The reality of acid rain is a four-letter word: ouch.

It's a serious problem that's harming forests, lakes, and even people.

Acid rain is caused when chemicals like sulfur dioxide and nitrogen oxide are released into the air by power plants, factories, and cars.

These chemicals react with water in the atmosphere to form acids, which then fall to the ground in rain, snow, or fog.

Acid rain can damage trees by making their leaves more acidic.

This can cause the leaves to turn yellow and fall off, which can weaken the tree and make it more susceptible to disease.

Acid rain can also kill fish and other aquatic life by making the water too acidic.

In addition, acid rain can damage buildings and statues by corroding the materials they're made of.

There are a number of things that can be done to reduce acid rain.

One is to switch to cleaner energy sources, such as solar and wind power.

Another is to install pollution controls on factories and power plants.

And finally, we can all do our part by driving less, recycling more, and using energy more efficiently.

So the next time you see a rainstorm, think about acid rain.

Goonga ndiyam lammuɗam ɗum kalima wonnde ɓaleeje-nayi: ouch.

Ɗun waannitaajum masin ko toonyata laddeeji, maayo, haa e yimmɓe.

Ko fooɗata ndiyam lammuɗam ɗam to lekki yiite, kampaniiji e motaaje yoofi kemikaaji ba ogzaid kibiriita e ogzaid nitra nder henndu.

Kemikaaji ɗen ɗon waato be ndiyam nder jaayri sei ɗe hauta lammuɗam, ko wartata rufa e lesdi e ndiyam dow, booju, ko ade.

Ndiyam lammuɗam waawai wonnuki lekke ta wartirki baafe maaje ɓedda lammuki.

Ɗuɗɗum waawai fooɗuki baafe warta oolɗe bou ɓe yana, ko faɗɗata semmbe leggal bou waɗa ɗum ɓedda omta ɗe ma nyawu.

Ndiyam lammuɗam waawai faɗɗuki liɗɗi e yonkiiji ndiyam goɗɗe ta wartirki ndiyam lamma.

Ko ɓeddi bou, ndiyam lammuɗam waawai wonnuki maheeji e gunkiiji ta wonnuki ko ɗun mahi ɗe be maajum.

Woodi huundeeji ɗun waawata waɗuki ngam ɗun usta toɓuki ndiyam lammuɗam.

Woore nder ɗon ta hootuki huwuki be hokkooje semmbe laaɓɗe, ba sembe naange e sembe henndu.

Goɗɗum bou ɗun waata kaɗooje wonnugo henndu dou kampaniiji e lekki yiite.

Daga ɓaawo bou, min fat min ngaɗai ko min mbaawata ta ustuki nassuki mota, ɓedduki huwitirgo, e huwirki semmbe bouɗɗum.

Ngam non e yeeso to a yi'i ndiyam, numtu be ndiyam lammuɗam.


"College student's experiences with beer": As a college student, I have had my fair share of experiences with beer.

Some of these experiences have been positive, while others have been less than ideal.

However, one experience that I will never forget is the time I got "prison beer" delivered to my dorm room.

It all started when I was hanging out with some friends one night, and we decided to order a pizza.

We placed our order online, and within minutes, we received a notification that our pizza was being delivered.

However, when the delivery guy showed up, he was not carrying a pizza.

Instead, he was carrying a case of beer.

We were all confused, but the delivery guy explained that he had gotten our order mixed up with another order.

He said that the other person had ordered a case of beer, and he had accidentally delivered it to us instead.

We were all a little hesitant at first, but we eventually decided to keep the beer.

We opened the case of beer and started drinking.

The beer was actually pretty good, and we all had a great time.

"Hautugo ɗalibɓe janngirde be mbal": Ngam mi ɗalibo janngirde, mi woodi habar kauteeji am be mbal.

Goɗɗi nder kauteeji ɗen belɗe, goɗɗe bou ɗe les ko wi'ata wooɗi.

Amma bou, hautugo am woore ko mi majjitata ɗum waddaniyam "mbal fursuna" haa suudu am.

Ɗum fuu ɗum fuɗɗi saa'i mi ɗon deppodi be sooba'en am jemma go'o, sei min numi min tefa piza.

Min tubbi tefugo amin ta onlayin, bou nder mintiiji, min keɓi habar wai ɗun waddi piza amin.

Amma bou, nde gorko ngadduɗo on wari, o jogaaki piza.

Min fat sei min jiiɓi, amma sei gorko on wi'i wai o wattiti ko min tefi e ɗum goɗɗo.

O wi'i neɗɗo gooto on tefi boorowa mbal, bou sei o jiiɓi o waddani en.

Min fat min ɗon hula arannjum kam, diga ɓaawo sei min numi min jaɓa mbal ɗam tan.

Min maɓɓiti boorowa mbal ɗam min fuɗɗi yarki.

Mbal ɗam ɓelka goonga, min fat min weli wakkatiire nden.


My colleague was a hard worker, but she was always getting passed over for promotions.

She was told that she needed to "work harder" or "be more visible," but it seemed like no matter what she did, she couldn't get ahead.

He was always micromanaging everyone, and he was quick to criticize.

He didn't seem to care about the employees' work-life balance, and he expected them to be available 24/7.

My colleague eventually reached her breaking point.

She couldn't take the stress of the job anymore, and she knew that she wouldn't be able to advance her career there.

She gave her two weeks' notice and started looking for a new job.

She found a new job that was a much better fit for her.

The pay was better, the hours were more reasonable, and the manager was supportive and understanding.

She's much happier now, and she's glad that she made the decision to leave her old job.

I'm not sure what the manager is doing now, but I hope that he's learned his lesson.

He can't treat his employees like that and expect them to stay.

If he wants to keep good people, he needs to change his ways.

As for my colleague, she's doing great in her new job.

She's getting the recognition that she deserves, and she's finally able to advance her career.

She's a great example of what happens when you stand up for yourself and refuse to put up with a bad situation.

Yire am haa bannge kuugal huwoowo masin, amma ko ndeye ɗun ɗon saalomo e ɓedduki manngu.

Ɗun ɗon wi'a mo wai sei o "ɓeddi huwuki" ko bou "ɓeddu holluki hoore ma," amma ba ko ɗume o waɗi, o dillata yeeso.

Ko ndeye o ɗon dowrana ko moye, bou o hoolai jawɗum.

O waannaki be no huwooɓe habdata e kuugal e saɓɓungo, bou o yiɗu ɓe huwa 24/7.

Yire kuugal am har se nde ɗun heuti ɓernde maako helti.

O waawata hooshuki comri kuugal ngal diga ɓaawo, bou o anndi o waata o mauna nder kuugal maako haa ton.

O hokki geldol maako nde asaweeji ɗiɗi sei o fuɗɗi tefuki kuugal kesum.

O heɓi kuugal kesum ko ɓuri haanuki e maako.

Ceede ɗen ɓuri, saa'aaji ɗen ma ɓuri wooɗuki, bou dowroowo on hakkilanoowo bou annditoowo.

O ɓuri welki jooni, bou o weli nde o numtib ɗaccuki kuugal maako nde naane.

Mi annda ko dowroowo on waɗata jooni, amma mi yeli o annditi aibe maako.

O waawata waɗanki huwooɓe maako non bou o tamma ɓe daroto.

To o yiɗi jogaaki yimmɓe woɗɓe, sei o wattiti aye maako.

Yire kuugal am bou, o ɗon waɗa bouɗɗum e bannge kuugal maako kesum.

O ɗon heɓa anditeeki o haani, bou jotta o heɓi o mauni nder kuugal maako.

Hannko on misalu wonnde nde ko fe'oto to a darani hoore maɗa a salake munyuki be fe'unde kallunde.


Funny pictures and videos are a dime a dozen these days, but some of them stand out from the rest.

These are the ones that are so relatable or absurd that they make us laugh out loud.

One example is a recent video that went viral of a cat trying to fit into a small box.

The cat is clearly struggling, but it keeps trying, and the whole thing is just so funny.

Another example is a picture of a dog wearing a hat that is way too big for it.

The dog looks so ridiculous that it's impossible not to laugh.

These types of funny pictures and videos are often shared on social media, and they can quickly become a "meme" A meme is a humorous image, video, or piece of text that is copied and shared online.

Memes often use familiar images or phrases, and they can be used to express a wide range of emotions.

One thing that must happen when a funny picture or video goes viral is that it is shared with others.

People see a funny picture or video, and they want to share it with their friends so that they can laugh too.

This is why memes can spread so quickly across the internet.

Footooji e bidiyooji jalnateeje ɗon saɗa balɗe ƙe, amma goɗɗi ɓuri goɗɗi nder luttuɗi.

Ɗeɗɗen wani ko ɗun heftata ko monniijum har ɗe ngaɗa en min jala e yaasi.

Misalu woore ɗum bidiyo balɗe ɗe ko saaki masin ɗun muujuru e haɓa nassuki nder kaali pamarum.

Muujuuru ndun ɗon haɓa e jayri, amma bou ndu tiggi dou haɓuki, bou huunde nden fuu jalniiɗum.

Misalu goɗɗum mai nde footo kutiiru wonnde nde waati humneeri ko ɗuuɗani ɗum masin.

Kutiiru ndun waɗi jalniiɗum har ɗun waɗtako sei a jali.

Ko ɓuri ɗuuɗuki ɗun ɗon yeeda footooji e bidiyooji jalniiɗum ɗum dow shoshal midiya, bou ɗe waawai wartuki "mim" jawɗum Mim ɗum footo jalniiɗum, bidiyo, ko vinndi ko ɗun hooƴata ɗun yeeda haa onlain.

Mim hon kon ɗon huwira be footooji ko vinndi seɗɗa, bou ɗun waawai huwruki be maaje ngam ɗun itta ko ɗuuɗɗe nder ko ɗun nanata e ɓernde.

Goɗɗum ko warti doole sei fe'ƴake to footo ko bidiyo jalniiɗum saakake hannjum wani sei ɗun yeedi ɗum e woɓɓe.

Yimmɓe ndaarai footo ko bidiyo jalniiɗum, bou ɓe ngiɗai ɓe yeeda ɗum be sooba'en maɓɓe ngam kamɓe ma ɓe jala.

Ɗuɗɗum wani ko waɗi mim hon saaka jawɗum dow intanet.


Mount Everest is the highest mountain in the world, standing at 8,848 meters above sea level.

It is located in the Mahalangur Himal sub-range of the Himalayas.

The mountain is a popular destination for mountaineers, and many people attempt to summit it each year.

However, the climb is dangerous, and many people have died trying to reach the top.

The first recorded attempt to summit Everest was made in 1921 by a British expedition led by George Mallory.

Mallory and his climbing partner Andrew Irvine disappeared during their attempt, and their bodies were not found until 1999.

In 1953, Edmund Hillary and Tenzing Norgay became the first people to successfully summit Everest.

Since then, thousands of people have followed in their footsteps.

The climb to the summit of Everest is a long and arduous journey.

It typically takes climbers about two months to complete the journey, and they must overcome a number of challenges along the way.

These challenges include altitude sickness, extreme weather conditions, and the risk of falling.

Despite the dangers, the climb to the summit of Everest is a rewarding experience.

Mount Everest nden wani haire ɓurnde juutugo nder duniyaaru fat, nde dari mitaaji 8,848 dow darde maayo.

Nde ɗon haa pelleeji Mahalangur Himal e Himalayas.

Haire nden pellere warki ngabbooɓe haire, bou yimmɓe ɗuuɗɗɓe ɗon yaha ngabbuki duugu fuu.

Amma bou, ngabbuki kin hulnoore, yimmɓe ɗuuɗɓe maayi dow heutuki haa dow.

Arannjum ko ɗun haɓi ngabbuki Everest ɗun waɗama nder 1921 nde waanshooɓe British ardugo George Mallory.

Mallory e soobaajo ngabbuki maako Andrew Irvine majji nde ɓe haɓi, bou ɗun heɓaayi ɓalli maɓɓe har sei 1999.

Nder 1953, Edmund Hillary e Tenzing Norgay warti yimmɓe arannɓe nasruɓe ngabbuki Everest.

Diga saa'i nden, ujunooɓe yimmɓe tokkake yaaɓi maɓɓe.

Ngabbuki dow Everest ɗun yahdu juutnde bou nyaande.

Ɗun ɗon hooƴa ba lebbi ɗiɗi bako ɗun henyina yahdu ndun, bou ɓe ɗon hawta be gaannitaaji ɗuuɗɗe dow atal ngal.

Gaanitaaji ɗen hauti be nyawu juute, sellaaji, e hulnoojum do'ƴuki.

Fuu e kulneeji ɗin, ngabbuki dow Everest nden goɗɗum marjum fayde.


Mother: The telescope is used to look at objects in space.

Mother: Sure, but be careful not to bump it.

The child looks through the telescope and sees a bright star.

Mother: Yes, it is. The stars are so far away, but with a telescope, we can see them up close.

The child looks at other objects in space, including planets and moons.

They are amazed by how small and insignificant they feel compared to the vastness of the universe.

Child: I can't believe how big space is.

Mother: It is, but it's also full of amazing things.

