This hotel is a great choice for those looking for a central location in Lisbon.

It is located just a short walk from the city center and the waterfront, and it offers stunning views of the port.

The rooms are spacious and well-appointed, and the staff is friendly and helpful.

The hotel is also very quiet, which is ideal for those who want to get a good night's sleep.

The rooms are soundproofed, and the hotel is located in a quiet area away from the hustle and bustle of the city center.

Ootel ɗu'um woni ko haandani kala giɗɗo yakɗirki cakaare Lisbon.

E ɗum tawee jaaɓe seeɗɗa gila cakaare galluure nden woodi juurde ndiyam, boo hokkay baawɗe raaruki fongo maayo.

Cuuɗi ɗin mawɗi sanne nden ɗi taskitaama no haani, boo gollooɓe nokkuure nden ngoodi fertaare e mballa.

Ootel ngel woodi ferwere masin, ko hokkata yiɗɓe ɗaanaaki ɗoyɗi belɗi.

Cuuɗi ɗin ngoodi paɗɗirɗe hoolo, boo ootel ngel tawaama to nokkuure perwunde daayiiɗum e hoolooji cakaare galluure nden.


Recycling is a vital process that helps to protect the environment and conserve natural resources.

By recycling, we can reduce the amount of waste that goes to landfills and incinerators, conserve energy, and save money.

The process of recycling begins with the collection of recyclable materials.

These materials are then sorted and processed into raw materials that can be used to create new products.

For example, plastic bottles can be recycled into new plastic bottles, aluminum cans can be recycled into new aluminum cans, and paper can be recycled into new paper products.

It helps to reduce the amount of waste that goes to landfills and incinerators, which can help to protect the environment and conserve natural resources.

Recycling also conserves energy, as it takes less energy to produce products from recycled materials than it does from raw materials.

In addition, recycling can save money, as it can reduce the need to extract and process raw materials.

The launch of new recycling programs in most countries has ended the color-coded recycling system.

This is because the new programs are designed to accept all recyclable materials, regardless of their color.

The new programs are also more efficient, as they use automated sorting systems to process recyclable materials.

Hesɗitinki kuuje ɗum huunde marnde saman sanne sabu ko huunde wallitoore taariindi e walluki riskuuji leydi.

Nder laawol hesɗitinki kuuje, en mbaaway ɗustuki ɗuuɗal buuwe nastooje nder jijjiije, boo wallay ngam faddaaki kare, nden walla ngam ɗustuki majjiiru ceede.

Kuwɗe hesɗitinki kuuje e fuɗɗira mooɓuki kuuje ɗe kesɗitintee.

Kuuje ɗe'e e mooɓtee nder senndee geɓe kuwtinirle ngam tituki goɗɗe kuuje kese.

Yeru, kolbaaji rooba, gonngonji alumiiniyum fuu foti kesɗitinee faaki kesi, non buuli fuu foti kesɗitinee koota kuuje kese.

Ɗum wallay ngam ɗustuki ɗuuɗal buuwe jahreteeɗe to jijjiije, boo wallay ngam faddaaki taariindi nden wallita aynuki barkaaji leydi.

Non maa hesɗitinki kuuje wallay faddaaki semmbe naftortee, sabu hoosay semmbe seeɗɗa tan ngam tituki kuuje goɗɗe kese gila kuuje kesditinaaɗe dow tituki kuuje gila kare kese ɗe naftoraakano.

Haa fahin, hesɗitinki kuuje wallay ɗustuki majjiiru ceede, sabu ɗum wallay ngam hoynuki ittuki e wayluki kuuje gila kuuje ɗe meeɗaa naftireeki.

Maɓɓutuki taskaramji hesɗitinki kuuje nder leyɗe goɗɗe waddii ragare laawol hesɗitinki ngol color-coded.

Sabu taskaramji kesi ɗin taskitaama ngam jaɓuki kala kuuje kesditinteeɗe, naa e laaranki noone maaje.

Non maa taskaramji kesi ɗin koytinaama no haani, ngam e ɗi naftoroo baawɗe huwuki e ko'e maaje ngam hesɗitinki kuuje.


The flowers were expensive, but I didn't care.

They were the most beautiful flowers I had ever seen, and I knew they would make her happy.

I bought a dozen roses, all different colors.

I arranged them in a vase and set them on the table next to her bed.

She smiled when she saw them. "They're beautiful," she said. "Thank you."

I smiled back. "You're welcome." I sat down next to her bed and took her hand.

She looked up at me with her big, brown eyes.

"I'm so glad you're here," she said. "I'm glad I'm here too," I said.

We talked about our dreams, our hopes, and our fears.

When it was time for me to go, she gave me a hug.

"Thank you for coming," she said. "I love you."

I kissed her on the forehead and then I left.

Pinndi ndin nawndi, ammaa min mi ɓillaaki.

Ɗum pinndi ɓurdundi wooɗuki ndi meeɗi yi'uki, boo mi anndi ndi seynay-mo.

Mi soodi keewtundi sappo e ɗiɗi, noone feere feere.

Mi jeeri-ndi e ndi tokkindiri nden mi joɗɗini-ndi dow teebur haade leeso maako.

O moosi nde o yi'i-ndi. "Ndi woodi," o wi'i. "Mi yettii."

Min maa mi moosi. "A jaɓɓaama." Mi jooɗii haade leeso maako nden mi jogii junngo maako.

O ɓanti gite maako kukkuɗe o lastin-yam.

"E mi seyii masin nde wari," o wi'i. "Min maa mi seyake nde mi wari," mi wi'i.

Min ngewti dow koyɗi amin, yelaa amin, e maa kulol amin.

Sarde mi timmini hiirde nden mi dillay, o hebbii-yam.

"Mi yettii-ma e wartuki," o wi'i. "Mi yiɗu-maa."

Mi hebbii-mo e honnduko dow tiimde nden mi dilli.


Cork flooring is a popular choice for many homeowners because it is durable, stylish, and easy to maintain.

However, it is important to know how to properly care for cork flooring in order to extend its lifespan and keep it looking its best.

One of the most important things you can do to care for your cork flooring is to sweep, dust, or vacuum it regularly.

This will help to remove dirt and debris that can build up on the surface of the flooring and cause it to become damaged.

If you have pets, it is especially important to vacuum your cork flooring regularly to remove pet hair and dander.

In addition to sweeping, dusting, or vacuuming, you should also occasionally wipe your cork flooring with a damp mop.

This will help to remove any dirt or grime that has been missed by the vacuum cleaner.

However, it is important to use a damp mop and not a wet mop, as too much water can damage the cork flooring.

If you have any spills on your cork flooring, it is important to clean them up as soon as possible.

Use a clean cloth to blot up the spill and then wipe the area with a damp mop.

If the spill is sticky, you may need to use a mild detergent to clean it up.

It is also important to protect your cork flooring from scratches and dents.

To do this, you can place felt pads under furniture legs and avoid dragging heavy objects across the floor.

You should also avoid using sharp objects on your cork flooring, as this can damage the surface.

By following these tips, you can help to keep your cork flooring looking its best for years to come.

In addition to the tips above, there are a few other things you can do to care for your cork flooring.

First, avoid using harsh chemicals on your cork flooring, as these can damage the surface.

Second, do not expose your cork flooring to direct sunlight for long periods of time, as this can cause the color to fade.

Finally, if you are planning to move your furniture around, be careful not to drag it across the floor, as this can also damage the surface.

By following these tips, you can help to extend the life of your cork flooring and keep it looking its best for years to come.

Daɓaaki e kuuje janaanu wartii ko ɓurnaa yimɓe marɓe ci'e naftortoo sabu neeɓuki faɓɓuki, wooɗuki, e koyɗum aynuki.

Ammaa ni, boɗɗum annduki no naftortoo e kuuje jamaanu ɗen no haani ngam heɓa bote faɓɓuki e naftoroo nden boo ɗe tokka wonuki e ɗe mbooɗi.

Go'o nder ko haani annda nder aynuki kuuje jamaanu nder ɗaɓaaki suudu ɗum wuuwuki, fiɗɗuki, e fuufuki collaaje ndeye fuu.

Ɗo'o wallay ngam ittuki tuundi e buuwe ko foti hebbina dow nokkuure babal suudu nden boo foti wonna ɗum.

So a mari dabbaaji saare, ɗum boɗɗum masin ngam a moyta laɓɓina babal ngam ittuki gaasaaji ndabbahoy e tuundi maakoy.

Ɓeydaari dow wuuwuki, fiɗɗuki, walla fuufuki, haani gila wakkati yahki wakkati tokka moytuki babal suudu ngam laaɓɓinki kuuje jamaanu.

Kannjum ɗum wallay ngam ittuki buuwe ɗe fuufuki waawataa itta ɗe puufirga yaaltay.

Ɗum booɗɗum ngam naftoraaki moytirgel jamaanu naa sofneteengel, sabu ndiyam foti wonna babal suudu daɓaandu e kuuje jamaanu.

So ni woodi celbuɗum rufi dow daɓe suudu, boɗɗum neɗɗo laaɓɓina ɗum naa e wonnuki wakkati.

Naftora leppol laaɓngol ngam moytuki kala goote nden a naftoroo moytirgel jamaanu ngam moytuki.

Goote ɗen ngoodi ɗacce, foti a naftoroo e kaata sonndijum ngam a laaɓɓina ɗum.

Ɗum boɗɗum fahin ngam a ayna daɓe jamaanu maaɗa ngam taa ɗum hefoo walla boo ɗum tunwa.

Ngam waɗuki non, foti a naftoroo sukkirkoy koy jamaanu nden boo haani a hoyna dasuki kuuje dow daɓe babal suudu.

Non maa haanaayi a naftoroo kuuje balmooje dow daɓe jamaanu ngam foti ɗum wonna babal daɓe.

E laawol tokkuki tinndinooje ɗe'e, a waawii aynuki daɓe jamaanu maaɗa nder duuɓi ɗuuɗɗi garooji.

Ɓeydaari dow tinndinooje ɗe'e kokkaaɗe, woodi dabareeje goɗɗe ɗe a foti a tokka ngam aynuki daɓe jamaanu maaɗa.

Arannde, taa jaɓu naftoraaki e sinaadariiji nyaaɗɗi dow daɓe jamaanu maaɗa, sabu kannjum ɗum foti winnduki daɓe maa.

Tokki, taa accu daɓe jamaanu maaɗa tiitoo naange cir nden boo nder wakkati juutuɗum, sabu kannjum ɗum foti ɗum ɗusta mbooɗeenga noone maajum.

Haa ragare, so a woodi anniiya egginki kare nder suudu, taa jaɓu dasuki kare ɗen dow daɓe suudu, sabu kannjum maa ɗum foti ɗum wonna daɓe.

E laawol tokkuki tinndinooje ɗe'e, a wallitii hoore maa ngam ɓeyduki neeɓuki daɓe jamaanu maaɗa non maa ɗum wonay e ɗum wooɗi nder duuɓi ɗuuɗɗi.


Refrigerators and freezers are essential appliances for keeping food and beverages fresh.

They use a variety of processes to cool their contents, including: * Condenser coils: These coils are located on the back or bottom of the refrigerator and are responsible for transferring heat from the inside of the refrigerator to the outside air * Evaporator coils: These coils are located inside the refrigerator and are responsible for absorbing heat from the air inside the refrigerator * Refrigerant: This is a special fluid that circulates through the refrigerator and absorbs heat from the air inside the refrigerator.

The refrigerant then passes through the condenser coils, where it releases the heat to the outside air * Thermostat: This controls the temperature inside the refrigerator and freezer.

The total amount of heat that a refrigerator or freezer can remove from its contents is called the cooling capacity.

The cooling capacity is measured in British thermal units (BTUs) per hour.

Refrigerators and freezers are typically rated by their total cooling capacity.

Pewnirko refirijireeto e firiija ko kuuje marɗe saman ngam sigaaki nyaamndu e njaramji neeɓa.

Ko ngoodi kuuje ɗuuɗɗe ko naftortoo ngam tabbitinki kare ɗen, kawtuɗe: *Jippinoojum gulɗum: tawaaɗum wakkere ɓaawo walla ley rifirijireeto nden boo kannjum wallata ngam wurtinki gulɗum tawaaɗum nder rifirijireeto ɗum yahki henndu ndu yaasi *Moɗoojum gulɗum: kannjum e ɗum tawee e nder rifirijireeto nden boo kannjum moɗata gulɗum ɗum woni nder refirijireeto ɗum *Rifijiram: kannjam boo ɗum ndiyam gancoojam nder refirijireeto ɗum ngam moɗuki henndu wulndu nder refirijireeto.

Nden Rifiram ɗam nasta nder jippinoojum gulɗum, to ɗam yerɓata henndu wulndu faaki yaasi * Tamositat: Kannjum boo ɗum kannjum tabbitinta pewɗum e gulɗum nder rifirijireeto walla firiija.

Ɗuuɗgal henndu ndu rifirijireeto walla firiija wurtinta gila kare nastinaaɗe nder maaga wi'etee cooling capacity.

Henndu ndun e foondiree naftoraaki e poondirgel British thermal units (BTUs) nder saa'a.

Rifirijireetooji e Firiijaaji e poondiree baawɗe feewnuki kadi cooling capacity.


The history of Burkina Faso is long and complex, but one of the most important events in the country's history was the 1983 coup d'état that brought Thomas Sankara to power.

Sankara was a young military officer who was deeply committed to social justice and economic development.

He quickly implemented a series of radical reforms, including nationalizing banks and industry, redistributing land, and promoting women's rights.

Sankara's policies were popular with many Burkinabés, but they also alienated powerful interests, both within the country and abroad.

In 1987, Sankara was assassinated in a coup d'état led by Blaise Compaoré.

Compaoré ruled Burkina Faso for 27 years, during which time he reversed many of Sankara's reforms and established a repressive authoritarian regime.

In 2014, Compaoré was overthrown in a popular uprising, and Burkina Faso is currently in a fragile state of transition.

Despite the challenges it faces, Burkina Faso has a long history of resilience and progress.

The country has a rich culture and a strong sense of national identity.

