The Kitten Lady was devastated by the loss of her kittens, but she was unable to stop her addiction.

She eventually died of a morphine overdose, leaving her kittens behind.

This story is a reminder of the dangers of drug addiction.

It is also a reminder of the love and devotion that animals can have for their humans.

Nder fuɗɗugo 1900s, ɗun wurtirani Amerika en lekki "morphine" ta huwruki be lekkiiji dammbi ko ɗun soorata e shago.

Bano aranjum ɗun ɗon huwira be lekki kin ngam hoyruki nauɗum, jawɗum sei ɗum warti woowannde bou ɗun fooɗi ɓeddaaki woowuɓe be yarki lekkiiji nder United States.

Go'o nder habaruuji zamanuuru ndu wani nde "Kitten Lady".

Debbo on woowuɗo be morphine marɗo buuri muujuuje.

O yiɗi muujuuje maako masin bou o ɗon fijira be maaje juutunde sa'aaji.

Amma bou, woowande maako sei fooɗimo o fuɗɗi ɗaccuki muujuuje maako.

O ɗaccai ɓe balɗe e balɗe saa'i go'o, seini tan o warta o hokka ɓe nyamdu bou o hokka ɓe ndiyam.

Muujuuje jen sei fuɗɗi torraki ngam ɗacceeki kin.

Ɓe warti shewkon nyawkon nihi, bou gaasa maɓɓe fuɗɗi ittaaki.

Kitten Lady on mettake ngam relluki muujuuje maako, amma bou o ɗaccaayi woowande maako.

E hakkilo sei o maayi ngam ɗuuɗugo yarki morphine, o ɗacci muujuuje maako e ɓaawo.

Habar ngal ɗun suftorngal kolneeji woowande lekkiiji.

Bou ɗun suftorngal dou iri yiɗeende e hakkilaneeki dabbaji woodi dou yimmɓe.


Lesbian, gay, bisexual, and transgender (LGBT) people are people who identify with a sexual orientation or gender identity that is different from the majority population.

Sexual orientation refers to a person's romantic and sexual attraction to others, while gender identity refers to a person's internal sense of being male or female.

LGBT people face discrimination in many areas of life, including employment, housing, and healthcare.

They are also more likely to experience violence and abuse.

There is no one single cause of LGBT identity.

Some people are born with an innate sense of their sexual orientation or gender identity, while others develop these feelings over time.

LGBT people are just as diverse as the rest of the population.

They come from all walks of life and have a wide range of interests and experiences.

The medical community recognizes that sexual orientation and gender identity are not mental illnesses.

In fact, the American Psychiatric Association removed homosexuality from its list of mental disorders in 1973.

LGBT people should be able to live their lives openly and authentically.

They deserve to be treated with respect and dignity.

In many countries, there are laws that protect LGBT people from discrimination.

Rewɓe daakiiɓe, worɓe daakiiɓe, marɓe laral ɗiɗi, e firlitooɓe jinnsu (LGBT) kamɓe wani yimmɓe suɓuɓe laaruuje ko warti feere be ko yimmɓe ɗuuɗɓe suɓi.

Laaruki ɗun maana wai ko fooɗata neɗɗo nana yidde laaral hakkunde mun e woɓɓe, suɓugo jinnsu bou ɗon maana wai no neɗɗo nanata haa nder mun ko o gorko ko o debbo.

Yimmɓe LGBT ɗon hoosha wanyarre haa pelleeji saɓɓungo ɗuuɗɗe, ko hauti fuu kuugal, saare, e hakkilanki njamu.

Bou ɓe ɓuri ɓadaaki be heɓki haɓeeki e huɗeeki.

Wala daliila woore ko fooɗata suɓuki LGBT.

Ɗun ɗon danya yimmɓe woɓɓe be no ɓe nanta dow suɓuki laaral maɓɓe ko bou suɓuki jinnsu, woɓɓe bou diga ɓaawo ɓe heɓata nanugo ngon.

LGBT en ɓen ma yimmɓe feere-feere ba luttuɓe yimmɓe.

Ɓe ɗon wara diga ko iri fannuuji saɓɓungo fat bou ɓe ngoodi ngiɗaaje e kauteeji maɓɓe.

Yimmɓe shaanu njamu hefti wai suɓuki laaral e suɓuki jinnsu na nyawuuji hakkiilo.

Goonga on ma, American Psychiatric Association en itti luuɗu en nder limteeji nyawuuji hakkilo nder 1973.