Inna: Ɗun ɗon huwira be teleskop ngam ɗun ndaara huundeeji nder aasama.

Baccel: Mi waawai ndaarki ta nder maajum?

Inna: Eh, amma ngaɗa hakkilo to wonna ɗum.

Baccel ngel ndaari ta nder teleskop ɗum sei o ndaari koodu laaɓndu.

Inna: Eh, ninnon. Koode ɗen woɗɗi masin, amma ta teleskop, min ngi'ai ɗe e ɓadi.

Baccel ngel ndaari huundeeji goɗɗi nder aasama, hauti fuu aalamje e lelewal.

Ɓe nani ajab no ɓe nani ɓe pamɗi bou ɓe majjata to ɗun hauti ɓe be manngu aalamru ndun.

Inna: Ninnon, amma bou ndu ɗon heewi be huundeeji ajab.


I was worried that I might have contracted Lyme disease, but I went to the doctor and he said that I didn't have anything to worry about.

He told me that the rash was probably just a reaction to the tick's saliva.

I was relieved to hear that I didn't have Lyme disease, but I was still a little bit concerned about the rash.

The doctor told me that it would go away on its own, but it took a few weeks for it to completely disappear.

In the meantime, I tried to keep the rash clean and dry.

I also applied some over-the-counter hydrocortisone cream to help relieve the itching.

The rash was itchy and unsightly, but it didn't cause me any other problems.

I'm just glad that I didn't have Lyme disease.

If you find a tick attached to your body, it's important to remove it as soon as possible.

You can use a pair of tweezers to grasp the tick as close to the skin as possible and pull it straight out.

Don't twist or jerk the tick, as this could cause the head to break off and remain in your skin.

Once you've removed the tick, wash the area with soap and water.

You can also apply a topical antibiotic ointment to help prevent infection.

It's important to watch for signs of Lyme disease after being bitten by a tick.

These symptoms can include fever, headache, fatigue, muscle aches, and a characteristic rash.

If you develop any of these symptoms, see your doctor right away.

Lyme disease is a serious illness, but it can be treated with antibiotics.

Early diagnosis and treatment is important to prevent serious complications.

If you have any questions about ticks or Lyme disease, talk to your doctor.

Mi ɗon waanniti mi tammino ko mi nanngi nyawu Lyme, amma mi yahi haa dowoowo bou o wiy to mi waanito dou ko ɗume.

O wiy yam wai puttande nden nootugo joode tiko nden.

Mi nani belɗum nanuki wai mi wala nyawu Lyme, amma bou har jotta mi ɗon wannita dou puttande nden.

Dowoowo on wiy yam wai nde dillai be hoore maande, amma bou ɗun hoo'ƴi asaweeji goɗɗi bako nde dilla gaba go'o.

Nder saa'iire nden, mi haɓi dou lootuki e yoorinnki puttannde nden.

Bou mi wujaniinde nebbam hydrokotison gam nde ɗacca nyaanyuki.

Puttande nden nyaanyoonde bou nde wooɗa yiiki, amma bou nde fooɗanaayi yam waannitaaji goɗɗi.

Mi nani belɗum ni ngam mi wala nyawu Lyme.

To a heɓi tiku dou ɓanndu ma, ɗun kaanɗum itta ɗum jauɗum.

A waawai huwuki be baate ɗiɗon sei nannga tiku ngun diga ko ɓadi e laral ma sei fooɗa ɗum saa'iwol tan.

Ta firlitu tiku ndun, ngam ta ninnon hoore tiku ndun waawai heltuki sei ɗun hoota nder laral maaɗa.

To a itti tiku ndun, loota fellere nden be sabulde e ndiyam.

A waawai wujuki nebbam antibiotik ma ngsm ɗun haɗa nyauki.

Haani bou neɗɗo laara alamaaje nyawu Lyme to tiku ngati ɗum.

Alamaaje maajum hauti be faɓɓooje, hoore, chomri, nawki ɓanndu, e puttande.

To a heɓi woore nder alamaaje ɗen, doggu ngi'a dowoowo maaɗa jawɗum.

Nyawu Lyme ɗum nyawu hulnoojum, sei ni ɗun waawai hoyruki be antibiotik en.

Annditaaki e hoyrennde jawɗum haani masin ngam ɗun haɗa hallugo nyawu ngun.

To a yiɗu emuki goɗɗum dou tukuuji e nyawu Lyme, wolwana dowoowo maaɗa.


Three women are sitting at a table, talking about their cats.

Constance: My cat, Sangeetha, is always there to greet me at the door when I come home from work.

Ayanda: Me too! I have two cats of my own. They make me feel wanted.

Constance: I know what you mean. Sangeetha always makes me feel better when I'm having a bad day.

Aditi: I've always wanted a cat, but I'm allergic.

Ayanda: That's too bad. Cats are really great companions.

Aditi:I know! I've always admired people who have cats. They seem to have such a special bond with their pets.

Constance: I think it's because cats are very independent animals. They don't need you to take care of them every minute of the day.

But they still love you and enjoy your company.

Rewɓe tati ɗon deppi haa tebur, ɓe wolwa dow mujuuje maɓɓe.

Constance: Mujuuru am, Sangeetha, ko ndeye ɗon wara homnayam haa yolnde nde gartumi saare diga kuugal fat.

Ayanda: Mimma non, Mi woodi muujuuje ɗiɗi ɗe am. Ɓe ɗon waɗa mi nana ɗun yiɗi yam.

Constance: Mi anndi ko mbi'ata. Sangeetha on ko ndeye ɗon welina yam ko ndeye to nyalannde am wooɗai.

Aditi: Min ko ndeye mi yiɗi muujuuru, amma bou mi won saɗaure.

Ayanda: Ɗum wooɗai. Muujuuje sooba'en deppugo wooɗɓe.

Aditi: Mi anndi! Ko ndeye mi ɗon hoynana yimmɓe marɓe muujuuje. Ɓe ɗon waɗa ba ɓe ngoodi narruki woonde be dabbaaji saare maɓɓe.

Constance: Mi numi ba ngam muujuuje dabbaaji depponooji ko'e maaje. Ɓe ngiɗa wai sei a hakkilani ɓe minti nyalannde fuu.

Anna bou ɓe yiɗu ma ninnon bou ɓe ɗon yiɗa wonduki be maaɗa.


The history of Ethiopia is long and complex, with a rich and varied culture.

The earliest evidence of human settlement in Ethiopia dates back to the Paleolithic period, with the discovery of stone tools and other artifacts.

The first major civilization in Ethiopia was the Aksumite Empire, which flourished from the 1st century BC to the 8th century AD.

The Aksumites were a powerful trading empire that controlled much of the trade between Africa and the Middle East.

They also built many impressive monuments, including the Great Stelae of Aksum.

After the fall of the Aksumite Empire, Ethiopia was ruled by a series of different kingdoms and dynasties.

In the 16th century, Ethiopia was invaded by the Ottoman Empire, but the Ethiopians were able to defeat the Ottomans and maintain their independence.

In the 19th century, Ethiopia was ruled by Emperor Tewodros II, who is considered one of the greatest Ethiopian rulers.

Tewodros II was a strong and ambitious ruler who sought to unite Ethiopia and to modernize the country.

He also fought against European colonialism, and he is remembered for his famous letter to Queen Victoria of England, in which he demanded that she stop interfering in Ethiopian affairs.

Taariihawol lesdi Ethiopia ɗum goɗɗum juutɗum bou sukkiiru, ko mari biirugo wonnde bou sendidiijum.

Sheida deppugo yimmɓe haa lesdi Ethiopia ɓoynde nden hooti har wakkati Paleolithic, be heɓugo kaayaaji kaa'e e cuurɗi goɗɗi.

Laamurde Aksumite Empire nden wani waytuki lesdi Ethiopia arannjum, ko doggi diga duugu temmere 1st BC haa duugu temmere 8th AD.

Aksumet en ɓen laamurde shoggu shemmbiɗɗe joguɓe ko ɓuri nder shoggu hakkunde Africa e lesdiiji Middle East.

Bou ɓe mahimahini huundeeji taariihol bouɗɗe masin, ko hauti fuu Great Stelae Aksum.

Ɓaawo yanuki laamu Aksumite Empire nden, laamurdeeji ɗuuɗɗe tokkindirooɓe laami nder lesdi Ethiopia.

Nder duugu temmere 16th, Ottoman Empire ɓen teeti Ethiopia, amma bou yimmɓe Ethiopia ɓen kaɓi Ottoman en ɓen sei ɓe tiggi be enci maɓɓe.

Nder duugu temmere 19th, Emperor Tewodros II on laami nder Ethiopia, mo ɗun yi'ata wai goɗɗo nder laamiiɓe Ethiopia.

Tewodros II on laamɗo shembiɗɗo bou hiisoowo tefuɗo hautugo hoore Ethiopia e waytinnki lesdi ndin.

O haɓi be laamugo semmbe Europiya ma, bou ɗun ɗon suftora mo be ɗareewol ko o tubbani Laamɗo England Victoria, nder ɗon o tefi wai o ɗacca nassuki nder shaanuuji Ethiopia.


Salesperson: What kind of style are you looking for?

Customer: I'm mostly interested in something neutral and understated.

Salesperson: We have a few options that might work. This one is made from wool and has a simple geometric pattern.

Customer: I like that. It's perfect for my living room.

Salesperson: Great! I'm happy to help. We can also deliver and install the rug for you if you'd like.

Customer: That would be great. I'm willing to pay a little extra for that.

Salesperson: No problem. We'll get started on that right away.

Soodoowo: Miyidi kuje vodinga ko lata be kodume bou ko ɗun yewita.

Sooroowo: Ko min mari dudai hado amma min mari ko wannate. Do be wadi dum be hottollo hoidum deaden bo fewde mai boddum.

Soodoowo: Irin toh, miyidi vodan ha pellen njode am.

Sooroowo: Vodi! Velli am sosai min vallate. Min yaran haa sare velle ve'ita to a yiddi.

Soodoowo: Villi am masin. Mi beddinte chedde gam ko a wanni am velli am.

Sooroowo: Wala aybe. Min yarin te njotta do.


Sickness has been a part of human life since the beginning of time.

From the common cold to the bubonic plague, countless diseases have ravaged our species, causing pain, suffering, and death.

But where did these illnesses come from?

One popular myth about the origin of sickness is that it was caused by a curse from the gods.

According to this myth, the gods were angered by the behavior of humans, so they sent down a plague to punish them.

This myth is found in many cultures around the world, and it often features a similar story: the gods are angered by something humans have done, so they send down a plague to teach them a lesson.

While this myth is certainly a powerful story, there is no evidence to support it.

In fact, most scientists believe that sickness is caused by natural factors, such as bacteria and viruses.

These pathogens are always present in our environment, and they can cause disease when they enter our bodies.

Of course, the myth of the gods' curse is just one of many stories about the origin of sickness.

There are many other myths and legends that attempt to explain why we get sick.

Ƴawu laatake wakkere yonki neɗɗo ndiga fuɗɗode duniyaaru.

Fuɗɗode be demmbi yaago ƴawuuji ɗuɗɗe, ƴaawuji ɗuɗɗe ɗon sagotirira tagaaɓe, ko waddata naawol, bone, be mayde.

Taalol andinooɗum daw tariiha ƴawu ɗum daliila laanugo joomiraɓe.

Bano wiigo taalol ɗo, ɓernde joomiraɓe metti be ko yimɓe waɗata, ngam non ɓe waddi ƴawu ngam magaanki ɓe.

Taalol ɗo ɗon nder adaaji ɗuɗɗe nder duniyaaru, kadin eɗum yacca habaru nanduɗe: jomiraaɓe ɓerni daliila goɗɗum je yimɓe waɗi, ngam non ɓe waddiri ƴawu ngam hollankiɓe ko hani.

Be wiigo talol ɗo ɗum habaru mawnga, wala ko tabbitan taɗum.

Haala goonga, anndinoɓe ɗuɗɗe waɗi imanu yanayi duniyaaru waddata ƴawu, bano bakteriye e birusji.

Ɓikkoy ƴaw ɗe'e ko ndeye eɗon to babiji amin, nden ɓe waddan ƴawuji to ɓe nasti ɓanndu amin.

Gonnga, taalol laanugo joomiraaɓe ɗum go'oto nder taali ɗuɗɗe daw taariha ƴawuji.

Wodi taali ɗuɗɗe be tarihaa je habdi waɗugo bayanuu ko waɗi en heɓata ƴawu.


"I can't believe we're going to be learning how to cook Indian food today," said 10-year-old Priya excitedly.

She had been looking forward to this day ever since her teacher, Ms. Singh, had announced that they would be doing a unit on different cultures. "I've never had Indian food before," said Priya's friend, Sam. "What's it like?"

"It's delicious," said Priya "It's usually very flavorful, with a lot of spices. And there are so many different dishes to choose from."

The class arrived at the kitchen, and Ms. Singh began to set up.

"Today, we're going to be making a simple dish called dal makhani," she said.

"It's a type of lentil soup that's very popular in India."

Ms. Singh showed the class how to measure out the ingredients and cook the lentils.

The students helped each other chop vegetables and stir the pot.