Burkinabés are a proud people who are determined to build a better future for themselves and their children.

Taariiha leydi Burkina Faaso no juuti boo luggi masin, ammaa go'o nder taariiha leydi ndin marka saman ko liɓal laamu 1983 ko waddi Thomas Sankara dow ardungal.

Sankara no suka konunkeejo mo hokkiti hoore maako ngam haajanko neɗɗanke ummaatoore e jahal yeeso faggudu.

O yaawni wayluki diidaaɗi goɗɗi caatuɗi, ko hawti e so"uki bankiiji e kampaniiji maral leydi ndin, hokkutuki babe, e tiigaaki neɗɗaaku rewɓe.

Jaɓruɗe ɗen mbelanii ɓurnaa Burkinaaɓe, ammaa ni jaɓruɗe ɗen e njahda e kaajal mawngal, fuu nder leydi ndin e maa yaasi maari.

Nder hitaande 1987, Sankara mbaraa nder liɓal laamu ko Blaise Kampaoré ɗowi.

Kampaoré laamake leydi Burkina Faaso ko heewtani duuɓi 27, nder laamu maako o waylii ɗuuɗɗi nder diidaaɗi ɗi Sankara waddi nden o waddi luutooɓe e diidaaɗi laamu caatuɗi.

Nder hitaande 2014, wankoore ummaatoore nder leydi ndin njippini-mo gila ardungal, nden jooni leydi Burkina Faaso e nder kaɓe bayli laamu.

Fuu e caɗeele ɗe leydi ndin yi'idi, Burkina Faaso woodi taariiha cuusal e jahal yeeso.

Leydi ndin woodi aadi finaa-tawaaji mawɗi e kaajal leydiyankooɓe masin.

Burkinaaɓe no yimɓe dartiiɓe boo tiiɗɓe wakkere nyiɓuki ngeendam ngam maɓɓe e ɓesguuji maɓɓe.


As the sun began to set, a young boy named Raman made his way home from school.

As he walked, he noticed a stray dog following him.

The dog was dirty and skinny, but it had a friendly face.

Raman felt sorry for the dog, so he decided to take it home with him.

When Raman got home, he told his parents about the dog.

They were hesitant at first, but they eventually agreed to let him keep the dog.

Raman named the dog Buddy, and they quickly became best friends.

Buddy was always there for Raman, no matter what.

He was there to greet him at the door when he came home from school, and he was there to comfort him when he was feeling down.

One day, Raman was playing in the park when he fell and scraped his knee.

He started to cry, and Buddy came running over to lick his wound.

The dog's gentle tongue helped to soothe Raman's pain, and he soon forgot all about his injury.

Raman and Buddy shared many happy years together.

They went on walks, played fetch in the park, and cuddled up on the couch together.

Sarde naange tiitii hiirnuki, suka bi'eteeɗo Raman taskitii ngam o hoota gila janngirde.

Nde o dow laawol, o hirlitii woodi ɓoosaaru ndu o anndaa e tokki-mo.

Ɓoosaaru ndun e tunwi nden e ndu laafii, ammaa ni ndu woodi alaama soobaaku.

Raman yurminani ɓoosaaru ndun, ngam non o hootidi-ndu saare maɓɓe.

Sarde Raman yottii saare, o yewti saaro'en maako dow ka ɓoosaaru ndun.

Arannde ni ɓe kafi dow maaka, ammaa gila ɓaawo ɓe paami nden ɓe njaɓi aynuki ɓoosaaru ndun.

Raman inni ɓoosaaru ndun Buddy, ɓaawo seeɗɗa ɓe ngarti soobiraaɓe masin.

Koo ndeye Buddy daayataako Raman, koo ɗum ɗume fe'ii.

Ndeye fuu e ndu darii dammugal ngam jaɓɓaaki-mo so o wartii gila janngirde, nden ndu waaltina hakkiilo maako sarde o tampi.

Nyalnde wonnde, Raman e fija to nokku weltaare nden o yani o nawni hofru maako.

O fuɗɗi woyuki, nden Buddy doggi wari waɗi ka tahuki nawnere maako.

Ɗelmuki ɗemngal ɓoosaaru ndun waɗi Raman heɓi ndikka dow nawɗum, non neeɓaayi o yejjiti ka nawnere nden.

Raman e Buddy paɓɓidi nder seyo e welwelo duuɓi ɗuuɗɗi.

Ɓe njahday wancuru, ɓe pijiday to nokku weltaare, nden mbaalodoo dow be'itte.


The sci-fi movie industry has been on a downward slide in recent years, with fewer and fewer films being produced.

In fact, a recent study by the Motion Picture Association of America found that the number of sci-fi films released in theaters declined from 20 in 2010 to just 10 in 2015.

There are a number of reasons for this decline, including the rise of superhero movies and the increasing popularity of streaming services.

Superhero movies have become increasingly popular in recent years, thanks to the success of franchises like the Marvel Cinematic Universe and the DC Extended Universe.

These films offer audiences a mix of action, adventure, and spectacle that is often lacking in sci-fi films.

Streaming services have also had a negative impact on the sci-fi movie industry.

These services offer a wide variety of content, including sci-fi films, at a relatively low cost.

This makes it more difficult for sci-fi films to compete in theaters, where they are often priced at a premium.

As a result of these factors, the sci-fi movie industry is in need of a major shake-up.

Kampaniiji pijirle nyemmbitaali filme jamaanu ɗe sci-fi ɗaayii nder kuwɗe duuɓi gaa'ennji, to filmeeji seeɗɗa tan ngurtinaa.

Laaɓɗum, nder biɗitol ngol neeɓaayi gila dental Motion Picture Association of America tawii dow filmeeji sci-fi ɗustake e 20 nder hitaande 2010 yahki 10 tan nder hitaande 2015.

Woodi daliilaaji keewɗi ko fooɗi ɗustaaki kuwɗe ɗen, ko hawti e mawngu filmeeji superhero e maa ɓeydaaki ɗate laaruki filmeeji dow laylayto.

Filmeeji superhero tokkii maruki semmbe e hoosuki hakkiilo nder duuɓi gaa'ennji, barkaa kampaniiji ba Marvel Cinematic Universe e maa DC Extended Universe.

Filmeeji ɗi'i e mbtina laarooɓe e kuuje ɗuuɗɗe hawtii e pijirle caatuɗe, holluki jahaale, e maa kuuje goɗɗe ɗuuɗɗe ɗe filmeeji sci-fi kollata.

Non maa ɗate laaruki dow laylayto fooɗi so"aaki ɓaawo masin wakkere kampaniiji pijirle nyemmbitaali filme sci-fi.

Ɗate ɗe'e e kokka yimɓe kuuje feere feere, kawtuɗe haa e ɗe sci-fi, nden nder njoɓdi koyndi.

Kannjum waɗi ɗum saɗanii filmeeji sci-fi ngam nawlira nder cuuɗi laaruki filmeeji, to ɗum waɗanta kaka filme njoɓdi marndi saman.

Ngam daliilaaji limtaaɗi, filmeeji sci-fi mari haaje ngam ndartee no haani.


Imagine being able to enjoy your life without the constant fear of these debilitating conditions.

Urinary tract infections (UTIs) are a common problem, especially for women.

They can cause a variety of symptoms, including pain, burning, and frequent urination.

In some cases, UTIs can lead to more serious problems, such as kidney infections.

Bladder stones are another common problem.

They can cause pain, difficulty urinating, and blood in the urine.

In some cases, bladder stones can block the urethra, which can lead to a life-threatening emergency.

Kidney diseases are a serious problem that can affect people of all ages.

They can cause a variety of symptoms, including fatigue, nausea, and vomiting.

In some cases, kidney diseases can lead to kidney failure, which is a fatal condition.

If you are suffering from any of these conditions, there is help available.

Talk to your doctor about your symptoms and treatment options.

There are a variety of treatments available for UTIs, bladder stones, and kidney diseases.

With proper treatment, you can get relief from your symptoms and prevent further complications.

Don't let these conditions control your life.

Talk to your doctor today and start on the path to recovery.

Numaa dow heɓuki baawɗe dogginki ngeendam maa naa e huluki dow caɗeele ɗe'e ɓillanooje yimɓe.

Nyawuuji daaɓooji wakkere laawol coofe (UTIs) no caɗeele ɗe ɓillanta yimɓe, ɓurnaa maa rewɓe.

Ɗe pooɗay alaamaaji keewɗi, ko hawti e nawɗum, nguleenga, e coofe ndeye fuu.

Wakkati feere, nyawuuji UTIs e ngarda e caɗeele goɗɗe mawɗe, kawtuɗe e nyawu ɓooƴe.

Nyawu sawdu coofe no ɓillaare wonnde nder ɓillaaji ɗin.

Ɗum fooɗay nawɗum, caɗeele soofuki, non maa e ƴiiƴam nder coofe.

Nder caɗeele goɗɗe, nyawu saawdu coofe foti sukka laawol coofe, ko fooɗata caɗeele mawɗe ko foti hoosa yonki.

Nyawuuji ɓooƴe ko caɗeele mawɗe ko nanngata yimɓe ɓe kala duuɓi.

Caɗeele ɗen ngarday e alaamaaji feere feere, kawtuɗi e comri, giilol e tuurre.

Nder caɗeele goɗɗe bo, nyawuuji ɓooƴe foti fooɗa waatuki ɓooƴe ɗen, ko laatii huunde masiiboore.

So ni a yi'ida e go'o nder caɗeele ɗe'e limtaaɗe, woodi walliinde.

Woldu e nyawndoowo maa dow alaamaaji ɗin nden a faami laabi nyawndaaki.

Woodi dabareeje nyawndaaki feere feere ngam nyawuuji laawol coofe ko wi'a UTIs, ka hawti e nyawu saawdu coofe, e nyawuuji ɓooƴe.

E nyawndiigu na haani, a senndiray e ɓilla kan ngam faddaaki caɗeele goɗɗe ɗe nyawuuji ɗin pooɗata.

Taa jaɓu caɗeele ɗe'e tampina ngeendam maa.

Woldu e nyawndoowo maa hannde ngam puɗɗaa heɓuki nyawndiigu.


"Ms. Smith," I said, "I'm really looking forward to the food and wine festival this weekend.

I've heard that the tasting events are going to be amazing."

"But be careful not to overdo it. You don't want to get too full or too tipsy!"

"I won't," I said. "I'll just sample a few things from each booth."

"That's a good plan," Ms. Smith said. "And be sure to drink plenty of water to stay hydrated."

I arrived at the festival early and was immediately overwhelmed by the sights and smells.

There were food booths from all over the world, and the air was filled with the smoke from cooking food.

I started with a sampling of cheeses from a local farm, and then moved on to a booth that was serving grilled oysters.

The oysters were delicious, and I washed them down with a glass of crisp white wine.

I continued to make my way around the festival, sampling everything from charcuterie to chocolate.

"Ms. Smith," mi wi'i, "e mi tammoo lamar nyaamndu e njaram nder timmoode asaweere nde'e.

Mi nanii dow lamar mettaaki nyaamndu welay masin."

"Ammaa ni hakkil taa a ɓurna ɗum. A yeɗataa a ɓurna walla kebbina reedu maa meeriɗaa!"

"Mi jaɓataa," mi wi'i. "Mi hoosay seɗɗa gila kala gootum fuu."

"Ɗum dabare woonde," Ms. Smith wi'i. "Nden boo tabbitin a yarii ndiyam keyɗam ngam taa a ɗomɗa."

Mi yottii nokkuure lamar kan nder wakkati nden boo e seyii masin no mi yi'iri ka e maa uurngol.

Woodi kala nyaamnduuji feere feere gila koo toye nder duuniya, nden henndu nokku ɗum e hebbini e curɗe gila nyaamndu ndefaandu.

Mi fuɗɗiri mettaaki tamseeje gila haa ton ɗum, nden kadi mi yahani taasaaje nyaamndu Oyster.

Nyaamndu Oysters welii masin, kadi mi lootindu e njaramji tawaaɗi.

Mi takki wancuki nder lamar kan ka fuu maaka, mi mettii nyaamnduuji ɗin ɗi fuu maaji gila charcuterie faa chocolate.


The refund or exchange must be made within 14 days of purchase.

The market stall credit note can be used at any of the market stalls.

If the item is returned by post, the customer must return the item within 14 days of purchase and the item must be in the same condition as it was when it was purchased.

The customer will then be sent a refund or exchange.

The customer is responsible for the cost of returning the item.

For more information, please contact the market stall manager.

So"uki joɓol walla wayluki doole waɗee nder nyalɗe 14 gila ko kare ɗen soodaa.

Ɗereewol coggu kare foti naftoree nder kala luumoondiral.

So kare ɗen co ete e laawol poste, nden kam doole sooduɗo kare ɗen so"ɗe nder nyalɗe 14 gila sarde ko o soodi-ɗe non maa ɗe ngona ba no sarde ko o soodi-ɗe.

Nden sooduɗo so"antee ceede mum ɓaawo non waɗaama.

Sooduɗo kare ɗen kanko yoɓata ceede so"uki kare ɗen.

Ngam ɓeydaari bayaanu, useni njokkee ardiiɗo wakkere luumoondiral.


Therapist: So, you're here because you're having some conflict with your roommate.

Client: Yeah, it's been really tough. We're just not getting along.

Therapist: Can you tell me a little bit more about what's been going on?

Client: Well, it started a few months ago when she started taking medication for her anxiety.

She's become really irritable and short-tempered.

She's snapping at me all the time, and it's starting to take a toll on our relationship.

Therapist: It sounds like this is a really difficult situation for you.

I've tried talking to her about it, but she just gets defensive and says that I'm not being understanding.

Therapist: It's understandable that you're feeling frustrated.

It's not easy to be on the receiving end of someone's anger.

Sawroowo: Bana a wi'i, a warii ɗo'o ngam a woodi sooynde paamral hakkunde maa e mo jooɗdiɗaa suudu.

Kaajaaɗo: Non, ɗum saati masin. No min kaɓday tan.

Sawroowo: A foti a yewta-yam seeɗɗa dow ko fe'oto na?