Yimmɓe LGBT en ɓen waɗai shaaniiji saɓɓungo maɓɓe e jayri bou be goonga.

Ɓe haani ɗun narra be maɓɓe e horminɗinki e hoonyare.

Nder lesdiiji ɗuuɗɗe, woodi dookaaji ko hisnata yimmɓe LGBT diga wanyeeki.


Doctor: Hello, and welcome to your annual checkup.

Patient: I'm feeling pretty good, all things considered.

I've been getting a little more sleep lately, and my diet has been pretty healthy.

I'm going to start by taking your vital signs.

[The doctor takes the patient's blood pressure, pulse, and temperature.]

Patient: I usually have a bowl of cereal for breakfast, a sandwich for lunch, and a salad for dinner.

I also try to eat fruits and vegetables throughout the day.

Doctor: That sounds like a healthy diet.

Patient: I try to get at least 30 minutes of exercise most days of the week.

I walk to work, and I play basketball once or twice a week.

Doctor: That's great. Exercise is an important part of a healthy lifestyle.

Patient: I know. I'm trying to be more active.

Dawoowo: Laale, bou barkaama e warki ndaarki maaɗa ndu duugu.

Nyauɗo: Mi yamɗo, to ɗun ndaari ko ɗume.

Mi ɗon heɓa ɓeddaari ɗoyɗi balɗe ɗe, bou nyamdu am yamdu.

Mi fuɗɗai be hooshuki alamaaje njamu maaɗa.

[Dawoowo on hooshi ɓillugo ii'ƴam nyauɗo on, fiyugo ɓernde, e fowugo ɓandu.]

Nyawɗo: Ko ɓuri ni mi ɗon yara taasawo gaari e karyaaki, sanwish e kashitaari, sei koɗo e hiraande.

Bou mi ɗon haɓa ƴakkuki samarooje e baafe nyalande fuu.

Nyawɗo: Mi ɗon haɓa mi heɓa yiilnugo mintiiji 30 balɗeeji ɗuuɗɗe nder asaweeru.

Mi ɗon yaha kuugal be kosɗe, bou mi ɗon fija basketbol nde go'o ko nde ɗiɗi nder asaweeru.

Dawoowo: Ɗuɗɗum wooɗi. Yiilnugo ai goɗɗum nafoojum nder saɓɓungo yamdu.

Nyawɗo: Mi anndi. Mi ɗon haɓa mi ɓedda huwki.


The Democratic Republic of the Congo (DRC) is a country in Central Africa with a population of over 80 million people.

It is the second-largest country in Africa by area, and is endowed with vast natural resources, including copper, cobalt, diamonds, and gold.

However, the DRC has been plagued by conflict for decades, which has had a devastating impact on its people and economy.

The first major conflict in the DRC was the First Congo War, which lasted from 1996 to 1997.

This war was fought between the government of Mobutu Sese Seko and a rebel group led by Laurent Kabila.

Kabila eventually succeeded in overthrowing Mobutu and taking power.

In 1998, he was overthrown by a new rebel group led by Jean-Pierre Bemba.

This led to the Second Congo War, which lasted until 2003.

The Second Congo War was the deadliest conflict in modern African history, and resulted in the deaths of over 5 million people.

The DRC has also been plagued by political instability.

Democratic Republic of Congo (DRC) lesdi nder Central Africa ko mari yimmɓe ɓuri miliyon 80.

Haire wani ɗiɗaɓo manngu nder Africa dow haala pelleeji, bou nde woodi ɗuuɗal kayaaji les, ko hauti be njamdi mboɗeeri, kobal, daimon, e kanngeeri.

Amma bou, DRC nden ɗon haɓda be kaɓe duuɓi cappanɗe, ko woodi wattamji tonyre dow yimmɓe maande e ceede.

First Congo War nden wani haɓre arannjum nder DRC, ko juuti diga 1996 haa 1997.

Ɗun haɓi haɓre nden hakkunde gomnati Mobutu Sese Seko e moftal tuurtiiɓe aardugo Laurent Kabila.

Kabila heɓi nasra tubbaaki Mobutu e teetuki laamu.

Nder 1998, moftal tuurtiiɓe kesum tubbiimo aardugo Jean-Pierre Bemba.

Ɗuɗɗum fooɗi Second Congo War, ko heuti haa 2003.

Second Congo War nden wani haɓre ɓurnde halluki nder tariihol Africa kesum, bou nde fooɗi maayki yimmɓe ko ɓuri miliyon 5.

DRC nden ɗon wannita be dimbornde siyasa fuu.