As they worked, they chatted about their favorite foods and what they were looking forward to trying in India.

When the dal makhani was finished, the students sat down to eat.

"Mi nani ɓelɗum en ekkitan no ɗum dafirta ƴamndu Indiya hannde," wiigo Priya mo duuɓi 10 be nanugo belɗum.

Oɗon rena ƴannde ɗo ndiga ƴannde je modibbo makko, Ms. Singh, wii ɓe waɗan jannde daw adaaji ferotirɗe. "Mi meɗa ƴamugo ƴamndu Indiya," wiigo sobajo Priya, Sam. "Noy ɗum wa'i?"

"Eɗum weli," wiigo Priya "Eɗum mari belɗum no ɗuuɗi, be kawte ɗuɗɗe. Nden woɗi ƴamnɗe ɗuɗɗe ko ɗum suftata."

Janngirdu man fuɗɗiri nder defirdu, nden Ms. Singh fuɗɗi wo'inki.

"Hannde, en gaɗan ƴamndu je saɗi je ɗum noddata dal makhani," o wii.

"Ɗum go'oto nder li'o lentil je yimɓe Indiya yiɗi."

Ms. Singh holli jannginooɓe ɓen no ɗum etira kawteji nden ɗum defa lentils.

Fukaraaɓe mballiri ko'e maɓɓe be te'ugo hakooji nden be lansugo fayennde.

Eɓe huwa, eɓe matotira daw ƴamndui je ɓe yiɗi be koɓe numirta waɗugo nder Indiya.

Wakkati nde ɗum timmini dal makhani, fukaraɓe jooɗi ngam ɓe ƴama.


My favorite season is the one in which all is green, the trees are in full bloom, and the birds are singing.

It is a time of new beginnings, as the world wakes up from its winter slumber and begins to grow and change.

I love to spend this time outdoors, enjoying the fresh air and sunshine.

There is nothing quite like taking a walk in the woods on a spring day, breathing in the scent of the flowers and listening to the birdsong.

It is a time of hope and renewal, and I always feel invigorated by it.

The days are getting longer and the nights are getting shorter, and the sun is shining brighter.

The flowers are blooming and the trees are budding, and the air is filled with the sound of birdsong.

The world is coming alive again after a long winter's sleep, and it is a beautiful sight to behold.

Spring is a time of new beginnings, and I am always excited to see what the new season will bring.

I love to watch the plants grow and change, and I enjoy seeing the animals come out and play.

Spring is a time of hope and renewal, and I always feel invigorated by it.

Wakkati ko mi ɓuriyiɗigoɗum wakkati dunngu to ko toye hako waɗi shar, lekki wurtiri finndi,nden sholli ɗon yima.

Ɗum wakkati fuɗɗode kesa, wakkati nde duniyaaru ummi ndiga ɗoiɗi fewol ɗum fuɗɗi mawnugo be canjugo.

Miɗon yiɗi wurtago yaasi iri wakkati ɗo, emi nana belɗum henndu be buulol.

Wala ko weli bano yaadu be koyɗe nder ledde wakkati fewol, aɗon fuufa urdi finndiji nden e a nana yimugo sholli.

Dum wakkati nasaraku be canjuki, nden ko ndeye miɗon nana belɗum majjum.

Ƴalɗe e ɗuuɗa nden jemma e ɗusta, nden nannge ɗon ngaasa.

Finndi ɗon burta nden leɗɗe ɗon mawna, nden henndu heewi be yimol sholli.

Duniyaaru ɗon fuufa kadin wakkati nde feewol ɗani, ɗum woɗi laarugo masin.

Ilam ɗum wakkati fuɗɗode kesa, nden ko ndeye miɗon nana belɗum ko yanayi kesa waddata.

Miɗon yiɗi laarugo finndi ɗon mawna nden e canja, nden miɗon nana belɗum laarugo dabbaji burti ɗon fija.

Ilam ɗum wakkati fuɗɗode kesa be canjuki, nden ko ndeye miɗon nana belɗum ko yanayi kesa waddata.


The assassination of Mohamed Bouazizi was a major turning point in the Tunisian Revolution.

Bouazizi was a 26-year-old street vendor who set himself on fire in December 2010 in protest of police harassment and corruption.

His death sparked a wave of protests across Tunisia that eventually led to the overthrow of President Zine El Abidine Ben Ali.

Bouazizi's death was widely seen as a symbol of the Tunisian people's frustration with the government's economic policies and its authoritarian rule.

The protests that followed his death were met with violent repression by the government, but they ultimately succeeded in toppling Ben Ali.

The Tunisian Revolution was a major turning point in the Arab world.

It inspired other uprisings in the region, and it led to the overthrow of several authoritarian regimes.

The revolution also had a significant impact on Tunisian society.

It led to the adoption of a new constitution, and it ushered in a new era of democracy and freedom.

Bouazizi's death is a reminder of the importance of human rights and the need for political change.

His sacrifice helped to bring about a more just and democratic Tunisia.

Barugo Mohamed Bouazizi ɗum daliila mawnga je waddi Rewolsiyon Tunisinke.

Bouazizi ɗum sukajo sorrowo daw laawol mo duuɓi 26 je wattani hoore makko hiite to Decemɓre 2010 daliila sagol polisiire be shiya goonga.

Mayugo makko ummiri hawre nder lesdi Tunisiya ko waddi jippingo ardiɗo leydi Zine El Abidine Ben Ali.

Mayde Bouazizi ɗum daliila ɓernan yimɓe Tunisiya be polisi nagalu gofernema be horeego sambe.

Hawre man je waddi maynde heɓiti ndarnal gofernema, seyni ɓe keɓi darnanki Ben Ali.

Nagalu Tunisiya waddi canji ha leyɗi Arabre-en.

Ɗum sembiɗini mawnitaare woɓɓe to leydi man, nden ɗum waddi jippingo gofernema sambe.

Nagalu kadin wodi nafan ha ummatoore Tunusiya.

Ɗum waddi waɗugo konsititison kesa, nden waddi wakkati demokaraasi be ndimaaku kesa.

Maynde Bouazizi ɗum miccinntinol daw nafan hakke neɗɗo be yiɗugo canji politik.

Hirsude makko mballi waddugo Tunisiya ɓuɗum adalaku be demokaraasii.


Gift-giving is an important part of Chinese culture, and there are many different rules and customs to follow.

Whenever you are invited to a Chinese person's home, it is customary to bring a gift.

The type of gift you bring will depend on the occasion and the relationship you have with the host.

For example, if you are attending a birthday party, you might bring a gift of flowers or fruit.

If you are visiting a friend's home, you might bring a small gift, such as a bottle of wine or a box of chocolates.

It is important to wrap the gift nicely and to present it with both hands.

When you receive a gift, it is customary to open it immediately and to express your appreciation.

You should also reciprocate by giving a gift of equal value whenever you are invited to someone's home.

If you are unsure of what to give, you can always ask a friend or family member for advice.

Hokkuki cahu won napuuda haro aada yiɓɓe Sinanko'en, boo woodi aadaaji e ka'idaaji ɗuɗɗi ɗi ɗun tokkata.

Deye ma gayyaɗa wuro Sinankeejo, won napuuda yaada caahu ka aada.

Kala caahu gu jadata naggani diga kala motta ka yaata e alaka maa e mo cahanta on.

E misaalu, ta yahay buki sittorki yadeere inde, a yadai e caahu fulawaji ko ɓikkon lekki.

Ta juuroto wuro sobaajo maaɗa a rankay yaaduki e caahu, bano holbaaji bal ko boorowel musteteekon.

Ɗun won napuuda sawa cahugun nder ɗereji boɗɗi e juuɗ fuuh.

Te a jaɓi caahu ɗun, aada ontaaka e wankatiire nden ngan holluki seho maa nden yetta.

Den boo a rankay yettuki ta atal hokkuki kala cahu maa ɗandidirɗun ta gayyama juuroɗoa wuro tagu.

Ta wala tabbas ko a anda ko a hokkata, a rakkay e ko deye ƴama sobaajo maa ko laƴol ngan sawari.


The young woman held her hand out to the man, her eyes pleading.

The man looked at her, his expression hard.

"I don't know what you're talking about," he said.

"I'm from Toronto," she said. "I was kidnapped and brought here.

The man shook his head. "Get out of here before I call the police."

She was so close, but it looked like she was going to be caught again.

She turned to run, but the man grabbed her arm. "I said get out of here!" he shouted.

The woman struggled, but the man was too strong.

He pulled her close and slapped her across the face.

"You're not going anywhere," he said. "You're my property now." The woman cried out in pain and fear.

Debboojo on sotti junngu mun diga taguujo on, gite maako e sitta gonɗi.

"Min diga Toronto," mo bi'i. "Ɗun wunjuyan ɗun wandiyan ɗo'o.

Tagujo'on dimmbi hoore mun. "Furtanayan diga ɗo'o bako mi nodda tadiiɓe."

Mo ɓadakeno, ammana bano ɗun rakkay nangutuki mo kadin boo.

Mo fili mo doggay, ammana tagujo on tubbi junngu maako. "Mi wi'i maa ɗalanan ɗo'o" mo ƴatti.

Debboojo'on habdi, ammana taguujo'on mo sembiɗɗo.

Mo fooɗi mo ɓadi nden mo fetti mo hello.

"A yaata toye maa," m wi'imo, "Mi jeyiima a lattake kare'am jooni." Debbojo'on woyi nder naawngol e kulol.


Action films have undergone a major transformation in recent years.

Gone are the days of simple, one-dimensional heroes and villains.

Today's action films are more complex, with characters who undergo significant transformations over the course of the film.

This transformation is often a reflection of the film's themes, which can range from the importance of family to the power of love.

Several recent action films have featured this type of transformation.

In the film "The Batman," for example, the title character goes from being a vengeful vigilante to a symbol of hope for the city of Gotham.

In "Black Panther," T'Challa must learn to embrace his role as king of Wakanda, even though it means giving up some of his personal freedoms.

And in "Captain Marvel," Carol Danvers must learn to control her powers and use them for good.

These films show that action films can be more than just mindless violence.

They can also be used to explore complex themes and characters.

Fimji habre tokkake laawol wayli-waylitaare e nder duuɓi ɓadiiɗi ɗi'i.

E naane no ɗun wakkatiire fijoowo, gooto e ɓe mo wondi.

Amman jooni fimji habre ɗi caatuɗi, e fijooɓe ferɗodirɓe latiiɗun waylitake masin ngam no fim ɗun yaadata.

Kala waylitaari dinhawtidiri e muradu fim ɗun e no ɗun yahirata, dow ko hawti e muhimmango laƴol e semmbe yidde.

Ɗuudal fimji habre ɗi ko ɓadi holli kala waylitaare ɗe'e.

E nder fim ɗun innde "The Batman," e misaalu, mo fijowo nder fim ɗun fuɗɗani diga bangaakeejo yaaki mo ɗun tammani koyɗun haro mun e nder gasol Gotham.

E nder fim ɗun innde "Black Panther," T'Challa dole ekkito no mo latoto laamiiɗo Wakanda, ko ngam maren non ɗun e numa relluki kla ndimu maako gongu.

Nden bo e fim "Captain Marvel," dole Carol Danvers ekkito no mo hakkilanta semmbe maako ngan huuduki maajun to haani.

Kala fimji ɗi'i e holla fimji habre lattoto ko saali umminki bonondaaku.

Ɗi rankay kadin boo hudeeki haro holluki muraaduuji caɗɗi e fijooɓe.


The debate of man vs. machine is a long-standing one, with no easy answer.

On the one hand, machines are becoming increasingly sophisticated and capable, and they are already performing many tasks that were once thought to be the exclusive domain of humans.

On the other hand, humans have a unique set of skills and abilities that machines are unlikely to ever replicate, such as creativity, empathy, and intuition.

One of the key areas where machines are rapidly outpacing humans is in the field of artificial intelligence (AI).

AI is a branch of computer science that deals with the creation of intelligent agents, which are systems that can reason, learn, and act autonomously.

AI is already being used in a wide range of applications, from self-driving cars to medical diagnosis.

And as AI continues to develop, it is likely to become even more powerful and capable.

However, there are also a number of areas where humans are likely to retain a significant advantage over machines.

For example, humans are much better at dealing with ambiguity and uncertainty.

We can also draw on our experience and intuition to make decisions in complex situations.

And finally, humans have a unique capacity for creativity and innovation.

Muhaawara hakkude taguu e kuytiɗirɗun, ɗun ko lati yuuti boo wala jaɓa koyka.

E wuttudu wooru, kuytinirkon e ɗun kullun lato saatukon rankokon, den boo e kon lato ko rankay huwuki kuuɗe ɗuɗɗe laatiɗe nder ko wala nder koyɗol ɓii aadama'en.

Ewutuduru wooru boo, ɓii aadama'en woodi sana'aaji ɗi musamman e ko ɓe rankata ɗun kuytinirkon rankata, bano tige-tigeeji, e yurmingo, e ko nanndi e maajun.

Fellere woore de kuytinikon yawanta yimmutuki ɓiiadama'en hanjun wonte atal tige-tigeji sirri (AI).