Kaajaaɗo: Toh, ɗum fuɗɗii lebbi seeɗɗa caaliiɗi sarde o fuɗɗi moɗuki safaaje ngam o ɓeyda softinki ɓanndu maako.

O wartii o tikkoowo boo o saɗaa ɓernuki.

O fuɗɗii tikkanki-yam koo ndeye, nden boo ɗum nastii wadduki caɗeele nder jooɗodal amin.

Sawroowo: Nanndi ba ɗum huunde sargunde ma masin.

Kaajaaɗo: Non ka woni. Mi anndaa ko mi waɗata.

Mi foondii wolduki e maako dow maaka, ammaa o yedda kala ko mi yewti o wi'a min woni faamataa.

Sawroowo: Mi faamii dow a heɓaayi ferwere.

Ɗum hoyaayi ngam laatoɗaa an torrortoo e tikkere goɗɗo.


Christianity is a religion based on the life and teachings of Jesus Christ.

It is one of the world's major religions, with over 2 billion followers.

Christians believe that Jesus is the Son of God and that he came to earth to save people from their sins.

They also believe that he rose from the dead and ascended into heaven.

The importance of love for Jesus is central to Christianity.

Christians are called to love God with all their heart, soul, mind, and strength.

They are also called to love their neighbors as themselves.

This love is not just a feeling, but a way of life.

It is expressed through acts of kindness, compassion, and forgiveness.

When we love Jesus, we are not only showing our love for him, but we are also showing our love for God.

This is because Jesus is the perfect expression of God's love for us.

When we love Jesus, we are opening ourselves up to receive God's love into our hearts.

The love of Jesus is a powerful force that can transform our lives.

It can give us hope, strength, and peace.

It can help us to forgive others and to love ourselves.

Masihiiya ko diina ndariika dow ngeendam e ekkitini Yeesu Almasiihu.

Ka diina go'oto naniika nder duuniya, e tokkooɓe-ka ɓurɓe biliyoŋji 2.

Masiihinkooɓe nuɗɗinii dow Yeeso no ɓiɗɗo Jawmiraawo nden o warii duuniya ngam hisnuki yimɓe gila hakke maɓɓe.

Non maa ɓe nuɗɗinii dow o ummitake gila maayde o ƴenti o hootii Aljanna.

Saman yiɗde Yeesu ko huunde mawnde nder Masihiiya.

Masiihinkooɓe ƴownitiraama ngiɗa Jawmiraawo e ɓerɗe maɓɓe fuu, e yonki maɓɓe fuu, e semmbe maɓɓe fuu.

Non maa ɓe ƴownitiraama ɓe ngiɗa keddu'en maɓɓe ba ko'e maɓɓe.

Yiɗde wonaa tan no neɗɗo nanata, ammaa kadi ɗum laawol ngeendam.

E nde holli e laawol huwuki mbooɗeenga, nuɗɗinki, e yaafuye.

So en ngiɗii Yeesu, naa kanko tan en kollata yiɗde, ammaa en kollay yiɗde faago e Jawmiraawo.

Sabu Yeeso woni laawol kaanungol ngam holluki yiɗde faago Jawmiraawo.

So en ngiɗii Yeesu, en maɓɓitii ɓerɗe men ngam ngiɗen ko'e no keɓiren yiɗde Jawmiraawo nder ɓerɗe men.

Yiɗde Yeesu woodi baawɗe ngam wayluki ngeendam men.

Ɗum hokkay'en tammunde, semmbe, e de'eende.

Ɗum wallay'en ngam njaafooɗen woɓɓe nden ngiɗen ko'e men.


One day, a young boy visited a museum with his parents.

He was amazed by all the different things he saw, from ancient artifacts to modern art.

He especially loved the dinosaur exhibit, and he could have spent hours just looking at the skeletons and fossils.

As he was admiring a particularly large dinosaur skull, he heard a voice behind him. "That's a Tyrannosaurus rex," the voice said.

"It was one of the largest and most fearsome predators to ever walk the Earth."

The boy turned around and saw a man standing next to him.

He was tall and thin, with a long beard and a kind face. "Are you a paleontologist?" the boy asked.

"Yes, I am," the man said. "I've been studying dinosaurs for many years."

The boy was excited to meet a real paleontologist, and he asked him many questions about dinosaurs.

The man answered all of his questions patiently, and the boy learned a lot about these fascinating creatures.

After a while, the boy's parents called him over, and he said goodbye to the paleontologist.

Nyalnde wonnde suka goɗɗo yahi saare sigaaki kulle e saaro'en maako.

O haayɗinii e kala kuuje ɗe o yi'i, gila kulle jamaanu ɓaayma e maa kulle jamaanu.

Ɓurnaa maa o yiɗi kulle dabba dinosaur, boo o yelii o majjina awaaji ɗuuɗɗi e laaruki kulle ƴiye tagaadi.

Ɗon hakkiilo maako hootani laaruki ƴiyal hoore dabba dinosaur, o nani wolde ɓaawo maako. "Ɗo'o ɗum Tyrannosaurus rex," wolde nden wi'i.

"Ɗum go'o nder nyanngi ladde kulniiɗi ɗi meeɗi wonuki nder duuniya."

Suka on waylitii nden o yi'i goɗɗo e darii haade maako.

O juuɗɗo boo cewɗo, e wakkude juuɗnde marɗo yeeso pertiingo. "An kam a maskiiɗo biɗitoowo ngeendam kulle na?" Suka on ƴami.

"Ee, non," goɗɗo on jaabii. "Mi heewtii duuɓi ɗuuɗɗi e mi widitoo dow dabba dinosaur."

Suka on seyii masin ngam fottuki e biɗitoowo maskiiɗo on, nden o ƴami-mo ƴami ɗuuɗɗi dow dabba dinosaurs.

Goɗɗo on jaabii kala ƴami maako nder de'ere, nden suka on janngi ɗuuɗɗum dow tageefuuji ɗi'i kaayɗiniiɗi.

Ɓaawo ɗon seeɗɗa, saaro'en suka on ƴewni-mo, nden kadi o jaɓɓitii maskiiɗo on.


Freedom is a word that has been used and abused by so many people, in so many contexts, that it has almost lost its meaning.

But for me, freedom is a very simple thing.

It is the ability to live my life on my own terms, without being controlled or oppressed by others.

I was born into a time and place where women were not considered to be fully equal to men.

We were expected to stay at home, raise children, and take care of our husbands.

But I never wanted to live that kind of life.

I wanted to be free to pursue my own dreams, to learn and grow, and to make a difference in the world.

I was fortunate to have parents who supported my ambitions.

They encouraged me to go to college, to get a job, and to live my life on my own terms.

And I am grateful for the opportunities that I have had to travel, to meet new people, and to learn about different cultures.

But I know that not everyone is as lucky as I was.

There are still many people in the world who are denied their freedom, simply because of their race, their gender, or their religion.

Kalimawol ndimu ɗum kalimawol baftiraangol non maa musɓinaangol gila yimɓe ɗuuɗɓe, nder laabi feere feere, to ngol relli maana.

Ɗum mbaawka yeeɗuki ngeendam ba no mi yiɗiri, na e ɓillaare walla dooleeki gila yimɓe woɓɓe.

Mi danyaama sarde rewɓe koositiraaka ba no potay e worɓe nder baawɗe fuu.

E min tammoraa min njooɗoo e saare, min ayna ɓikkoy, nden min kakkilana worɓe amin.

Ammaa min mi yelaaki mi tokka yeeɗuki ba na non.

Mi yiɗno mi heɓa ndimu ngam huuɓinki anniiyaaji am, mi jannga mi mawna, nden mi wadda bayli nder duuniya.

Mi heɓi saa'a marki saaro'en ɓe ndokki-yam baawal ɓaawo humtuki ko mi yelii.

Ɓe tiiɗini-yam ngam mi jannga to janngirle mawɗe, heɓa kuwgal, nden mi doggina ngeendam am ba no mi yiɗiri.

Mi weltake e bosesel ngel mi heɓi ngam yirlaaki, e fottuki e yimɓe feere feere, nden mi ekkitii aaɗi finaa tawaaji ceertuɗi.

Ammaa mi anndi naa koo moye heɓi baawɗe ɗe mi heɓi.

Woodi yimɓe ɗuuɗɓe ɓe keɓaayi baawɗe ndimu nder duuniya, tan ngam lenyol maɓɓe, jinsaaku maɓɓe, walla diina maɓɓe.


A hospital is a healthcare institution providing patient treatment in an inpatient setting.

Inpatient care is provided by hospital inpatient departments, emergency departments and outpatient clinics.

Hospitals are usually staffed by professional and registered nurses, physicians, and other health professionals.

A hospital can also include a number of support departments, such as medical records, pharmacy, laboratory, radiology, and rehabilitation.

Hospitals are often classified by the type of care they provide, such as general hospitals, specialty hospitals, and psychiatric hospitals.

General hospitals provide a wide range of services, including medical, surgical, obstetrical, and pediatric care.

Specialty hospitals focus on a particular type of care, such as cancer care, cardiac care, or orthopedic care.

Psychiatric hospitals provide care for people with mental illness.

Hospitals are an important part of the healthcare system.

They provide care for a variety of illnesses and injuries, and they play a vital role in the prevention, diagnosis, and treatment of disease.

Hospitals also provide education and training for healthcare professionals, and they conduct research to improve the quality of care.

The history of hospitals dates back to ancient times.

The first hospitals were established in India, China, and Greece.

In the Middle Ages, hospitals were often run by religious organizations.

Nyawndordu ko gollirde heɓanki yimɓe nyawndiigu taskitaande ngam nyawɓe.

Nokkuure nyawnduki nden e taskitee gila yeɓre nyawndordu, wakkere fiiji jaawanteeɗi e maa yeɓre yaha-warta nyawndordu.

Nyawndorɗe burnaa fuu koosa gollooɓe maskiiɓe e nyawndooɓe rejistaaɓe, foondooɓe ƴiiƴam, e maa luttuɓe nyawndooɓe.

Non maa nyawndordu hawtii e geɓe goɗɗe ɗe mballata nder dogginol kuwɗe, bano wakkere hoosuki bayaanuuji, wakkere safaaje, wakkere foonduki ƴiiƴam, wakkere hoosooɓe nate, e wakkere wo'itinaaki gikku.

Nyawndorɗe e senndii geɓe-geɓe ko tokki e kala nyawndiigu ko ɗe ndokkata, kawtuɗe e nyawndorɗe ngaɗooje kooɗume, nyawndorɗe keertaaɗe, e nyawndorɗe mawɓe ɓilla ngaandi.

Nyawndorɗe nyawndooje kooɗume e ndoggina kuwɗe feere feere, ko hawti e leɗɗe safaaje, seekugol, hakkilanki e dayli, e nyawnduki ɓikkoy.

Nyawndorɗe keertaaɗe e ndoggina kuwɗe nyawndiigu keertaaɗe, ba nyawu laddewu, nyawu ko raarani ɓernde, walla nyawnduki ɓillaaki ƴiye.

Nyawndorɗe keertaaɗe ngam hakkilanki ngaandi e kakkilana marɓe ɓillaare hakkiilo.

Nyawndorɗe ngoodi saman wakkere aynuki njamu.

Ɗe mballa masin wakkere hakkilanki bayaanuuji feere feere, nden boo e ɗe ngama wamarde tilimnde wakkere faddaaki nyawuuji, wiɗitaaki, e nyawnduki nyawuuji ceertuɗi.

Haa fahin nyawndorɗe e janngina e maa elto nyawndooɓe maskiiɓe, nden ɗe ndoggina biɗiti ngam yaajjinki ka aynol njamu.

Taariiha nyawndorɗe ko huunde ɓooynde gila duuɓi ɗuuɗɗi caaliiɗi.

Nyawndorɗe aranndeeje nyiɓaama nder leyɗe India, China, e leydi Greece.

Nder duuɓi cakaaji, nyawndorɗe e ndoggintenoo ley jaagorgal dente diina.


The first time I tried embroidery, I was determined to make a small, intricate design.

I chose a pattern with lots of tiny stitches, and I started working on it with great enthusiasm.

However, after a few hours, I realized that I was making a mistake.

The stitches were too small and tight, and my hand was cramping up.

I decided to put the project aside and try something else.

The next time I tried embroidery, I chose a larger pattern with looser stitches.

I was able to work on the project for longer periods of time without getting tired, and the stitches were easier to make.

I was also able to create a more beautiful result.

If you're new to embroidery, I recommend starting with a larger pattern with looser stitches.

This will make it easier to learn the basic stitches and techniques.

Once you've mastered the basics, you can start experimenting with smaller patterns and tighter stitches.

Arannde ko mi fena foonduki sanyuki, mi yelinoo tituki goɗɗum pamarum, kaayɗiniiɗum.

Mi suɓti sanyol marngol diidi pamari, nden mi fuɗɗi huwuki dow maagol nder tiiɗal.

Ammaa kadi, nder saa'aaji seeɗɗa, mi tawi e mi waɗa boofi.

Sanyol ngol seeɓii nden ngol nyikkondirii, nden juuɗe am e ɓiɓɓindira.

Mi jo'ini taskara kan nden mi tawi ndikka mi foonda goɗɗum feerejum.

Nde mi fuɗɗiti foonduki nyoongol, mi suɓi ngol garaaji mawɗi e kammbi sankitiiɗi.

Mi waawi huwuki dow taskara wakkati juuɗɗum mi somaayi nden boo sanyol ngol hoyii nyootuki.

Mi waawii ndogginki kuwgal tilimngal booɗngal.

So a yiɗi a fuɗɗa sanyol, mi sawrete a fuɗɗira e gaaraaji mawɗi e maa nyoongol jaasngol.

Kannjum ɗum wallete ngam ekkitoɗaa nder jaawal boo a heɓay dabareeje koyuɗe.

So a heɓii a maandake caɓɓawal kuwgal ngal, a waaway puɗɗaa e sanyol kiɓɓiingol.


The capital and largest city in Malawi is Lilongwe.