Last week, my uncle was out in the field harvesting corn when he spotted a snake slithering across the ground.

He decided to take a closer look, and as he got closer, he realized that it was a huge rattlesnake!

He quickly backed away, but the snake was already on the move.

It headed straight for my uncle, who started to run.

He ran as fast as he could, but the snake was gaining on him.

Just when it seemed like the snake was going to catch him, my uncle tripped and fell.

He landed in a big pile of manure, and the snake slid right past him.

My uncle was so relieved that he had escaped, but he was also covered in manure.

Asaweeru saaliiru, kawu am ɗon nama masardi nder gese saa'i o yi'i boondi e dogga haa lesdi.

O wiy haa o ndaara e ɓadi maajum, bou nde o ɓeddi ɓadaaki, o hefti ai ɗum boondi wa!

Sei o yawɗi o warti ɓaawo, amma boondi wa ngam naane ma ɗon dow jahal.

Ndu hooshi kawu am tan, hannko fuɗɗuɗo dogguki.

O doggi e jawɗum o wawata fuu, amma boondi wa ngan ɗon heɓanamo.

Sei nde ɗun warti ba boondi wa ngan nangai mo, kawu am sei do'ƴi tan.

O do'ƴi nder moftaari bu'e na'i ɗuuɗɗum, sei boondi wa ngan wari saali mo.

Kawu am nani belɗum ngam o ƴaɓɓitake, amma bou o ɗon suddi nder bu'e na'i.


The plastic bag is a ubiquitous object in our modern world.

It is used for everything from carrying groceries to picking up dog poop.

But what is the true cost of this seemingly innocuous item?

Plastic bags are made from a type of plastic called polyethylene, which is derived from fossil fuels.

The production of plastic bags requires a great deal of energy, and it also releases harmful pollutants into the environment.

Once plastic bags are discarded, they can take hundreds of years to decompose.

This means that they can accumulate in landfills and oceans, where they can harm wildlife and pollute our water supply.

Plastic bags are also a major source of litter.

They can be found on beaches, in parks, and even in our own neighborhoods.

Litter is unsightly and can be a hazard to wildlife.

The plastic bag is a symbol of our throwaway culture.

We use them for a few minutes and then discard them, never giving a thought to the environmental consequences.

We need to find ways to reduce our use of plastic bags.

We can bring our own reusable bags when we go shopping, and we can recycle plastic bags whenever possible.

We can also lobby our elected officials to pass laws that restrict the use of plastic bags.

Jaka leda ɗum huunde ngi'ata ko toye nder duniyaaru hannde.

Ɗun ɗon huwira be maajum nder ko ɗume diga hooshuki coodaaje har wogguki bu'e kuti.

Amma bou ɗume wani saɗugo goonga huunde nde ɗun yi'ata ba wala ayiibe?

Ɗun ɗon waɗa jaka leda be iri leda ɗun noddata polyethylene, ko ɗun heɓata diga luttuje lesdi.

Heɓinnki jaka leda ɗon tefa semmbe ɗuuɗɗum, bou ɗun ɗon yoofa fuufatooɗe kalluje nder jaayri.

To ɗun wicci jaka leda, ɗe kooshai duuɓi temmeje bako ɗe re'a nder lesdi.

Ɗuɗɗum ɗon holla ɗe waawai moftaaki nder lesdiiji e maayo, e ɗe waawata toonyaaki dabbaaji e heɓorde ndiyam amin.

Jaka leda ɗen ma wani ko ɓuri wadduki buwri.

Ɗun waawai heɓuki ɗe be honnduko maayo, pelleeji fijirde, e nder keddeeji amin ma.

Buwri wala belɗum yi'eeki bou ɗum waawai tonyuki dabbaaji.

Jaka leda ɗum alaama gikku wiccerde amin.

Min huwirai be maaje nder mintiiji sei min wicca ɗe, min numataako ko ɗe wattamji maaje dow jaayri amin.

Haani min tefa ateeji ustuki huwirki jaka leda amin.

Min mbaawai wadduki jaka amin ko ɗun huwirta ko ndeye to min njahai soodugo, bou min waawai huwitirki jaka leda to ninnon waɗoto.

Min mbaawai estuki laamiiɓe amin cuɓaaɓe ngam ɓe hokka dooka ustuki huwruki be jaka leda.


Kofi and Sameer met in college at a bar that Kofi's father owned.

They became fast friends, even though they were very different people.

Kofi was outgoing and adventurous, while Sameer was more introverted and studious.

