My friend, Abel, and I were walking home from school one day when we saw a blood drive being held at our local community center.

We were both 17 years old, and we had never donated blood before.

We decided to stop in and see what it was all about.

The process of donating blood was actually pretty simple.

We both filled out a questionnaire and answered some questions about our health history.

Then, we had our blood pressure checked and our veins were checked to make sure they were big enough.

Once we were cleared to donate, we each sat down in a chair and had a needle inserted into our arms.

The blood was collected in a bag, and the whole process took about 15 minutes.

It felt good to know that we were helping to save lives.

After we donated, we were given a juice box and a cookie to help us recover.

We also received a thank-you card from the blood bank.

I'm glad that Abel and I decided to donate blood.

It was a quick and easy way to make a difference in the world.

I encourage everyone to consider donating blood if they are eligible.

It's a simple act of kindness that can help save lives.

Sobajo am. Abel. e min wartidano sare diga jangirde yandere feere min larino laƴowo iƴam nangama nder jama'are amin.

Min fu amin min duɓi 17 ha duniya, nden min meeɗaki hokkuki iiƴam ko sali.

Min dawridino daruki heɓa min lara ko fe'anno.

Lawol hokkuki iƴam latino wala ɓilla ko seɗɗa.

Min fu amin min windi ɗerewol ƴami e min jabike ƴami do ko larani jamuji amin ko sali.

Den, ɗum liƴi wa'utuki iƴam amin e ɗaɗi ɓalli fu liƴama gam tabbitina min mawɓe.

Dei liƴuki laɓi mi dokan iƴam, min fu amin min joɗi ha korwal e ɗum watani amin batee ha cemɗe.

Iƴam hautama nder boro, den sugullam hosi ko hewtata mintiiji 15.

Ɗum latino boɗɗum do anduki min balino dow walluki gedamji.

Ɓawo min dokki, min hokkama battaji jaram e goɗɗum gam walla amin satutuki.

Ha fahin min hokkama ɗereyel yettore daga sigordo iƴam.

Mi seyake dow Abel e min waɗi tiɗal hokki iƴam.

Ɗum latike lawol jawgol nden koygol ha wadduki jarral yesso nder duniya.

Mido tiɗɗina kala goto fu dow taska hokka iƴam toni ɓe ɗo nder hokkoɓe.

Ɗum pamarum ha woɗuki gidku gu wawata walla ha setuki geddamji.


A solo traveler was found safe after spending two nights lost in the Swiss Alps.

The 25-year-old woman, who has not been identified, was hiking in the mountains when she became separated from her group.

She was reported missing on Tuesday, and search teams were dispatched to find her.

The woman was eventually found on Thursday, about 10 miles from where she had been hiking.

She was cold and dehydrated, but otherwise in good condition.

She told rescuers that she had been following a trail when she got turned around.

She spent the night in a cave, and she survived by eating snow and drinking from a stream.

The woman's experience is a reminder of the importance of being prepared when hiking in the mountains.

Hikers should always bring a map, compass, and a flashlight, and they should tell someone where they are going and when they expect to return.

Laaƴowo hakkilɗo tawama nder yaake holare ɓawo o majji jemmaje ɗiɗi nder nokkure Alps Swiss.

Debbo marɗo dugu 25 ha duniya, mo asalimum heftaka, latino do wa'ita koseeje wakatire o sendira be himbee mako.

On man andina majike yande salasa, nden ɗaɓitooɓe hebai heftuki mo.

Lanka man debbo on heftaama yande alkamisa, ko wadata milji 10 daga nokkure dei o wa'ittano.

O donno fewi den yoori, amma be man pat o geeto.

O yecino setiɓe dow o donno tokka dabbayel den o loutti lawol.

O waɗi jemmare nder gaska, den o wuriri be yamiki chuddi e yaruki diga to mayo.

Daberewol debbo man laati do numtee nder himmiɗinaɗi taskaram to ɗum wa'itan koseeje.

Wa'itoɓe do doole dow wurtinki sura, dowirgel giblaji, e pitirla, den ɓe andina goddo ha ɓe yahata nden dei ɓe tamatata wartuki.


When I was a kid, I would spend hours pouring over magazines.

I would read every article, look at every picture, and cut out the ones I liked to put in my scrapbook.

I loved the way magazines could transport me to different worlds and make me think about things in new ways.

One day, I was reading an article about brain science in a magazine.

The article was really interesting, and it made me think about how my brain works.

I realized that I could use my brain to learn anything I wanted, and that was an amazing feeling.

I've been reading magazines ever since, and I still love the way they can open my mind to new ideas.

Wakkati mi bingel, e mi wonnano wakatiji mido sankita dereeji.

E mi jangano kala didol, lara hotoji pat, e mi itta gol fottani an fu mi wata nder defteere didi.

Mi seyike no ɗereeji habaruji yalɗirini am lesɗe feere feere nden Waɗani am numuki dow yaakeji feere feere.

Yande feere, midonno janga didol dow maskare gadi ha ɗerewol habaruji.

Didiol latino himmiɗinagol sanne, e gol waɗi am numuki noi gadi am huwirta.

Mi hiriti dow mi wawan naftirego gadi am mi janga kodume mi yiɗi, e ɗum latike seyyo mango.

Mi latikeno midonno janga ɗereji habaruji ko arti, e mi seyike no ɗum maɓitani am gadi ha dow dabareeji kessi.


The debate about whether animals are happier in the wild or in zoos is a complex one with no easy answers.

There are many factors to consider, including the individual animal's needs, the type of zoo, and the quality of care provided.

Some animals, such as elephants, are highly social and need to interact with other elephants in order to thrive.

In the wild, elephants live in herds of up to 100 individuals.

They spend their days foraging for food, playing, and socializing.

In a zoo, elephants may not have the same opportunities to interact with other elephants, which can lead to boredom and frustration.

Other animals, such as lions, are solitary hunters.

In the wild, lions live in prides of up to 15 individuals.

However, each lion within the pride has its own territory and does not interact with other lions very often.

In a zoo, lions may be able to live in larger enclosures with more space to roam, which can provide them with more opportunities to exercise and explore.

The type of zoo also plays a role in the welfare of its animals.

Some zoos are very large and provide their animals with spacious enclosures, while others are smaller and may not have as much space.

Sanjotirki numi dow ko dabbaji ɗo seyyi to do wancca na ko to howama ɗum lati caɗɗum gam wala waduɗo jawabuji.

Yakeeji lornanteɗi hakkilo ɗo ɗuudi, hautade be kala ko dabbawa fu yidi, nonde sare fadode, e be irrin gaynaka ɗum waɗata.

Dabbaji goɗɗi, bana ƴibi, ɗí wowdete ko yawi e ɗi yiɗi nastotirki be goɗɗi ƴibi ha walde wonde.

Ha nder ladde, ƴibi ɗo wura nder towde kowadata himɓee 100.

Ɗi yalla wancuki daɓutuki yamdu,fijuki e matotiral e goddi.

Nder sare rento, ƴibi heɓata lawol bowagol no fijditta be goɗi ƴibi, hajum Waddata gewɗum e suno.

Dabaji goɗɗi, bana baba ladde, ɗiɗo duroji feere mum.

Ha nder ladde, baba ladde ɗo wura nder dajju gu hewtata himɓe 15.

Hajonta, kala babaru ladde ha nder dajju wodi nokkure mum e jilotirta be goɗɗi caɗɗum ha jilotira.

Ha nder fado, baba laɗɗe wawan wuruki nder tarnade jasde be balal wancuki, dje hokkataɗi lawol sankutuki iƴam e humpitaki.

Nonde rento fu do woodii nafu ha weltinki dabbaji maare.

Rentoji feere jasɗi den ɗo yelwitina dabbaji maare nokkure jasdee, amma goɗɗi bo pamari e fessai.


As I'm driving down the road, I see a goat giving birth in the median.

She's lying on her side and her two front legs are extended in front of her.

The baby goat is coming out of her right side and it's head is already visible.

The mother goat looks up at me and I can see the fear in her eyes.

She's probably wondering if I'm going to hurt her or her baby.

I walk over to the goat and kneel down next to her.

I gently stroke her head and tell her that everything is going to be okay.

The baby goat starts to emerge and I can see that it's a little girl.

She's crying and her mother licks her clean.

I watch as the mother goat and baby bond and I feel a sense of peace.

No mi laƴirta mota dow lawol, mi lara bewa do jibbina serra.

Ga waliri wakere maga e kosɗe yesoje ɗiɗi ɗo forti yesso maga.

Bingel bewa e wurta hedi wakeree maga dei ƴamru e hore kam ɓoyma wangike.

Dada bewa lari am e mi larai kulol ha gite maga.

Dego ga tammi mi torranga na ko ɓiyiiga.

Mi yahi mi tawi bewa e mi tigi koppi ha kombi maga.

Be enɗam mi moyti hoore maga e mi wiga ko dumee pat saalan djam.

Bingel bewa fuɗi wurtaki e mi fami ɗum damel pamarel.

Gel ɗo wooka e dadamagel bo tahigel ha gel laɓi.

Mido lara no dada bewa e bingel dayagel e min hebiri lawol de'itare.


The city was a vast, sprawling metropolis, full of life and energy.

It was a place where anything was possible, and where dreams could come true.

But for every person who found success in the city, there were many more who struggled to make ends meet.

These people lived in the slums, in tiny apartments that were often overcrowded and in disrepair.

They worked long hours for low pay, and they often had to go without basic necessities like food and healthcare.

One such person was a young woman named Amelia.

She had come to the city with big dreams, but she quickly found that reality was much different than she had imagined.

She worked as a waitress in a small diner, and she could barely make enough money to pay her rent.

She often went to bed hungry, and she was always worried about her future.

One day, Amelia was walking home from work when she saw a man sitting on a bench.

He was homeless, and he was holding a sign that said, "Will work for food." Amelia felt sorry for the man, and she decided to buy him a sandwich.

As she was talking to the man, she learned that his name was Charlie.

Gallure lati mawde, wuro tilimgo, hewa gedam wo e tammude.

Ɗum lati nokure dei kodume wawan wadugo, ha nokure de yelaaji wawan hewuki.

Amma kala mo heebi nasaraku ha wuro ma, wodi bo ɗuɗɓe do haɓa tefa no wurda.

Hamɓee woni himɓee joɗiɓe nder patukon, curon pamaron ɗi ko dei ɗo hewi be holore nden wo'intake.

Be kuwo wakkatiji ɗuɗɗi jobdi peetel, den be do jodi be soyde naftirteɗi pamari baba ƴamdu e ƴaudordu.

Irrin goɗɗo on latikeno debbo paƴo mo inde mum Amelia.

O wardi wuro man be yella makka, amma be law o hefti goga gogakan woni ka hawtai be ko o yellata.

O do huwano bana sendowo ƴamdu nder ƴamirdu famardu, e o fatai hebuki ceede ko dje o yoɓirta sudu du o walata.

Ɓurna fu o waldan be welo, e ko dai o ɗo numa geddam mako yesojam.

Yande feere, Amelia ɗo hoota sare o ummiti kugal dei o lari gorko joɗiɗo dow korwal.

O wala ha o walata, den o ɗo jogi hunde hollore, "huwowo gam ƴamdu." Amelia nani jurumɗum gorko, o waɗi tiɗal o sodanimo tamseje.

Yaake o do woda be gorko on, o fami inde mako Charlie.


Demonetization is the process of removing legal tender from circulation.

In India, Prime Minister Narendra Modi announced on November 8, 2016, that all ₹500 and ₹1000 banknotes would cease to be legal tender from midnight.

This move was intended to crack down on corruption and counterfeiting, but it also caused significant disruption and hardship for many people.

There are several reasons to be skeptical of demonetization.

First, it is not clear that it will be effective in reducing corruption.

Corruption is a complex problem that cannot be solved simply by removing cash from circulation.

In fact, there is some evidence that demonetization may actually increase corruption, as it makes it more difficult for people to track and trace their money.

Second, demonetization is likely to have a negative impact on the poor.

Many poor people in India rely on cash for their daily transactions.

The sudden withdrawal of large-denomination banknotes made it difficult for them to buy food, pay their bills, and access other essential services.

Third, demonetization has caused significant disruption to the economy.

Businesses had to close for days or even weeks while they adjusted to the new currency.

Halfere Demonetization ɗum lawol ittuki hokotira ceede dogojee.

Ha leydi India, Ministirejo Arandejo Narendra Modi wangini DiGa lewru Nuwambre 8, 2016, dawo kala ₹500 e ₹1000 ɗareji banki taɓi jaɓeki bana ceede gerdaɗe ndiga caka jemma.

Ɗum jabrugol wodi nufaire darnugo moslee e bonoda, amma ɗum waddi ɓillaji saɗirma e soydee ha himɓee ɗuɗɓe.

Woodi hujjaji ɗuɗɗi dow ittuki ceede dogojee ha himɓe.

Aranol, ɗum laɓɓinai dow laaran lawol lamgol ustowol moslee.

Moslee ɗum damuwa caɗka massin ka wala burtorgal koygal be darnuki ceede dogoje hakkude himɓe.

Gam majum, wodi hujjaji ɗi ittuki ceede dogojee ha himɓe wawan ɓedda moslee, bana ɗum wadani umatore saɗirma hewtuki e hokkuki ceede maɓe.

Ɗiɗapre, ittuki ceede dogojee ha himɓe wawan waɗuki ko yelaka dow talakajo.

Ɓurna talaka'en leudi India tigori ceede labɗe gam waɗuki hajeji maɓe ɗi tum.

Ittuki be jawɗum ceede dogojee ha himɓe waddi saɗirma soduki ƴamdu, yoɓuki goɗɗi ɗereji, e hewtinki ɓee hajeji maɓe tilimɗi.

Tataɓre, ittuki ceede dogojee ha himɓe waddi saɗirma wanguka ha risku leydi.