Malawi is a diverse country with a rich culture and history.

Some of the most important places in Malawi include Lake Malawi, the Shire River, and the Nyika Plateau.

Lake Malawi is the third-largest lake in Africa and is home to a wide variety of fish and other wildlife.

The Shire River is a major tributary of the Zambezi River and is an important source of water for irrigation and transportation.

The Nyika Plateau is a highland region in northern Malawi and is home to a variety of wildlife, including elephants, lions, and leopards.

Some of the most important historical figures in Malawi include David Livingstone, John Chilembwe, and Hastings Kamuzu Banda.

Livingstone was a Scottish missionary and explorer who was instrumental in the abolition of the slave trade in Africa.

Chilembwe was a Malawian Baptist minister who led an uprising against British colonial rule in 1915.

Banda was the first president of Malawi and ruled the country from 1964 to 1994.

Laamorde e maa galluure ɓurdunde manngu nder leydi Malawi woni Lilongwe.

Malawi ɗum leydi njaayndi non marndi aadi finaa-tawaaji marɗi taariiha.

Nokkuuje ɓurduɗe saman nder leydi Malawi kawtii e Lake Malawi, maayo Shire River, nden e Nyika Plateau.

Lake Malawi woni maayo tataɓo manngu nder Afirika nden ngo woodi liƴƴi e maa dabbaaji ladde goɗɗi.

Maayo Shire River kango woni mawngo nastango Zambezi River nden ɗum maayo ngo hokkata ndiyam ngam jaarne e maa jahaale.

Nden kadi Nyika Plateau ɗum taƴre nde caɓɓal nder woylaare Malawi boo nde woodi dabbaaji ladde, ba nyiibi, dawaaɗi, e ciirgi.

Yimɓe nanaaɓe marɓe taariiha nder leydi Malawi kawtii e David Livingstone, John Chilembwe, e Hastings Kamuza Banda.

Livingstone no jeyaaɗo leydi Scotland ngeedoowo diina e annditoowo nokkuuje laatiiɗo go'oto nder wadduɓe ragare njaggu sooda-soorrita Ɓiɓɓe-Aadam'en nder Afirika.

Chilembwe no jeyaaɗo Malawi laatiiɗo Jaagorɗo Baptist mo ummini tikkere riiwruki laamu Burtaaniya nder hitaande 1915.

Banda wonno laamiiɗo leydi Malawi aranndeejo mo laamii gila hitaande 1964 yahki 1994.


The Golden Temple, a shimmering monument to human vanity and folly, stands as a testament to the destructive power of desire.

It is a place where dreams are made and broken, where hopes are raised and dashed, and where love and hate, life and death, are all inextricably intertwined.

The temple was built by a wealthy maharaja who wanted to create a place where he could worship his god in peace.

However, the temple quickly became a magnet for pilgrims from all over the world, and it soon became a place of commerce and trade.

The maharaja's dream of a peaceful place of worship was quickly shattered, and the temple became a place of greed, corruption, and violence.

One day, a young man named Amritsar arrived at the temple.

He was a simple man with a simple dream: to find peace and happiness.

However, Amritsar soon found that the temple was no place for peace.

He was drawn into the vortex of greed and corruption, and he eventually lost everything he had.

Amritsar's story is a cautionary tale about the dangers of desire.

It is a reminder that the things we crave most may not be what is best for us.

Nokku dewal Golden Temple, nokkuure pawnaande ngam dewal yimɓe, nde laatake nokku wannginki tuubu dow be baawɗe kalluɗe ɗe ngiɗu neɗɗo.

Ɗum nokkuure to koyɗi koyɗetee nden sankitee, to tammunde yeletee nden wirgee, e nokku yiɗde e ngayku, ngeendam e maayde, fuu ngaylitittee.

Nokkuure nden nyiɓaama gila neɗɗo maharaja diskuɗo ngiɗunooɗo nyiɓuki nokkuure nde o rewata Jawmiraawo maako nder ferwere.

Ammaa kadi, ndee jaawal nokkuure nden wartii to yimɓe njahata kijja gila koo toye nder duuniya, nden kadi nokkuure nden warti nokku filu e luumooku.

Anniiya maharaja ngam heɓuki nokkuure dewal perwunde wirgaama, nden nokkuuje nden warti babal suuno, mosle, e maa fitinaaji.

Nyalnde wonnde, sukaajo goɗɗo indiraaɗo Amritsar yahi nokkuure nden.

O neɗɗo ne'iiɗo e mo walaa haajeeji ɗuuɗɗi: ngam heɓuki de'eende e seyo.

Ammaa ni neeɓaayi Amritsar faami nokkuure nden wonaa nokku to o heɓata jam.

Kanko maa o nasti nder suuno e mosle, ɗon o relli kala ko o marnoo fuu.

Ngeccawol Amritsar ɗum wagginoore dow batte suuno.

Ɗum hollii dow kuuje ɗe en kaɓanta en ɓuri yiɗuki wonaa kuuje kaananɗe en.


I'm just your friendly neighborhood Uber driver, here to take you wherever you need to go.

It's one of the most important things in life, in my opinion.

It's all about doing the right thing, even when it's hard.

It means being honest, trustworthy, and ethical.

I think integrity is so important because it helps us build trust with others.

When people know that we're honest and trustworthy, they're more likely to open up to us and share their thoughts and feelings.

That can make for a richer and more fulfilling life.

Of course, it's not always easy to do the right thing.

Sometimes, we might be tempted to lie or cheat in order to get ahead.

But if we want to live a life of integrity, we have to be willing to stand up for what we believe in, even when it's difficult.

I know that integrity is something that you value, too.

That's why I'm so glad you're my passenger today.

Ɗum soobaajo maa kedduujo laanyoowo Uber, ɗo'o mi hoosete mi yahru-maa kala to ngiɗɗa yahuki.

Ɗum huunde woore nder ɓurduɗe saman nder ngeendam, ba no mi miiji.

Ɗum nufii wonuki goongaajo, gerdiniiɗo, e tokkoowo aadi.

Mi tammoo yerduye woodi saman masin sabu kannjum wallata'en ngam nyiɓuki gerdootiral e yimɓe woɓɓe.

So yimɓe paamii en hoolɗiniiɓe boo a goŋɗiniiɓe, ɓe ngerdoto'en nden ɓe ngewta'en ko ɓe saawi nden ɓe cennda e men miijooji maɓɓe e no ɓe nanta.

Kannjum ɗum wallay ngam heɓki ngeendam kuuɓuɗam.

Fakat non, ɗum koyɗum huwuki ko haani ndeye fuu.

Wakkati feere, en keɓay jarriboore fewuki walla wujjuki ngam keɓen jahal yeeso.

Ammaa so en ngiɗi en ngeeɗa ngeendam goŋdiniiɗam, doole ummanooɗen dow ko nuɗɗinɗen, koo to ɗum saatanii'en.

Mi anndi goongaaku ɗum huunde nde an maa a yerdii.

Kannjum waɗi e mi seyii a laatake paasinnja am hannde.


Fufu is a starchy, doughy food made from pounded plantains or cassava.

It is a staple food in many West African countries, and is often served with soups or stews.

Fufu is typically made by pounding the plantains or cassava in a large mortar and pestle until they are smooth and pasty.

The resulting fufu is then shaped into balls or logs and served.

Fufu is a very filling food, and it is often eaten as a main course.

It is also a good source of carbohydrates, vitamins, and minerals.

Fufu is a traditional food that has been eaten in West Africa for hundreds of years.

It is a part of the culture and identity of many West African societies.

Nyiiri ɗum nyaamndu ɗaƴƴuru, moddundu tefaandu gila pulantinje walla mbayi.

Ɗum nyaamndu mboowaandu nder ɓurnaa leyɗe Afirika Hiirnaaje, nden boo e ndu defidee e li'o.

Nyiiri e defiree ta tuukaaki pulantinje walla mbayi ɗum nder wowru mawndu e unirgal, e ɗum ɗiggi boo e ɗum ɓorwi.

Nden nyiiri nden e tamee morle-morle nden ndi filnee.

Nyiiri ɗum nyaamndu kaarnooru, nden boo ɓurnaa fuu kayru woni nyaamndu ɓurndu nyaameeki.

Non maa ɗum nyaamndu hokkooru semmbe, vitaminji e miniralji.

Nyiiri ɗum nyaamndu ɓooyndu nder leyɗe Afirika Hiirnaaje sabu ndu huwtiniraama ko ɓuri duuɓi teemeɗɗe.

Ndu laatake maanditorde finaa-tawaa leƴƴi duuɗɗi nder leyɗe Afirika Hiirnaaje.


Person A: There is a lack of originality in the perfume and fragrance industry. The perfumes all smell the same, and they don't really say anything about me.

Person B: I know what you mean. I've been looking for a unique perfume that will make me stand out from the crowd, but I haven't had any luck.

Person A: I think we should start our own perfume company. We could create fragrances that are truly original and that reflect our personality.

Person B: That's a great idea! I'm so excited to get started.

Person A: We could call it "Back to Australia". It would be a tribute to our home country and a celebration of our unique scents.

Person B: I love it! I can't wait to start creating fragrances that will make Australia proud.

Taguujo A: Woodi ciya urirɗun ɗun asli e hampaniire uirɗun. Urɗun ɗun fat ɗun uuray kala go'o, ammana be bi'ay ɗume maa dow ko yaali yam.

Taguujo B: Mi andi ko numata. Mi yawtake e mi tepa urɗun jamun wurtinoyam diga nder kala ko ɓeye, ammana haa jooni mi heɓay.

Taguujo A: Mi ɗon numa min titay kala hamfaniire urɗun amin. Min dakkay tituki urɗun ɗun asli boo hollay ainihi amin.

Taguujo B: A ka'a ka haala bokka! Mi ɗon waɗa murna puɗɗuki.

Taguujo B: Min rakkay nodduki ɗun "Wiitu Ostereliya". Ɗun latoto andinki lesdi min ndi wuro e sehuki kala urɗun gootun ɗun min gootun feerejum.

Taguujo B: Mi yiɗi ɗun! Mi rakkata reenuki fuɗɗuki urɗum waɗoojum Ostireliya fahari.


The Suez Canal was a major engineering feat that connected the Mediterranean Sea to the Red Sea.

It was built by the French and opened in 1869.

The canal was a vital trade route for Egypt and the rest of the world.

It also allowed for the movement of troops and supplies, which was important during wartime.

In 1956, Egypt nationalized the Suez Canal, which led to the Suez Crisis.

The crisis was a major international incident that was eventually resolved through a United Nations peacekeeping force.

The Suez Canal is still a vital trade route today and is one of the most important waterways in the world.

Suez Canal ɗun hamfaniire injiyanko'en mawnde hawtude Mayo Miditireeniya e Maayo Maaliya.

Lesdi Faransa mahi ngal nden ngal onta e 1869.

Ɗun atal luumooku hawtugal Misra e luttaanno lesɗe duuniyaaru.

Den boo ɗun atalhokkowal daama tokkuki tadiiɓe e kareeji, musamman e wakkatiire konu.

E 1956, lesdi Misra lesɗiɗini Suez Canal, hudede foodi konu noddeteeɗun e Konu Suez.

Konu man ɗun mawɗun ɗun Majalisa Kawtal Hoore Lesɗe Duniyaaru fewnini ta'atal tadiiɓe maɓɓe.

Haa hande boo Suez Canal ɗun atal margal napuuda haro luumooku e ta dow diyam e fat duuniyaaru.


Once upon a time, there was a young man named Rajiv who lived in a small village.

He was a poor man, and he and his mother often went hungry.

One day, Rajiv decided to go into the forest to find some food.

As he was walking through the forest, Rajiv came across a strange tree.

The tree was covered in golden apples, and Rajiv had never seen anything like it before.

He reached up to pick an apple, but as soon as he touched it, the tree spoke to him.

"Do not touch my apples," the tree said. "They are not for you."

But Rajiv was hungry, and he didn't listen to the tree.

As soon as he did, he felt a strange change come over him.

He felt stronger and more powerful, and he knew that he had done something wrong.

"I am the Golden Apple Tree," the tree said. "And now that you have eaten my apple, you will be cursed.

You will never be satisfied with what you have, and you will always be searching for more."

E wakkatiire wonde, woodi taguujo goɗɗo bi'iteeɗo Rajiv jooɗiiɗo e ci'el gongel pamarel.

Mo talakaajo, sarbeere wonde hanko e inna maako ɓe balay non ɓe nyamayi.

Yandeere wonde, Rajiv waɗi sawari dilluki ladde ngan tepoyki nyamndu.

De mo dillata nder ladde nden, Rajiv yotti lekki gokki ki mo meeɗa yi'uki.

Lekki kin maɓɓa ma e kala ndiyam jinari, nden Rajiv meeɗa daara bano maajun demo taga.

Mo yotii ngan mo itta ɓikkon lekki kin, ammana demo meemikon, lekki kin wolwani mo.

"Ta meemanan ɓikkon an," lekki kin bi'i. "Na ɗun kon maaɗa baa."

Ammana Rajiv weelo nangii mo, ngan non mo nananayi lekki kin.

E mo mukko, mo nani ko mo meeɗa nanuki e ɓanndu maako.

Mo nani mo ɓeydi semmbe e mawnitaare, nden mo nani mo waɗi goɗɗun kalluɗun.

"Min wonte Apulre Jinare," lekki kin wii'i. "Tinda a nyaaminiyam ɓikkon lekki, mi lanete.

A meɗata hara e ko nyaamuɗa fat, boo ko deye a waɗay ka tepuki ɓeydari."


Open-air markets are a popular attraction in many cities and towns.

They offer a variety of goods and services, from fresh produce to handmade crafts.

Visitors can find a bargain on everything from clothes to souvenirs.

Open-air markets are also a great place to people-watch and enjoy the local culture.

One of the best things about open-air markets is the atmosphere.

They're usually bustling with activity, and there's always something to see and do.

You'll hear the sound of vendors calling out to customers, the smell of fresh-baked bread and pastries, and the sight of people haggling over prices.

Another advantage of open-air markets is the variety of goods and services available.