But they had a lot in common, and they quickly bonded over their shared love of music, movies, and books.

They spent hours talking about their favorite bands, movies, and books, and they even started a band together.

After college, Kofi and Sameer moved to different cities, but they stayed in touch and visited each other regularly.

They continued to be best friends, even though they lived far apart.

They talked on the phone every week, and they always made time for each other when they were in town.

Kofi and Sameer' friendship has lasted for over 30 years, and it shows no signs of slowing down.

Kofi e Sameer hawtake haa janngirde haa njardogal baaba Kofi jei.

Ɓe ngarti sooba'en jawɗum, fuu e ma kammɓe ɓen yimmɓe feere-feere.

Kofi on gaitiiɗo bou fijoowo, Sameer on bou jeeɗiiɗo bou janngoow.

Amma bou ɓe ngon ko nanndi hakkunde maɓɓe, bou jawɗum ɓe narri dow yidde gimi maɓɓe, fim, e defteeji.

Ɓe wonnai wakkati e ɓe wolwa dow yimooɓe ɓurɓe maɓɓe, fimje, defteeji, bou ɓe fuɗɗi yimuki kamɓe ɗiɗi ma.

Ɓaawo jangirde, Kofi e Sameer dilli gelleeji feere-feere, amma bou ɓe ɗon hawtira ngam ɓe ɗon warana hakkunde maɓɓe nde wali fuu.

Ɓe tiggake be soobaaku maɓɓe, fuu e ma ɓe ɗon deppi feere-feere.

Ɓe ɗon wolwa haa waya asaweeru fuu, bou ko ndeye ɓe ɗon wakkati gooto maɓɓe to ɓe ɗon e gelle.

Soobaaku Kofi e Sameer saalake duuɓi 30, bou ɗun hollaayo alama timmuki.


The air was thick with the smell of sweat and freshly cut grass as the athletes lined up for the start of the 100-meter dash.

The crowd was cheering wildly, eager to see who would come out on top.

The gun went off, and the runners sprinted out of the blocks.

They were all evenly matched, and it was anyone's race.

As they approached the finish line, the lead changed hands several times.

In the end, it was a photo finish, but the winner was clear: a young woman with long, flowing hair and a determined expression on her face.

She had won the gold medal, and she had made her country proud.

As she stood on the podium, her national anthem played, and she waved to the cheering crowd.

She had achieved her dream, and she had shown the world that anything is possible if you work hard and never give up.

This was just one of many stories that were being written that day.

All over the world, athletes were competing in their respective sports, all with the same goal in mind: to win.

Some would succeed, and some would fail, but all would have their stories to tell.

Henndu ndun teddi e hashshunga guleenga e baafe ta'ƴaaɗe jotta saa'i doggooɓe ɓen jeerni ngam fuɗɗuki fijirde 100-mita.

Moɓteeji e kellana ɓe hayyayyaji, e ɓe njaawa ngam ɓe ngi'a aartoowo.

Fiɗoonde nden fiɗi, sei doggooɓe ɓen ngurti diga ngaaruujo ɗin.

Ɓe fat ɓe ɗon doggida, bou ko moye ɗon aardi.

Nde ɓe ɓadi timmorde nden, aarduɓe sei e wattito saa'iiji ɗuuɗɗe.

Nde ɗun timmi, ɗun timmorde foto, amma bou aartuɗo on yi'aama: beeraajo goɗɗo mo gaasa juutka fiirooka e yi'ende bawugo dow yeeso maako.

O heɓi dokkal kanngeeri, bou o fooɗani lesdi maako manngu.

Nde o dari dou wolworde, ɗun kunni gimol mannginnki lesdi maako, bou o eftani moɓteeji ɗen junngo.

O hewtini koyɗol maako, bou o holli duniyaaru wai ko ɗume waawoto to a huwi bouɗɗum bou a hokkitiraayi.

Ɗuɗɗum woore tan nder habaruuji ɗun winndi nyalde nden.

Nder duniyaaru fat, doggooɓe ɗon haɓira nder fijirɗe maɓɓe feere-feere, ɓe fat e ngiɗaangal woore e ɓernde: nasra.

Woɓɓe nasroto, woɓɓe bou doƴƴoto, amma ɓe fat ɓe ngoodi habaruuji maɓɓe ko ɓe yecca.


Organ Trafficking: A Growing Problem Organ trafficking is a serious problem that affects people around the world.

Every year, thousands of people are tricked, coerced, or kidnapped into giving up their organs.

These organs are then sold to wealthy people who can afford to pay for them.