Dole sana'aji maɓi dje ƴalɗe ha ma asaweje gam ɗum taskana ceede kesse.


The dish is said to have originated in the Philippines, where it is known as lechon.

It is also popular in other parts of Southeast Asia, such as Indonesia, Malaysia, and Thailand.

To make lechon, a whole pig is gutted and cleaned, then stuffed with a mixture of garlic, ginger, lemongrass, and other spices.

The pig is then roasted over a fire of charcoal or wood for several hours.

The result is a juicy, flavorful meat that is perfect for a special occasion.

Lechon is often served with rice and vegetables.

It can also be eaten as a main course or as an appetizer.

If you are ever lucky enough to try lechon, you will not be disappointed.

It is truly a unique and delicious dish.

In addition to the traditional method of cooking lechon, there are also several modern variations.

Some chefs cook the pig in a pit oven, while others use a rotisserie.

There are also recipes for making lechon in a slow cooker or in the oven.

No matter how it is cooked, lechon is always a crowd-pleaser.

It is a hearty and flavorful dish that is perfect for any occasion.

So if you are looking for a new and exciting dish to try, lechon is definitely worth a look.

Beɗu nanguki habaruji wi'ama waɗanda ha leydi Philippines, ha ɗum andira e lechon.

Den ha jonta ɗum ɗo fessi wakere Fombina waladu funa Asia, ko nandi be Indonesia, Malysia, e Thailand.

To ɗum waɗan beɗu nanguki habaruji, gaska jaska ɗo wasee e laɓine, den sofnee be angalaje, genee uroje, e kujeji goɗɗi.

Gaduru ɗo wule dow hite ge ƴulɓe ko leɗɗe bawo wakati ɗuɗɗi.

Wattam man ɗum jaram, kussel urgel gel ɗo woɗi gam lamar himiɗinaka.

Defu Yamndu ɗo toɓire mussaman be marori ko hakoji kecci.

Ɗum wawan yamego bana ƴamdu fu ko bana waddojum suno ƴamɗe.

To a wodi sa'a massin a metti ƴamdu yamndu a wasmittitako sam.

Beddari dow lawol defu go gargajiya yamndu, wodi fahin labi ɗi zamanu wailitirta.

Woɓe defoɓe ɗo defa gaduru nder gojire famarde den woɓɓe bo ɗo naftira sa'irteɗum.

Den woodi no ɗum sefnirte ɗum waɗata Yamndu dow defowo neɓowo ko nder fayande maɓude.

No ɗum defira pat, Lechon ɗum ko dei defu weldu.

Ɗum lati samɗinteɗum e darjinteɗum defu gam kala kamar fu.

Toni, a laati a ɗo tefa yamdu weldu hesru den Kam fodu, Lechon ɗum jawabu haje ma.


Me: What's up with your car? It's been making a weird noise lately.

Uncle: Yeah, I know. I'm taking it to the mechanic tomorrow.

Uncle: It might be. The car is old, and parts are hard to come by. But I'm hoping it's just a minor issue.

Me: Well, good luck. Let me know what the mechanic says.

Me: Hey, by the way, did you know that nuclear cars are a thing?

Uncle: No, I didn't. That's interesting.

Me: Yeah, they're pretty cool. They use nuclear power to generate electricity, which powers the car's motor.

Uncle: That sounds like it would be really expensive.

Me: It can be, but it's also a lot more efficient than traditional cars. Nuclear cars can go for hundreds of miles on a single tank of fuel.

Uncle: Hmm, I'll have to look into that.

Min: Ɗumee hebi mota ma? Ga latino ga ɗo waɗa holo hedi kosɗe neɓi ɗo.

Kawu: Na'am, Mi andi. Mi yaranan wo'inowo jango.

Kawu: He'i ko waɗa. Motawa man kiɗga, e kujeji no saɗi. Amma e mi tammi ɗum hunde famarde.

Min: Wooɗi, Allah hokku sa'a. Andinam ko wo'inowo wi.

Min: Way, toh kadi, a andi motaji nuclear ɗum hunde?

Kawu: A'a, Mi anda. Ɗo ɗum himmiɗiniɗum.

Min: Na'am, ɗi boɗɗi sanne, ɗi ɗo naftira nuclear gam wadduki hitee, ge yelwititta inji mota.

Min: Ɗum wawan bo, Amma ɗiɗo man ɓurri yerdago dow motaji wowaɗi. Motaji nuclear wawan yahugo milji temeɗɗe dow redu joguro yembam woru.


A man walks into a comedy club and orders a filet mignon.

The waiter brings him the steak and he starts to eat it.

After a few bites, he stops and says, "This steak is terrible! It's tough and tasteless."

The waiter replies, "Well, sir, you did order a filet mignon."

"Yes, but I didn't order a raw filet mignon!"

"Sir, all of our steaks are served raw. We require our customers to cook them themselves."

"That's not our problem. We're a comedy club, not a restaurant."

The man angrily gets up and storms out of the club.

Gorko nasti nder sudu kirle du jalnare den o ɗaɓiti ƴamdu.

Den sendowo ƴamdu waddanimo ƴamdu kusel sai o fuɗɗi ƴamuki.

Ɓawo wakkatiji seɗɗa, o dari sai o wi, "ɗum ƴamdu steak ɗum ɓurɗum sembe! Ɗum ɗo hangini e bo wela'i."

Sendowo ƴamdu jabike, " wooɗi, gorko, a umrino ƴamdu filet mignon."

"Na'am amma mi umraino ƴamdu heccuru filet mignon!"

"Gorko, ƴamdu amin steaks pat ɗo hecciɗi. Min ɗo charwa sodoɓe amin defana ko'e maɓe."

"Do kam larinai amin, ɗo babal jalnare on, na babal ƴamuki."

Gorko man o ummi o ɗo ɓerni sai yani yasi babal man.


He had been in a car accident, and he was unconscious.

His parents, who had been driving by when the accident happened, rushed to his side.

The paramedics arrived and loaded the boy into an ambulance.

His parents followed in their car, their hearts pounding with fear.

At the hospital, the doctors examined the boy and determined that he had a concussion and a broken leg.

They admitted him to the hospital and began treatment.

The boy's parents stayed by his side, never leaving him alone.

They watched over him as he slept, their hearts filled with love and hope.

O donno nder mota do'uga, den o wala nder hakkilo mako.

Saro en mako, on donno laƴa motawa man wakkatire ga do'i, ɗum wadani mo walide.

Waddo ɓe walude yaude wari e wari sukajo man ha mota walluki ƴauɓe.

Saro en mako tokki be mota maɓe, ɓerle maɓe ɗo hewi kultorol.

Ha ƴaudordu, ƴaudowo wiɗiti sukajo e o hefti o heɓino naunere nder ɓandu be kosgal mako yewi.

Ɓe hokki mo lesso ha ƴawdorde e ɓe fuɗi ƴaudigu.

Saro'en sukajo hetire sera mako, ɓe accai mo hanko tan.

Ɓe do hakkilini mo ha o ɗani, ɓerle maɓe hewi tamude be yidde.


"Royalty," said the Blacksmith, "is a curious thing. It's a kind of magic, really.

People get all worked up about it, and they don't even know why.

It's not as if kings and queens have any real power, these days. They're just figureheads.

They need someone to look up to, someone to represent the idea of the nation." The Blacksmith paused.

"I suppose it's a kind of comfort," he continued.

"To know that there's someone out there who's better than you.

Someone who can make the world a better place.

Of course, it's all an illusion. But that doesn't make it any less important.

People need their illusions. They need to believe in something.

And if that something is a king or a queen, then so be it."

The Blacksmith paused for a moment, then smiled.

"Laamagu," wiigo taagujo jamndi, "ɗum hunnde mamaki. Ɗum bano goti, goonga.

Yimɓe ɗon yara bone kuutinirgo ɗum, nden ɓe annda ko waɗi.

Naɗum bano no sarauniya be laamoɓe ɗon mari sambe, balaɗe ɗe. Ɓeɗon laama tan.

Ɓeyiɗi goɗɗo je ardataɓe, goɗɗo je darato ngam leydi. "Tagowo jamndi dari.

" Miɗon numa ɗum ko hokkata aynugo," o yacci.

"Annda woɗi goɗɗo fere ha yasi ɓurɗo ma.

Gonnga, fuu ɗum fewre. Sey ni ɗum ustanayiɗum sambe.

Yimɓe ɗon yiɗi ko ɗum fewre. Ɓe ngiɗi waɗugo imanagu be goɗɗum.

Nden to goɗɗum ɗum laati sarauniya ko laamiɗo, nden ɓuri."

Tagoowo jamndi dari je wakkati, nden o mosi.


Santiago, an old Cuban fisherman, has gone eighty-four days without catching a fish.

He is the oldest man in the village, and the youngest, Manolin, no longer wants to fish with him because the old man is unlucky.

One day, Santiago sets out in his skiff and hooks a giant marlin.

The marlin is so big that it pulls the skiff far out to sea.

Santiago fights the marlin for two days and nights, but he cannot bring it in.

The marlin is too heavy, and the old man is too tired.

Santiago is able to get a harpoon into the marlin, and he kills it.

But the marlin is so big that Santiago cannot bring it into the boat.

He ties the marlin to the side of the boat and begins to row back to shore.

A school of sharks follows the boat, and they begin to eat the marlin.

Santiago fights the sharks off, but he cannot stop them all.

By the time he reaches shore, only the head and the tail of the marlin are left.

Santiago, ɗun dattiijo Kubankeejo nangoowo linɗi, mo waɗi balɗe cappanɗe jewee tati e balɗe nayi mo nangay linngu ko gootu.

Hanko ɓuri moye maa nayeengu e ngelle ɗen, ngam non pamarɓe, Manolin, yiɗa yaaduki e maako nanngol linɗi ngam maren dottijo'on mo wala sa'a.

Yandeere wonde, Santiaago sankiti koomaare maako kaway nde nangoy linnga gonga mawga.

Linnga ngan ga mawga haa ega haɓana soɓɓitaaki ga wiita nder maayo.

Santiago ɗon waɗi ka habduki e maaga haa balɗe ɗiɗi jemma nyalawma, ammana mo rakkata wurtinki nga.

Linnga ngan ga mawnga, e hanko bo dattiijo on mo somi masin.

Sakitaare ni, Linngu ngun maa fuɗɗi somuki.

Santiago heɓisirtiga, e legga mo faɗɗi nga.

Ammana Linnga ngan ga mawnga mo rakkata nasduki nga nder laanaaga.

Mo hɓɓi linngu ngun e wuttudu laanaaga maako nden mo fuɗɗi laaƴuki haa nder ndiyam.

Mottalikko gokko fuɗɗi, nyaamuki linnga nga mo nangi ngan.

Satiago e haɓida e likko nyaamooho kon, ammana mo rakkata haɗuki ko fat maako.

Sarbeere nde mo yotti honduko ndiyam ɗan, hoore e yicco tam lutti.


The police will likely take the person to the station and question him.

They will want to know where he got the wallet and why he was carrying it.

If the person cannot provide a satisfactory explanation, he may be arrested and charged with theft.

If the person is arrested, he will be taken to jail and held until his trial.

At his trial, the prosecution will have to prove beyond a reasonable doubt that he is guilty of theft.

The defense will have the opportunity to present evidence and witnesses that may help to exonerate the person.

If the person is found guilty, he may be sentenced to jail time, probation, or community service.

He may also be ordered to pay restitution to the victim of the theft.

In some cases, the person may be able to avoid criminal charges by entering into a diversion program.

Diversion programs are designed to help people who have committed minor crimes avoid the criminal justice system.

In a diversion program, the person may be required to complete community service, pay restitution, or attend counseling.

If the person is found not guilty, he will be released from jail and the charges against him will be dropped.

He will be able to go on with his life without a criminal record.

It is important to note that the above is just a general overview of what may happen to a presumed thief who is held by police.

The specific circumstances of each case will vary, and the outcome may depend on a number of factors, such as the evidence available, the person's criminal history, and the judge or jury's decision.

Pilisiire no hossan tagu man to babi maɓɓe ngam ƴamnɗe.

Ɓe yiɗan anndugo ha toye o heɓi danngal man nden ko waɗi ɗum wani to makko.

To goɗɗo man hokkayi bayaanu je nandi, ɗum nangai mo nden daw wujjugo.

To ɗum nangi goɗɗo, ɗum yaraimo suudu ka'e ɗum resamo ha ñannde kita makko.

To kiita makko, nanngoɗo on sey tabbitini ha ɓuri sambe wiigo o wujji.

Golloɗo on ɗon mari dama waddugo daliilaji be shaidu je mballata tabbitinki o wujji.

To goɗɗo man wujji, ɗum waɗainimo hukunci joɗugo suudu ka'e, resugo, ko kuugal ummatoore.

Ɗum wawan yaccugomo o yooɓa mo o wujjani.

Wakkati fere, goɗɗo man no wawan salugo nangugo be nastugo pirogiram goɗɗe je haɗata.

Pirogiram canjugo ɗum waɗiɗum ngam mbllugo yimɓe je waɗi laifi fetel ɓura sambe kiitorde.

Ha purogiram accugo, ɗum wattan goɗɗo man timma kuugal ummatoore, yooɓa ceede, ko yaha janngirde hakkilanki.

To bo goɗɗo man waɗayi ko ɗum tumiramo, ɗum ittaimo ndiga suudu ka'e nden ɗum accai tumirago mo.

Hani ɗum annda ko wani ha daw ɗo ɗum laarugo daw ko fe'ata be mo ɗum numata wujji je poliisire nangi.

Kala kiita fuu no sandirai, nden kiita man waɗan daw daliilaji ferotirɗe, bano daliilaji moftirɗe, tariha laifi neɗɗo, be hukunci alkali man.


The couple, a renowned linguist and a world-renowned pastry chef, had been trying for a baby for years.