You can find everything from fresh produce to handmade crafts.

And because the vendors are independent businesses, they're often willing to negotiate prices.

So if you're looking for a bargain, an open-air market is the place to be.

Of course, no discussion of open-air markets would be complete without mentioning the food.

These markets are a great place to sample local cuisine.

You'll find everything from grilled meats to fresh seafood to traditional desserts.

Luumo ontiigo andaama haro fooɗuki hakkiilo yimɓe e ngasi mawɗi e gelleeji.

E ɓe ɗon hokka kuuɗe ferɗoodirɗe, e sooruki kareeji hawti e kareji kesi e kare kawtaaɗe.

Jurotooɓe non haɓana narridiki dow ko ɗume hawti e kolte e kareji taariha.

Luumo onti go gon ɗun kadin boo inaaje de yimɓe daarata adaaji yimɓe kiɗɗi.

Huude woore belde e luumo ontiigo gon hanjun wonte yanayijun inaare nden.

A daaray huudeeji ferɗoodirɗe e kareji kesi, ngam non e ko deye a hebay ko waɗata ko darata.

A nanay sorɓ kare e noddi noddi na soodooɓe maɓɓe, e uurogol buroodi belɗun juɗaaɗun, e maa yimɓe e wanci wanci na ngam heɓuki koyɗun kare.

Ɓeydaari nder napuuda luumo ontiigo hanjun wonte wooduki kareeji ɗuɗɗi e huudeeji ferɗodirɗi.

A rakkay heɓuki kareeji ɗiye maa nangi diga huudeji kecci e huudeeji hawtaade junngu.

Sabo ngam soroɓe ɓen ɓe hoore maɓɓe,a rakkay narridiron e dow ko ɗume.

Ngam non ta ƴiɗi waggo coggu, luumo ontiigo hango wonte atal maajun.

Haƙiiƙa boo, a waɗata haala luumo ontiigo a waɗay haala nyamdu.

Kala luumo ngon hango wonte inaare heɓuki kareeji adaaji.

A erakkay heɓuki ko ɗume nagi diga kusel centee linɗi e nyanndu nder ndiyam e kareeji al'aadaji.


Ambedkar Jayanti is a day of celebration in India and other countries around the world to honor the memory of Dr. Bhimrao Ramji Ambedkar, a social reformer, jurist, and political leader who was a key figure in the Indian independence movement and the architect of the Constitution of India.

Ambedkar was born into a Dalit family, a group of people who were considered to be untouchables in the caste system of India.

He faced discrimination and hardship throughout his life, but he never gave up on his dream of equality for all Indians.

Ambedkar was a brilliant student and went on to earn a doctorate in law from Columbia University in the United States.

He also studied at the London School of Economics and became a barrister.

After returning to India, Ambedkar became a leading figure in the Indian independence movement.

He was a member of the Indian National Congress, but he eventually broke away from the party and formed his own political organization, the Scheduled Castes Federation.

Ambedkar was also a key figure in the drafting of the Constitution of India.

Yandeere Ambedkar Jayanti ɗun yandeere seho e lesdi Indiya e luttaano lesɗe duuniyyaru ngam teddinki e sintorki Dr. Bhimrao Ramji Ambedkar, bo'inonowo ummatoore, bo lawyankeejo, nden bo ɓii siyasankeejo daraniiɗo tewre ndimu Indiya bo tigguɗo Keeri indiya.

Ambedkar danyaama e laƴol Dalit, motta ka ɗun daarata meematake e nder lawol diidaaɗi Indiya.

Moyari bone e nastuki nder damuwaji haa mo mayi ammana mo somayi dow tabbitinki koyɗol maako ngol foodidirki ɓe Indiya.

Amedkar ɗun pukaraajo mo gaadi haa mo yahi Jamiia'aare Kolombiya ngam heɓuki digiri tataɓun maako Kawtal Amerka.

Boo mo janngi e Janngirde Motta Risku nde London haa mo laati baristaajo.

Ɓaawo mo warti diga Indiya, Ambedkar laati gooto nder ardiiɓe tepre ndimu lesdi Indiya.

E mon ɗon nder jam'iyya Motta Kawtal ɓiɓɓe Indiya, ka ammana ɓaawo ɗon o wurti mo tiggi jam'iyya siyasa maako, noddeteeka e Scheduled Castes Federation.

Ambedkar kadin boo mo ɗon nder mawɓe diiduɓe Keeri Indiya.


Animal cruelty is the intentional infliction of pain, suffering, or death upon an animal.

It can take many forms, from physical abuse to neglect.

Animals may be beaten, kicked, burned, starved, or even killed for no reason other than human entertainment.

Animal cruelty is a serious problem that affects millions of animals every year.

It is illegal in most countries, but enforcement is often lax.

There are many organizations that work to prevent and stop animal cruelty, but more needs to be done.

We can all help to stop animal cruelty by being more aware of the issue and by speaking out against it.

We can also choose to buy from businesses that do not support animal cruelty and to support organizations that work to protect animals.

Animal cruelty is a terrible thing that happens every day.

We can all help to make a difference by speaking out against it and by supporting organizations that work to stop it.

Nyanki amana Dabbaaji hanjun wonte fooɗuki nawɗun, ko yarki bone ko mayde e dabbaji.

Ɗun rakkay hoo'uki kala huudeji, ferɗoodirdi nangi diga yeebaare.

Ɗun rakkay fiyuki, ko latuki, ko wuluki, ko tupuki, e laɓi ko maa paɗɗuki wala daliila hee ngam nanki belɗun ɓii aadamaajo.

Nyamki amana dabbaji ɗun miskila mawka ka dabbaaji miliyonji habdata dunngu fuuh.

Ɗun harminaɗun e lesɗe ɗuɗɗe, ammana huuduki e dooka kan faɗɗi.

Woodi duɗi ɗuɗɗi huwooji ngam helanaaki e darnuki nyamki amana dabbaaji, ammana woodi haaje wakki goɗɗun.

Fat min min rakkay ballutuki ngam haɗuki nyamki amana dabbaji ta ɗatal andinki hudeden e boo ta atal wolwuki dow maajun.

Boo min rakkay suttuki sooduki diga kareeji ɗi vballitata nyamki amana dabbaji den boo e wallutuki duɗi huwwoji ngam haɗuki nyamki amana dabbaji.

Nyamki amana dabbaji ɗun huude de ɗun waɗta ko deye.

Fatmin min dakkay wallituki haro wayluktuki no hudeden wonti ta attal wolwuki dow maajun e boo wallutuki ɗudi huwooji dow darnuki ki.


This is because the average age of a woman's first menstrual period is 12 years old, and the average age of menopause is 45 years old.

This means that a woman has approximately 33 years to bear children.

However, fertility begins to decline in a woman's mid-thirties, and by the time she is 40, her chances of conceiving naturally are significantly reduced.

There are a number of factors that can contribute to a woman's declining fertility, including age, smoking, obesity, and certain medical conditions.

As a woman ages, her eggs become less healthy and more likely to have chromosomal abnormalities.

This can increase the risk of miscarriage, stillbirth, and birth defects.

Smoking can also damage a woman's fertility by reducing blood flow to the uterus and ovaries.

Obesity can lead to hormonal imbalances that can interfere with ovulation.

And certain medical conditions, such as polycystic ovary syndrome (PCOS) and endometriosis, can also make it difficult for a woman to conceive.

If you are a woman who is over 30 and are thinking about having children, it is important to talk to your doctor about your fertility.

There are a number of things that you can do to improve your chances of conceiving, including losing weight if you are overweight or obese, quitting smoking, and getting regular exercise.

Your doctor may also recommend fertility medications or other treatments to help you conceive.

It is also important to remember that there are many other ways to have a family, even if you are unable to conceive naturally.

Adoption and surrogacy are two options that you may want to consider.

With the help of modern medicine, there are many ways to have a family, no matter what your age or fertility.

Ngam maren ko fanɗani wakkati fuɗɗuki al'aada debbo hamjun woni duuɓi 12, den bo faɗɗande duuɓii alki dayngol debbo hanjun wonte duuɓi 45.

Waato non ɗun e numa debbo woodi duuɓi 33 nder ko faɗɗi sarbere dayngol maako.

Ko ngam maren, hoo'uki reedu e ɗon salano debbo daga duuɓii maako ɗi nder sappanɗe tati, den te mo yari duuɓi 40, seɗɗan'en tawa ta heɓi reedu.

Woodi daliilaji ɗuɗɗi mballitooji haro haɗuki dayngol debbo, hawti e duuɓi, e yarki taaba, e manngu, e maa ciya nyamuji ferɗoodirɗi.

Te debbo mawni, atawai lalaje maako wala jamungam non naa doole mo ranka hoo'uki reedu ba.

Hanjun ɓeydata haɗari rufuki reedu, e miskilaji dayngol, ferɗoodirɗi.

Yarki taaba maa e fooɗa ciya dayngol debbo ta atal ustuki ƴiƴam jahonnjam nder daydarngol e maa yaki nder lalaje maako.

Mangu ko ɗuuɗal ɓellere e fooɗa ciya foodoodiga sinadariiji dayngol rankoojun haɗa hoo'uki reedu.

Den boo ciya jamuuji ɗuɗɗi, e wallita bano polycytic ovary syndrome (PCOS) e maa ko noddete e endometriosi, wallitay haro hoouki reedu debbo.

Teni haa a debbo marɗo duuɓi ko ɓuri 30 bo a yiɗi danyuki ɓikkon, boldu e lokotorojo maa dow ko yaali hebuki lreedu maa.

Woodi huudeji ɗuɗɗi ɗi waɗata ngam ɓeyduki daama hoo'uki reedu, hawtidiri e ustuki tedduɗun te a tedduɗo ko a gamowdo, alaki yarki taaba, e ɗuɗɗinki dibbaaki ɓanɗu.

Boo lokotoroojo maaɗ hokkete leɗɗe maagani dayngol ko kala maganiiji goɗɗi wallitiiji dayngol.

Ɗun boo won napuuda a sintoro woodi ateeji ɗuɗɗi ɗi heɓata iyaalu, ko maa te ɗun yi'i a danyata.

Woodi hoo'uki ɓikkon ko awuki ɓikkon, di'i hanji wonte ate ɗiɗi ɗi laarata.

E maa wallitaare maganiiji jamanuuru, won ate ɗuɗɗe ɗi heɓata ɓikkon, ko oye wonte duuɓii maaɗa.


Elephants are the largest land animals on Earth and can weigh up to 15,000 pounds.

They are herbivores and their diet consists mainly of leaves, bark, and fruit.

Elephants have a long trunk that they use for many purposes, including drinking, bathing, and gathering food.

They also use their trunks to communicate with each other and to defend themselves from predators.

Elephants live in herds and are very social animals.

They form strong bonds with each other and care for their young.

Elephants are also very intelligent animals and have been known to use tools.

Unfortunately, elephants are threatened by habitat loss and poaching.

However, there are many conservation efforts underway to protect these amazing animals.

Ƴiiwa wonte mawnga dabbaji dow lesdi nga rakkay hoo'uki tedduɗun haa foodo powunji 15,000.

Nga ɗon nder dabbaji nyaamooji haakoho, e leɗɗe, e ɓikkon lekki.

Ƴiiwa e woodi kinal mawngal ngal nga huudata e haro huudeeji ɗuɗɗi, bano yarki ndiyam, e lootaaki, e hawtidirki nyanndu.

E ko boo huuda e kine ɗen haro bolduki e bandiiɗi den bo e ko huuda ɗe haro helanaki hoore maako habre.

Ƴiiwa e maaro nder hongo boo ko woowda e yimɓe.

E ko woodi enɗan bandiraagu e baandiiko bo eko hakkilana ɓikkon maako.

Ƴiiwa faa boo ɗun dabbawa nga andal boo e ko anda huuduki e hunirɗun.

Heeni boo kan, Ƴiiwa ɗon habda e barajana rellere inaaje e waatuki.

Fuuh ngam maren, won tanadiiji ɗuɗɗi ngam haɗuki rellere kala dabbaaji ɗi'i hayɗinooji.


Up until that point, it had been a fairly standard fairy tale, with the princess living a sheltered life in her tower and the prince coming to rescue her.

But once she steps outside, the story takes on a whole new tone.

The princess is immediately confronted with a harsh and unforgiving world.

She is forced to learn how to survive on her own, and she quickly discovers that she is not as helpless as she thought she was.

She meets a variety of interesting characters along the way, and she learns a lot about herself and the world around her.

The novel ends with the princess finding her own way in the world, and she is finally happy and content.

She has learned that she is strong and independent, and she is no longer afraid to face whatever challenges come her way.

The novel is a coming-of-age story, and it follows the princess as she grows from a sheltered young woman into a confident and capable adult.

It is a story about self-discovery and empowerment, and it is a reminder that we are all capable of achieving great things if we are willing to step outside of our comfort zones and face the challenges that life throws our way.

Haa yaaki jooni, won taalol jooɗaniigol, hoore mun ngol debboojo ɓii laamiiɗo jooɗioiɗo e sudu maako e gorkoojo ɓii laamiiɗo warɗo ngam hisnamo.

Ammana diga wurtaki, maako taalol ngol wayliti yaaki yebre hesre.

Dobbojo on tini habdiino e bone e bonondaaku duuniyaaru.

Mo doola maa ekkitaaki dow no mo jooɗonto feereyel maako, nden mo anditi nano mo tammi no baa mo wala ballitaari baa.

Mofottidi e yimɓe ferɗodirɓe yeɓɓe e atal maako, nden mo janngi huudeeji ɗuɗɗi dow ko yaali mo e duuniyaaru ndu mo woni.

Habaru ngun henyidi dow te debboojo'on nasti duuniyaaru tepani hoore mun ndimu, boo mo heɓii seho e belɗun.

Mo anditi mo won semmbe bo mo darnto hoore maako, nden boo mo wala kala kulngol ngole maa e yeeso maako.

Deptere den e neeɓi haa demo mawni mo laati debboojo goɗɗo mawɗo mo wuro hoore maako dakkanoowo hoore maako huudeeji.