Organ trafficking is a lucrative business.

The black market price for a single organ can range from \$100,000 to \$1 million.

This makes it a very attractive option for criminals who are looking to make a quick buck.

Organ trafficking is often carried out by organized crime groups.

These groups use a variety of methods to recruit victims, including force, fraud, and deception.

Victims are often lured into the country with promises of a job or a better life.

Once they are here, they are held captive and forced to give up their organs.

Organ trafficking can have devastating consequences for victims.

Not only do they suffer physical and psychological trauma, but they may also die from the surgery.

In addition, organ trafficking can spread diseases such as HIV and hepatitis.

The fight against organ trafficking is a complex one.

There is no single solution that will work in every case.

Soorugo Fannu Ɓanndu: Waannitaajum Maunotoondu Soorugo fannu ɓandu waannitaajum goɗɗum ko meemata yimmɓe nder duniyaaru fat.

Duugu fat, ujunooje yimmɓe ɗon eurane, dolane, ko bou wujje ngam hokka fannuuji ɓalli maɓɓe.

Sei ɗun soora fannuuji ɓalli ɗe haa e taajiri en ɓe waawata sooduki ɗe.

Soorugo Fannuuji Ɓanndu ndun shoggu waddoondu cede masin.

Ceede fannu ɓanndu woore e luumo les ɗum hewti diga \$100,000 haa \$1 miliyon.

Hannjum fooɗata halluɓe ngiɗuɓe waɗki ceede jawɗum.

Soorugo fannu ɓanndu ndun goɗɗum ko ɓuri heɓeeki nder moftal halluɓe.

Mofte ɗeɗɗen ɗon huwira be ate ɗuuɗɗe ngam ɓe fooɗa yimmɓe, ko hauti be semmbe, ka'innki, e eureneeki.

Ko ɓuri fe'uki ɗun ɗon fooɗa yimmɓe nder lesdi ndin ta alkawalannki ɓe kuugal ko woɗɗinnki saɓɓungo.

To ɓe njahi ton, ɗun ɗon nannga ɓe ɗun dolana ɓe ngam ɓe hokka fannuuji ɓanndu maɓɓe.

Soorugo fannu ɓanndu ndun waawai hallannki yimmɓe kokkuɓe ɓen.

Na ɓe keɓai torraaki ɓanndu e hakkiilo tan, ɓe waawai maayuki ma diga tiyata ɗun.

Ko ɓeddi bou, soorugo fannu ɓanndu waawai yeeduki nyawuuji ba HIV e hepatitis.

Haɓre be soorugo fannu ɓanndu ndun goɗɗum nyaɗndu.

Wala hoyrennde woore huwoore dow fe'otoonde fat.


A: Hey, have you heard about the new backpacking store that's opening up B: No, I haven't.

Where is it A: It's on Main Street, right next to the old bank B: Oh, that's a great location A: Yeah, I know.

I've been looking for a new place to buy backpacking gear A: Well, this is the place for you.

They have everything you could ever need B: Awesome.

I'll definitely check it out A: You won't be disappointed B: Thanks for the tip A: No problem A: Hey, did you see that ad for the backpacking trip to the Grand Canyon B: Yeah, I saw it.

I'm so tempted to go B: You should do it.

A: Kai, on nani habaru sudu sordi kesum je mabbi tai B: A'ah, mi nanai.

Ha toi woni A: Hado lawol manga, ha konbi banking B: Haba, be hebi pellel boddum A: Eh, mi andi.

Nane ma mido dabpita pellel mi sodata ko darnata gear A: Too, pellel do jemaa on.

Be marii ko a dabbititta fat B: Bouɗɗum.

Mi yahan mi laaran A: A dusbata bo B: Use ma e hollol ngol A: Wala waannitaaki A: Kai, a yi'i na talle ko shiryata booro yahdu haa Grand Canyon on B: Eh, Mi yiinde.

Ɗon fooɗayam ba mi yaha B: Yahu ngaɗa ɗun.


One day, a young girl named Mary was combing her hair when she saw a louse.

She was horrified, and she ran to her mother for help.

Her mother told her that there were many traditional remedies for lice, and that she would try the one that required the least amount of action.

The first thing her mother did was to boil a pot of water.

Then, she added a handful of dried rosemary leaves and let them steep for a few minutes.

After the water had cooled, her mother poured it into a bowl and told Mary to sit down.

She then used a comb to wet Mary's hair with the rosemary water.

The lice started to die, and Mary was able to pick them out of her hair with ease.