AI hanjun wonte ɗun lisal kimiyya hawtuɗun e tiguki jami'ien sirri, latiiɗum e ɗun numa e ekkitaaki, nden waɗa ko haani e hoore maajun.

AI e huude tinin no e inaaje ɗuɗɗe, diga ko naggi e laƴuki mootaaji e lincituki jamu.

Boo te ni haa AI e faara yeeso, ɗun tammi latoto ɓuri ni'i semmbe e huwuki.

Kongammare, woodi inaaje ɗe ɓii aadama'en latto woodi muhammango dow ko ɓuri kuytinirko kon.

E misaalu, ɓii adama'en ɓuray anduki hudeeji ko yaali hude woodude ɗeɗɗ ɗiɗi e ciya tabbas.

Min boo rankay huduki e andal min e ilmu ɗun asli min ɗuma ko hani e nder yanayiji caɗɗi.

E sakitaare ni, ɓii aadamaajo won ko mo rakkata ɗun tite-titeeji e wi'inaare.


Two men, one in his 30s and one in his 50s, are sitting at the bar, drinking.

Young Man: So, I heard that the new head of the liquor board is really cracking down on local stores.

Old Man: Yeah, I heard that too. They're saying that he's going to be doing random inspections of bars and restaurants to make sure that they're not selling liquor to minors.

I mean, it's not fair to the responsible businesses that are following the rules when some other places are just selling liquor to anyone who walks in the door.

Old Man: I agree. But I'm also worried about how it's going to affect my business.

I mean, I'm a good guy. I don't sell liquor to minors.

But I'm also not going to let some government bureaucrat tell me who I can and can't sell liquor to.

Young Man: I get what you're saying. But you have to be careful.

Yimɓe ɗiɗo, go'oto ɓurata nder duuɓi 30 go'oto on boo salatako nder duuɓi 50, e ɓe jooɗi, e ɓe yara.

Sukaajo: Bimi baa, Mi nani ardiiɗo hukuumare bal keso ɗun waɗi ka nannguki sagooji famri.

Dattijo on: E haƙiiƙa, Min maa mi naniika. E ɓe bi'a ɓe fuɗɗay lincituki inaaje jaranji e inaaje nyanki bgam ɓ tabbitina ɗun soranta bacci pamari mbal.

Emi numa, ɗun hananayi inaje mawɗe tokkaakikaa'idaaji to soranta ɓaawo bo woodi inaaje sorooɗe bal e ko moye wala bacel wala mawɗo.

Dottiijo on: Mi jaɓi. Ammana mi jinnake no ɗunyalata luumo an.

E mi numa, Mi geeto. Mi soranta bacci bal.

Ammna boo mi alata jami'i'en ƴaɗɗinooɓe warata wi'a da mo mi sorana ko mi soranta bal.

Suukaajo: Mi Fami ko bi'ata. Ammana bo doole hakkila.


Family planning in India has been a topic of debate for many years.

In 1976, the Indian government passed the controversial National Emergency Act, which imposed a forced sterilization program on men and women.

This program was met with widespread resistance and eventually overturned by the Indian Supreme Court.

In recent years, the Indian government has taken a more progressive approach to family planning.

In 2010, the government launched the National Family Planning Program, which provides free contraception and sterilization services to all Indian citizens.

The program has been successful in reducing the fertility rate in India, but it still faces challenges, such as a lack of awareness and access to services.

One of the most important challenges to family planning in India is the lack of awareness about the benefits of family planning.

Many Indian couples believe that it is their duty to have as many children as possible.

This belief is often reinforced by cultural and religious norms.

Another challenge to family planning is the lack of access to services.

In rural areas, there are often few or no family planning clinics.

This makes it difficult for couples to access the services they need.

Despite these challenges, the Indian government is committed to providing family planning services to all its citizens.

Heƴƴugol iyaalu to leydi Indiya ɗum laati haala matootiral duuɓi ɗuɗɗe.

To 1976, gofornema Indiya watti Ɗarewol Darnnki Law, ko watti waɗugo progiram baatal sambe daw warɓe e rewɓe.

Progiram ɗon waddi hawre ɗuɗɗe nden Kitordu Mawnga je Indiya darniɗum.

Nder duuɓi ɗii, gofernemo Indiya fuɗɗiri heƴƴugol iyaalu je yahata yeso.

Nder 2010, gofernemo Indiya fuɗɗiri Progiram Heƴƴugol Iyaalu je Leydi, je hokkata lekki haɗugo reedu be baatal mere to yimɓe Indiya gaba go'o.

Progiram man mballiri daw ɗustugo dayngol nder lesdi Indiya, sey ni ɓeɗon heɓa sagotiral, bano shiya anndugo be hebugo sabisji.

Go'oto nder sagotiral haƴƴugol iyaalu ha Indiya ɗum shiya anndal daw nafan haƴƴugol iyaalu.

Ɓagannɓe Indiya ɗuɗɗe ɗon yi'a bano ɗum hakke maɓɓe ɓe dannya ɓikkoy ɗuɓɓe no hani.

Imaanagu ɗo wakkati ɗuɗɗe ko wadddata-ɗum ɗum aadaji be diina.

Sagol feere daw haƴƴugol iyaalu ɗum shiya heɓugo laawol sabis.

Nder saɓɓal, wala ko wodi lokotoro haƴƴugol iyaalu seɗɗa.

Ɗu'um haɗata ɓangooɓe heɓugo sabis je ɓe yiɗi.

Be sagol ɗo fuu, gofernemo Indiya ɗon habda daw heɓanki sabis haƴƴugol iyaalu to ummatoore maɓɓe fuu.


Science is a systematic enterprise that builds and organizes knowledge in the form of testable explanations and predictions about the natural world.

In its broadest sense, science encompasses all human knowledge and activity motivated by a desire to understand the natural world and its phenomena.

Science is also often seen as a particular body of knowledge derived from such investigation, as well as a method of discovery.

The earliest roots of science can be traced to Ancient Greek philosophy, particularly the works of Aristotle, who attempted to explain natural phenomena through observation and reason.

Over the centuries, science has developed into a more rigorous discipline, with the development of the scientific method, which emphasizes evidence, hypothesis testing, and repeatability.

Science has had a profound impact on human society, leading to the development of new technologies, medicines, and understanding of the natural world.

It has also played a role in shaping social and political thought.

Today, science is a major part of modern life, and it continues to play an important role in the advancement of knowledge and understanding.

Anndal science ɗum ilmu cahiɗum je hawtata faamu to laawol founugo bayaanu be numol daw duniyaaru.

To haala laɓngal, science hawti kala ilmu neɗɗo fuu be kuujeji je yiɗugo waddi daw famugo duniyaaru be ko fe'ata nder maaru.

Science ɗum ɓanndu ilmu je ɗum heɓi ndiga ɗaɓɓutugo, be laawol faamugo.

Ɗaɗol science je arannde no fuɗɗan ndiga andall Girkanko-en, ko ɓuri wani kuugal Aristotle, mo habdi daw yaccugo ko fe'ata nacharal to laawol faamugo be daliila.

Ko ɓuri duuɓi temeɗɗe, science mawni to laabi ferotirɗe, be mawnugo laabi scienceji, je dari daw daliilaji, kawtal foonugo, be ɓeydugo.

Science ɗon mari nafan cahiɗum to ummatoore yimɓe, ko waddata mawnugo teknologiji kese, lekki, be faamugo ko fe'ata nder duniyaaru.

Kadin ɗum mballi to wo'inki matootiral be numol siyasa.

Hannde, science laati fellel jamaanu jooni, nden ɗum ɓeydi nafugo daw mawnugo ilmu be famugo.


I have a paper due tomorrow, and I haven't even started it.

I guess I'll just have to stay up all night and finish it.

You'll just end up being more tired and stressed, and you won't do your best work.

A: I know, but I don't have any other choice.

You could start working on it now, and take breaks throughout the day.

Or, you could ask for an extension from your professor.

A: I don't know if I can ask for an extension.

I've already asked for one this semester, and I don't want to seem like I'm not taking my classes seriously.

You're going to end up failing your class.

Miɗon mari ɗarewol janngo, nden mi fuɗɗirayi ɗum.

Miɗon numa no mi accayi ɗanugo jemma fuu nden mi timmina ɗum.

A soman tan nden nastira bone, nden kuugal maɗa woɗata.

A wawan fuɗɗugo ɗum joni, nden suita ƴannde-nden fuu.

Ko, a wawan emugo ɓeydari wakkati ha cerno maɗa.

Yaadake mi emi nde go'o nder semista ɗo, nden Mi yiiɗa ɗum laara bano mi wala hossa janngirde'am be cahiiɗum.


The year is 1920, and the place is New York City.

The flapper era is in full swing, and young women are enjoying their newfound freedom.

They are dressing in short skirts and bobbed hair, smoking cigarettes, and drinking cocktails.

They are also dating more freely than ever before.

She is a beautiful young woman with a sharp wit and a rebellious streak.

She is not interested in finding a husband, but she does enjoy the attention of men.

One day, Josephine is at a party when she meets a young man named Jack.

Jack is everything that Josephine is not.

He is conservative, polite, and serious.

But there is something about him that Josephine finds attractive.

Jack and Josephine begin dating, and they quickly fall in love.

They spend their days dancing at the bars and their nights talking for hours on end.

Josephine has never felt this way about anyone before.

But Jack is not the only man in Josephine's life.

She is still friends with her former boyfriend, Tom.

Tom is a good man, and he loves Josephine very much.

Lewru man ɗum 1920, nden babal man ɗum Wuro New York.

Wakkati yanci rewɓe heɓake, nden rewɓe ɗon nana belɗum heɓugo yanci kesa.

Ɓe ɗon watta sokoto fetel be gaasa darniɗum, eɓe fooɗa sigari, nden eɓe yara ndiyal belnga.

Nden ɓeɗon matotira be worɓe nan bano naneno.

Go'oto nder maɓɓe eɗum noddamo Josephine.

O ɓiɗɗo debbo boɗɗo be ƴawre nden e fernan.

O wala niyya ɗaɓɓutugo gorko, sey ni worɓe ɗon tokkamo.

Ƴannde go'o, Josephine yahi farti nden o fotti suka mo innde Jack.

Seyni wodi goɗɗum je Josephine yiɗi daw mako.

Jack be Josephine fuɗɗi muyigo, nden neɓayi ko ɓe nasti nder yiidde.

Ɓe timmiri ƴannde man eɓe wama ha saare wamarde nden ɓe laari bano jemma timmata.

Josephine meɗa nanugo non daw ko moye arannde.

Seyni nana Jack tan wondu e Josephine ba.

Ha jooni emo wonndu e sukaajo makko je nane, Tom.

Tom o marɗo hakkilo, nden oɗon yiɗi Josephine no ɗuuɗi.


Egypt faces a number of challenges, including:

* A rapidly growing population. Egypt's population is expected to grow from 100 million today to 140 million by 2050.

This will put a strain on the country's resources, including its food supply, water supply, and infrastructure.

* A widening gap between the rich and the poor. Egypt has a high Gini coefficient, which measures inequality.

This means that the wealth is concentrated in the hands of a few, while the majority of the population lives in poverty.

* High unemployment. Egypt's unemployment rate is around 12%.

This is especially high among young people.

* A lack of economic opportunity. Egypt's economy is heavily reliant on tourism and agriculture.

These sectors are vulnerable to external shocks, such as the global financial crisis and the Arab Spring.

* Political instability. Egypt has experienced a number of political upheavals in recent years, including the overthrow of Hosni Mubarak in 2011 and the subsequent military coup in 2013.

This instability has made it difficult for the government to implement reforms and improve the economy.

Leydi Egypt nasti sagol ɗuɗɗe, ko hawti e:

* Ɗuuɗal yimɓe. Ɗuuɗal yimɓe Egypt ɗum mawnan ndiga 100 miliyonji hannde yaago 140 miliyonji to 2050.

Ɗu'um no waɗɗan famɗugo risku leydi man, ko hawti e heɓanki ƴamndu, heɓanki ndiyam, be ko nandi.

* Sendiral ɗunngal hakkunde marɓe je ɓe ngala. Egypt ɗon mari shiya darnanki Gini ɗuɗɗum, ko etiri shiya sandiral.

Ɗu'um hollata risku man ɗon junngo yimɓe seɗɗa, nden ko ɓuri nder ɗuuɗal yimɓe ɗon habda be talakaaku.

* Ɗuuɗal shiya kuugal. Shiya ɗuyɗal kuugal Egypt waɗi 12%.

* Shiya dama nagalu. Nagalu Egypt ɓuri ɗuuɗugo to tuurisismi be demol.

Laabiji ɗii no wawan nastugo sagol yaasi, bano sagotiral ceede duniyaaru be ilam Arabre.

* Sagotiral siyasa. Egypt nasti nder sagotiral siyasa nder duuɓi ɗii, ko hawti e jippingo Hosni Mubarak ha 2011 be jaɓugol soji'en ha 2013.

Sagotiral ɗo haɗi gofornema tabbitinki wo'eingo be ɓeydugo nagalu.