Ɗun habaru hettanki hoore e anduki moye wonte an e maa semmbiɗininki, hoore e heɓuki ko tagu won muradu e wurtaaki diga te asli tagu woni e fiskantaaki no jonnde hande woni e atal ko moye.


As the global economy continues to grow, so too does the demand for cotton.

Furthermore, the increasing popularity of sustainable fashion is driving up demand for organic cotton.

This has led to a surge in investment in the cotton industry, with new plantations being established in countries such as India and China.

However, this growth has not been without its challenges.

The increased demand for cotton has put a strain on water resources, and the use of pesticides and fertilizers has led to environmental pollution.

Furthermore, the low wages paid to cotton farmers in developing countries has led to concerns about labor exploitation.

Despite these challenges, the cotton industry remains an important part of the global economy.

It provides jobs for millions of people and is a source of vital income for many developing countries.

Furthermore, cotton is a versatile and sustainable material that is used in a wide range of products, from clothing to home furnishings.

As the global population continues to grow, the demand for cotton is likely to remain high.

This presents both challenges and opportunities for the cotton industry.

De haa motta jawdi duuniyaaru ɗon fara yeeso, non maa haaje fottollo ɗon ɓeydo.

Kadin boo, ɗuuɗuki sakkitaaki e anduki kareji ekinooje ɗun ɓeyda buƙata fottollo demeteeko.

Ɗu'un waddi yidde ɗunde de fottollo e wukkuki juunngu hanfaniiji, e remukiko e lesɗe duuniyaaru bano Indiya e lesdi Sin.

Ko ngam maren, mawnuki ki latatako wala kala miskilaaji maaji.

Ɗuuɗal haaje fottollo fooɗi wonnuki diyam yareteeɗan, e hutinirki maganiiji kowahon e taakiiri jamanuuru fooɗi wonnuki maale e inaaje jonde yimɓe.

Ɓeydari nden boo, faɗɗere ceedeku gendam ndemooɓe fottollo e lesɗ ummotooɗe ɗunjinniiɗun haro fooɗuki miskala.

Fuuh ngam maren e kala miskilaaji ɗi'i, hanfaniiji fottolloe ɗon nder hanfaniiji semmbinɗi e motta jawndi duuniyaaru.

E ɗi heɓana yimɓe miliyonji kuuɗe boo ɗun atal heɓuki nastan ceede lesɗe ɗuɗɗe ummotooɗe.

Fuuh ngam maren, fottollo ɗun huude huudeteede e inaaje ɗuɗɗe e ko yaali kolte wukkaki, e kolte cuuɗiiji.

De ɗuuɗal yimɓe ɓeydoto e duuniyaaru, haaje fottollo ko deye e ɓeydo bo latoto e ummo.

Ɗu'um fooɗi miskilaaji e daamaaji e haro kampaniiji fottollo.


I remember the day I collected the first harvest of our family farm.

It was a hot summer day, and the sun was beating down on us as we worked in the fields.

But we didn't mind, because we were excited to see the fruits of our labor.

We had been working hard all season, and it was finally time to reap the rewards.

We picked the ripe tomatoes and peppers, and we carefully loaded them into the back of the truck.

Then we drove them back to the farm, where we washed and sorted them.

After we had finished cleaning the vegetables, we put them in the smoker.

The smoke from the wood fire slowly permeated the vegetables, giving them a delicious flavor.

We smoked them for several hours, until they were perfectly cooked.

We were all so proud of our work, and we couldn't wait to share the delicious vegetables with our family and friends.

That night, we had a big feast, and we all ate and drank to our hearts' content.

It was a truly memorable day, and one that I will never forget.

E mi sintora yandeere de Mi jaɓi puɗɗan kendan ko wuro min remi.

Ɗun yandeere fownde, wakkati golgol den naage e nyaaɗi e min huwa e inaare nden.

Ammana min daamaki, ngam maren e min seho mi keɓi riiba bone amin.

E min ɗon huwa masin fat dunnguure nden, boo daa sakitaare ni wakkati ƴanki laada min wari.

Min itti timatir e borkonooje ɓenduɗe, nden min ɓiliɗe dow motawa mawnga.

Nden min hoori ɗe kesa kan, te min loti ɗe min sutti sutiini ɗe.

Ɓaawo min kenƴilootuki ɓikkonkon, min wukki ko nder hondooje.

Curle ɗen diga leɗɗe huɓɓaɗe yarninikon, boo hokki kon urɗun belɗun.

Min depi kon masin haa awaje ɗuɗɗe, haa kon depi masin.

Fat min e min nana belɗun kuuɗe min, ngam non min rakkata dakuki ɗun hendana min e nder laƴol e sobiraaɓe.

Jemmaare nden, min yenini hoore amin, min nyaamdidiri min yeardi no min giɗi.

Haala goonga ɗun yandeere nde yejjitatake, nde mi meeɗata yejjituki.


Scene: A meeting room in a business office.

A man, Kevin, and a woman, Elena, are sitting at a table.

Kevin: I've been thinking about starting a new business.

Elena: That's great! What kind of business?

But I've been reading about this new technology that allows you to extract sand from seawater.

I think it could be a really profitable business.

But how would you get the sand out of the water?

Kevin: There are a few different ways to do it.

One way is to use a machine that filters the water.

Another way is to use a chemical process to dissolve the salt from the water.

Elena: It sounds like it could be a very expensive business to start.

Kevin: It would be, but I think the potential profits would be worth it.

I'm going to need to do some more research before I can make a decision.

Nastuki: Suundu kawtal e ofisre luumooku.

Taguujo on, bi'iteeɗo Kelvin, e boo debboojo, bi'iteeɗo Elena, e ɓe jooɗi dow teeburwal.

Kevin: E mi ɗon numana puɗɗuki luumoogu kesu.

Ammna mi yawtake e mi jannga dow ko yaali tenolojijun kesun ɗun un irtata lesdi les maayo.

Ammana noye keɓirta lesdidin di les maayo din?

Kevin: Ai woodi ɗate ɗuɗɗe ɗe ɗun waɗirtta ɗe.

Atal gootal hanngal wonte hutinirki injinre seɗoore ndiyam.

Atal gonngal boo hanngal wonte huuduki e nebban kemikal ngam masinki manda kan e nder ndiyam.

Elena: Ɗun holli bano ɗun luumo cangui foɗɗeeki.

Kevin: Haƙiiƙa rakkay lataki non ɗun, ammana riiba kan ka mawka.

Mi rakkay wooduki haaje waɗgo lincitoore wonde bako ɓe hokka habaru.


Charity begins at home is a proverb that means that people should take care of their own family and community before helping others.

The phrase is often used to encourage people to be more charitable to those in need, but it can also be used to justify selfishness or inaction.

One example of how the phrase might be used is if someone is asked to donate to a charity that helps people in a foreign country.

The person might say that they would rather donate to a local charity that helps people in their own community.

This is because they believe that it is more important to help those who are close to them than those who are far away.

The phrase "charity begins at home" can be traced back to the Bible.

In the book of Matthew, Jesus says, "If you give to the poor, your gift will be given back to you full measure, pressed down, shaken together, and running over.

For by your standard of measure it will be measured to you in return." (Matthew 6:20).

This verse suggests that people should be generous to others, but it also implies that they should start by being generous to those who are close to them.

Tarbiyya ɗon puɗɗira diga wuro baldi numoori yimɓe wallita wuro maɓɓe e iyalji maɓɓe e maa ummatooje maɓɓe bako ɓe wallita woɓɓe.

Haala kan e huude haro semmbiɗinanki yimɓe koppi haro wonɓe haaje, ammana ɗun rakkay huuduki ka haro tabbitinki yidde hoore ko ciya kuungal.

Misaalu gootun nder te ɗun hudanta baldi din ɗun haro te tagu ƴamama wallitaare ceede e ɗuɗal ballitaare e lesdi yaasi.

Taguujo on rakkay wiiki ikka mo wallita duɗi pamari nder ummatoore maako.

Ngam maren ɗun waɗi iimanaaku ɗun ɓuri napuuda tagu wallita ɓadiiɓe maako diow woɗɗiiɓe.

Baldi din ɗun "heɓaydi haa" nder depter Baybul.

E nder feptere Matthew, Yeso wi'i, "Cahu ngu hokkuɗa talaka'en, ɗun hokkitetengu e hewi, wala ustaari, wala yejjiteeki.

Ngam ko hokkuɗa a hebtay ɗun dede wa dede." (Matthew 6:20).

Aya ka'a e ka holla yimɓe laato e yelnana na bandiiɓe, kadin boo e ka numa ɓe laato e ɓe puɗɗira yelnanki badiiɓe maɓɓe den luttuɓe.


The hippie movement was a social and cultural phenomenon that emerged in the United States during the 1960s.

It was characterized by its rejection of mainstream values and its emphasis on peace, love, and freedom.

Music played an important role in the hippie movement, as it helped to create a sense of community and shared identity among its members.

The music of the hippie movement was diverse, but it was often characterized by its experimental nature and its focus on spirituality and social change.

Some of the most popular hippie bands included the Grateful Dead, Jefferson Airplane, and the Doors.

These bands created a new sound that was unlike anything that had come before, and their music helped to inspire the counterculture movement.

The hippie movement has had a lasting impact on music, and its influence can still be seen today.

Many modern bands continue to draw inspiration from the hippie era, and its values of peace, love, and freedom continue to resonate with people around the world.

One of the most important aspects of hippie music was its emphasis on balance.

Hippie musicians sought to create music that was both beautiful and meaningful, and they often drew inspiration from a variety of sources, including Eastern philosophy, world music, and psychedelic drugs.

Yaadu hippie movement ɗun ɗatal ngal aada titaangal e Lsɗe Kawtal hoore Amerka e duuɓi 1960.

E ndu anda e salanaaki ɓurgo semmbe e boo semmbiɗinki koppi maangu, dow yidde, e jonde jam, e ndimu.

Gimi ɗon won napuuda masin e yaadu hippie movement ngam e ɗi wallita haro tigguki ruhu ummatoore e ko yaali andutuki hakkude memba'en ummatore nden.

Gimi yaandu hippie movement e ɗuuɗi, ammana ɓura ma andeeki e wurtinki ko andaa dow wiitinki akkiilo dow wayltata ummatooje.

Goɗɗi nder ɓurɗi andeeki mder gimi hippie hawtidiri e Grateful Dead, e Jefferson Airplane e the Doors.

Kala gimi ɗin wurtini kala ko nanete kesun bako, wala ba mun nder ko saliino nden boo gimi ɗin walliti haro haɗuki aadaji kalluɗi nder ummaatoore.

Yaadu hippie movemnent won taasiri masin haa hande e taariiha gimi e baggu, e boo napuuda maajun e daare haa hande.

Bawɗi ɗuɗɗi haa haande e yimmita kala jamanuuru hippie, e adaaji maɓɓe boɗɗi ɗi jonde jam, e yidde, e ndimu n gam holutuki yimɓe duuniyaaru.

Gootun nder ko ɓuri napuuda nder kuungal hippie hanjun wonte foodoodirka.

Ɓe bawɗi hippie waɗi kokari tituki gimi boɗɗi boo ɗi maana, nden ɓe wurtin huudeeji diga inaaje ferɗoodirɗe, hawti e palsapaaku, puunanko'en e bawɗi duuniyaaru yare-yareeji.


Applicant: I've always found math to be easy. I enjoy the logical thinking and problem-solving involved. In my previous job, I was responsible for developing mathematical models to analyze data and make predictions. I also taught math courses at the local community college.

Employer: That sounds like you have a lot of experience with math. What are your thoughts on the importance of math in the workplace?

Applicant: I think math is essential for any job that requires analytical thinking. It's also important for communicating complex ideas in a clear and concise way. In my current role, I use math to develop marketing plans, analyze customer data, and create financial projections.

Employer: I'm impressed with your math skills and experience. I think you'd be a great addition to our team.

Applicant: Thank you for the opportunity.

Tepoowo kuungal: Ko deye e mi hoo'a darsiwol kingal e koyɗun. E mi nana belɗun kala nume numeeji e wurtinki miskilaji. E kuungal an ngal mi ali min wurtinilaawol linngal ngam wurtinki bayanuuji e mi numa boo. Nden boo mi janngini linngal e koleeji ummatoore.

Ho'oowo kuungal: Ɗu'un holli a woodi anndal masin dow darsiwol linngal. Ɗume wonte fahimta maa dow napuuda darsiwol linngal e haro inaare kuungal nga'al?

Tepoowo kuugal: Mi tammi darsiwol linngal won napuuda e kala kuungal ngale maa haro yajjinki numo. Boo ɗun napay haro bolwuki huudeeji caɗɗi e nder wnginki e paɗɗinki ate. E komi jogi, e mi naptora linngal wurtinki laaɓi luumoogu, nden mi wurtina bayanuuji kostoma'en, nden min wurtina tammaceede.

Ho'oowo kuungal: Mi hayɗini kala famu maa e fellere Linngal e maa ilmu maa. Mi tammi a napay duɗal min masin.

Tepoowo kuungal: Mi yetti e damma konkuɗon yam.


The title of the story is "The Basketball Game".

It is about a group of students who are playing basketball in the school gym.

They are all having a lot of fun, and they are working together as a team.

One of the students, named Ayanda, is new to the school, and she is not very good at basketball.

But she is trying her best, and her teammates are encouraging her.

One of the students, named Christian, is the best player on the team.

He is very talented, and he is always willing to help his teammates.

He is a good leader, and he sets a good example for the other students.

The students are all playing hard, and they are all very excited.

The game is close, and it is going down to the wire.

In the final seconds, Christian makes a basket to win the game for his team.

The students all celebrate, and they are all very happy.

They have all learned a lot about teamwork and sportsmanship, and they have all had a lot of fun.

Inde habaru ngun ɗun "Fijirnde Hondoore".

Ɗun ko yaali motta pukaraaɓe woɓɓe ɓen fijooɓe fijirnde hondoore e fellere fijirnde janngirnde.

Fat maɓɓe e ɓe nana belɗun boo e ɓe huwida a motta kawtal maɓɓe.