They had been to every doctor and specialist they could find, but nothing seemed to work.

The linguist was starting to lose hope, and the pastry chef was worried that their reputation would be ruined if they couldn't have a child.

One day, the linguist was working on a new translation of a difficult poem when he had a breakthrough.

He realized that the key to having a child was to find a way to combine their two passions.

He called the pastry chef and told her his idea.

The pastry chef was skeptical at first, but she agreed to give it a try.

They spent the next few months working on a new recipe for a cake that would be infused with the linguist's love of language and the pastry chef's love of baking.

When the cake was finally finished, they took it to the premier of a new play that the linguist was translating.

They waited until the after-party, and then they cut the cake and served it to everyone.

Everyone loved the taste, and they were all impressed by the story behind it.

Teenguɓe, mo andal ɗenngal andaaɗo e mo andal depu duuniyaaru, yawtake e tepa dayngol duuɓii.

Ɓe yahii haro lokotoroojo e anduɓe, ɓoye maa ammana ɗun huwayi.

Mo andal ɗenɗe on haa mo uɗɗi somuki, hanko boo mo anndal depu on mo jinnake martabaa maako rupay te mo wala ɓinngel.

Yanddere wonde, modibbo ɗenɗe on ɗon huwa kuungal fassirki gimi goɗɗi caɗɗi nde mo heɓi bayanu goɗɗun.

Mo anditi atal heɓuki baccel hanka wonte ɓe terpa no ɓe hawtirta sana aaji maɓɓe din.

Mo noddi kore maako on mo wii moo ko mo numi.

E aran no kore maako on hultori no, ammana hee mo yerdi.

Ɓe waɗi lebbi e ɓe diida kala kek ɗunɓe gaɗata ɗun waddoojum yiɗde hakkude modibbo ɗenngal on e depoowo e ɓe yindaa no ɗun warete nder yidde.

Ɓaawo kek ɗun timminaama, ɓe hoo'i ɗum ɓe yaari ɗum inaare nde ɗun fijata ko mo fassirta.

Ɓe ndeeni haa ɗum timmini biki ɗun, nden mi ta'i kek ɗun nden ɓ hokki moye ma einaare nden.

Ko moye e yiɗi kala maajun, nden boo fat maɓɓe ɓe hayɗini kala habaru maajun.


Hockey is a fast-paced, physical sport that is played on ice.

It is played with two teams of six players each, with one goaltender.

The object of the game is to score goals by shooting the puck into the opponent's net.

Hockey is a popular sport in Canada, the United States, and Europe.

The first indoor hockey game was played in Montreal, Canada, in 1875.

The National Hockey League (NHL) was established in 1917.

Hockey is a demanding sport that requires a high level of skill and athleticism.

Players must be able to skate, shoot, pass, and stickhandle at a high level.

They must also be able to think quickly and make split-second decisions.

Hockey is a great sport for people of all ages.

It is a fun and challenging way to stay active.

Fijirnde hokki ɗun fijirnde yawnde, nde ɗun fijata e nder malamallooje.

Ende fije e timje ɗiɗi ɗi fijooɓe fuuh won yimɓe jowee go'o ko toye, e gooto helatooɗo.

Ko ɗun yiɗi e fijirnde nden hanjun wonte nyaamuki ta atal nasduki bolyelngel nder raagaare bandiiɓe.

Hokki ɗun fijirnde andaande e Kanada, e lesɗe kawtal Amerka, e Yiroopiya.

Kadin boo ɗun Fijirnde duuniyaaru nde Olimpik.

Fuɗɗan gaasa fijirnde hokki waɗamaa e ngasol Montreal, e Kanada, e duuɓi 1875.

Duɗal Hokki Lesdi (NHL) titaama e duuɓi 1917.

Hokki ɗum fijirnde marnde haaje waawuki e dibbaaki ɓaandu.

Fijooɓe rakkay jamo, fiya, hokka bandiiɓe, nden haa e fijiduki e cabbi nder wawki.

Nden boo ɓe rakkay numuki nder jawnde, nden ɓe waɗa sawari ko hani numo ɗiɗaɓo.

Fijirnde hokki ɗun fijirnde belnde wala mawɓe wala bacci.

Ɗun atal ngal seho e belɗun ngal tagu laatoto e huwa.


Were it within my power to impart to you the incredibly detailed information concerning my deepest fear, I would do so without hesitation.

However, such knowledge is not mine to give.

Suffice it to say that my greatest dread is something so insidious and far-reaching that it defies description.

It is a terror that lurks in the shadows, waiting to pounce at the most unexpected moment.

It is a predator that feeds on my very essence, leaving me feeling weak and vulnerable.

This insidious fear has been with me for as long as I can remember.

It has shaped my life in ways that I am only beginning to understand.

I have become a recluse, afraid to venture out into the world lest I come face to face with my worst nightmare.

I have lost friends and family, and my relationships have suffered.

I am constantly on edge, waiting for the other shoe to drop.

I know that I am not alone in my suffering.

We are a community of the damned, united by our fear.

We are the ones who walk in the shadows, afraid of the light.

We are the ones who are haunted by the past, and who live in fear of the future.

Teye maa ɗun ɗon nder semmbe am mi nasdan maa kala bayanuuji maawɗi ɗi ko yaali kulngol an, daa mi waɗiino non ɗun wala comri.

Heeni, kala andal nga'al naa min hokkata ngal baa.

Joga wii'uki kala ko mi yiɗi mawɗun ɗun oddun nder an ko laati neeɓii yottaaki bayaanuuji am.

Ɗun kolngol dari e noyndi, e reena nangay e wakkatiire nde wala tammaare.

Ɗun nangoowo nangi yaami fat napuuda am, aliyam e mi nana wala semmbe wala gaata.

Kala kolngol ngio'ol ngol nder am yawtake no mi rakkata sittorki.

Ɗun howi yonki am e ate ɗe i fuɗɗi anduki jooni.

Mi laatake hayma-haymaajo, e mi hula wurtaaki diga nder duuniyaaru e ko ndeye e mi habda e koyɗi jemma.

Mi relli soobiraaɓe e lanyol, nden boo bandiraaɓe am yari bone.

Koo ndeye e mi ɗon dari hondoko bonndu, e mi reena faɗo gooto gon yollo.

Mi andi naa mi feere an baa nder bone ɗun mi yarata.

Woodi luttano yimɓe marɓe kala jinnaaji am.

Minon wonte ummaatoore yaroore bone, hawtidiirande e kulol min.

Minon wonte dillooɓe nder ɗoyndi, kulooɓe ilnde nden.

Minon wonte ɓe ɓaawo min nyaamata min, min ɗon maro nder kulgol yeso.


Grandmother is sitting in her rocking chair, knitting a sweater.

Her granddaughter, a teenager, is sitting on the couch, watching TV.

Grandmother: I remember when I was your age, we didn't have any of these fancy gadgets.

Granddaughter: I know, Grandma. You've told me that story a million times.

We had to use our imaginations to have fun.

We didn't have all these video games and computers to entertain us.

Granddaughter: But I like video games and computers. They're fun.

Grandmother: I'm not saying they're not fun, but they're not the same as playing outside.

When you play outside, you get exercise and you meet new people.

Granddaughter: I know, Grandma. But I still like video games.

Grandmother: Well, I guess you're just a product of your generation.

[Grandmother smiles and goes back to knitting.

Granddaughter goes back to watching TV.]

Mamiraawo e jooɗi dow korowal maako, e mo ƴoota siweetaare.

Taaniraawo maako, beeraajo, ooɗi, e wuttudue laara TV.

Maama: Mi sittorisarbeere nde min ɗon bano maa, min wala kala irin kareeji ɗi'i ɗimontaaki.

Taaniraawo: Mi andi, Maama. A wi'iyam ka'a haala ɓuri nde miliyonji.

Doole min huuda e ko min numatander ɓerɗe'amin ngam min nana belɗum.

Min wala fat kalaaji vidiyooji e gemji e kompiyuutaaji hoɗonoojin min wakkati.

Taaniraawo: Amman min mi yiɗi gemji vidiyooji e kompiyuut. E mi yelnina e maaji.

Maama: Naa fa mi wi'u ɗi yelintaa baa, amma naa ɗi fotiday e fijuki e yaasi.

Taa fiji e yaasi, a dimbii ɓanndu maa boo a yidi e yimɓe hesɓe.

Taaniraawo: Mi andi, Maama. Ammana fuuih e non mio yiɗi gemji bidiyo.

Mamiraawo: Toh ni, o non wonte ɓiɓɓe jamanuuru mo'on.

[Maamiraawo on moosi nden wiitani nyootol maako.


The influences of religion on music are vast and varied.

From the chanting of hymns in ancient temples to the soaring melodies of gospel songs, music has long been used to express religious beliefs and emotions.

In many religions, music is seen as a way to connect with the divine.

The sounds and rhythms of music can create a sense of awe and reverence, and can help to transport the listener to a higher plane of consciousness.

For example, in Hinduism, music is considered to be a form of yoga.

The practice of kirtan, or devotional chanting, is said to help to purify the mind and open the heart to the divine.

In Buddhism, music is often used as a form of meditation, helping to focus the mind and bring about a state of calm and tranquility.

In addition to its spiritual role, music can also be used to address social and political issues.

In the civil rights movement, for example, music played a powerful role in mobilizing people and inspiring them to fight for justice.

The songs of Martin Luther King Jr, Mahalia Jackson, and others helped to give voice to the hopes and dreams of African Americans, and helped to bring about a more just and equitable society.

Semmbe diina dow baggu e yaaji boo e ferɗoodiri.

Diga kodoɗi yemeteeɗi e inaaje ibaada naaneno yaaki ko nanetew e gimi gospel, ɗunyawtake gimi e huude haro holluki iimaanaaku diina eko won nder ɓerde.

E diinaaji ɗuɗɗi, gimi e hoo'e ko hawtidirta e mo ko ɗume.

Konngol e rdiƴo gimie e tita hakkilo nasta inaare mawnde, noo wallitay yaara heɗitinoowo inaare dow ta nder ɓernde maako to tammaki yaaki.

Misaalu, diina Hindanko'en,gimi e hoo'e e kala ibaada gokka.

Waduki kirtan, ko gimi ibaadaaku, e ɓe yi'a e laɓɓina ɓerɗe nden e onta ɓernde yaaki nga joomiraawo.

E diina Buudanko'en, gimi e huude e tana maagani wallojun haro, wiitinki hakkiilo boo wadda jonde jam e deydeytaaki.

Ɓeydaari boo dow kala kuuɗe ruuhu, ɗe gimi huwata nden kadin e ɗi naptore haro helowaaki miskilaaji siyaasaaku e ummatoore.

E haro tiƴaare yaadu ndimu jama'aaje, e misaalu, gimi ɗon huwa kuungal semmbinngal nden boo ɗe waytina ko'e jama'aaje dow ɓe haɓana adalaaku.

Gimol Martin Luther, King Jr, Mahalia Jackson, e ko nandi e maaji walliti haro hokkuki konngol tammaare e koyɗol Amerkanko'en Afirkanko'en, nde boo walliti ɗun heɓa goonga e foodirka ummatoore.


The peacock is a large and colorful bird that is native to Asia.

It is known for its beautiful plumage, which is made up of iridescent blue, green, and purple feathers.

Peacocks are also known for their elaborate courtship displays, which they perform to attract mates.

During these displays, the male peacock will spread his tail feathers and fan them out to create a large, colorful fan.

The female peacock will then choose a mate based on the size and beauty of his tail feathers.

Peacocks are also known for their intelligence and ability to learn.

They can be trained to perform tricks and can even be taught to talk.

In addition to their beauty and intelligence, peacocks are also important members of the ecosystem.

They help to control the population of insects and other pests, and their droppings can help to fertilize the soil.

Ɗawisuwa ɗun cola mawnga boo won kalaaji keɓeteenga e nahiyaare Asiya.

Nga andaama e gaasa maanga bokka, hawtuka e hakoha e kala buluha e populha.

Ɗawisuwa kadin boo e andaama e kurkutuki maanga, noga noddirta bandiraaho maako.

E wakkatiire nde nga sankitata ɗun, ngaasa kan gorka maanga sankitay ngasa hanga maa hee hokka kala boɗɗun bano fankawa.

Dewu maanga nden suttay gorga deydey mawnuki maanga e wooɗol yicco maanga.

Ɗaawisuwa kadin boo anda e ilmu e ekkitaaki huude e law.

Te ɗun ekkitiniiko ko eko waɗa huudeeji ɗuɗɗi nden maa bo ɗun rakkay boldoki e maako.

Ɓeydaari do wooɗol maako bo e fahmu maako, ɗawisu e ɗon nder ko wo'inta maale.

Eko wallita haro ustuki ɗuuɗal kowahon, daabo e ko beyda semmbe lesdi toko jooɗi fuuh.


I sit on the edge of the bed, my feet dangling over the side.

The air is thick with the smell of sweat and sex.

The sheets are tangled around my legs, and I can feel the warm imprint of his body on the mattress next to me.

I reach for the postcard on the nightstand and write my name and address on the front.

Then I turn it over and begin to write "Dearest Ted," I write. "I'm having the time of my life here in Italy.

The weather is perfect, the food is delicious, and the people are so friendly.

I've been swimming in the ocean, exploring the ruins of ancient cities, and eating the best things the country has to offer."

I think of Ted's disintrest in outdoor activities and his bland cooking. I glance at Alfonso.

"I'm enclosing this postcard with a picture of the beach where I'm staying.

It's a beautiful spot, with white sand and crystal-clear water."

Mi jooɗi e wuttudu leeso, kosɗe am e yilyilta e les.

Be'itte ɗen e maɓɓi kosɗe am, e mi nana belɗun foowengol ɓanndu maako diga dow katiifawa wuttudu an.

Mi yotti to katiiji takketeeɗi woni dow daarolngal jemma nden mi yindi innde am e adireeshi am.