Vehicle repair and maintenance is essential for keeping your car in good condition and preventing costly repairs down the road.

There are a number of things you can do to maintain your vehicle, such as changing the oil and filters regularly, checking the tire pressure, and keeping the fluids topped up.

If you're not comfortable doing these things yourself, you can take your car to a qualified mechanic.

When it comes to vehicle repair, there are a number of different paths you can take.

You can go to a dealership, an independent repair shop, or a chain repair shop.

Each type of shop has its own advantages and disadvantages.

Dealerships typically have the most experience working on specific makes and models of cars, but they can also be more expensive than other options.

Independent repair shops are often less expensive than dealerships, but they may not have the same level of expertise.

Chain repair shops typically offer a middle ground between dealerships and independent repair shops, with competitive prices and a variety of services.

No matter which path you choose, it's important to find a reputable shop that you can trust.

You can do this by asking for recommendations from friends or family, or by doing some online research.

Wo'inki mota be aynugo-ɗum laati dole ngam accugo mota maɗa be jamu be maganki halkugo ceede ɗuɗɗe to wo'inago ɗum daw laawol.

Wodi kuujeji je ngaɗata ngam aynugo mota maɗa, bano canjugo nebbam be filtaji ko ndeye, laarugo henndu taya, be ɓeydugo nebbam no hani.

To a wawata waɗugo ɗum be hoore maɗa, a wawan yaarugo mota ma ha bo-inowo mota anndiɗo.

To eɗum waɗa haala wo'inki mota, wodi laabi ferotirɗe je tokkata.

A wawan yahugo to sorrowo, to bo'inowo anndiɗo, ko shago bo'inowo janndi.

Kala shago fuu ɗon mari nafan be shiya nafan majjum.

Sorroɓe ko ɗuuɗi ɓuri anndugo kuugal be hawtuki e kala motaji ɗin, seyni ceede maɓɓe ɓuri ɗuuɗugo daw luttuɓe.

Shago bo'inowo annduɗo ceede maɓɓe ɗuuɗa daw je sorroɓe, seyni ɓe annda ko sorroɓe anndi.

Shago bo'inoɓe janndi ɗon hokka caka ko sorroɓe be bo'inoɓe annduɓe jaɓata, be sendiral yoɓugo e sabisji ferotirɗe.

Ko suftuɗa fuu, nafan to a heɓi shago je yarduɗa e maɓɓe.

Awaɗan non be emugo sobaɓe ko iyaalu, ko to ɗaɓɓutugo ha interneti.


[A group of people are gathered in a large room. They are all wearing white robes and have their heads bowed.]

[A man in a black robe walks up to the front of the room.]

Man: "We are gathered here today to exercise our right to free speech.

We are here to protest the injustice that is being done to our people.

We are here to demand that our voices be heard.

[The people raise their heads and look at the man.]

Man: "We are not here to cause violence.

We are here to exercise our right to be heard.

[The people begin to chant, "We want to be heard! We want to be heard!"]

Man: "We will not be silenced! We will not be ignored! We will not be denied our rights!

Man: "We are the people! We are the future! We will not give up!

[Kawtal yimɓe hawti nder suudu mawnga. Eɓe ɓorni taggore danejum nden ɓe jippini ko'e maɓɓe.]

[Goɗɗo be taggore ɓalewol yahi to yeso suudu man.]

Gorko: "En kawti ɗo'o hannde ngam en annda yanci amin je bolwugo no en giɗi.

En gari ɗo ngam haɓuki shiya adalaaku je ɗum waɗani yimɓe amin.

[Yimɓe etti ko'e maɓɓe nden ɓe laari goɗɗo man.]

Gorko: "En garayi ɗo ngam umminki hawre.

En gari ɗo ngam yaccugo yanci amin ɗum nana.

[Yimɓe fuɗɗi kirari, "En giɗi ɗum nana en! En giɗi ɗum nana en!"]

Gorko: "En de'itata! Ɗum accata en! Ɗum haɗata en yanci amin!

Gorko: "En yimɓe! Enen woni yeso! En accata!


The museum was a treasure trove of history, artifacts, and stories.

From the ancient Egyptian mummies to the modern-day paintings, there was something for everyone to enjoy.

One of the most interesting exhibits was the collection of old toys.

There were dolls from the Victorian era, toy soldiers from the Civil War, and even a set of wooden blocks from the early 1900s.

Each toy had its own story to tell, and it was fascinating to see how they had changed over time.

One of the toys that caught my eye was a small wooden car.

It was made in the 1950s, and it was in perfect condition.

The paint was still bright, and the wheels were still smooth.

It was a simple toy, but it was also very well-made.

I wondered who had played with this car all those years ago.

I put the car back in its display case and continued on my way.

As I walked through the museum, I thought about all the things that had changed in the world since these toys were made.

Saare tariha man ɗum babal resugo kuuje tariha, kare nane, be tali.

Ndiga yimɓe naneno je Egypt be diidi jaamanu, ko moye heɓan ko o yiɗi.

Go'oto nder ko ɓuri woɗugo ɗum kawtal bebeji naneno.

Wodi bebiji wakkati biktoriya, soji'en wakkati konu ummatoore, be bulokji leɗɗe ndiga arannde 1900s.

Kala bebi fuu ɗon mari habar je o yaccata, nden eɗum weli laarugo no ɓe canjirta wattaki fere.

Nder bebiji je nangi hakkilo-am ɗum mota leɗɗe famara.

Ɗum tagiɗum to 1950s, nden wala ko heɓi ɗum.

Fenti majjum e woɗi ha jooni, nden tayaji man e woɗi.

Ɗum bebi je saɗa, seyni ɗum tagi ɗum no hani.

Emi ɗon nuuma moye fijiri be mota ɗo duuɓi saaliɗi-ɗi fuu.

Mi watti mota man nder to ɗum wattiɗum nden mi nangi laawol am.

Nastugo am nder saare tariha man, Mi numti kala ko canji nder duniyaaru fuu ndiga waɗugo bebiji ɗe'e.


Islam is a religion that emphasizes surrender to the will of God.

This concept of surrender, or "Islam" in Arabic, is often misunderstood as meaning submission or defeat.

However, in Islam, surrender is actually seen as a positive act, a way to achieve peace and happiness.

When a Muslim surrenders to God, they are not giving up their own free will.

Rather, they are acknowledging that God is the one who has the power to control all things, and that by surrendering to His will, they are actually finding true freedom.

This concept of surrender is beautifully illustrated in the story of the Prophet Muhammad.

When Muhammad was first called to be a prophet, he was very afraid.

He didn't want to be responsible for spreading God's message.

However, after much prayer and reflection, Muhammad eventually surrendered to God's will.

He realized that it was not his own strength that would allow him to succeed, but the strength of God.

Muhammad's story is a reminder that surrender is not about giving up.

Islama ɗum dina je joɗi daw tokkugo ko Joomirawo yiɗi.

Kalima tokkugo ɗo, ko "Islama" to Arabic, annditinama be ma'ana tokkutugo ko jaalaade.

Seyni, to Islama, tokkutugo eno foti be ko woɗa, laawol heɓugo jam be nanugo belɗum.

To Julɗo tokkiti Joomirawo, ɓe hokkayi ra'ayi maɓɓe.

Illa, ɓeɗon tabbitina Jomiraawo o go'oto marɗo sambe ƴewtaare ko ɗume, nden tokkutugo mo, eɓe heɓa yanci je goonga.

Kalima tokkutugo yaccama no hani nder tariha annabijo Muhammad.

Wakkati nde ɗum noddi Muhammada annabijo arendewol, emo huli ko ɗuuɗi.

O yiɗa laatugo mo yaccata sako Jomiraawo.

Seyni, ɓawo du'aji be ibadaji ɗuɗɗe, Muhammad tokkiti ko Jomiraawo yiɗanimo.

O fami wiigo na ɗum sambe makko ba accatamo o heɓa nasaraku, seyni ɗum sambe Joomiraawo.

Tariha Muhammad ɗum numtugo wiigo tokkitugo naɗum fasutugo.


I grew up in a small village in the middle of nowhere.

There were only a few hundred people living there, and everyone knew everyone else.

We had a small school, a general store, and a post office.

The pace of life was slow and relaxed, and there was always time to stop and chat with a neighbor.

When I was 18, I moved to the city to go to college.

At first, I was overwhelmed by the noise, the traffic, and the crowds.

It took me a while to adjust to city life, but eventually I came to love it.

I found that there were endless opportunities in the city, and I made some lifelong friends.

After college, I got a job in the city and stayed there for a few years.

But eventually, I started to miss the slower pace of life in the village.

I wanted to be able to raise a family in a place where I knew everyone and everyone knew me.

So a few years ago, I moved back to the village where I grew up.

I'm now raising my family in the same small house where I grew up, and I'm so happy to be back.

Mi mawni ha saɓɓal fetel ko wala annduɗo.

Ɓurayi yimɓe temerre joɗata ha ton, nden ko moye anndi ko moye.

Emin mari janngirde famarel, shago ko ɗume, be ofis yarɓugo sako.

Joɗugo ɗon e weli wala sagol, nden ko ndeye wodi wakkati matotiral be keddu.

Watti nde mi salayi 18, Mi hoti nder wuro ngam yahugo janngirde mawnga.

Aranndejum, Miɗon nana belɗum hoolore, tirafik, be ɗuuɗal yimɓe.

Neɓi ko mi wowi jooɗugo nder wuro, seyni be hakkilo mi wari emi yiɗi-ɗum.

Mi faami wodi laabi heɓugo ɗuɗɗe nder wuro, nden mi waɗi sobaɓe.

Ɓawo janngirde, Mi heɓi kuugal nder wuro nden mi jooɗi ton duuɓi seɗɗa.

Seyni ɓawo ɗon, Mi fuɗɗi numtugo jonnde jam je saɓɓal.

Mi yiɗi fuɗɗugo iyaalu to babal je mi anndi ko moye nden ko moye anndi-am.

Ngam non duɓi seɗɗa ɓawo, Mi hoti nder saɓɓal to mi mawni.

Emi ɗon mawnira iyaalu-am nder saare famarel je Mi mawni, nden miɗon nana belɗum wartugo.


In a time long past, there lived a blind beggar who made his living by demonstrating the art of soil sculpting.

He would sit on the street corner, surrounded by his tools and materials, and invite passersby to watch him work.

With his deft fingers, he would mold the soil into intricate shapes, creating animals, plants, and even entire landscapes.

His work was so beautiful that it was said to bring tears to the eyes of even the most hardened cynic.

One day, a young woman named Amara was walking through the market when she saw the blind beggar.

She was immediately captivated by his work, and she stopped to watch him for a long time.

When he was finished, she approached him and asked if she could learn how to sculpt soil.

The beggar smiled and told her that he would be happy to teach her.

Amara spent the next few weeks learning from the beggar.

He taught her the basics of soil sculpting, and he showed her how to create different shapes and textures.

Amara was a quick learner, and she soon became very skilled at the art.

One day, the beggar told Amara that it was time for her to demonstrate her skills.

Wakkati ɗuɗɗum saliɗum, woɗi torrowo bumnɗo je heɓata ko o ƴamata to hollugo tagol be jaarenndi.

O joɗan to sera laawol, be kareji makko e ko nandi, nden o nodda saaloɓe ɓe wara ɓe laaramo emo huwa.

Be kooli makko bonnaɗe, o lansai jaarenndi ɗum laato kuuje fere-fere, tagugo dabbaji, aawol, be ƴiiɓol fuu.

Kuugal makko no woɗi boɗɗum je ɗum wii no waddan gonɗi to giite mo annda woyugo.

Ƴannde go'o, debbo fere wii'eteɗo Amara ɗon dilla nder luumo nden o laari bumnɗo torrowo man.

Ɗon e ɗon kuugal makko nangi hakkilo makko, nden o dari emo laaramo neeɓi.

Wakkati nde o timmini, o yahi to makko nden o emi to o ekkitan no ɗum tagirta be jaarenndi.

Bumnɗo man ye'iti nden o yiimo o nanan belɗum ekkitango mo.

Amara waɗi asaweeje emo ekkita ha torrowo on.

O ekkitinimo ɗume wani tagugo be jararenndi, nden o hollini mo no ɗum tagirta shefji ferotirɗe be wo'itinanki.

Amara ɗon ekkito law, nden neɓayi ko o ekkiti kuugal man.

Ƴannde go'o, torrowo on yacci Amara wakkati waɗi je hani o holla ko o ekkiti.


Vigilante justice is a term used to describe the act of taking the law into one's own hands, typically by meting out punishment to those who have been deemed to have committed crimes.

While vigilante justice may seem like a quick and easy way to get justice, it can often lead to more problems than it solves.

One of the biggest problems with vigilante justice is that it is typically not done in a fair and impartial manner.

Vigilantes are often motivated by anger and emotion, which can lead them to make rash decisions and take actions that are not in the best interests of everyone involved.

Additionally, vigilantes often lack the training and experience necessary to properly handle criminals.

This can lead to situations where innocent people are harmed or even killed.

Another problem with vigilante justice is that it can quickly spiral out of control.

When one person takes the law into their own hands, it sends a message to others that they can do the same.