Gooto nder pukaraaɓe ɓen, noddeteeɗo e Ayanda, mo keso e janngirnde nden boo mo waawa fijirnde hondoore.

Ammana mo ɗon tiino, boo motta maɓɓe kan e ka semmbiɗina mo koppi.

Gooto nder pukaraaɓe ɓen, noddeteeɗo e Christian, hanko ɓuri kowa waawuki fijirnde nden.

Mo won famu masin, boo mo ɗon wallita fat ɓe motta maɓɓe kan ko deye.

Mo ardiiɗo geeto, ngam non e mo hokka misaalu boɗɗun to haro luttano pukaraaɓe ɓen.

Fat pukaraaɓe ɓnen e ɗon fija masin boo e ɓe nana belɗun ɗon ɗun.

Fatmaɓɓe e ɓe ɗon yiɗi waɗgo nasru e fijirnde nden.

Fijirnde nden de ɓadiinde, boo e nde yaha haa kiitaaji.

E keerolwol ɗiɗabre, Kirista'en e hawta hondoore ngam nyaamuki fijirnde nden.

Fat pukaraaɓe ɓen ɗon nana belɗum, nden e fat maɓɓe e ɓe seho.

Fat maɓɓe ɓe janngi goɗɗun ko yaali hawtal hoore e fijiduki, nden maa ɓe waɗi seho.


Patrick loved to spend his free time pursuing his hobbies.

He was an avid reader and would often spend hours in the library or curled up in his favorite chair with a good book.

He also enjoyed playing the guitar and would often practice for hours on end.

Patrick also loved to go hiking and camping with his friends and family.

He found peace and tranquility in the great outdoors.

Patrick yiɗi siwtaaki siwtaare maako e haro ko mo yiɗi.

Hanko on mo yiɗi jannguki ngam non hee mo wonna awaaji e suudu jannguki ko mo jooɗo e jooɗorngal maako e mo jannga deptere bonnde.

Nden boo e mo nana belɗun fijiduki e duudaadungam non hee mo wonna awaaji e mo waɗi kayi.

Patrick kadin boo ɗon yiɗi wancuduki e soobaaɓe maako e ɓe lanyol maako.

E mo ɗon heɓa jam e mattaaki e haro ganci.


"The beauty of traditional dance forms lies in their simplicity," said the dancer.

"Each movement is carefully choreographed to express a specific emotion or idea.

The result is a work of art that is both visually stunning and emotionally moving."

"But what about the difficulty?" asked the student. "Traditional dances are often very challenging to learn."

"That is true," said the dancer. "But the challenge is part of what makes them so rewarding.

When you finally master a difficult dance, you feel a sense of accomplishment that is unlike anything else."

"I can see why you love traditional dance so much," said the student "It's a truly unique art form."

"It is," said the dancer "And I'm grateful to have had the opportunity to share it with you".

"Wooɗuki wamuki aada ɗon haro koyɗun maangol," diwoowo wi'i.

"Kala dibba ko kaye maa ɗon hoo'e haro hakkilanki e numuki maana goota.

Hanjun waddata ko ɗun yiɗi haro kuungal darɗe e ko wamuki dillanta e ko deye."

"Ammna bo toye habaru bone?" pukaraajo ƴami. "Diwal aada wakkatiije goɗɗe won bone ekkitaaki."

"Non ɗun ɗun goonga," wamoowo wi'i. "Ammana miskilaaji ɗinhanji waɗi ɗi laati won laada masin.

Sakitaare ni te a ekkitake wamuki caɗɗum, a nanay belɗun a timmini goɗɗun ɗun wala ba maajun."

"Mi daari a ɗon yiɗi diwal aada masin," pukaarajo on wi'i "Hanjun ɗun ɗun sana'a geeta."

"Eh ɗun non," mbamoowo on wi'a, "Mi yetti e kala daama e wakkati mi wolwika e maaɗa".


She had spent so many years feeling ashamed of herself, of her body, of her desires.

She had let others tell her that she was wrong, that she was dirty, that she was not worthy of love.

But at the reunion, she finally saw that they were wrong.

She was worthy of love, and she deserved to be happy.

Bella's anger was healthy because it was a response to the injustice she had faced.

She was angry that she had been made to feel ashamed of herself, and she was angry that she had been denied her right to love.

It motivated her to fight for her rights, and it helped her to reclaim her sense of self-worth.

At the reunion, Bella finally found the strength to stand up for herself.

Moo wonni duuɓi e mo nana centuɗun hoore maako, dow ko yaali ɓnndu maako, ngam ko mo yiɗi.

Mo ali yimɓe holli mo mo woɗa, boo mo nyidduɗo, mo hananay yidde fuuh maa.

Ammana e motta sobiraaɓe, Mo anditi mo majji.

Mo hanndi yiɗeeki, boo ngam non mo hani nanki belɗun.

Mettuɗun Bella ɗun jamun ngam hanjun wonte daliila ciya adalaku ngu mu habdi.

Mo nani mettuɗun ɗun waɗiimo mo nana centuɗun hoore maako, boo e mo nana mettuɗun ɗun haɗiimo ndimu maako ɗun mo yiɗe.

Ammana ni mettuɗun maako ɗun won napuuda.

Ɗun semmbiɗinii mo koppi haro haɓanki hoore ndimu maako, boo non ɗun wallitiimo ngam mo hebtana hoore maako hanko moye.

E motta sobiraaɓe kan, sakitaare ni Bella hebtani hoore mun semmbe mun.


A young woman is searching for food in a dumpster.

She is wearing tattered clothing and her hair is matted.

She looks around cautiously, as if she is afraid of being caught.

She finds a few cans of food and puts them in a bag.

She then walks away, her mind filled with thoughts of how she will feed herself and her children.

Debboojo famaro e tepa nyanndu e jujjiire.

E mo ɗon habdi kare kiɗɗun boo ngaasa maako e sankiti.

Emo daara ta wuttudu bano mo hulay nangeeki.

Mo heɓi gongonhon nyaandu seɗɗa nden mo wukki kon nder borowa.

Kadin mo dilli e mo numa no mo nyannirta hoore maako e ɓikkon maako.


The little girl stood on the street corner, shivering in the cold.

She had been trying to sell matches all day, but no one had bought any.

She was about to give up when she saw a man approaching.

He looked like he was in a hurry, but he stopped when he saw the little girl.

"What are you doing out here all alone?" he asked.

"I'm trying to sell matches," the little girl said. "But no one will buy them."

"Well, I'll buy one," the man said "But you have to give me a rose in exchange."

The little girl was surprised, but she agreed.

She ran home and picked a beautiful rose.

Then she went back to the man and gave him the match and the rose.

"Thank you," the man said "You're a kind girl." He took the match and lit it.

As the flame grew, the little girl saw that it was a magic match.

It turned into a beautiful bouquet of roses.

Baccel ndewel pamarel e daari e wuttudu atal, ɗon diiwna pewol.

Ngel yallu ngel ɗon yidi sooruki acaana, ammana wala sooduɗo ko gootel.

Ngel ɓdake no maa ngel muƴa hee doɗɗon taguujo goɗɗo e fa'owa e maako.

Bano taguujo on yaway, ammana mo dari nde mo daari baccel feetel.

"Ɗume waɗta e yaasi ɗo'o an feere maaɗa?" mo ƴami.

"Mi ɗon yiɗi sooruki acana," baccel ngel wii'i. "Ammana wala sooduɗo kon."

"To mi sooday gootel," taguujo on wi'i "Ammana a hokkay yam filawahon e mayamako on ɗun."

Ngel doggi ngel yahi wuro nel ho'oy filawahon bokkon.

Ngel wiiti ngel yahi te taguujo on woni ngel hokki mo acaana hon e filawahon kon.

"Mi yetti maa," taguujo on wi'i "A beeraajo geeto." mo hoo'i acana mo janni ngel.

Hiite ummi, beerayel ngel daari ɗun hiite maytaaku.

Nden nge wayliti yaaki filawahon rosishon bokkun.


The elephants can roam freely without fear of being hunted, and the farmers can be sure that their crops will not be destroyed.

Radio collars are small devices that are attached to an animal's neck.

They emit a signal that can be tracked by a receiver.

This allows scientists to track the animal's movements over time.

In the case of elephants, this information can be used to create maps of their home ranges and to identify areas where they are most likely to come into conflict with humans.

Farmers can use this information to take steps to protect their crops from elephants.

They can build fences, plant thorny bushes, or use other methods to deter elephants from entering their fields.

By working together, scientists and farmers can help to keep both elephants and humans safe.

Here is an example of how radio collars have been used to help elephants and farmers.

In Kenya, scientists from the University of Cambridge have been working with local communities to track the movements of elephants.

This information has been used to create maps of the elephants' home ranges.

The maps have been shared with farmers, who have used them to build fences around their fields.

This has helped to reduce the number of conflicts between elephants and humans.

Radio collars are a valuable tool for studying elephants and for helping to reduce human-elephant conflict.

They provide scientists with valuable information about elephant behavior, and they can help farmers to protect their crops.

By working together, scientists and farmers can help to create a future where elephants and humans can live together in harmony.

Ƴiiwa ngan e ga wanca hakkiilo e walti wala kolol fiɗeeki boo demooɓ maa tabbitini nga wonnan taɓe napuuda ngese maɓɓe.

Radio callars ɗun kuytinirkon pamaron kon ɗun hɓɓanta dabbaji e daade maaji.

E kon wirtina alaama ɗun un andirta te dabbawa woni.

Ɗun hokkata ɓ ilmu kiimiyaare anduki ganci dabbaaci e ko neeɓi.

E ko yaali ƴiiwa, kala bayanuuji ɗin e huude haro heɓuki taswira cuuɗiiji maako e andutuki inaaje ɗe ko rankata heɓuki bononnda e yimɓɓe.

Demooɓe huday e kala bayanuuji ɗin haro helanaaki napuuda maɓɓe e ngesa diga ƴiwo.

Ɓe rakkay mahuki maadi, ko ɓe tigga lekko mawko ko ma ɓ tokko te goɗɗe ngam haɗuki ƴiwo nastanki ɓe inaaje maɓɓe.

Ta atal huuduki, ɓe ilmu kiimiyaare e demooɓe rakkay wallita yimɓe e ƴiiwo kon jooɗo jonde jam.

Ɗo'o ɗun misaalu no radio kolahuudete ngam wallutuki ƴiiwo e demooɓe.

E lesdi Kenya, yawtake ɓe ilmu kiimiyaare diga jami'aare Kambirij e huuda e ummatooje ngam andutuki ganci ƴiiwo e ko toye.

Kala bayanuuji ɗin e huude haro tituki taswiraaji cuuɗiiji ƴiiwo e te ko tokkata.

Taswiraaji ɗin e yedaane ndemooɓe, ɓen huudooɓe ɗi haro waɗgo howaangol kese maɓɓe.

Ɗun ɗun ustidiri bonondaaji hakkude ndemooɓe e ƴiho kon.

Radi'ooji ɗin won napuuda haro anduki te ƴiho kon wontiri bo haɗay bonondaaji hakkude yimɓe e mako.

E ɗun hokka ɓe andal kimiyaare bayanuuji marɗi napuuda, dow ko yaali ɗabii'aaji ƴiiho, boo wallitay ndemooɓe helo napuuda maɓɓe.

Ta atal hudidirki, ɓe andal kimiyaare nden e ndemooɓe rakkay wallituki haro tigguki ummaatoore nde ƴiho e ɓii adaama'en joɗoto jam.


The Mali Empire was a West African empire that reached its peak in the 13th and 14th centuries.

It was founded by Sundiata Keita in 1235 and stretched from the Atlantic Ocean to the Niger River.

The Mali Empire was a major center of trade and learning, and its rulers were known for their wealth and power.

The empire declined in the 15th century, and was eventually conquered by the Songhai Empire in the 16th century.

One of the most important events in Mali's history was the Battle of Kirina in 1235.

This battle marked the end of the Ghana Empire and the rise of the Mali Empire.

Sundiata Keita, the founder of the Mali Empire, led his army to victory over the forces of the Ghana Empire.

This victory gave Sundiata Keita control of the gold mines of the Sahel region, and helped to establish the Mali Empire as a major power in West Africa.

Another important event in Mali's history was the reign of Mansa Musa.

Mansa Musa was the third ruler of the Mali Empire, and he reigned from 1312 to 1337.

Laamornde Mali ɗun laamornde Hirna Afirka yawtiinde e jamanuuru karnijun 13 e 14.

Noddeteeɗo Sundiata Keitahanko tiggi nde e 1235 boo nde yahi diga Maayo Atilanti haa Maayo Niger.

Laamornde Maali ɗun wooduwol loomooku e jannde boo laamu maangu andaama e jawndi e maa semmbe.

Laamu maagu do'ake e karnijum 15, boo Laamornde Songai nyaami ngu e karnijum 16.

Gootun nder ko mari muhimmango e taariha Maali hanjun wonte konu Kirina e 1235.

Kala konu ɗu un hanjun waddi keerol Laamu Gaana e maa tiggeeki Laamornde Mali.

Sundiata Keita, Tigguɗo Laamornde Maali, hanko ardani soji'en maako hebi nasru dow soji'en Laamornde Gana.

Nasru ngun honki Sundiata Keita daama hakkilanki irtuki jinaare inaaje lardi Sahel, boo hokkimo daama tigguki Laamornde Maali e Hirna Afirka.

Kadin boo huude marnde napuuda e taariiha Mali hayre wonte laamu Mansa Muusa.

Mansa Muusa hanko wonte laamiiɗo tataɓo mo Laamornde Maali mo laamake diga 1312 yaaki 1337.


In a Google spreadsheet, an absolute reference will always refer to the same cell, regardless of where it is copied or moved to.

Absolute references are useful for cells that contain data that you do not want to change when you copy or move the formula.

For example, if you have a formula that calculates the total sales for each month, you would want to use an absolute reference for the cell that contains the starting date.

This way, the formula will always refer to the same cell, even if you copy it to a different row or column.