Nden boo mi fuɗɗi yinnduki "Giɗo Ted," Mi windi. "Miɗon yara bone ha ɗo to Italy. Nden mi wayliti ɗerewol ngol mi fuɗɗi yinduki "Ted am," "E mi ɗon nana belɗum yonki am e ɗo'o Italiya.

Yanayi man ɗun belɗum, nyaanndu maa e yeli, nden boo yimɓe maɓɓe ɓe sobiraaɓe.

E mi ɗon waɗi ka wuuluki nder maayo, e miɗon waɗi ka wancuki nder ngasi jawtiiɗi, e mi nyaama kala nyaamdu ndu lesdi ndin hokkata."

Mi numi ciya yiddegacci e yaasi Ted e kala depol maako. Mi ƴeewi Alfonso.

Mi taggi ɗerewol ngol e hootoore nde mi hoo'i e honduko ndiyam ɗan mi jippi.

Ɗun inaare bonnde, e lesdi daneeri e ndiyam garay-garayjam."


The history of Cameroon is long and complex, dating back to the earliest human settlements in the region.

The area was first settled by Bantu peoples around 3000 BCE, and it was later conquered by the Kanem-Bornu Empire in the 11th century.

In the 15th century, the Portuguese arrived in Cameroon and established trade relations with the local people.

The region was later colonized by Germany in the 1880s, and it became a German colony known as Kamerun.

During World War I, Cameroon was occupied by British and French forces, and it was divided between the two countries after the war.

The British-controlled region became known as Southern Cameroons, while the French-controlled region became known as French Cameroon.

In 1960, Southern Cameroons became independent from Britain, and it merged with French Cameroon to form the Federal Republic of Cameroon.

In 1972, the federal system was abolished and Cameroon became a unitary state.

Cameroon has experienced a number of political and economic challenges in recent years.

Taariiha Kamaru ɗun won bone, fuɗɗi tin daga aran joonnde ɓii aadamaajo.

Inaare nden Bantu'en fuɗɗi jooɗaaki tin duuɓi 3000 bako warki Annabi Iisa, ɓaawo ɗon Laamu Kanen-Borno koni ɓee karnijum ɗun 11.

E karnijum ɗun 15, Tuubanke'en Pootugal yotti Kamaru nden ɓe tiggi alaka luumo e talaka'en.

Diga ɓaawo ɗon Jamani waɗiniɓe laamu jagginki e duuɓi 1880, diga ɗon ɗun anda e les lammu jagga Jaamani e ɓe nodda ɗun e Kamaru.

Wakkatiire Konu Duuniyaaru arandejum, Tuubanke'en Burtaaniya e ɓe Faransa tete ɗun, ɓe hennda na ɗun ɗiɗi hakkude maɓɓe baawo konu ngun.

Innaare nde Burtaniya hakkilanta laati Kamru Hombinajum, nden te Faransa hakkiilanta laati Kamaru Faransa.

E 1960, Burtaniya hokki Kamaru ndimu mun, nden ɗun hawtidira e Faransa Kamaru hokki Lammu republic Kamaru.

E 1972, Kamaru laati lesdi ndi hoore mun ɓaawo ɗun haɗi laamu federeshin.

Kamaru yiidi e miskilaaji siyaasangu e ɗi motta njawdi e ko ɓadii ɗo'o.


Mystery surrounds disappearance of Eva Green.

Eva Green, a 25-year-old woman from London, has been missing for over a week.

She was last seen on February 25th, leaving her apartment in the city's Notting Hill neighborhood.

Green is described as being 5'6" tall, with long brown hair and green eyes.

She was last seen wearing a black coat, jeans, and a white t-shirt.

Police have said that they are concerned for Green's safety and are asking anyone with information about her whereabouts to come forward.

Green's family and friends are desperate for news of her.

They have been posting flyers and distributing missing person's posters around the city.

They have also set up a Facebook page to help spread the word about her disappearance.

The police have not yet released any information about possible suspects or motives in Green's disappearance.

They are asking anyone with information to come forward, no matter how small.

Green's disappearance is a mystery, but her family and friends are hopeful that she will be found safe and sound.

Halallaaji ɗon waɗi ka wanshuki dow majjuki beeraajo Eva Green.

Eva Green, beeraajo mo duuɓi 25 diga ngal London, rella maa tin asaweere saaliinde.

Sakitaare daaruki mo e yandeere 25, te mo ali wuro maako ngo ngasol Notting Hill.

Green saalataako darde 5'6", mo won ngasa boneha e gite kala hakoho.

Sakitaare daaruki mo ɗon wukki kotje ɓaleeje, sarl; a jins, linsere daneere.

Tadiiɓe bii'i ɓe jinnake dow cetaaki Green ngam non e ɓe ƴama ko moye wooduɗo bayanuuji te mo woni weallita wara hokka bayanu.

Lanyol e sobiraaɓe Green ɗon tepa karce-karce bayanu maako.

Tin ndeye ɓe takki-takkinta ɗereeji hootooji maako e ko toye ngasol.

Ɓe maa onti peejiire ngam wallutuki hebgo kalmaaji dow te majjere maako nden.

Taadiiɓe ni haa jooni wala bayanu ɗun ɓe wurtuini dow ko ɗun sekata ko semmbiɗinoojum koppi hentuki mo.

E ɓe ƴama wooduɗo habaru maako dow wara yeeso, ko maa ɗun seɗɗan.

Majjere Green ɗun bano taalol, ammana lanyol maako e sobiraaɓe maako won semmbe koppi hebtuki mo.


Trimming your dog's nails is a necessary part of grooming, but it can be a daunting task for some pet owners.

If you're not sure how to trim your dog's nails, don't worry - it's easier than you think.

The first step is to gather your supplies.

You'll need a pair of sharp scissors or a nail clipper, a styptic powder or pencil, and a towel.

Next, you'll need to clip your dog's nails in a comfortable place.

If your dog is nervous, try clipping their nails in a quiet room where they can't see out the window.

You may also want to have someone help you hold your dog still.

To trim your dog's nails, start by gently grasping their paw.

Then, use your scissors or clippers to clip the tip of the nail.

Be careful not to cut too short, as this can cause pain and bleeding.

If you do cut your dog's nail too short, apply a styptic powder or pencil to stop the bleeding.

Styptic powders and pencils are available at most pet stores.

Once you've trimmed all of your dog's nails, be sure to reward them with a treat.

Trimming nails can be a stressful experience for some dogs, so it's important to make it a positive experience.

With a little practice, you'll be able to trim your dog's nails like a pro.

And your dog will be happy to have their nails trimmed, too!

Here are a few additional tips for trimming your dog's nails:

* Start by trimming the nails on your dog's front paws.

This is usually the easiest place to start.

* If your dog is nervous, try trimming their nails one at a time.

You don't want one nail to be shorter than the others.

* If you're not sure how to trim your dog's nails, ask your veterinarian or a groomer for help.

With a little care and attention, you can keep your dog's nails trimmed and healthy.

Ta'ugo feɗeeli kutiiji mooɗon nder wajobooji hakkilanki, amman abo woɓɓe jayɓe di e ɗun saɗanaɓe.

Ta tabbitinay no ta'irta feɗeeli kutiiru maa, taa daama ɗun ɓuri ko ɗume koyɗun.

Won haaje tepa mekesɗe belɗe ko kare ta'irɗun feɗeeli, a conndi siteptik e pensilre, e maa lince.

Nden, won haaje ta'ira feɗeeli kuutiiru maa e inaare yamre.

Te kutiiru maa ndu hulooru, tiina taƴa feɗeeli ɗin e inaare de'itiinde te ndu daarata windoore.

A rakkay tepuki goɗɗo wallutu maa jogonoomaa kutiiru ndun.

Taa ta'ay feɗeeli kutiiru maa ndun, fuɗɗir e estuki ndu e a moyta ɓaawo maaru.

Nden, huundu e mekesɗe maa ko kare ta'uki feɗeeli e a wurtina keerol feɗeeli ɗin.

Hakkilan taa taƴu ɗuɗɗun, ngam rakkay fooɗuki nawɗun ƴiiƴam waɗaka dogguki.

Taa taƴi feɗeeli kutiiru maaɗa seɗɗan, wukku condi siteptik ko pensirre ngam darnuki ƴiƴam ɗan.

Comdi nduin e heɓe e ko toye to ɗun sorata napuuda dabbaaji.

Te haa a taƴi feɗeeli ɗin fat maaji, tabbitin a hoo'iɗi diga inaare nden.

Taƴuki feɗeeli kutiiji rakkay laato won bone haro kutiiji goɗɗi, ngam non won napuuda latinaa ɗun andal bonngal.

E waɗgo hande e janngo, a rakkay taƴa feɗeeli ɗin bano bawuɗo.

Boo kutiiru maa nanay belɗun ta taƴiniindu feɗeeli maaru, hayru maa!

Ɗo'o maa ɗun goɗɗi nder ɓeydari ate taki feɗeeli kutiiru maa:

* Fuɗɗir e diiduki titaa te taƴanta kutiiru ndun ta yeeso.

* Te kutiiru ma woway, tiina habda taƴanaa ndu ko nde woore.

Ta yiɗa feɗeeli goɗɗi gakka goɗɗi luttuɗi.

* Te haa a tabbitinay no taƴata feɗeeli kutiiru maaɗa, ƴamu lokotoroojo maaɗa ko hakkilanoowo ɗi mballitaare.

E hakkilanki e boo wiitinki hakkiilo, a rakkay wiitinki feɗeeli kutiiru ma taƴaaɗi boo jami.


Ivory Coast is a country in West Africa that has been in the midst of a civil war since 2010.

The conflict began after incumbent president Laurent Gbagbo refused to accept defeat in the 2010 presidential election.

Gbagbo was eventually ousted by forces loyal to Alassane Ouattara, who was declared the winner of the election.

However, the conflict has continued, with sporadic violence breaking out in the country.

In 2017, there were hopes that the country would finally be able to move on from the civil war.

However, these hopes were dashed when Gbagbo was acquitted of charges of crimes against humanity by the International Criminal Court.

Gbagbo's acquittal was seen as a blow to the peace process, and it led to renewed violence in the country.

In 2018, the United Nations Security Council imposed sanctions on Gbagbo and his supporters.

The sanctions were aimed at pressuring Gbagbo to end his support for violence in the country.

The sanctions have had some success, and there has been a decrease in violence in Ivory Coast since they were imposed.

However, the country is still far from stable.

Ivory Coste ɗun lesdi Hirna Afirka habdoori e konu nder wuro tin 2010.

Bonondaɗun fuɗɗi tin wakkatiire nde Ardiiɗo lesdi laamiiɗo wakkatiire nde Laurent Gbagbo sali jaɓuki do'ere e cuɓal ardiiɗo lesdi ngal 2010.

Hee Soji'en tokkotooɓe Alassane Outtara, mo ɗun andini nyaami cuɓal ngal nangi Gbagbo.

Heeni boo, bonodaaku ɗun waɗi ka faaruki yeeso, umminki fitinaaji e lesdi din.

E 2017, won tammare ɗun wadday keerol bonondaaji ɗin nden lesdi ndin wurto diga konu nder lesdi ɗun.

Heeni boo, kala tammaaje ɗen heɓaaki nde Kootuure Aybeeje Mawɗe Duuniyaaru seki Gbgbo e aybe nyaki neɗɗaku ɓii adaamaajo.

Nanguki Gbagbo hoo'a e dow atal haɗuki, jonnde jam nden haa kadin hesɗiɗini bonondaaji din e lesdi ndin.

E 2018, Majaliisaare Aynugo United Nations wukki ne Gbagbo e jingitonooɓe mo dooka ciya ɗaa'a.

Dooka ɗun wukkaama ngam haɗuki jingitonooɓe Gbagbo umminki bonondaaku e lesdi ndin.

Dooka kan ka waɗi nasru ta inaaje goɗɗe, boo ɗun heɓi koyɗun ustuki bonondaaji e Ivory Coste ɗun tin nde ɗun wukka.

Fuuh ngam maren, lesdi din di woɗɗanake daydaytaki.


There are many different ways to do laundry, from using a traditional washing machine and dryer to more eco-friendly methods like hand washing and line drying.

One way to do laundry without using a machine is to hand wash your clothes in a basin or sink.

To do this, fill the basin with warm water and add a small amount of laundry detergent.

Soak your clothes for a few minutes, then scrub them with a washcloth or brush.

Rinse your clothes thoroughly in clean water, then wring them out.

Hang your clothes to dry on a clothesline or drying rack.

Another option is to use a washing machine without a dryer.

This can save energy and money, but it does require more time and effort.

To wash clothes in a machine without a dryer, fill the machine with water and add laundry detergent.

Set the machine to the appropriate cycle, then start it.

When the cycle is complete, remove your clothes from the machine and hang them to dry.

If you live in an area with a lot of rain, you may be able to use the rain to help you dry your clothes.

Hang your clothes on a clothesline outside in the rain.

Woodi ɗate ɗuɗɗe ɗe ɗun waarata lootol, nangi diga huuruki e injinre gargaajiya nde lootol e yornoki e maa atal hannde e jaango ngal lootuki e juuɗe.

Atal gootal ngal ɗun waarirta lootol na e injinre baa, hanjun wonte, llota kare ma e junngu nder lootirngel.

Ngam waɗgo non ɗun, hebbin lootirngel maa e ndiyam ngulɗam nden wukku omojun lootoki seɗɗan.

Junpu kolte ɗen e nder ndiyam yaaki montihon seɗɗan, nden woggu ɗe e lince lootol ko buroshre.

Junpi-junpina kolte ɗen e nder ndiyam, kadin hee wurtina ɗe yaasi.

Liiru kolte ɗen e naage dow ɓonngol liiriingol ngam ɗe joora.

Atal gonngal boo hanngal wonte huuduki e injinre lootol nde yornata.