This can lead to a cycle of violence and retribution that can be difficult to stop.

In the long run, vigilante justice is rarely effective in deterring crime.

In fact, it can often have the opposite effect, making criminals more likely to commit crimes in the future.

Adalaku junngo ɗum hossugo doka be hoore, bano waɗango ngaɗoɓe laifi hukunci daw ko ɓe ngaɗi.

Ɓawo adalaaku junngo no wawan laato laawol waɗugo adalaaku be law, no waddan sagol ko ɓuri je ko ɗum wo-ini.

Gi'oto nder sagotiral adaalaku junngo kanjum wani ɗum waɗatako be adalaaku no hani.

Adalaaku junngo ko waddataɗum ɗum ɓernan be torra, ko wattata goɗɗo waɗa hukunci je hanyi be waɗugo ko ɓerninta mo wani nder fuu.

Ɓeydari, adalaaku junngo ko ɗuuɗi wala anndal be anndugo laawol magaki jalu'en.

Ɗu'um no waddan torra ko barugo yimɓe je waɗayi ko ɗume.

Sagotiral fere be adalaaku junngo ɗum wawan ɓurugo samɓe be law.

To goɗɗo hossi doka be juuɗe mun, ɗum bano yaccugo woɓɓe kamɓe ma ɓe wawan waɗugo banni.

Ɗu'um no waddan ɓeydari hawre be hossugo fansa je daranago ɗum saɗan.

To ɗum neeɓi, adalaaku junngo saɗan no mballa daw famugo marɗo laifi.

Hala goonga, seyni ɗum wadda akasari non man, ko ɓeydata jalu'en ɓe ɓeyda jaalaku man ha yeso.


Son, did you know that there's a new array of craters on the moon?

Scientists say that they were formed by a series of impacts from asteroids and comets.

The largest crater is about 100 miles across and is named after the Greek god of war, Ares.

The craters are so bright that they can be seen from Earth with the naked eye.

They stand out against the dark surface of the moon like silver coins on a black velvet cloth.

Ɓingel, a anndi wiigo wodi jalɓal kirata nder lelewol?

Anndinoɓe science wii ɓe tagirama be kawral e ɓeydari astiroyid e komet.

Jalɓal je ɓuri mawnugo waɗan milji 100 to laawol nden ɗum innimo be innde joomirawo konu Girkanko'en, Ares.

Jalɓalji man ɗon mari laaɓal je laarata ndiga Duuniyaaru be giite.

Ɓe ɗon dari nder babal lelewol je wala laaɓal bano ceede janndi silba daw kare ɓalejum.


It makes up over 60% of our body weight and is involved in many important bodily functions, such as regulating body temperature, transporting nutrients and oxygen to cells, and removing waste products.

Water also helps to lubricate joints and protect organs and tissues.

There are many reasons why we should conserve water.

One reason is that water scarcity is a growing problem around the world.

In many parts of the world, people do not have access to clean water, and even in areas where water is plentiful, it is becoming increasingly scarce due to climate change.

Another reason to conserve water is that it is a valuable resource.

It takes a lot of energy to treat and transport water, and it is important to use water wisely so that we do not waste this precious resource.

There are many things we can do to conserve water.

We can take shorter showers, fix leaky faucets, and water our lawns less often.

We can also choose to buy products that are made with recycled water.

By making small changes in our daily lives, we can help to conserve water and ensure that this vital resource is available for future generations.

Hossi bano 60% je teddugo ɓanndu amin nden eɗum huwira to banndu amin ɗuɗɗum, bano mballuki gulɗum ɓanndu, yaarugo ko ɓanndu yiɗi be henndu nder cells, be wurtinago ko ɓanndu yiɗa.

Kadin ndiyam ɗon mballa en to i'eji amin nden ayna ɓernde e ko nandi be ɗaɗiiji.

Wodi daliilaji ɗuɗɗe je hani en ayna ndiyam.

Daliila go'o ɗum shiya ndiyam ɗon ɓeyda mawnugo nder duniyaaru.

Nder babiji duniyaaru ɗuɗɗe, yimɓe wala ndiyam kilinɗam, ko to babiji je ndiyam ɗuuɗiri, eɗum ɗustira jooni ngam canji kilamate.

Daliila aynugo ndiyam fere ɗum ngam ndiyam ɗum ko nafanta en.

Ɗum hossan sambe ɗuɗɗum koɗum wo'in nden ɗum yara ndiyam, nden hani en huwira ndiyam no hani ngam ta en bonna ko mari nafan.

Woɗi kuuje ɗuɗɗe je en gaɗata daw aynugo ndiyam.

Ta en bonna ndiyam wakkati yiiwago, bo'in fomfi bonnaɗe, nden hokka gesiji amin no hani.

Nden en bawan sodugo kuujeji je ɗum waɗiri e ndiyam wartirojum.

Be canjugo seɗɗa nder yonnki amin, en bawan aynugo ndiyam be tabbitinki wiigo ndiyam ɗo nafan ɓikkoy amin garoɓe to yeso.


Floods are a natural disaster that can cause widespread damage and loss of life.

They are often caused by heavy rainfall or snowmelt that exceeds the capacity of a river or other waterway, resulting in the overflow of water onto land.

Floods can also be caused by dams or levees breaking, or by tsunamis.

The most common types of floods are river floods, which occur when a river overflows its banks, and flash floods, which occur when a large amount of rain falls in a short period of time.

Floods can also occur in coastal areas due to storm surges, which are large waves that are pushed inland by strong winds.

Floods can cause a wide range of damage, including loss of life, property damage, and environmental damage.

They can also disrupt transportation and communication, and lead to food and water shortages.

The resulting loss of homes and livelihoods can force people to relocate, which can lead to social and economic problems.

Ilugo ndiyam ɗum torrago je wala daliila je waddata asar ɗuɗɗum be halkugo yonki.

No wawan waɗugo ngam ndiyam sambiɗɗun ko narkugo mala-malleji je saali sambe mayo ko doggirdu ndiyam, ko waddata doggugol ndiyam daw leydi.

Ilugo ndiyam no waɗan daliila maji ko yawugo haako, ko tsunamis.

Ko ɗum ɓuri anndugo nder ilugo ndiyam ɗum ilugo mayi, ko waɗata wakkati nde ndiyam ɗuɗɗum toɓi wakkati go'o.

Ilugo ndiyam no waɗan ha babiji kostal daliila warugo bifol, je wani yaadu ndiyam mawnga je hennde sambiɗɗum waddini.

Ilam no waddan asar ɗunnga, ko hawti e asar yonnki, asar kareji, be sagotiral babiji.

Nden go'o no ɗe haɗan yaadu be matootiral, nden no waddan shiya ndiyam be ƴamndu.

Asar ngureji ko waddata yimɓe acca ngureji maɓɓe, ko waddata sagotiral ummatoore be nagalu.


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To search for your ancestors, you can use our surname search tool.

This tool allows you to search by surname, first name, and date of birth.

Once you have found your ancestors, you can view their records.

You can also print copies of their records.

We also offer a subscription service that allows you to access our entire archive.

This service is perfect for genealogists who are looking for a comprehensive collection of records.

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Resirdu ɗareji amin ɗon hossi resigo ko ɓuri 100 miliyonji, ko hawti be resigo limtol ɗuuɗal yimɓe, resigo dayngol, resigo maynde, be resigo dewngal.

Nden emin mari kolekshin ɗuɗɗe je manusikirift be ɗareji iyaluuji.

Ngam ɗaɓɓutugo mamiraɓe maɗa, a wawan huwugo fellel ɗaɓɓitirdu innde bappa amin.

Ɗaɓɓitirgel ɗo no accete ɗaɓɓita be innde bappa, innde arannde, be ƴannde dayngol.

Law to a heɓi mamiraɓe maɗa, a wawan laarugo resigo maɓɓe.

Ɓawo ɗon min ngaɗa sabis subsikirif je accatama ɗaɓɓuta resirdu amin gaba go'o.

Sabis ɗo ɗon woɗi to annoɓe leydi je ɗaɓɓitirta resirdu mawnga.

To aɗon mari emol daw sigirdu amin ko kuuje ɗaɓɓitirki innde bappa amin, useni ta hafu ɗaɓɓutugo en.

Emin ɗo'o ngam mballugoma ɗaɓɓutugo mamiraaɓe.


Once upon a time, there was a little boy named Juan who loved tacos.

He loved them so much that he would eat them for breakfast, lunch, and dinner.

One day, Juan's mother decided to make him a special taco.

She filled it with all of his favorite ingredients: ground beef, lettuce, tomatoes, cheese, and sour cream.

Juan was so excited for his taco that he could barely wait to eat it.

When Juan finally took a bite of his taco, he was amazed at how delicious it was.

The flavors of the meat, vegetables, and cheese all combined perfectly to create a taste that Juan had never experienced before.

He ate every bite of his taco, and then he asked his mother to make him another one.

Juan's mother was happy to make him another taco, and she even let him help her in the kitchen.

Juan learned how to measure the ingredients, how to cook the meat, and how to assemble the tacos.

He had so much fun helping his mother that he decided that he wanted to be a chef when he grew up.

Juan continued to love tacos throughout his childhood.

He ate them at home, at school, and at restaurants.

Wakkati fere saaliɗum, wodi ɓingel fetel wii'eteɗo Juan giɗɗo takos.

Oɗon yiɗiɓe ɗuɗɗe je o ƴamaiɗe moilaari, kashitaari, be jemmari.

Ƴannde go'o dada Juan waɗi niyya waɗango mo takos belnga.

O hawtiɗum be kawte je o yiɗi fuu: kuusel, haako, tumatirji, ƴabbe, be lammuɗam.

Juan nani belɗum ɓuri sammbe daw tako ɗo bano o wawata renugo ƴaamugo ɗum.

Wakkati nden Juan goffiti tako ɗo, o waɗi mamaki no ɗum weliri.

Belɗum kusel, kawte, be ƴabbe fuu kawtama ngam hautugo belɗum je Juan meɗa nanugo naneno.

O ƴami tako makko ɗi fuu, nden o emi dada makko ɓeyda waɗungomo.

Dada Juan nanan belɗum ɓeydugo waɗangomo tako, nden o accimo o mballimo nder defirdu.

Juan ekkiti no ɗum etirta kawteji, noye ɗum defata kusel, nden noye ɗum hawtata takos.

O nani belɗum mballugo dada makko nden o yiɗi laatugo defowo to o mawni.

Juan ɓeydi yiɗigo takos wakkati baccaku makko fuu.

O ƴaami ɗe ha saree, ha jangirde, be to resturanse.


The federal government is considering adding a new species of colorful fish to the list of protected species.

The fish, known as the "rainbow mouth" fish, is found only in a small area of the Pacific Ocean.

It is named for its bright colors and distinctive mouth, which is shaped like a rainbow.

The members of the Fish and Wildlife Service are divided on whether or not to add the rainbow mouth fish to the list of protected species.

Some members argue that the fish is not in danger of extinction and does not need federal protection.

Others argue that the fish is unique and should be protected from overfishing.

The decision of whether or not to add the rainbow mouth fish to the list of protected species is likely to be a difficult one.

Gomnati federaru ndun ɗon numo dou ɓedduki gaaɗe liɗɗi goɗɗi marɓe kala mai nder limtol gaaɗe ko ɗun hisnanta.

Ɗun ɗon heɓa liɗɗi ndin, ko ɗun anndi be liɗɗi "honduko timotimoongal", nder fellere famarum dow maayo Pacific Ocean.

Ɗun gokki nde innde gam kalaaji laaɓɗe maajum e honduko maajum, ko wani ba timotimoongal.

Mamba'en kuwooɓe be Fish and Wildlife Service ɓen hendiri dow ko ɗun ɓeddai liɗɗi marjum honduko timotimoongal nder gaaɗe ɗe ɗun hisnata ko bou a'a.

Mamba'en woɓɓe wiy wai liɗɗi ndin wala nder seraaji majjugo ngam non ɗun yiɗa hisnuki federaaku.

Woɓɓe bou wiy wai liɗɗi ndin wajjiɗandu ngam non haani to hisna ndi diga ɗuuɗal nanguki.

Ba hiisuki ko ɗun ɓedda liɗɗi marjum honduko timotimoongal nder gaade ɗun hisnanta ɗun wartai gaaanɗiijum.


Feel the warmth of the blanket seeping into your body, and let your muscles relax.

Inhale through your nose and exhale through your mouth.

Repeat this several times, letting your mind clear and your body become still.

As you relax, imagine yourself in a beautiful place.

It could be a beach, a forest, or a mountaintop.

Whatever place you choose, make it a place where you feel happy and at peace.

See the sights, hear the sounds, and smell the smells of your chosen place.

Feel the sun on your skin and the breeze in your hair.

Let yourself relax in this place for as long as you like.

When you're ready to return to the present, take a few deep breaths and open your eyes.

You'll feel refreshed and rejuvenated, ready to take on the day.

This is just one example of a relaxation technique that you can use to relieve stress and improve your overall well-being.

There are many other relaxation techniques available, so find one that works for you and make it a part of your daily routine.

With a little practice, you'll be able to relax on command, whenever you need to.