You can create an absolute reference by adding a dollar sign ($) to the row number and column letter of the cell reference.

For example, the absolute reference for the cell A1 would be $A$1.

You can also use absolute references to reference a range of cells.

To do this, add a dollar sign to the row number and column letter of each cell in the range.

For example, the absolute reference for the range A1:B1 would be $A$1:$B$1.

Absolute references are a powerful tool that can be used to make your formulas more flexible and easier to use.

By understanding how to use absolute references, you can create formulas that will work even when you copy or move them to different locations.

Here are some additional tips for using absolute references:

* Use absolute references for cells that contain data that you do not want to change.

* Use relative references for cells that contain data that you do want to change.

* Be careful when using mixed references, which are references that contain both absolute and relative references.

* Use the F4 key to toggle between absolute, relative, and mixed references.

By following these tips, you can use absolute references to create powerful and flexible formulas that will make your work in Excel easier and more efficient.

E ɗereeji Googul, inaare asli bayanu waɗay ka hoo'eki e maɗayi sell gootun, ko da e toye ɗun hoo'a.

Aslu ɓrolngal e won napuuda e haro sel gooduɗun bayanuuji ɗi wala wayliteeki te haa e kopake ko dillidiri e bayanu goɗɗun.

E misaalu, ta won fomulaha limuka ɗuuɗal sel ɗun naptoriiɗa e lewru fuuh, arakkay naptoraakiɓaarongal aslu e sell ɗun koo'oojun yandeere puɗɗn.

Ta atal nga'al fomulaha kan rakkay joɗano kala sell ɗume maa koda boo a kopake ka e layiwol gonngol ferɗoodirngol.

Arakkay tigguki ɓarolngal ta atal ɓeyduki alama dala ($) e layiwol ngol e layiwol ɓaawo e to haro barongal sel ɗun.

E misaalu, ɓarolngal kewgal ngal sel A1 laatoto $A$1.

A rakkay maa huuduki e ɓarolngal kewngal ngam ɓaroraaki sel jerniiɗun.

Ngam wakki non ɗun, ɓeydu alama dala e namabaaji layiwol e harfiiji layiwol ngol.

E misaalu, ɓarolngal; kewngal ngal renji A1:B1 latoto $A$1:$B$1.

Ɓarolngal kewngal ɗun huude sembinnde latoto nde hawtay fomulaha maa koyka boo kaɗun anditata.

Ta atal anduki no hudidirta e ɓarorji kewuɗi, a rakkay tituki fomulaaji rakkooji huwuki ko ta kpa keɗi ko a dillidi e maaji inaare fereeji.

Ɗi'i wonte ate goɗɗe ngam huuduki e ɓarorji kewuɗi:

* Huudu e ɓarorji kewuɗi e curon woodukon bayanuuji ɗi a yiɗa wattuki.

* Huudu e ɓarorji marɗi alaaka e cuuron markon bayanu ɗun a yiɗa wattuki.

* Hakkilan wakkatiire huuduki e ɓarorji hawtidirɗi, hanji wonte ɓarorji kewuɗi e maɗi alaaka.

* Huudu e kiire F4ngam henduki hakkunde ɓarorji marɗi alaka e kewuɗi.

Ta atal tokkaaki ɗi'i laaɓi, a rakkay huuduki e ɓarorji kewuɗi haro tigguki fomulaaji semmbiɗɗi boo koyɗi waɗooji kuungal maa e Excel koyngal bonngal.


This is because they do not feed on blood.

Instead, they feed on nectar from flowers.

Female mosquitoes, on the other hand, do feed on blood.

They need blood in order to produce eggs.

Male mosquitoes are attracted to light, so they are often found near windows and doors.

They are also attracted to the smell of sweat and CO2.

Female mosquitoes are attracted to the same things, but they are also attracted to the smell of certain chemicals in human blood.

When a female mosquito bites a human, she injects saliva into the skin.

This saliva contains anticoagulants, which prevent the blood from clotting.

Mosquito bites can cause itching and swelling.

In some cases, they can also cause an allergic reaction.

The most common type of allergic reaction to mosquito bites is hives.

Hives are red, raised bumps that appear on the skin.

In rare cases, mosquito bites can cause more serious problems.

For example, some people can develop an infection at the site of the bite.

In some cases, mosquito bites can even lead to death.

The best way to avoid mosquito bites is to wear long sleeves and pants when you are outdoors.

If you do get bitten by a mosquito, you can apply a cold compress to the bite to relieve the itching and swelling.

You can also take an over-the-counter antihistamine to relieve the symptoms of an allergic reaction.

Mosquitoes are important carriers of disease.

They can transmit a variety of diseases, including malaria, dengue fever, and yellow fever.

Mosquitoes are responsible for the deaths of millions of people each year.

There are a number of things that can be done to control mosquito populations.

One way is to reduce the number of places where mosquitoes can breed.

This can be done by draining standing water and clearing away vegetation.

Another way to control mosquito populations is to use insecticides.

Insecticides can be used to kill mosquitoes both indoors and outdoors.

Mosquitoes are a major public health problem.

However, there are a number of things that can be done to control mosquito populations and reduce the risk of mosquito-borne diseases.

Heeni, e ko nyama diga haro haako ɓikkon filawahon.

Ammana ɓawngu dewu, e wuttuduru wooro, e ɗon yara ƴiiƴam.

Ɓawngu gorgu e ɗon yiɗe ilde, ngam ɗon ngu ɓuri jonde e haro windoore ko nastirnde.

Non boo kon yiɗi kaccuɗun gulɗun e henndu ndu min wurtinta je CO2.

Hanngu ma ɓawngu dewu e ngu yiɗi kala ko gorgu yiɗi, ammana kaccudun huudeeci ɗuɗɗi diga ɓanndu tagu e fooɗangu.

Te ɓawngu dewu gati tagu hee ngu tupa ngu wukka joode maagu e laral tagu.

Joode ɗen e woodi nyawu gongu, haɗoowu ƴiƴam yaaki no haani.

Nden boo hee ɓawngu ngun yara ƴiiƴam ɗan.

Gatuki mowɗi e fooɗa nyanyaare e ɓutuki.

E sarbeere wonde e fooɗasɗa nyawuuji goɗɗi.

Ko ɓura anduki nder ko ɗun fooɗata hanjun wonte fotte ɓanndu.

Futteɗen ɗe boɗeeje e ɗe mawna haa e laral tagu.

Ɗe rakkay laataki ɗe won nawɗun e ɗe nyanya.

E wakkatiije goɗɗe gatuki mowɗi e fooɗa nyawuuji ɗuɗɗi.

E misaalu, yimɓe woɓɓe rakkay hebki fewri ta daliila gatuki kin.

E sarbeere wonde maa gatuki mowɗi e fooɗa haa maynde.

Atal mawngal ngal hisanta gatuki mowɗi hangalwonte faɗɗaki sarla jukka e linsere nde juuɗe juɗɗe.

Te mowɗi gatii ma a rakkay huutinirki magani ɓutugol ngam haɗuki nyanyaare e ɓutuki.

Rakkay boo yarki magani antihistamik ngam maguki alamaaji ɗi nayawuuji maaji.

Ɗi rakkay sankituki nyawuuji ferɗoodirɗi. hawtidiri e jonte, e nawol hoore e ma ko nandi e maajun.

Mowɗi e fooɗa maynde yimɓe miliyonji fuuh ndungu.

Wood huudeeji ɗuɗɗi ɗi ɗun rakkata waɗuki ngam haɗuki ɗuuɗuki mowɗi.

Atal gootal ngal ustuki mowɗi hanngal wonte ustuki te mowɗi rimata.

Ɗun rakkay waɗuki non ɗun ta atal haɗuki to ndiyam joodoto.

Atal gonngal ngal ɗun haɗata mowɗi boo hanngal wonte huuduki e magani kowahon.

Ɗun rakkay huuduki e magani kowahon e yaahi e maa nder suuduuji.

Mowɗi ɗun miskiala mawka haro ko yaali jamu.

Ko ngam maren, woodi ko ɗun rakkata waɗuki ngam helaki ɗuuduki mowɗi nden ɗun usta haɗariiji nyawuuji ɗi mowɗi fooɗata.


He taught that all beings are caught in a cycle of birth, death, and rebirth, and that this cycle is perpetuated by our attachments to things in the world.

These attachments can be to anything, from material possessions to ideas and beliefs.

When we are attached to something, we become possessive and controlling, and we suffer when we lose or cannot have what we want.

The Buddha taught that the way to end suffering is to let go of our attachments.

This is not easy, but it is possible through meditation and other spiritual practices.

When we let go of our attachments, we become free from the cycle of birth, death, and rebirth, and we can experience true peace and happiness.

One of the most important things to remember when trying to let go of our attachments is that we are not our possessions.

We are simply beings who are experiencing the world through our senses.

When we can see ourselves in this way, it becomes easier to let go of the things that we think we need to be happy.

Letting go of our attachments does not mean that we have to give up everything.

It simply means that we need to be able to let go of things when it is time.

We need to be able to let go of the things that are no longer serving us, and we need to be able to let go of the things that we are attached to out of fear or insecurity.

When we can let go of our attachments, we open ourselves up to a new world of possibilities.

We become free to live our lives in a way that is true to ourselves, and we become free to experience the joy and happiness that is our birthright.

Mo numay fat hoo'a ma nder waylitaaki dayngol, e maynde e daytuki, nden boo waylitaaki kin e ki ɗon yaada e lamaruuji min ɗi duuniyaaru.

Kala yaaduki kin rakkay latano e ko ɗume, diga kareeji e ko min mari e andal e maa iimanaaku.

Te min ɗon hawidiri e goɗɗun, hee min lato ɗun jeyeemin, e ɗun waylita min, nden hee min yara bone te min relli ko min heɓata ko min giɗi.

Tokkooɓe Buudanko'en ɗon numa dow atal darnuki yarki bone hanjun wonte alki ko min ɗakki e.

Non ɗun naa ɗun koyɗun ba, ammana ɗun waɗoto ta atal wowuki e hannde e janngo.

Te min ali ko mi takki, min keɓi ndimudiga haro waylitaare dayngol, e maynde, e maa daytuki nden min heɓay jonnde jam e seho ɗun goonga.

Gootum nder kala ko min sittorta te min ɗon tinono alki ko takki min hanjum wonte naa fa hanjun jeye min ba.

Naa minon wonte andal min baa ko iimanaaku min ba.

Minon ni minon wonte andooɓe ko yahanta'en ta atal hakkilooji amin.

Teni haa e min ɗon gi'a hoore amin e atal nga'al, latake koyɗun alauki huudeeji ɗi min tammi min nanay belɗum.

Aluki ko min bowidi naa ɗun numay min gakkini ko ɗume.

Ni e ɗun numa won haaje min yejjita huddeji goɗɗi din te wakkati maajun waɗi.

Won haaje min yejjita hudeeji goɗɗi ɗi napataa'en, boo won haaje min yejjita hudeeji goɗɗi ɗi min wowidi wala kulngol ko ciya helaaki.

Teni min rakkay yejjituki ko min mbowidi, min nastani duuniyaaeru wondu hesru ndu min mar daamaaji.

Min laatake min yeddake min maro maral ngal goonga hoore amin. boo min yeddoto min nana seho amin e belɗun duuniyaaru min ndu min danya.


Trains have been a vital part of transportation for centuries.

They are a safe, efficient, and reliable way to travel long distances.

However, the railroad industry requires regular updates to keep pace with the changing needs of passengers.

One of the most important updates that trains need is the installation of new safety features.

In recent years, there have been a number of high-profile train accidents, which have highlighted the need for better safety measures.

New safety features such as positive train control (PTC) can help prevent accidents by automatically stopping trains that are traveling too fast or that are about to collide with another train.

Another important update that trains need is the installation of new technology.

In the past, trains were powered by steam engines.

However, steam engines are inefficient and pollute the environment.

Today, most trains are powered by diesel engines or electric motors.

These engines are more efficient and environmentally friendly.

In addition to safety and technology updates, trains also need to be updated to accommodate the needs of passengers.

In recent years, there has been an increase in the number of passengers who travel by train.

This has led to overcrowding on trains, which can make for a less comfortable and enjoyable experience.

Laana lesdi yawtake napa haro yahe-yaheeji tin ƙarniiji ɗuɗɗi.

Kon wala haɗari, won semmbe, ɗun ɓaroto ko yaha ɓadaaki masin.

Heeni boo, hamfaniije ate laananga lesdi won haje hesɗinki ko deye ngam yaduki e bukataaji pasinja'en.

Gootun nder ko ɓeri haaje hesɗinki haro laananga lesdi hanjun wonte ate haɗuki haɗari.

E duuɓi ɓadii ɗi ɗi'i, won ɗuɗngal haɗariiji laananga ngan, holluɗun won haaje laaɓi maaguki haɗari ji masin e no nga yahirta e hannde.

Ate maguki ɗen hawtidiri e hakkilanki laananga ngan no haani wato ko noddata e (PTC) wallitay haro haɗuki haɗariji ɗin ta atal darnuki laanako yawooho te ko hawtidirta e gokko.

Goɗɗun marɗun napuuda bo hanjun wonte hesɗinki e laanaanga hanjun wonte wukkuki teknolojijun kesum.

E naaneno, laanaga e yadira no e injinre sitin.

Ko ngam maren, Injinre sitin e wala semmbe sosai boo e halka inaaje.

Ammana hannde, ɗuuɗal laanako lesdi e yaada e injnre nebba diizel ko hiite lantarki.

Kala injinje ɗe'e ɗe ɓuri napuuda e ciya wonnuki inaaje jonnde.

Ɓeydaari dow hesɗuki ate hisnuki e teknolojijum,laanho leddikon won haaje hesɗuki kala no pasinja'en woodi haaje.

E duuɓi ɓadiiɗi ɗi'i, woodi ɓeydaari e ɗuuɗal; pasinja'en nastoo ɓe laanaho lesdi kon.

Hanjun fooɗi cikowa e lanaho kon, ɗun rakkay waɗuki ciya nanuki belɗun e siwtaaki nder maako.