On ɗun hoynay majjere ceede e semmbe, ammana ɗun won haaje wakkati ɗuɗɗun e tiƴaare.

Ngam lootuki kolte e injinre wala yornoki, hebbin injinre nden e ndiyam nden wukka omojun lootuki.

Ontu injinre nden deydey no giɗɗa, nden fuɗɗa lootol maa.

Te a henƴi lootuki kin, ittu kolte ɗen diga nder injinre nden nden liiraaɗe ngam yoruki.

Ta maroo e inaare marnde ndiyam masin, a rakkay huutinirki ndiyam ɗam wallutu maa yorna kolte maa.

Liiru kolte maa e dow baajol liirilngol te wala ndiyam ɗan.


In the beginning, there was only darkness.

Then, out of the darkness, came a spark.

This spark was the first sign of life in the universe.

It grew and expanded, becoming a small ball of fire.

Around the sun, the planets began to form.

The Earth was the third planet from the sun.

It was a small, rocky planet with a thin atmosphere.

On the Earth, the first living things began to appear.

These were simple organisms, such as bacteria and algae.

Over time, these organisms evolved into more complex forms of life, such as plants and animals.

The first humans appeared on Earth about 200,000 years ago.

Humans have evolved and developed to become the dominant species on Earth.

The universe is still expanding and evolving.

Scientists believe that it will continue to expand for billions of years.

Eventually, the universe will reach a point where it can no longer expand.

At this point, the universe will begin to contract.

Eventually, the universe will collapse in on itself and disappear.

But even though the universe may end, the story of life will continue.

Nden, diga nder nyumre nden ɗun heɓi ilde.

Ilde nden hayre wonte alaama fuɗɗan yonki e duuniyaaru.

Ilde nden mawna e yaaja, e laato bolyel hiite.

E inaare naange ngen, duuniyaaji fuɗɗi heɓaaki.

Duuniyaaru amin hayru woni tataɓu diga naange.

Ɗun duuniyaaru famru, woodu ndu ka'o e dow sewuɗun.

E duuniyaaru, arandejun marɗun yonki wangii.

Woodi markon yonki, bano bakteriyahon e algayehon.

E ko neeɓii, kala markon yonki ko on e kon ɗon maronder tagle cakkon, bano leɗɗe e dabbaaji.

Kala ɓii adama'en arandeejo wanguki nder duuniyaaru ko ɓuri duuɓii 200,000.

Ɓii adamajo e ɗon nder duuniyaaru haa ɓuri ko ɗume e ɗon ɗun.

Ko deye duuniyaaru ndun e yaaja e ɓeydo.

Ɓe andal kimiyaare waɗi iimanaaku ndu waɗay ka yaajuki duuɓii miliyonji haa yeeso.

Kadin kan, duuniyaaru hewtay nde ndu ɓeydataako.

Nden boo, hee ndu halkana hoore maaru nden ndu majjita.

Ammana ko ngam maren duuniyaru ndun ndu re'ay, habaru yonki faaraay yeeso.


I'm concerned about the environment and the impact that climate change is having on our planet.

I'm also a big fan of technology and gadgets, so I'm always looking for ways to reduce my carbon footprint without sacrificing my lifestyle.

That's why I'm so excited about renewable and alternative energy sources.

Renewable energy is energy that comes from sources that are naturally replenished, such as solar, wind, and water power.

Alternative energy is energy that comes from sources that are not traditionally used for power generation, such as biomass and geothermal energy.

Both renewable and alternative energy sources are clean and sustainable, meaning they don't produce greenhouse gases or other pollutants.

One of the best ways to make a difference is to switch to renewable energy sources for your home.

You can do this by installing solar panels on your roof, buying a wind turbine, or signing up for a green power plan from your utility company.

You can also reduce your energy consumption by unplugging appliances when you're not using them, turning off the lights when you leave a room, and using energy-efficient appliances.

Mi waannike dow ko heɓata nokkuuje amin sanadu no waylitaaki yanayiiji meemata duuniyaaru.

Mi laatike marɗo anndal dow wurtinoygo dabareeji koyɗinki fiiji, ɗo'o waɗi ko ndeye e mi numa laabi tokketeeɗi ngam ɓustuki cuurki laatiiɗi meemata ngurɗam am.

Kanjum waɗi e mi hafi dow kuuje semmbinooje laatiɗe e semmbiɗito e goɗɗe ira maaje.

Kuujeeji semmbititooɗe ɗun kare keɓeteeɗe gila goɗɗi kare laatiiɗe no waaway finndineeki ɓaawo feewti, bano gollirooɗe e naange, heendu,e ndiyam.

Nanduɗe e maaje bo ɗe laatike semmbitinayɗe keɗeteeɗe ko aawa, ko marle e laatiiɗe e heɓe gila ko resi nder adunaaru ɗe aade hutinirtaano ɗe ngam semmbiɗinayki.

Ɗe'e fuuh ɗe laatike semmbitinsyɗe laatiiɗe no heɗe gila laabi laaɓuɗi marɗi saman, ko nufa wani ɗe gaddata henndu luuɓundu ko bo sollaare wonnoonde henndu.

Go'otol nder laabi ɓurni saman tokketeeɗi woni en kootana naftirgo kare laatiiɗe e ummitine to ɗi feewti nder wurooji men.

A waawan tokki laawol ngo'ol ngam a waawan ɓiluki mbeɗu hiite laatirin golliroowel naange dow danki maaɗa, ko bo cooda nastirooyel henndu, nden bo a foti a tefa gila kampaniije kokkayɗi hiite latirin.

Nden bo a waawan ɓustuki hiite laatirin nde gollirta dow laawol nastirgo dabareeji nyifooji hiite laatirin wakkatiire ɗe gollirtaake, nden bo a waawan nyifugo hiite laatirin ngen wakkati burtotoɗa nder suudu.


The old wooden boat sat on the shore, its sails furled and its hull weathered by the sun and the rain.

It had seen many years of service, carrying its owners on voyages to far-off lands.

But now, it was retired, its days of sailing over.

One day, a young boy named Thomas came to the beach.

He had heard stories about the old boat, and he was eager to see it for himself.

When he saw the boat, he was amazed by its size and its beauty.

He could imagine himself sailing off on adventures in the vast ocean.

Thomas asked the owner of the boat if he could take a closer look.

The owner smiled and said, "Of course you can. Come aboard!"

Thomas climbed into the boat and sat down in the captain's chair.

He looked out over the water and imagined himself sailing away to a faraway land.

The owner of the boat watched Thomas for a moment, then said, "Do you want to learn how to sail?"

Laana ngan kiinngal njooɗi dow ndiyam, laanyoowo magga e huuni malfaare labne ngan sakkanaakimo toɓo e naange.

Ɗun nduuɓi kuugal ɗuuɗɗi gi'aaɗi, koosuɗi jawmiiri yaadu boɗɗiindu nder ndiyam.

Sey ni njooni, ɗum acci kuugal, nyalaanɗe kuugal laanyuki laana timmi.

Nyannde feere, wonngel sukayel inndeteengel e Thomas wari to hunnduko maawo ngon.

O heɓii habaru dow laanawa kiinnga ngan, nden bo o haaɓi o yi'a nga e hoore maako.

Nde o yi'i laanawa ngan, o hayɗini dow mangu maaga e woodde maaga.

O ɗon miijo to laatikeno hanko e hoore maako heɓi mbawɗe laanyaago nder maawo mawngo.

Thomas ƴami jawmu laanawal ngal naa o ɗalan o ɓado o laara.

Jawmiiga on moosi nden wi'i, "Non boo ɗume haɗata. war ɗo hande!"

Thomas eenci nasti nder laanawal ngal o njooɗi dow njooɗorgal laanyoowo.

Mo daari yaasi ndiyam ɗan mo numi tema ɗun hanko dillata haa to ɓadaaki.

Jeyiɗo laanaga ngan daari Thomas yaaki wakkatiire wonde, nden mo wii'i, "A yiɗi ekkitooɗa noɗun laana nga?"


Scene: Two friends, Jasmine and Joseph, are sitting at a coffee shop.

Jasmine: I'm so glad you could meet me today, Joseph.

Jasmine: I'm having a really tough time at work.

I'm not sure if I'm going to be able to keep my job.

But basically, my boss is really unfair to me.

She's always picking on me and making me do all the worst jobs.

And she's not even giving me a fair chance.

I can't believe she's treating you like that.

Joseph: Well, first of all, you need to take a deep breath and calm down.

Burtol ɗiɗaɓol: Higooɓe ɗiɗo Jasmine e Joseph, e njooɗi to saagooru njarol koofi.

Jasmine: E mi seyan to a waran to am hannde, Joseph.

Jasmine: Mi fotti e saɗarma ɗuuɗɗum hannde nder wakkatiije nokkuure gollaymi.

Ko mbi'anmi tan, mawɗoojo am waɗantaa am adalaaku.

Ko ndeye min o suptata o watta am kuuɗe ɓurne hallugo.

Nden fude o waɗantaa am adalaaku o hakka am wakkati ko seɗɗa.

Mi meeɗay anndugo naa ban ni o wondiri e maaɗa.

Joseph: Wooɗi, aranni, e haanndi keɓa wakkati seɗɗa ngam poofa ɓeernde maaɗa feewta.


The smell of fresh-baked bread wafted through the air as the baker pulled a tray of golden brown loaves from the oven.

He carefully set them on a cooling rack and smiled, pleased with his work.

The loaves were perfectly browned and had a delicious aroma that made his mouth water.

The baker cut a slice of bread and took a bite.

It was even better than he had imagined, with a soft, chewy texture and a rich, flavorful taste.

He closed his eyes and savored the moment, enjoying the feeling of contentment that came from eating something so delicious.

The baker knew that he was lucky to have the ability to bake such delicious bread.

He took pride in his work and was always happy to share his creations with others.

Urol buredi je ɗum juɗi joni ɗon yawa nder henndu wakkati nden juɗowo-on ɓurtini tire buredi goldin shuɗijum nder obin.

O wattiriɗe nder toɗum fewata nden o mosi, be nanugo belɗum kuugal man.

Te-ol man boɗiri no hani nden eɗum ura je watti honnduko makko waddi ndiyam.

Ɗum ɓuri no o numi, eɗum ɗiggi, nden eɗum weli ŋatugo, be welugo.

O maɓɓi gite makko nden o nani bdlɗum, be nanugo belɗum nder ɓernde je wari daliila ñaamugo goɗɗum je weeli.

Juɗowo-on anndi oɗon mari sa'a juɗogo buredi je beli banni.

O nani fahari be kuugal makko nden ko ndeye oɗon nana belɗum hollugo woɓɓe ko o wowi.


The type of fish you choose will depend on your personal preferences and the intended use for the fish.

If you are looking for a fish that is high in omega-3 fatty acids, then you may want to choose a wild river fish.

These fish are typically lower in contaminants than farm-raised fish.

However, wild river fish can be more expensive and difficult to find.

If you are looking for a fish that is mild in flavor and easy to cook, then you may want to choose a calm lake fish.

These fish are typically not as high in omega-3 fatty acids as wild river fish, but they are still a good source of protein and other nutrients.

Calm lake fish are also typically more affordable and easier to find than wild river fish.

If you are looking for a fish that is low in cost and easy to care for, then you may want to choose a stock pond farm raised variety.

These fish are typically raised in controlled environments and are fed a diet that is designed to promote growth.

Stock pond farm raised fish are typically not as high in omega-3 fatty acids as wild river or calm lake fish, but they are still a good source of protein and other nutrients.

Ultimately, the best type of fish for you will depend on your individual needs and preferences.

Do some research to learn more about the different types of fish available and choose the one that is right for you.

Kala liɗɗi je suftuɗa ɗum ko ɓernde ma be ko gaɗata e liɗɗi man.

To aɗon tefa liɗɗi je mari omega-3 acid fatty, nden a wawan suɓugo liɗɗi mayo kaɓowo.

Liɗɗi-ɗi ɗon mari ñawu seɗɗa to ɗum hawtiɗum be liɗɗi je ɗum mauniri ha wuro.

Seyni, liɗɗi mayo kaɓowo no seɗan heɓugo nden bo eɗum ñaawi.

To aɗon tefa liɗɗi je mari belɗum dafugo be shiya sagol dafugo, nden a wawan suɓugo liɗɗi mayo de'ituɗo.

Liɗɗi-ɗi ɗi ngala ɗuuɗal omega-3 acid fatty bano liɗɗi mayo kaɓowo, seyni eɗi mari nafan ɓeydari protin be ko ɓeydata ƴii'am.

Liɗɗi mayo de'itugo nden ɓe ɓuri shiya nawugo be ɗaɓɓutugo daw liɗɗi mayo kaɓowo.

To aɗon tefa liɗɗi je naawayi be sauki defugo, nden a wawan suɓugo liɗɗi je ɗum mauniri ha wuro.

Kala liɗɗi-ɗii eɗon mawna ha babal bonnga nden eɗi ñamna ñaamndu je mballata mawnugo.

Liɗɗi je ɗum mawniri ha saare wala ɗuuɗal omega-3 acid fatty na bano liɗɗi mayo kaɓowo ko liɗɗi mayo de'utuɗo, seyni eɗi mari nafan protin be ko ɓeydata ƴii'am.

Gaba go'o, liɗɗi je ɓuri ha maɗa ɗon daw ko giɗɗa be ko gattaɗum.

Ngaɗa tewtugol anndal ngam anndugo kala sendiral liɗɗi je en mari nden suɓa ko ɓuranima.


Unsolved mysteries have captured the public's imagination for centuries.

From the disappearance of Amelia Earhart to the identity of Jack the Ripper, these cases have left us wondering what really happened.

While some of these mysteries may never be solved, they continue to fascinate us because they offer a glimpse into the unknown.

One of the most famous unsolved mysteries is the disappearance of Amelia Earhart.