Anana fowɗum suddirgol ngol nassa haa nder ɓanndu maaɗa, bou ɗacca jokkotirɗi maaɗa foofta.

Fodu ha kinne ma a vurtina ha hunduko ma.

Dinga wadu go bannin sosai,ha bernde ma siwta bandu ma warta dai dai.

Ado siwta,numtu horema ha pellel vodinga.

Latan ha pellel ndiyam,ko gesse, ko bo hado ka'e manga.

Pellel a subti pat,wartan ha a nan ta veldum be walde hakkilo.

A lare pellel mai, a nana sawtuuji ɗin, bou fuufoɗa uurugo pellere cuɓuɗa.

A nana nange mai ha bandu ma be hendu mai ha gasa ma.

A achcha horema siwta ha pellel mai no a yiddi.

To a yiɗu wartugo wakkati jotta, fuufoɗa fuufanɗe seɗɗa lugguɗe sei maɓɓita gite maaɗa.

Ananan welugo e sembiɗirgo, a waawai huushugo nyalannde nden.

Ɗuɗɗum ɗum misali atal foftugo ɗum a waawan huwuki ngam itta chomri bou ɓedda jamu maaɗa gaba go'o.

Woodi ateeji foftugo feere ɗuuɗɗe, ngam non heɓ ko huwanims sei wartira ɗum huwannde maaɗa kullum.

Be hollugo seɗɗa, a waawan foftuki dow wolwannde, saa'i a yiɗi fuu.


It's important to remember that dog attacks are rare, and that most dogs are well-behaved and loving creatures.

However, there are certain circumstances that can increase the risk of a dog attack, such as if the dog is not properly trained, if it is feeling threatened, or if it is in a confined space.

In the case of the recent dog attack in which a grandmother was killed, it appears that the dog was not properly trained and that it was feeling threatened by the grandmother's presence.

The dog was a large, powerful breed that had been adopted from a shelter just a few months before the attack.

The grandmother had been visiting her son and his family, and she was sitting on the couch when the dog suddenly attacked her.

The dog bit her multiple times on the head and neck, and she died at the scene.

The dog's owner has said that he was unaware of any history of aggression in the dog, and that he believes the attack was triggered by the grandmother's sudden movement.

However, it is important to note that even well-trained dogs can become aggressive if they are not properly socialized or if they are feeling threatened.

This tragic incident highlights the importance of responsible dog ownership.

Haani sintora naa ko deye kutiiru gatata, ba ɗuuɗal kutiiji won hakkiilo bo ɗun dabbaaji ɗi famu boo giɗaaɗi.

Ammana boo, won haaliiji ɓeddooji haɗari gatuki kutiiji, bano te kutiniru dun ekkitinaaka ko haani, ko e ɗun waɗanadu barajana, ko e ndu inaare de wala yiɓɓe.

Bano e misaalu gatuki kutiiru nder ko ɓadi te haa debboojo nayeejo mayna, ka wangi dow kutiiru ndun ekkitinaaka masin bo ndu hultorinde ndu daari debboojo on.

Kutiiru ndun ndu sembinndu, mawndu ho'owaandu diga wuro wongo lebbi seɗɗanji saaliiɗi.

Debboojo nayeejo'on e yaha e juuro taaniiko e laƴol maako kaway tam, e mo jooɗi e inaare wonnde kutiiru ndun ummanii mo.

Kutiiru ndun gati-gatinii mo e hoore e daade maako, kaway mo mayi e take.

Jaawmu kutiiru ndun o bi'i ndu meeɗa gatuki goɗɗo, ngam non mo wi'i mo waɗi iimanaaku kutiiru ndun ndu holtor nde ndu daari debbojo on.

Ko ngam maren, haani anduki ko kutiiji ekkitinaaɗi masin rakkay hultorki teni haa ɗi bowaayi nastuki nder yimɓe ko boo teɗi waɗanaama barajana.

Kala yurminiiɗun ɗu'um holli napuuda jeyuki kutiiru hanndundu.


Hamid Al-fitr, the famed storyteller, tells of a time when he was injured in battle.

"I was a young man, just a green recruit, when I first saw battle.

The fighting was fierce, and I was quickly overwhelmed.

I was struck down by a blow to the head, and I lay on the ground, bleeding and dazed.

As I lay there, I thought about my life and how it might end.

I thought about my family and friends, and how they would miss me.

I also thought about the rank I had aspired to, and how it would now be impossible for me to achieve.

I closed my eyes and prepared for death.

It was the voice of an old man, and he was saying, "Don't give up.

You're not done yet" I opened my eyes and saw the old man standing over me.

He was a healer, and he had come to help me.

He treated my wounds, and he gave me some words of encouragement:

Don't let this injury define you,' he said.

"You're still a warrior, and you still have a lot to offer the world.

Hamid Al-fitr, taaloowo nanaaɗo, yewtii no o nawnorii sarde o yahi Konu.

"Min mi suka pamaro, koosaaɗo gollal keso, sarde mi feni nastuki nder konu.

Haɓre nden nyaaɗii masin, nden baawɗe am njaawii tampuki.

Mi nani nuusiire to hoore am, nden mi waalii haa leydi, e mi tuƴƴa mi fuu am mi wemmbake.

Sarde mi waalii, e mi numa dow yonki am e no ragare huunde nden tammii waaruki.

E mi numa ngeenndi am e soobiraaɓe am, e noye ɓe tammii yeewniranki-yam.

Non maa e mi numa darnde nde mi yelii heewtuki, e no mi rellirta huuɓinki tammunde am.

Mi maɓɓi gite am nden mi taskanii waade.

Ɗum hononnde goɗɗo ndottiijo, nden e mo wi'a "Sam taa tampu.

A timminaayi tawon" Mi feeri gite am nden mi yi'i ndottiijo on e darii tinta-yam.

O laatake o nyawndoowo, kadi o warii ngam o walla-yam.

O nyawndi nawnanɗe am, nden kadi o yewti-yam haalaaji tiɗɗinooji-yam:

Taa accu nawnanɗe ɗe'e tampin-maa,' o wi'i-yam.

"Haa janto an a goro, nden boo a woodi ko kuwanaa duuniyaaru.


Health and fitness are important for feeling your best and living a long, happy life.

A healthy diet and regular exercise can help you maintain a healthy weight, reduce your risk of chronic diseases, and improve your mood and energy levels.

Eating a healthy diet means eating plenty of fruits, vegetables, and whole grains.

It also means limiting unhealthy fats, processed foods, and sugary drinks.

Regular exercise can include activities such as walking, running, swimming, biking, or dancing.

It is important to get at least 150 minutes of moderate-intensity aerobic activity or 75 minutes of vigorous-intensity aerobic activity each week.

You should also do muscle-strengthening activities at least twice a week.

When you make healthy choices for your health and fitness, you are not only improving your own life, but you are also setting a positive example for others.

By making healthy choices, you are helping to create a healthier community and a healthier world.

Jamu e janɗirki won napuuda haro nanuki no haani e maraaki juutal balɗe, e seho.

Nyanndu jamun e dibbuki ɓandu wallitete haro he ɓuki tedduɗun jamun, nden boo usta haɗari nangaaki nyawuuji nyaɗɗi, nden mo semmbiɗina yanayiiji e semmbe tagu.

Nyamuki Nyanndu jamun hawti e nyamuki ɓikkon leɗɗe e haakooji, e maa gawriji.

Boo e numa ustuki ɗuuɗal ɓellere, e nyanndu ɗun hawte-hawte e yarki jaran ɗan kantu.

Dibbuki ɓandu hawtidiri e kuuɗe bano yaadu e kosɗe, e doggudu, e wuuluki, e lanyuki e diwuki.

Won napuda lato tagu e heɓa aƙalla mintiiji 150 e dibba ƴiiƴam mun e kuuɗeeji ko bo mintiiji 75 kuuɗdeeji ferɗoodirɗi ɗi dimbuki ƴiiƴam asaweere fuuh.

Den boo won haaje tagu laato e dibba ɓanndu mun akalla de ɗiɗi e asawere.

Te haa a suttani hoore maa lawol jamu e janɗirki, na way a ɗon semmbiɗina jamu maa ba, den a ɗon holla misaaluuji ɗate boɗɗe e luttuɓe.

Ta ɗatal suttuki ate jamu boɗɗe, a ɗon wallita haro tigguki ummatoore janre e duuniyaaru jamru.


The most recent major news event in Eritrea was the 2018 Eritrean–Ethiopian peace agreement.

This agreement ended a 20-year war between the two countries and resulted in the reopening of borders and the resumption of trade.

It was a significant step forward for regional stability and peace.

Another recent development is the 2019 Eritrean presidential election.

Isaias Afwerki, who has been president of Eritrea since 1993, was re-elected for a fifth term with 99% of the vote.

The election was widely criticized by international observers as not being free or fair.

In addition to these major events, there have also been a number of smaller news stories in Eritrea over the past few years.

These include the 2016 closure of the United Nations office in Eritrea, the 2017 release of several political prisoners, and the 2018 visit of Pope Francis to the country.

Overall, the past few years have been a period of relative stability and progress for Eritrea.

The country has made significant steps towards peace and reconciliation with its neighbors, and there have been some positive developments on the human rights front.

Kubaruwol mawngol gila leydi Eritrea ɗum kaɓɓoondiral narral hakkunde Eritrea - Ethiopia nder hitaande 2018.

Kaɓɓoondiral ngal waddii ragare konu duuɓi 20 hakkunde leyɗe ɗiɗi ɗen e maɓɓutuki keeri e fuɗɗutuki luumoondiral.

Ɗum jaɓruɗe mawɗe ngam so'uki de'eende e jam nder taƴre nden.

Wonngol kubaruwol ɗum cuɓi hooreejo leydi Eritrea nder hitaande 2019.

Isaias Afwerki, laamiiɗo leydi Eritrea gila 1993, suɓitaama ardaangal jawaɓal e daaɗe 99% nder cuɓi ɗin.

Cuɓi ɗin leyɗe duuniyaaru ɗuuɗɗe kollii dow ɗi ndogginaaka nder laaɓal walla adilaaku.

Ɓeydaari dow kubaruuji ɗi'i, woodi kubaruuji pamari pe'iiɗi nder leydi Eritrea nder duuɓi gaa'ennji.

Kubaruuji ɗin kawtii e maɓɓuki yiilorde Madaliisa Mooɓgal Leyɗe Duuniyaaru nder leydi Eritrea hitaande 2016, nden nder hitaande 2017 siyaasaaɓe ɗuuɗɓe njoofaama gila ci'e kasu, non maa e ngirla Pope Francis nder leydi ndin hitaande 2018.

Fuu e fuu, duuɓi gaa'ennji laatake duuɓi de'eende e jahal yeeso nder leydi Eritrea.

Leydi ndin heɓii jahal yeeso masin nder haɓɓuki narral e leyɗe kedduuje, nden boo woodi jahal yeeso ɓoociingal dow faddaaki neɗɗaaku yimɓe.


The distribution of beauty services and spas is changing, with a growing number of men seeking out these services.

In the United States, the number of male spa-goers has increased by 30% in the past five years, and men now account for 20% of all spa visits.

This trend is being driven by a number of factors, including the increasing awareness of the benefits of self-care, the growing popularity of men's grooming products, and the rise of social media, which has made it more acceptable for men to talk about their beauty routines.

As the demand for male beauty services grows, spas are starting to cater more specifically to men's needs.

This includes offering a wider range of services, such as beard trims and massages, as well as creating a more masculine environment.

Some spas are even offering men-only days or hours, so that men can feel comfortable getting pampered without feeling self-conscious.

The growth of the male beauty market is a sign of a changing attitude towards men's grooming.

No kuwɗe pawne e nokku siwtaare ndogginirtee e wayloo, sabu no limngal worɓe nastirta nder kuwɗe ɗen.

Nder leydi Ameerika, limngal yahooɓe nokkuuje siwtaare nder duuɓi jowi caaliiɗi ɓeydake e daaɗe 30%, nden boo jooni worɓe keewtanii daaɗe 20% nder yaldirooɓe nokkuuje ɗen.

Bayli ɗin pe'ake sabu kuuje ɗuuɗɗe, kawtuɗe e ɓeyduki baytinooje dow bote aynuki ɓanndu, ɓeydaaki kare ɗe worɓe naftortoo, e ɓeydaaki annduki jaaynjaayɗe social media, ko walli ngam wannginki yiɗde worɓe ngam njaha nokkuuje pawne ndeye fuu.

Sarde nde worɓe ɓeydii nder yahooɓe nokkuuje pawne, nokkuuje siwtaare ɓurnaa fuu kuusanii ka haajeeji worɓe.

Hawtii e huusanki kuwɗe feere-feere, bana laɓuki bakkule masaajuki, non maa wo'itinaaki nokkuuje ɗen ngam nannda e kokku worɓe.

Nokkuuje siwtaare ɗi masaajuki goɗɗe e keertoo nyalɗe walla awaaji ngam worɓe tan, ngam heɓa worɓe keɓa ferwere e wedditaare naa e kultorol.