Her mother was so happy that she had been able to help Mary without having to take any drastic measures.

She knew that Mary would be able to sleep soundly that night, knowing that she was free of lice.

The next day, Mary's mother went to the store and bought a bottle of lice shampoo.

She told Mary that it was important to use the shampoo to kill any remaining lice, and that she should follow the directions on the bottle carefully.

Nyalnde go'o, ɓingel deyel pamarel mo ɗun noddata Mary ɗon biija hoore maako sei o yi'i tenngu.

O hultori, sei o doggi bannge inna maako tefuki walleeki.

Inna maako wiy woodi maaganiiji saare ɗuuɗɗe ngam faɗɗuki tennɗi, bou o wiy o haɓa waɗuki nde wala ɗuuɗugo kuugal.

Ko inna maako aarti waɗi hannjum sei o dolli payannde diyam.

Sei, o ɓeddi baafe rosmeri joorɗe junngo e hewi o ɗacci ɗum soofi mintiiji seɗɗa.

Ɓaawo ndiyam ɗam feewi, inna maako wayli ɗam nder baaho bou o wiy Mary deppo.

Sei o huwiri kum o soofi gaasa Mary be ndiyam rosmeri ɗam.

Tennɗi ɗin fuɗɗi waatuki, bou Mary waawi ittuki ɗe diga gaasa maako nder koyɗum.

Inna maako nani belɗum ngam o heɓi o walli Mary na sei nde o hooshi ate nyaɗɗe.

O anndi Mary heɓai ɗoyɗi welnde jemma nden, ngam o anndi o henndiri be tennɗi.

Jaango, inna Mary dilli haa shaago o soodi sabulde faɗɗuki tennɗi.

O wiy Mary wai ɗum nafoojum huwruki be sabulde nden ngam ɗun faɗɗa tennɗi luttuɗe fuu, bou wai o tokka ko ɗun winndi dow kolbaaru ndun.


Work is worship is a principle that states that all work, no matter how menial or insignificant it may seem, is sacred.

It is a belief that every task we perform, from cooking dinner for our children to cleaning the house, is an opportunity to honor God and our fellow man.

When we work with this mindset, we approach our tasks with a sense of reverence and respect.

We take pride in our work and do our best to do it well.

We also become more mindful of the people who will benefit from our work, and we are more likely to go the extra mile to make sure that it is done well.

Working as worship can also help us to connect with our families and communities.

When we cook dinner for our children, we are not only providing them with nourishment, but we are also spending time with them and teaching them about the importance of food and family.

When we clean the house, we are not only making our living space more comfortable, but we are also creating a sense of order and peace.

Work is worship is a powerful principle that can transform our lives and our relationships.

When we work with this mindset, we can find meaning and purpose in even the most mundane tasks.

Kuugal ba ibada ɗun dooka ko wi'ata wai kuugal, no famɗiri ko simɗi fuu, sheniire.

Ɗun amintake wai iri kuugal min huwi fuu, diga depannki bacci amin hiraande har wuwki saare, ɗun daama mannginko Joomiraawo e neɗɗo banndu amin.

To min huwiri be ɓernde nde, min huwai kuujeeji amin be de'utugo e horminɗinki.

Min ɗon heɓa manngu nder kuugal amin bou min haɓa min huwa ngal bouɗɗum.

Bou min ɗon ɓedda hakkilanki yimmɓe nafotooɓe e kuugal amin, bou min njahai woɗɗordu ngam min ngaɗa ɗum bouɗɗum.

Huwuki ba ibada waawai waɗuki en min narra be lanyol amin e yimmɓe gaba go'o.

Saa'i min depani bacci amin hiraande, na min ɗon hokka ɓe sembiɗirnde tan, amma min ɗon wonna wakkati e maɓɓe e min ɗon ekkitina ɓe nafo nyamdu e lanyol.

To min wuuwi saare, na min ɗon waɗa pellere deppugo amin wela tan, amma min ɗon heɓina nande de'ugo e hoolaare.

Kuugal ibada ɗun imanaaku ko wallata en nder wattituki saɓɓungo amin e bandiraaku amin.

To min huwiri be ɓernde nde, min keɓai maana e daliila nder kuujeeji koyɗe ma.


"Don't judge a book by its cover" is a popular saying that means one should not make assumptions about something based on its outward appearance.

This can be applied to people, places, and things.

For example, you might meet someone who has a bad reputation, but after getting to know them, you realize that they are actually a kind and gentle person.

Or, you might see a building that looks old and rundown, but when you go inside, you find that it is actually a beautiful and historic place.