Earhart was an American aviator who became the first woman to fly solo across the Atlantic Ocean.

In 1937, she set out on an around-the-world flight with navigator Fred Noonan.

The pair disappeared over the Pacific Ocean on July 2, 1937, and their fate remains unknown.

There are many theories about what happened to Earhart and Noonan.

Some believe that they crashed into the ocean, while others believe that they were captured by the Japanese.

Still others believe that they deliberately disappeared in order to escape the public eye.

The mystery of Earhart's disappearance has been the subject of books, articles, and documentaries.

In 2017, a team of researchers announced that they had found evidence that Earhart's plane crashed on a remote island in the Pacific Ocean.

Sagotiral je wo'inaka ɗon nanga hakkilo yimɓe duuɓi ɗuɗɗe.

Ndiga majjugo Amelia Earhart yaago anndugo Jack Ripper, sagoji ɗi acci'en be numugo ko fe'ata.

Be anndigo sagotiriji ɗii wo'itatake, ɗe ɓeydi wokkugo-en mamaki ngam ɗe holli-en ko en annda.

Go'oto nder sagotiji ɗii ɗum majjugo Amelia Earhart.

Earhart ɗum lañoowo firowal America je laati debbo arannde mo fiiri solo hakkunde Mayo Atlantic.

To 1937, o waɗi firowo duniyaaru be ko hollata laawol Fred Noonan.

Banndiraɓe man majji ha Mayo Pacific ha Juli 2, 1937, ha hannde bo ɗum annda ko heɓi ɓe.

Wodi bayanuuji ɗuɗɗe daw ko heɓi Earhart be Noonan.

Woɓɓi waɗi imanu wiigo ɓe muti nder mayo, nden bo woɓɓe waɗi imanu Japanese nanngiɓe.

Ha joni, woɓɓe waɗi imanu ɓe majji be anndugo maɓɓe ngam ta yimɓe laaraɓe.

Haala majjugo Earhart laati haala ɗareji, habaruuji, be halaaji.

Ha 2017, matotiral anndoɓe yacci ɓe heɓi hujja wiigo firowal Earhart do'i ha hossere nder ledde ha Mayo Pacific.


Giant wolf spiders are the largest species of arachnid in the world, with some individuals reaching lengths of over 12 inches.

They are found in tropical rainforests around the world, and are known for their aggressive behavior and venomous bite.

Despite their fearsome reputation, giant wolf spiders are actually quite docile creatures.

They are not aggressive towards humans unless they are provoked, and their venom is not typically fatal to humans.

However, their bite can be quite painful, and can cause swelling, redness, and itching.

Giant wolf spiders are excellent climbers, and can use their silk to create webs that can reach up to 30 feet in length.

They are also very fast runners, and can move at speeds of up to 10 miles per hour.

Due to their size, speed, and climbing ability, giant wolf spiders are a popular choice for people who want to experience the thrill of riding a giant arachnid.

However, it is important to remember that these creatures are wild animals, and should be treated with respect.

If you are thinking about riding a giant wolf spider, it is important to do your research and make sure that you are properly prepared.

You should also make sure that you have the proper equipment, such as a harness and a leash.

Once you are properly prepared, you can begin your journey by finding a suitable giant wolf spider.

Once you have found a spider, you can approach it slowly and gently.

Once the spider is comfortable with you, you can slowly climb onto its back.

Once you are on the spider's back, you can hold on tightly and enjoy the ride.

The spider will use its silk to create a web that will support you as you ride.

Riding a giant wolf spider is an unforgettable experience.

It is a great way to experience the thrill of the wild, and to get up close and personal with one of the world's most fascinating creatures.

Cacacƴawol mawko wani marɓe mawnugo nder laƴol arachnid nder duniyaaru, be woɓɓi je mauni bano 12 incisji.

Ɗum heɓaiɗe ha ledde je ndiyam toɓata nder duniyaaru, nden ɗe anndama be torrugo e ngatego marnga toke.

Be hali maɓɓe je ɗum hulata ɗo fuu, cancnƴowal mawɗe ɗum halitta je wala wonnca.

Ɓe wala torra yimɓe sey to ɓe jukkitiɗe, nden toke maɓɓe torrata yimɓe.

Seyni, ngatugo maɓɓe no nawai, nden no waddan warɗugo, ɓoɗejum, be ŋaaŋugo.

Cancanƴowal mawɓe ɗon wawi maggugo, nden no huwiran koyɗe maɓɓe ɓe maha saare je tautata 30.

Nden ɓeɗon dogga law-law, be doggugo law je waɗi milji 10 kala awa fuu.

Ngam mawnugo maɓɓe, yawugo, be wawugo maggugo cancanƴowal ɗum suɓol yimɓe je yiɗi nanugo belɗum maggugo mawnga nder laƴol arachnid.

Seyni, eɗum mari nafan ɗum annda wiigo kuuje ɗi no woɗa, nden hani ɗum aynaɓe no hani.

To aɗon numa magguki cancanƴowal mawɗo, hani ngaɗa tewtugol anndal maɗa nden tabbitina a taski no hani.

Nden kadin tabbitina aɗon mari kuuje maggugo no hani, bano joɗorgal be linjami.

Toni goɗɗo taskake no hani, a wawan fuɗɗa yaadu maaɗa be ɗaɓɓutugo cancanƴowal mawɗo je ngiɗɗa.

To a heɓi cancanƴowal, a yehan to majum, sese be hakkilo.

To cancanƴowal man jaɓake ma, sey magga ɓawo mum be hakkilo.

To a maggi daw ɓawo cancanƴowal man, sey joga ɗum boɗɗum nana belɗum kirke man.

Cancanƴowal no mahan be hottolo man je mballatama wakkati maggugo.

Maggugo cancanƴowal mawɗo no weeli ha ɓuri sambe.

Ɗum laawol nanugo bɗlɗum maggugo dabbaji kaɓoɓe, nden yaha kombi be go'oto nder dabbaji ɓurɗe booɗugo nder duniyaaru.


Fatima Messaoudi: I'm an actor and a furniture designer. I'm also passionate about flowers, especially those that bloom in the winter.

Interviewer: What drew you to acting and furniture design?

Fatima Messaoudi: I've always loved performing and creating things.

Acting allows me to express myself creatively, and furniture design allows me to use my creativity to make something beautiful and functional.

Interviewer: What are some of the challenges you've faced as an actor and a furniture designer?

Fatima Messaoudi: One of the challenges I've faced as an actor is the lack of diversity in the industry.

I've often been told that I'm not the right type for a role because of my race or ethnicity.

As a furniture designer, I've faced the challenge of breaking into a male-dominated industry.

Interviewer: How have you overcome these challenges?

Fatima Messaoudi: I've overcome these challenges by working hard and never giving up.

Fatima Messaoudi: Mi fijowo nden didowo koromje. Nde Miɗon yiɗi finndi, mi ɓuri yiɗugo je burtata wakkati feewol.

Emowo: Ko welanima ha fijille be didugo koromje?

Fatima Massaoudi: Neɓi miɗon yiɗi fijugo be tagaagu kuujeji.

Fijugo no accai-am mi holla hoore-am be annual, nden diidol kare suudu accai-am mi huwira tagagu-am mi taga goɗɗum boɗɗum be nafugo.

Emowo: Ɗume wani sagotiral je nastuɗa nder fijugo be didugo kare suudu?

Fatima Massaoudi: Go'oto nder sagol je mi nasti nder fijugo ɗum shiya mawnugo industri man.

Ɗum meɗi yaccugo-am mi nandai be kuugal man daliila ɗemngal-am ko leydi-am.

To diidigo kare suudu bo, mi nasti sagol nastugo kuugal worɓe.

Fatima Massaoudi: Mi maginndinnri ɗi be huwugo boɗɗum nden mi meɗa accugo.


Translation has many benefits, including increasing the relative value of content, improving accessibility, and opening up new markets.

When content is translated, it becomes accessible to a wider audience, which can lead to increased sales and profits.

In addition, translation can help to build relationships with customers in other countries and cultures.

By displaying content in multiple languages, businesses can show that they are committed to reaching a global audience.

This can help to build trust and credibility with potential customers.

Here are some specific examples of how translation has benefited businesses: * A small business that sells handmade jewelry translated its website into Spanish, French, and German.

As a result, it saw a significant increase in sales from international customers * A large corporation that manufactures medical devices translated its product manuals into multiple languages.

This helped to ensure that doctors and nurses in other countries could use the devices safely and effectively * A nonprofit organization that provides humanitarian aid translated its brochures and websites into dozens of languages.

This helped to reach people in need who would not have otherwise been able to access the organization's resources.

Translation is a powerful tool that can help businesses to grow and succeed.

Nantinoore ɗon mari nafan ɗuɗɗe, ko hawti e ɓeydal nafan kuuje, ɓeydari anndugo, be ɓomtugo luumi kese.

To ɗum nantinoori ɗemngal, ɗum warti keɓeteɗum to yimɓe ɗuɗɗe, ko ɓeydata sorrugo be riba.

Ɓeydari, nantinoore no mballan hautugo matotiral be soodoɓe joodiɓe leydi fere be adaaji fere.

Be hollugo kuuje to ɗemnɗi ɗuɗɗe, filuuji no hollan taskake yahugo to yimɓe duniyaaru gaba go'o.

Ɗu'um no mballan be waddugo yardago be woɗugo be soodoɓe goonga.

Ɗo'o ɗum misalu daw no nantinoore mballi filuuji: * Filu fetel je sorrata yariiji saare wailitiri websayit maɓɓe ha Spanish, French, be German.

Daliila non, ɗum heɓi ɓeydari sorrugo ha sodooɓe leydi yasi * Kamfani mawnga je waɗata kuuje lekki wailitiri kareeji maɓɓe ha ɗemnɗi ɗuɗɗe.

Ɗu'um mballiri lokotoroɓe be laroɓe jamu je leyɗi fere no huwiran kuuje man boɗɗum no hani * Kawral shiya riba je waɗata mballugo ummatoore wailitiri ɗarewal maɓɓe be websayit to ɗemnɗi ɗuɗɗe.

Ɗu'um mballi yahugo to yimɓe je tefata je ta na non ba heɓata kare kawral man.

Nantinoore ɗum mari nafan ha mballugo filuiji ɗum mawna nden yaha yeeso.


This is because we are all created in God's image, and God is the essence of rationality and order.

When we live in accordance with our true nature, we are able to experience peace and harmony.

However, when we allow our thoughts and actions to become chaotic and inconsistent, we experience inner conflict and turmoil.

There are many ways to achieve internal consistency.

One way is to live according to our values.

When we know what is important to us and we make choices that are consistent with those values, we feel a sense of purpose and direction.

Another way to achieve internal consistency is to be honest with ourselves about our strengths and weaknesses.

When we are aware of our true selves, we can make choices that are in alignment with our authentic nature.

Of course, achieving internal consistency is not always easy.

There will be times when we make mistakes or when we are faced with difficult choices.

However, if we are willing to strive for consistency, we will eventually find our way back to peace and harmony.

Ɗu'um ɗum daliila ɗum tagiri'en nder potto Jomirawo, nden Jomirawo woni jaamu hakillo be tsari.

To en jooɗi be no ɗum tagiri en, en bawan jooɗugo jam be narral.

Seyni, to en acci numo be kuuɗe amin laati nder bone be shiya tsari, nden en nastan sagol be bonindaji.

To en anndi ko nafata en nden en gaɗi suɓol je narrata e adaaji ɗi, nden en nanan daranagol be anndugo laawol.

Laawol feere je heɓugo narral nder ɗum yaccugo ko'e meɗen goonga daw sambe be shiya sambe amin.

To en anndi ko'e amin be goonga, en bawan gaɗa suɓol je narrata e no en goni.

Wodi wakkati je en gaɗata kuskure ko en keɓa ko'e men nder sagol suɓotiral.

Seyni, to en giɗa heɓugo narral, en keɓan jonnde jam be narral.


It was the kind of headache that made you want to tear your hair out, or at least write a strongly worded letter to the makers of whatever it was that had given you the headache in the first place.

In this case, the headache was the result of a particularly trying day at work.

Vimes had been investigating a series of robberies, and he was starting to feel like he was getting nowhere.

He was tired, he was frustrated, and he just wanted to go home and sleep for a week.

As he was walking back to his office, Vimes passed a small stationery shop.

In the window, he saw a sign that said "Best Letters in the City".

Vimes stopped and stared at the sign for a moment.

He thought about his headache, and he thought about all the letters he had to write.

The shop was full of all sorts of stationery supplies.

There were pens, pencils, paper, envelopes, stamps, and even a few typewriters.

Ɗum kala nawol hoore je wattata goɗɗo nana bano o itta gasa makko, ko binnda letare marga sambe to waddoɓeɗum je waddanima nawol hoore man.

To haala ɗo, nawol hoore ɗum daliila sagotiral ha babal kuugal.

Vimes ɗon tokka haala wujjuɗe, nden o fuɗɗi nanugo bano o wala yaha ko toye.

O somi, o ɓerni, nden o yiɗi yahugo saare nden o ɗaano bano je asaweere.

Wakkati nde o hootata ofis makko, Vimes saali shagoru soggu fetel.

To windoru, o laari alaama je wii "Letere Ɓurɗe nder Wuro".

Vimes daari oɗon laara alaama man yaago wakkati.

O numti haala nawol hoore makko, nden o numti letare je o binndata.

Woɗi binndirɗe, fensir, ɗarewol, sigirde, sitamfi, be mashin bindugo seɗɗa.


It is true that there exist in this world situations that defy all explanation, events so strange and wondrous that they seem to be the stuff of dreams or nightmares.

Such is the case with the story I am about to tell you, a tale of supernatural forces and the strange events that unfolded when they were unleashed upon the world.

It all began one night, when a group of friends were gathered together for a party.

They were drinking and laughing, enjoying each other's company, when suddenly the lights went out.

The room was plunged into darkness, and the only sound was the sound of their own breathing.

Then, in the darkness, they saw it: a strange, glowing light.

It seemed to be coming from nowhere, and it was growing brighter and brighter.

The friends were terrified, but they were also curious.

They wanted to know what this light was, and where it was coming from.

As they got closer, they could see that it was coming from a small, glowing sphere.

The sphere was hovering in the air, and it was surrounded by a faint aura.

Ɗum goonga nder duniyaaru ɗo wodi kuuje je goɗɗo famata, kuuje ajab be mamaki je goɗɗo numata ɗum koyɗol ko nder taalol.

Non wo'i bano habaruu je hokkai mami, taalol kuuje je yi'ataka be sayo ajab daw ko fe'i ɓawo ɗum waddiɓe nder duniyaaru.

Ɗum fuɗɗi jemma fere, wakkati nde soobaɓe mofti ngam ballego sayo.

Ɓeɗon yara eɓe jala, eɓe ɗon nana belɗum hakkunde maɓɓe. nden giite hossiti.

Suudu man ɓalwi kurum, nden wala ko goɗɗo nanata sey fuufugo maɓɓe.

Wakkati man, nder shiya hiite, ɓe laari ɗum: kulniɗum, laaɓal booɗiɗum.

Bano ɗum ñuuwroyi ha to ɗum annda, nden eɗum ɓeyda laaɓugo daw laaɓal.

Soobaɓe man huli, amma ni ɓeɗon waɗa mamaki.

Ɓeɗon yiɗi anndugo ɗum laaɓal ɗume, nden ha toye ɗum iiwoyi.

Nden ɓe yotti kombi, ɓeɗon laara eɗum wara ha gaawal, fetel je wooɗi.

Gaawal man ɗon diwna daw henndu, nden ɗon itta sambe fetel.


"Dude, I'm so heartbroken right now. My girlfriend of 2 years just broke up with me."

"I don't know. She just said she wasn't feeling it anymore.

"I'm sorry, man.I know how you feel. Heartbreak sucks."

And then, when you're ready, start to move on.

There are plenty of other fish in the sea."

"I know. But I don't know if I'm ready to date again yet."

"That's okay. You don't have to be ready right away. Just take your time and heal."

"Kayya, mi ɗon nder mettuɗun jooni kan. Min habdi e beeraajo an mo duuɓii 2."

"Mi anda. Kaway mo wi'iyan mo yiɗaya diga joonii.

"Waɗu munyal, Mi andi ko nanta. Mettuɗun e nawi."

"E nayi masin maa. Mi anda ko mi waɗta."

Kadin boo, wakkatiire nde taskiiɗa, fa'u yeeso yejjita ko waɗi.

"Mi anndi. Ammana mi andako mi rakkay tepre kadin e yeeso."

"Wooɗi. Naa hee alatake a taskake joon ba. Kaway fottu heɓa hoya."

"Mi yetti, taguujo an. Mi nani belɗun maajun."


A: Do you think the dowry system is a good thing?

I think it's a form of discrimination against women.

It puts an unfair financial burden on the bride's family, and it can lead to women being treated as commodities.

A: But some people say that the dowry system is a way to protect women.

In fact, I think it can put women in danger.

If a woman's family can't afford to pay a dowry, she may be less likely to be able to find a husband.

And if she does get married, she may be more likely to be abused or mistreated by her husband.

A: So what do you think we should do about the dowry system?

B: I think we should work to abolish it.

We should educate people about the harmful effects of the dowry system, and we should support laws that make it illegal to demand or accept a dowry.

A: I agree. I think the dowry system is a relic of a bygone era.

Mi ɗon numa maa ɗun nyamki neɗɗaaku reewɓe.

E ɗun wukkana layƴol ɓagaaɗo teɗɗuɗun ɗun wala dilili, nden boo fooɗanay debboojo'on hoo'e bano karee.

A: Ammana woɓɓe e wi'a hokkuki sadaaki e ɗunatal helanaaki reewɓe.

E hakiika maa, mi tammi ɗun rakkay nasduki reewɓe nder haɗari.

Te laƴol reewɓe rakkata yoɓuki sadaaki, beeraajo on rakkata heɓuki gorko.

Te maa mo ɓagi, gorkoojo on rakkay waɗka udduki mo ko e mo nyaama neɗɗaaku maako.

A: To Ɗume tammiɗa en gaɗay dow miskila hokkuki sadaaki kan?

Min andinay yimɓe dow kalluɗun hokkuki sadaki, nden boo min jingitanay kiitaaji ngam harminaɗun waato jaɓuki ko hopkkuki sadaki ɗun.

A: Mi yerdake. Mi tammi hokkuki sadaki ɗun koyɗun huude naaneno.


I have been living with type 1 diabetes for over 20 years.

I was diagnosed when I was just 10 years old, and it has been a lifelong journey.

There have been many challenges along the way, but I have also learned a lot about myself and what it means to be a strong, resilient person.

One of the biggest challenges I have faced is managing my blood sugar levels.

Diabetes is a condition that affects the way your body turns food into energy.

When you eat, your body breaks down the carbohydrates in your food into glucose, which is then absorbed into your bloodstream.

Your pancreas releases insulin, a hormone that helps glucose get from your blood into your cells.

In people with type 1 diabetes, the pancreas doesn't make enough insulin, or it doesn't make any at all.

This means that people with type 1 diabetes have to take insulin injections to help their bodies use glucose for energy.

Managing my blood sugar levels can be a tricky business.

There are a lot of factors that can affect my blood sugar, including what I eat, how much I exercise, and how much stress I am under.

I have to constantly monitor my blood sugar levels and make adjustments to my insulin doses as needed.

E mi ɗon habda e nyaawu Dayebetis ɗun type 1 ko ɓuri duuɓi 20.

Ɗun anditi mi won nyawu ngun tin e mi won duuɓi 10, ngam non ɗun nyawu jonde yonki an.

Woodi kala miskilaaji ɗi mi habdi, ammana mi janngi huudeeji ɗuɗɗi dow hoore an e ko ɗun numata e tagu laato cemmbiɗɗo, myɗo.

Gootun nder kala miskilaaji ɗi mi habdi hanjun wonte hakkilanki yanayi siga ƴiiƴam an.

Nyyawu Dayabetis ɗun yaanayi yaaloojun no ɓanndu maa waylitata nyanndu yaaki semmbe.

Ta nyaami, ɓandu haynay kabohaydiret nder nyanndu ndun yaaki gulukos, nden fooɗe yaaki laaɓi ƴiiƴam maa.

Pankiris maa yofay sinadarijun insulin, waato sinadarijun mballoojun gulukos nasta daga nder ƴiiƴam maa yaaki selji maa.

E haro yimɓe habdooɓe e dayebetis type 1, pankiris ɗunwurtinta insulin ɗuɗɗun, ko maa wurtinta fuuh ma.

Doole yimɓe marɓe dayabetis type 1 waɗata baatal insulin ngam wallutuki ɓanndu maɓɓe huudira gulukos ngam heɓuki semmbe.

Hakkilanki ɗungal siga nder ƴiiƴam an naaɗun kuungal pamaral baa.

Woodi dalilaaji ɗuɗɗi fooɗooji nyaawu siga am, hawtidiri e ko mi nyaamata, e dinbaa ɓandu ndu mi waɗata, e kalla mettan ɓeran wannojuyam.

Doole am e mi hakkilanta semmbe nyawu ngun nder ƴiiƴam am nden e mi yara lekki insulin no woodi haaje.


The flavors dance on your tongue, creating a symphony of delight.

The pineapple is sweet and tart, the apple is crisp and juicy, the stone fruit is juicy and flavorful, and the pear is sweet and refreshing.

The flavors are perfectly balanced, and each one complements the others.

You can enjoy this delicious fruit salad on its own, or as a topping for yogurt or ice cream.

It is also a great addition to a summer picnic or potluck.

No matter how you enjoy it, you are sure to love this fruit salad.

Fileebo tam wamata e dow ɗenngal maa, nde ɗun heɓantama seho.

Abarbaaje won kantu boo e yeli, tuppahon e belɗun, nden ɓikkon ston fruit e won belɗun nden won fileebojum, e boo yelnina.

Fileebojum nder fodoodiri, nden ko ɗume nder ɗon e mana bandiijun.

A rakkay yarki kala njaran ɗa'am feere maajam, ko a hawtidira kusan yogot ko ayis kirim.

Ɗun won belɗun haro wancooɓe siwtaare ceeɗu.

No nanirɗa belɗun maajun fuu, tabbas e yiɗay kala salad ɓikkon leɗɗe.


A: Did you know that deforestation is one of the leading causes of climate change?

A: Well, when we cut down trees, we're not just destroying the trees themselves.

We're also destroying the habitats of countless animals and plants.

And when we lose these habitats, we also lose the benefits that they provide us.

A: Well, for example, trees help to regulate the climate.

They absorb carbon dioxide from the air and release oxygen.

They also help to prevent soil erosion and flooding.

And they provide food and shelter for animals.

B: So deforestation has a lot of negative effects.

And it's a problem that's only getting worse.

Every year, we lose millions of acres of forest to deforestation.

And if we don't do something to stop it, the consequences will be devastating.

A: There are a number of things we can do.

We can reduce our demand for wood products.

A: Ko a andi fe'uki leɗɗe ɗon nder ko waddata waylitaare yanayiiji?

A: Na'am, te min fe'i leɗɗe, na leɗɗe ɗen tan min halki ba.

Min halki inaaje maral dabbaji e leɗɗe wala keerol.

Bote min relli kala inaaje ɗe'e, nden min relli kala riiba ka'ɗe hokkata min.

A: Na'am, e misaalu, leɗɗe e wallita haro foodoodirka yanayiiji.

Eɗefooɗa henndu ndu min wurtinta nden ɗe hokka min ndu min fooɗata.

Nden boo e ɗe wallita haro haduki masmastuki lesdi e ambaliyaare ndiyam.

Boo e ɗe heɓana dabbaaji nyamndu e inaare waaluki.

B: Ngam non fe'uki leɗɗe ɗun kalluɗun masin.

Boo miskilaaji maajun kullum ɓeydoto e nyaaɗa.

Dunngu fuuh, e min rella ekaaji ladde ɗuɗɗi haro fe'-fe'eeji leɗɗe.

Boo te min waɗay goɗɗun ngam darnuki ɗun, mettuɗun maajun ɓeydoto ko deye.

A: Woodi huudeeji ɗuɗɗi ɗi min rakkat waɗgo.


I was fortunate to attend a school that offered a wide range of AP courses and extracurricular activities, which gave me the opportunity to explore my interests and learn about different career paths.

One of the most important things I learned in high school was how to think critically and solve problems.

My AP English and math classes taught me how to analyze text and data, and my science classes taught me how to design and conduct experiments.

These skills have been essential in my college courses and my career as a software engineer.

Another important thing I learned in high school was how to work effectively with others.

My participation in extracurricular activities such as student government and the debate team taught me how to communicate my ideas clearly and persuasively, and how to work as part of a team to achieve a common goal.

These skills have been invaluable in my career, where I often have to collaborate with others to solve complex problems.

Finally, my high school experience helped me to develop a strong work ethic and a commitment to excellence.

The challenging academic courses I took taught me the importance of hard work and perseverance, and the extracurricular activities I participated in taught me the value of teamwork and dedication.

These qualities have helped me to succeed in college and in my career.

I am grateful for the opportunity to have attended a high school that provided me with such a strong educational foundation.

I believe that the skills and knowledge I gained in high school have helped me to become a successful college student and a professional.

Mi waɗi sa'a nde mi nastii janngirnde njannginoore darasiiji AP ɗuɗɗie luttaano huudeeji ɗi na jannde baa, hanjun hokkiyam daama mi wiitini hakkiilo mi janngi hudeeji ferɗodiɗi napojiyam e yeeso.

Gootun nder ko ɓuri napuuda nder ko Mi ekkiti janngirnde mawnde hanjun wonte no yajjinta numo maa heɓa wurtornde miskilaaji ma.

AP Am je darasiiji ngilishi an e linngal ekkitiniyam no mi andirta bindi e bayanuuji, nden boo hijibiiji kimiiyaare am ekkitiniyam no mi mahirta haa mi tabbitina huude ba.

Kala ande nga'a l won napuuda e kolijiire min e maa kuungal an ngal injiniyaajo softwaya.

Goɗɗun marɗun napuuda ɗun Mi ekkiti boo e janngirnde mawnde hanjun wonte huwuduki no haani e luttano yimɓe.

Nastuki an huudeeji ɗi na janngirnde ba bano duɗal pukaraaɓe e motta muhaawaraaji ekkitiniyam no mi wolwata ko mi anndi wango masin no boo ɗun aditirta, e maa boo no mi hwidata e yiimɓe ferɗoodirɓ ngam heɓuki manufa go'o.

Kala ande ɗe'e won alpanu haro kuuɗe an, wakkatiire nde mi hawtidirta hoore e luttuɓe ngam heɓuki wurtornde e miskilaaji caɗɗi.

Sakitaare boo, andal an ngal janngirnde mawnde wallitiyam haro fa'uki yeeso no kuungal huwirte e tiinaaki haro heɓuki boɗɗun.

Bone njannguki darasiiji ɗi mi hoo'i ekkitiniyam napuuda tiinaare e daranaaki huude, nden boo kuuɗeeji ɗina jannde ba ɗi mi nastani ekkitiniyam napuuda huwidirki e hokkuki hoore an ngam kuungal ngal.

Kala ɗabii'aaji ɗi'i wallitiyam hebgo nasru e koleeji e maa to kuungal am.

Mi nani belɗun ngam daama yaaki njaggirde mawnde hokude yam kla maadi jannde nden e nder yonki am.