There are many reasons why it is important not to judge things by their appearance.

First, it can lead to making incorrect assumptions.

Second, it can prevent us from seeing the true value of something.

Third, it can create unnecessary conflict and division.

The next time you are tempted to judge something by its appearance, take a moment to pause and reflect.

Ask yourself if you are really making an informed decision, or if you are simply letting your biases cloud your judgment.

Remember, there is more to a person, place, or thing than meets the eye.

"Ta hiitan deftere ta maɓɓonde maande" wi'etennde anndaande ko nufata ta goɗɗo numo dow goɗɗum ta yi'ennde yaasi maajum.

Ɗun waawai waatuki numugo ngon dow yimmɓe, pelleeji, e huundeeji.

Misalu, a waawai foftirki e goɗɗo marɗo innde hallunde, amma ɓaawo a heɓi a anndiri e maɓɓe, sei ngi'a ashe o neɗɗo kirkiijo bou kakkilɗo.

Ko bou, a waawai yi'uki fellere ɓoyndu bou wonnindu, amma bou to a nasti nder, sei ngi'a ashe ndu pellere woondu marjum tariihi.

Woodi daliileeji ɗuuɗɗe ko waɗi ɗun haani to ɗun hiitana huundeeji ta yiiki ɗe tan.

Aranjum, ɗun waawai fooɗuki numugo fewre.

Ɗiɗaɓol, ɗun haɗai en yi'uki nafongo goɗɗum ndu goonga.

Tataɓol, ɗun waawai fooɗuki haɓre e hendirki nde wala nafu.

E yeeso to a nani ba a hiitanai goɗɗum ta yi'ende maajum, koosha wakkati ndaro ɗa numoɗa.

Ema hoore maaɗa ko a ɗon waɗa huunde nder annduki, ko bou tan a ɗon ɗacca yidde ɓernde maaɗa sudda hakkilo maaɗa.

Suftora, woodi ɗuuɗɗum bannge neɗɗo, pellere, ko bou goɗɗum ko gite yi'i.


Imagine a small town in South Carolina where everyone knows everyone else.

The police chief's daughter, who is also the lead actress in the local theater company, is about to go on stage for her big performance.

But when she gets to the theater, she realizes that she has forgotten her lines.

She panics and tries to think of what to do, but she can't come up with anything.

Just then, the police chief walks into the theater and sees his daughter's distress.

He knows that she is a good actress and that she will be able to pull this off, so he gives her a pep talk and tells her to go out there and do her best.

She takes a deep breath and walks out on stage, ready to perform.

She delivers her lines perfectly and the audience is thrilled.

Numtu gelle petel South Carolina haa komoi andido komoi.

Ɓingel ardo dansandaajo, mo wani fijoowo aarduɗo nder kampani fim gelle, ɓadake yaha haa dow damdamal ngam fijirde maako manngo.

Amma bou nde o heuti haa pellere fijugo ngon, sei o hefti o yejjiti catol maako.

O hultori bou o haɓi o numa ko mo waɗa, amma o waawayi wadduki ko ɗume.

Saa'i nden, ardo ɗansandaajo on nassi haa pellere fijugo ngon o yi'i ɓingel maako e daamti.

O anndi hanko on fijoowo bawɗo bou o waawai fooɗuki ɗuɗɗum, ngam non ho hokkimo hala sembiɗirki bou o wi'i mo o wurto haa ton o waɗa ɓurnde maako.

O fooɗi fuufannde luggunde bou o yahi haa damdamal ton, o shiryake fijirde.

O jangidi catol mako cir haa yimmɓe man e welna.


The young soldier lay on the battlefield, bleeding from a wound in his side.

He looked up at the sky and saw the clouds scudding past, and the sun shining down on him.

He thought of his home town, and the food he would never eat again, and the people he would never see again.

A moment later, he heard a voice "Are you all right" The soldier opened his eyes and saw a woman standing over him.

She was tall and slender, with long black hair and green eyes.

She was wearing a leather tunic and leggings, and she had a sword at her side "I'mI'm okay," the soldier said "You're hurt," the woman said "Let me help you" The woman helped the soldier to his feet.

She took off her cloak and wrapped it around him to stop the bleeding.

The people were friendly, and they gave the soldier food and a place to stay.

The woman stayed with him, and she helped him to heal.

Sooja pamaro on ɗon waali haa lesdi e pellere haɓre nden, e mo rufa ii'ƴam diga naunarre diga wukkudu maako.

O ndaari dow nder naargeeji doggooje jawɗum, naange ngen bou e ɗelka dow maako.

O suftori e gelle maako, e nyaamdu ndu o meeɗitata nyaamki, e yimmɓe o meeɗitata yi'uki.

Ɓaawo seɗɗa, o nani voliiɗe "A ɗon jam" Sooja on maɓɓiti gite mun yi'i debbo e dari dow maako.

O juutɗo bou shewtuɗo, marɗo gaasa juutka ɓaleeha e gite raneeje.

O ɗon waati limsere leda e sarla, o woodi kaafahi e wukkudu maako "Mi ɗon jam," sooja on wi'i "A naunake," debbo on wi'i "Ɗalu mi wallu ma" Debbo on walli sooja on o dari dow kosɗe maako.

O itti alkebba maako o suddi mo ngam o darna rufuki ii'ƴam ɗam.

Yimmɓe ɓen gaitiiɓe, bou ɓe hokki sooja on nyaamdu e pellere deppaaki.

Debbo on ɗon deppodo be maako, bou o walliti mo hoyruki.


Many famous dictators have ruled over states throughout history.

Some of the most notable include Adolf Hitler, who ruled over Nazi Germany from 1933 to 1945; Joseph Stalin, who ruled over the Soviet Union from 1922 to 1953; and Mao Zedong, who ruled over China from 1949 to 1976.

These dictators were all responsible for the deaths of millions of people, and their regimes were characterized by violence, oppression, and totalitarianism.

One of the most surprising things about these dictators is that they were able to maintain power for so long.

They were able to do this by using a combination of propaganda, intimidation, and violence.

They also had the support of powerful militaries and secret police forces.

Despite their power, these dictators were eventually overthrown.

Hitler committed suicide in 1945, Stalin died of a stroke in 1953, and Mao died of natural causes in 1976.

Muugu'en ɗuuɗɓe laami gelleeji ko laati nder tariihol fat.

Woɓɓe nder ɓe ɗun ɓuri annduki be Adolf Hitler, mo laami Nazi Germany diga 1933 haa 1945; Joseph Stalin, mo laami Soviet Union diga 1922 haa 1953; e Mao Zedong, mo laami China diga 1949 haa 1976.

Muugu'en ɓe woodi hakke maayuki yimmɓe miliyooji, bou laamu maɓɓe anndaama be haɓre, doolanki, e teetugo.

Huundeeji ko ɓuri wudduki be muugu'en ɓe hannjum wani ɓe keɓi ɓe ɓooyi dow laamu.

Ɓe keɓi ɓe ngaɗi nan ta hautuki fewre, hulnuki, e haɓre.

Bou ɓe ngoodi wallende sooja'en shemmbiɓɓe e yan sanda en suuɗuɓe.

Fuu e laamu ngun, muugu'en ɓen tubbaama diga ɓaawo.

Hitler faɗɗi hoore mun nder 1945, Stalin maayi diga teddugo ɓanndu nder 1953, sei Mao maayi be ateeji non nder 1976.


A man and a woman are waiting for a train.] Man: I love trains.

They're just a way to get from one place to another.

Man: But there's something about the sound of the train whistle, the smell of the coal smoke, the feeling of the wind in your hair as you're speeding through the countryside.

There's something about the sight of a steam locomotive chuffing along the tracks that just takes me back in time.

Man: I'm glad you agree. [The train arrives.

The man and woman board the train.] Man: This is the best seat in the house.

We have a great view of the countryside.

Gorko e debbo ɗon rena kumboowal lesdi.] Gorko: Mi yiɗi kumbooji lesdi.

Kanje ɗen atal yahuki diga pellere woore ha woore tan.

Gorko: Amma bou woodi goɗɗum nder nanki luu'ƴuki luu'irgel kumboowal lesdi ngun, e uurugo shurle ka'e yiite ngen, nanugo henndu ndun nder gaasa maaɗa to a ɗon dogga ta wukkudu gelle.

Woodi goɗɗum nder yi'ende kumbo cuurɗoonga to ɗun ɗon yaha dow kosɗe ko hooshiyam hoori haa wakkati saaliɗum.

Gorko: Mi weli a yardake. [Kumboowal lesdi ndin yottake.

Gorko e debbo on nassi nder kumboowal lesdi ndin.] Gorko: Ɗuɗɗum wani korowal ɓurngol nder saare ɗo.

Min goodi yi'eende wukkudu gelle bouɗɗum.

Gorko: Bou kumboowal lesdi ndin ɗiggundi.