Mi waɗi iimanaaku kla andal e ilmu ɗun min heɓii e njanggirnde mawnde wallitiyam haro heɓuki nasru am e koliire e maa haro sana'a am.


Pottery is a craft that involves making objects out of clay.

Pottery is often used for utilitarian purposes, such as storing food or water, but it can also be used for decorative purposes.

The process of making pottery begins with gathering clay.

Clay is a natural material that is found in the ground.

Once the clay has been gathered, it is mixed with water and kneaded until it is soft and pliable.

The potter then uses a variety of tools to shape the clay into the desired form.

Once the clay is shaped, it is dried and fired in a kiln.

Pootitiri ɗun sana'a mahe-mahe hawtuki kareeji diga loofe.

E ka naptore haro hawtidirki kare napuuda, hannde e jaango bano looɗe ndiyam e konooje deppuki nyanndu, non ma e ɗun huude haro ilkinaare.

Loofe boo ɗun kareeji keɓeteeɗe e lesdi.

Te haa ɗun motti lofe, ɗun hawtidirayɗe e ndiyam e ɗun sonnaɗe haa ɗe ɗigga.

Nden hee mahoowo on huuda e kare kuuɗe maako mo waɗana lopeɗe kala no mo ƴiɗi.

Te haa lofe den waɗi kala no mo yiɗi, hee ɗun wula ɗe e hiite.


Rainstorms are a common occurrence in many parts of the world, and they can have a significant impact on our lives.

They can bring much-needed water to parched land, but they can also cause flooding, mudslides, and other damage.

Rainstorms are caused by the rising of warm air, which causes water vapor to condense and form clouds.

When the water droplets in the clouds become too heavy, they fall as rain.

The amount of rain that falls in a rainstorm is measured in inches.

A light rainstorm might produce only a few inches of rain, while a heavy rainstorm can produce over a foot of rain.

Rainstorms can have a variety of effects on our lives.

They can wash away dirt and debris, making roads and sidewalks impassable.

They can also cause power outages and flooding.

Flooding can be especially dangerous, as it can quickly sweep away people and property.

Despite the potential dangers, rainstorms can also be beneficial.

They can help to improve soil quality and water the plants.

Rainstorms can also be a source of entertainment, as people enjoy watching the rain and listening to the thunder.

Helmitinaago ndiyam ɗun huude waɗoode e inaaje ɗuɗɗe e duuniyyaaru, boo ngo won huudeeji ɗuɗɗe e haro min yonki min.

E ngo wadda ndiyam ko ɓuri ko min mari haaje, nden boo e fooɗa ambaliya, fecci-feccinaaki maale, e maa luttano wonnere.

Helmitinaango e heɓo ngam ummaki foweenga henndu, fooɗoojun curle laato mala-mallooje, nden laato doolu.

To tottoɓan hawtidiri e duulo hee tedda, nden hee ko maasa ko laato ndiyam.

Ɗuudal ndiyam toɓoojam ngam daliila helmitinanango e foode e inches.

Ilde wakkatiire helmitinaango boo e heɓa ndiyam seɗɗan na bano helmitinaango feere mun heɓanta ba.

Helmitinaago won hudeeji ɗuɗɗi e maral yonki min.

E ɗun loota tuule dow ate amin, ɓaawo ɗe sukki no.

Nden boo e fooɗa hoo'uki hiite e ambaliya ndiyam.

Ambaliyaare ndiyam rakkay laato won haɗariiiji, ngam rakkay dilluduki e yimɓe e dabbaaji.

Fuuh ngam maren e haɗariiji gonɗi nder ndiyam tottoɓan, boo ɗan won napuuda.

Ɗan wallitay haro ɓeyduki semmbe leydi boo ɗan yarnay awre.

Ndiyam tottoɓan kadin boo ɗun atal heɓuki nanki belɗun yimɓe e nana belɗun, daaruki ndiyam e toɓa e nanki diƴo helminaago.


Eyes are complex organs that allow us to see.

They are located in the front of the head and are protected by the eyelids.

Each eye is made up of three layers: the sclera, the choroid, and the retina.

The sclera is the white part of the eye, the choroid is the dark layer behind the sclera, and the retina is the light-sensitive layer at the back of the eye.

The retina contains millions of light-sensitive cells called rods and cones.

Rods are responsible for night vision, while cones are responsible for color vision.

When light hits the retina, it is converted into electrical signals that are sent to the brain via the optic nerve.

Gite ɗum organji mawɗe je accata en laarugo.

Ɓeɗon resi ha yeso hoore nden ɗi aynama be gaasa gite.

Kala gite fuu ɗon mari kuuje tati: sclera, choroid, be retina.

Sclera wani danejum nder gite, choroid wani ɓalejum ɓawo sclera, nden retina wani laaɓal je wani ɓawo gite.

Retina ɗon mari ɓikkoy laaɓalji bano miliyonji wii'eteɗum rods be cones.

Rods mballata laruugo to jemma, nden cones bo be laarugo kala.

To laaɓal fiyi retina, ɗum latoto bano signal hiite je yahata nder gaani to laawol optic nerve.


When I was a child, we had a dog, a cat, and a few fish.

As I got older, we added a few more animals to the mix, including a rabbit, a guinea pig, and a hamster.

I loved taking care of all of our animals and learning about their different needs.

One of my favorite animals that we ever kept was a rabbit named Cocoa.

Cocoa was a brown and white Holland Lop rabbit.

She was the sweetest animal I've ever met and she loved to be cuddled.

She was also very smart and could learn tricks like sit, stay, and come.

One day, I was playing with Cocoa in the backyard when I noticed that she was chewing on something.

I went over to investigate and saw that she was chewing on a piece of fiber from one of our clothes.

I took the fiber away from her and showed it to my mom.

My mom explained that rabbits need to eat fiber in order to digest their food properly.

She said that we should give Cocoa some hay to eat, which is a good source of fiber.

Wakkati ko mi suka, e min goodi kutuuru, e fatuuru, e goɗɗi liƴƴi seɗɗa.

Nde naywumi, min ɓesdi goɗɗi dabbaaji seɗɗa e ɗiya, kawtuɗi e wojere, wojere wuro, e domru wuro.

E mi yiɗi hakkilanki e dabbaaji amin ɗin fuh e mi hakkilani ko ɗi giɗi feere-feere.

Dabbayel ngel ɓurmi yiɗugo nder dabbaaji ɗi min mari woni wojere mbi'aande.

Kooko emari nonde heyre e noppi mawɗi daneeji.

Kayre woni dabbaawa nde ɓurmi yiɗugo nder dabbaaji ɗi meeɗumi yiigo nden bo e nde yiɗi wumbileego.

Nden bo e nde nyaaɗi ƴoyre, e nde ekkito fitte-fitte, nde njooɗo, nde wara.

Nyande feere, e mi fijira e kooko ton baabal gaɗa saare nden ko paamumi e ngel ƴakka huunde feere.

Mi yahi ton, ngam mi wiɗito, sey mi laari e ngel ƴakka wonde limsere iga wonngol koltal amin.

Mi iti fottolokon diga maako mi holliko inna am.

Inna am waɗiniyam bayanu dow boje e won haaje nyamki fottollo ngam namuki nyamndu maakon no haani.

Mo wi'i min hokko ɓikkon koko geene hee ɗunatal heɓuki fottollo.

Mi hokki Kokooje geene hee boo ɗe yiɗi ɗe!


An earthquake is a sudden and violent shaking of the Earth's crust that can cause great damage.

The most common cause of earthquakes is the movement of tectonic plates, which are large pieces of the Earth's crust that ride on top of the molten rock beneath the surface.

When these plates move past or collide with each other, they can cause the Earth's crust to break and produce seismic waves.

These waves travel through the Earth and can cause the ground to shake.

The magnitude of an earthquake is measured on the Richter scale, which ranges from 0 to 9.

The higher the magnitude, the more powerful the earthquake.

Earthquakes can cause damage in a variety of ways, including ground shaking, landslides, tsunamis, building collapses, fires, and loss of life.

Earthquakes can also trigger other hazards, such as avalanches.

The damage caused by an earthquake depends on a number of factors, including the magnitude of the earthquake, the distance from the epicenter, the type of soil, and the construction of buildings.

Dibbaaki lesdi ɗun ɗun yeƴaaki lesdi ki wala shiri fooɗoojun asar mawɗun.

Mawɗun ko fooɗata dimbaaki lesdi hanjun wonte yeƴaaki ƴorɗ goɗɗe e les, hanje boo won mawɗe ko jogi duuniyaaru e les ka'o ko to nder lesdi.

Te kala ƴorɗe ɗen te dibbaki e jawɗun ko hawtidiri e bandiije, hee fooɗa les duuniyaaru helti-heltino haa wanda layije fecciiɗi ta ɗow.

Kala layiiji ɗi'i dilay haa les duuniyaaru haa fooɗa haa lesdi dinbo.

Semmbe dinbaaki duuniyaaru ndun e foode e kare foodirka Ritcher, nagoojum diga 0 yaaki 9.

No semmbe maajun woni, hanjun wonte nyaaɗuki dinbaki lesdi din.

Dinbaaki lesdi e fooɗa asar ta ate ɗuɗɗe, hawti e dinbaki maale, wggo gasɗe, halkuki cuuɗiiji, ummaki hiite, e rellere yonkiiji.

Dinbaaki lesdi rakkay fooɗuki kala luttaano haɗriiji bano do'aaki kao mawko.

Asar ɗun dinbaaki lesdi fooɗata nagi diga ko ainihi fooɗi ɗun, hawitidiri e semmbe dinbaa lesdi din e woɗɗuki maari e cakaare, e kala lesdi din, nden boo e yanayi maale inaare nden.


You have no idea how the real world works, and you think that everything should be handed to you on a silver platter.

You're always complaining about something, and you never seem to be happy with anything.

You're a bunch of entitled brats, and I'm sick of it.

You have to work hard to get what you want.

If you want something, you have to go out and earn it.

I'm tired of dealing with your childish behavior.

If you don't start acting like adults, then I'm going to have to cut you out of my life.

Grow up and start acting like adults, or I'm out of here.

A wala andal no duuniyaaru wonti yaata, nden boo a tammi a heɓay ko ɗume no giɗɗa.

Ko deye aɗon waɗa korafi huudeeji, boo a meeɗa heɓuki seho e dow ko ɗume.

An on a gettaro tgu banja, mi somi non ɗun.

Mi somi habdoki e kala ɗabii'aaji baccaaku maa ɗi'i.

Ta fuɗɗay hoo'uki hoore maa bano mawɗo, mi wurtinte diga nder yoki am.

Haani mawna laatooɗa bano mawɓe, tena non mi ala ɗo'o.


I was recently cleaning out my attic when I came across a box of old recipes that had been passed down from my grandmother.

Some of them were quite old, dating back to the early 1900s.

I was curious to see what they were, so I started reading through them.

It was for an anti-aging facial mask made with honey, yogurt, and oatmeal.

I decided to give it a try, and I was amazed at the results!

My skin looked so much smoother and younger after using it.

It's a real treasure, and I'm sure it will remain in my family for many years to come.

E nder ko ɓadi ɗo'o e mi ɗon wuuwa suudu an nde mi daari boorooru ɗereeji kawta nyaandu ɗi maama an jawtiiɗi.

Goɗɗi nder ɗon ɗi kiiɗi masin, haa ko yaari duuɓi1900.

Mi yawani darki ko woni nder ɗon, ngam non mi fuɗɗi jaanguki ɗi.

Ɗum nyanndu haɗuki nawyeegu hawteteɗun e jumri e kala tewu goɗɗun.

Mi waɗi sawari hawtuki kala maajun, mi hayɗini ko ɗun laati!

Laral an dari wooɗi masin laati bano ngal bacci ɓawo mi nyaami ɗun.

Mi nani belɗun de mi heɓi kala ɗereeji ɗi'i.

Tabbas ɗun taskiraare mawnde, nden mi tabbitini jooɗoto e nder laƴol min duuɓi gaarooji.


The veteran sat alone in the hospital room, staring at the blank television.

He had been in the hospital for weeks, and he was starting to go stir-crazy.

He had been in a lot of wars, and he had seen a lot of death and destruction.

But nothing had ever prepared him for this.

The door to his room opened, and a young woman walked in.

She was carrying a bouquet of flowers. "Hello," she said. "My name is Sarah.

The veteran smiled. "It's nice to meet you, Sarah," he said.

"I'm here to make you laugh," she said. "Laughter is the best medicine, you know."

The veteran laughed. "I'm not sure I can laugh," he said.

"I know," Sarah said. "But I'm going to make you laugh."

She told jokes and stories, and she even did some magic tricks.

The veteran laughed until his sides hurt.

Dattiijo'on mo jooɗi feereyel maako e suunndulokotoro ndun, e mo daara telebijinreɓaleere nden.

Mo ɗon e lokotoro ɗun asaweeje saaliiɗe, boo mu fuɗɗi somoki inaare nden.

Mo ɗon nder koni ɗuɗɗi, Mo daari mayilleeji kala-kala e maa halkere.

Ammana wala ko meeɗi waɗgo mo shirya naki non ɗun.

Ontirnde suundu maaako onta, debbo famru nastoy.

E mo ɗon ronndi kaɓɓon filawahon."Use," mo wii. "inde an Saarah.

E mi huwa kuungal wallitaare e lokotoro ɗu'um."

Dattijo'on moosi."Mi nani belɗun yi'uki ma, Sarah," mo wii.

"Mi wari mi jalnu maa," mo wii. "Jaleeɗe hanje wonte lekki mawki, ki anduɗa."

Loktorojo'on jali, "Mi tabbitinay mi rakkay jaluki," mo wii.

"Mi andi," Sarah wii. "Ammana mi wadeete jala."

Mo waɗika hokkuki mo habaruuji jaleeɗeeji, haa mo waɗi huudeeji goɗɗi bano maytaaku.

Lokotoroo'on jalihaa wuttudu maako nawi.