Bayli nder luuɓe nokkuuje pawne worɓe ɗum alaamaaji holluki bayli nder seewaaku e pawne worɓe.


A brave little robin was flying through the forest when he saw a group of birds gathered around a large tree.

He landed on a branch nearby and listened to what they were saying.

"We've been investigating this tree for weeks," said a raven.

"We're not sure what's causing it to lean so precariously!" said a little sparrow.

"But we're worried that it's going to fall and hurt someone!" cried an eagle.

The robin looked at the tree and saw that it was indeed leaning very heavily to one side.

He knew that he had to do something to help, but he didn't know what.

He flew down to the ground and gathered a large load of leaves.

He then flew back up to the tree and started to stuff the leaves into the hole where the roots were exposed.

The birds below watched in amazement as the robin worked.

They couldn't believe that such a small bird could have so much strength.

After a few hours, the robin had filled the hole completely.

The tree was now standing upright and stable.

The other birds cheered and thanked the robin for saving the day.

Wonngel colel robin perngel e fiira nder laynde ɗon ngel yi'i mooɓgal coloy e kawti taarii wonngal leggal mawngal.

Ngel jippii dow lisal ɓadiingal ɗon ɗum ngam heɗitaaki ko koy ngewtata.

"E min mbiɗitoo leggal ngal ko heewtani asaweeje," ba no raven wi'i.

"En tabbitinaayi ko fooɗi ngal wuuririi bana nihi!" sparrow rontii.

"Nden boo e en ɓilla taa ngal yana nden ngal nawna goɗɗo" jigaawal jaabii.

Robin raari boɗɗum tawi fakat leggal ngal e wuurorii wakkere woore e semmbe.

O anndi ni woodi ko o waawata waɗuki ngam o walla, ammaa o anndaa noye.

Ngel fiiri ngel jippii haa leddi nden ngel hawti haakooji ɗuuɗɗi.

Ngel fiiri ngel entiti dow leggal ngal nden ngel fuɗɗi tiɗɗuki haakooji ɗin nder gayɗe to ɗaɗi leggal ngal ngurtii yaasi leddi.

Coloy ngonkoy ley leggal ngal ndaari kaaydini no robin huwirta.

Koy kaaydini masin no colel pamarel huwirta e semmbe.

Ɓaawo awaaji seeɗɗa, robin hebbini kayka kan fuu maaka e haakooji.

Nden leggal ngal dartii jir ngal wuuraaki.

Coloy luttukoy kelli nden ngetti robin e hoytinki kuwgal nyalaande nden.


The world is a very different place than it was just a few decades ago.

Nationalism has taken hold in many countries, and people are more divided than ever.

In one country, a group of nationalists have taken control of the government and are using their power to suppress dissent.

They have banned all forms of media that they deem to be "unpatriotic," and they have arrested and even killed people who speak out against the government.

One day, a young woman named Rebecca is walking home from school when she is stopped by a group of nationalist soldiers.

They accuse her of being a traitor, and they take her to a secret prison.

Rebecca is tortured and interrogated, but she refuses to give up any information.

After several weeks, Rebecca is finally released from prison.

She is weak and malnourished, but she is determined to fight back against the nationalists.

She joins a resistance movement, and she becomes a valuable asset to the cause.

Rebecca uses her knowledge of technology to help the resistance communicate and coordinate their attacks.

She also uses her skills as a hacker to infiltrate the nationalists' computers and steal their data.

Duuniyaaru ɗum nokkuure feereere wonaa ba no wonno duuɓi cappanɗe caaliiɗi.

Senndere Leyɗeele pe'ake nder leyɗe ɗuuɗɗe, boo yimɓe cenndake ɓurii no wonnoo ɓooyma.

Nder leydi ngo'ori, mooɓgal leydiyankooɓe njaɓtii ngomnati boo e ɓe naftoroo baawɗe ngam jagguki ummaatoore luttunde.

Ɓe karminii kala kuwɗe jaayɗe ɗe ɓe ngi'ata "luutii doosɗe," boo ɓe nanngi haa maa ɓe mbarii yimɓe ɗuuɗɓe wolwooɓe suddita kuwɗe ngomnati.

Nyalnde wonnde, debbo goɗɗo bi'eteeɗo Rebecca e hoota gila janngirde nden sooje'en leydi ndarni-mo.

Ɓe tuumi-mo dow o yeddii umrooje hukuuma, nden ɓe koosi ɓe ndillidi e maako to saare kasu nde anndaaka.

Rebecca torraama masin boo o ƴami-ƴaminaama, ammaa o salii wi'uki-ɓe kala ko ɓe ƴami-mo.

Ɓaawo asaweeje ɗuuɗɗe, Rebecca yoofta gila saare kasu.

O tampii boo o laafii masin, ammaa o tiiɗni ngam haɓuduki e marɓe baawɗe nder ngomnati.

O nasti nder dental yeddooɓe kuwɗe nyaamooɓe hakke neɗɗanke, nden o laatii nanaaɗo nder kuwɗe maɓɓe.

Rebecca naftorii anndal maako ngal karallaagal ngam hokkuki dental ngal laabi caakol kubaruuji nder haɓre maɓɓe.

Non maa o naftorii faamu maako ngam nastuki nder kompiitaaji ɓe dental ngal haɓiditta ngam o wujja bayaanuuji maɓɓe.


Vast archives of military photos have been digitized and made available online, allowing researchers to study them from anywhere in the world.

This has led to a number of new discoveries, as researchers are able to compare photos from different sources and identify previously unknown individuals.

In one case, researchers were able to identify a soldier who had been missing for over 70 years using photos from a military archive.

The soldier's family was overjoyed to finally learn what had happened to him, and they were able to hold a proper funeral for him.

Footooji honunkooɓe ɗuuɗɗi mooɓtaama kesɗitinaa boo ɗi cenndaama dow intanet, ngam walla wiɗitooɓe keɓa jannga-ɗi koo toye nder duuniyaaru.

Ɗo'o wallii ngam heɓtuki kuuje kese, nde wiɗitooɓe mbaaway ndaartoo footooji feere-feere ngam ɓe keɓta yimɓe ɓe anndaakano.

Nder biɗitol wonngol, wiɗitooɓe ɓen keɓii baawɗe heɓtuki goɗɗo konunkeejo majjunooɗo ko ɓuri duuɓi 70 sabu naftoraaki e footooji gila mooɓtaaɗi ɗi honunkooɓe.

Ngeendi soojeejo on weltake masin ngam ɓe keɓii annduki ko fe'ii e maako, nden kadi ɓe keɓi jooɗaaki foofo maako ba no haani.


Poetry is a universal language that transcends time and place.

It can be used to express emotions, tell stories, and explore complex ideas.

As a translator, I have the privilege of helping to bring poetry to new audiences by rendering it in another language.

This is a challenging but rewarding task, as I must not only convey the literal meaning of the poem, but also its beauty and power.

One of the most important things to consider when translating poetry is the rhythm and meter.

These elements are essential to the poem's overall effect, and they can be difficult to reproduce in another language.

In some cases, I may need to adjust the rhythm or meter slightly in order to make the poem flow more naturally in the target language.

However, I always take care to preserve the poem's original meaning and intent.

Another important consideration is the use of figurative language.

Poets often use metaphors, similes, and other figures of speech to create vivid imagery and add depth to their work.

When translating these devices, I must find equivalents in the target language that will have the same impact on the reader.

Gime ɗum wolde duuniyaaru ko wannginta ko ɓuri waktu e nokku.

E ɗum naftoree ngam wannginki ko neɗɗo nanata, ngam yewtuki ngeccaaji, e maa haalaaji lugguɗi.

Dow darnde am pirtoowo, mi heɓii bosesel walluki yimɓe nana gime ta laawol firtuki yahki bolwe goɗɗe.

Ɗum huunde saɗnde ammma marnde barke, nde doole am mi wanngina naa maana gime ɗen tan, ammaa haa e mbooɗeenga e baawɗe.

Huunde ɓurdunde saman nde kala pirtoowo fuu faamana nder pirtol gime ɗum yemre no gime ɗen njaadirta.

Kuuje ɗen ngoodi saman ngam gime ɗen fuu maaje, boo ɗum caɗɗum ngam pirtoowo lornita ɗum nder wolde wonnde.

Wakkati feere, mi maray haaje ngam mi wayla gimol ngol e no ngol yahinirta heɓa gime ɗen mbela nder wolde nde firtetee.

Ammaa kadi, kala koo ndeye mi haɓday ngam mi faddoo maana gime ɗen ba na ɗe nufiraa.

Huunde wonnde marnde saman nde haani hakkilanee ɗum naftoraaki balndi nder wolde nden.

Yimooɓe ɓurnaa fuu e naftoroo sowuki wolde ba metaphores, similes, e maa goɗɗi balndi ngam welnuki gime maɓɓe e lugginki wolde.

Sarde firtuki kuuje ɗe'e, doole am mi naftoroo ko nanndi e wolde pirteteende ngam hokkuki saman gime ɗen to janngoowo.


Dolls and doll accessories are a popular way for children to play and learn.

Dolls can represent people, animals, or even imaginary creatures.

They can be dressed up in different clothes, given different furniture to play with, and placed in different settings.

Children can use dolls to act out stories, explore different roles, and learn about the world around them.

For example, a child might use a doll to pretend to be a doctor, a teacher, or a firefighter.

Pijirloy e kare pijirloy koy ɗum kuuje ɗe sukaaɓe mboowi naftoraaki ngam pija nden njannga.

Pijirloy foti kolla alaama yimɓe, dabbaaji, koo boo haa e kuuje numeteeɗe.

Foti koy ɓornee nder kolte feere feere, nden koy kokkee kuuje feere feere ngam koy pijida, boo foti koy jo'inee nder laabi feere feere.

Ɓikkoy mbaaway naftoraaki pijirloy ngam nyemmba taali, kuwa kuwɗe goɗɗe, nden boo njannga dow duuniyaaru taariindu.

Yeru, ɓinngel foti naftoroo pijirgel ngam nyemmba nyawndoowo, jannginoowo, walla boo nyifooɓe ngulu.


It's not just about what you wear, but how you wear it.

If you're always slouching and your clothes are rumpled, it shows that you don't care about yourself.

People will notice and they'll make assumptions about you.

They might think that you're lazy or unkempt.

They might even think that you're not a good person.

Of course, there are times when we all wear shabby clothes.

Maybe we're just running errands or we're doing chores around the house.

But if you find yourself wearing shabby clothes all the time, it's time to take a look at yourself.

Are you really happy with the way you look?

If not, then it's time to make a change.

Start by taking some time to think about your personal style.

What kind of clothes do you feel good in?

What kind of clothes make you feel confident?

Once you know what you like, start shopping for clothes that fit your personality.

It's also important to make sure that your clothes are clean and well-fitting.

If they're rumpled or stained, it will only make you look worse.

Take the time to iron your clothes and make sure they fit properly.

Finally, don't be afraid to experiment with different styles.

You might be surprised at what you find.

There are so many different ways to dress, so don't be afraid to try new things.

The more you experiment, the more likely you are to find a style that you love.

When you dress well, it shows that you take pride in yourself.

So if you're looking for a way to boost your self-confidence, start by taking a look at your wardrobe.

A few new clothes can make a big difference.

Naa ɗume woni ko ɓorniɗaa tan, ammaa noye a ɓornorii ɗum.

So ni koo ndeye e a yooftii nden kolte maa e njiiɓinii, ɗu'um hollata an kam naa a kakkilɗo.

Yimɓe kirlititto nden ɓe puɗɗa nastinki seko dow maaɗa.

Ɓe tammoto aan kam a ɗaayɗo walla boo a meereejo.

Ɓe numay aan kam maa naa a goɗɗo kirkiijo.

Non mana, woodi wakkati nde en fuu en ɓornotoo limse jiiɓiiɗe.

Foti en njahii nokkuure nde daayaaki ngam kuwɗe pamare walla en ngancitoo haade saare.

Ammaa so a tawii ndeye fuu a ɓornoo limse jiiɓiiɗe, nden kam ɗum wakkati haani a raarto dow hoore maa.

So naa non, nden kam ɗum wakkati haani a wayla.

Haani a heɓa wakkati ngam numuki dow ngeendam maa.

Ɗeye kolte a heɓata ferwere so a ɓornake?

Kala nde a faami ba kolte ɗe njahdi e maa fuu, fuɗɗu sooduki ba maaje ngam kebbinaa jooɗodal maa e yimɓe.

Ɗum boɗɗum a tabbitina limse maa laaɓɗe nden boo ɗe njadii e ɓornungal.

So ni ɗe nyobbake walla ɗe tunwii, nden kam a ɓurtay nyidduki.

Hoosu wakkati ngam ngoggaa limse maa boo tabbitinaa ɗe ɓornake no haani.

Haa ragare, taa hultor foonduki kolte feere feere.

A haayɗinay ko tammii laataaki ɓaao ɗon.

Woodi laabi kolte feere feere ɗe ɓornule, ngam non taa hultor foonduki kolte kese.

Kala nde a ɓeydi foonduki fuu, foti a heɓa kolte ɗe njahdata e ko a yiɗi.

So a ɓornake no haani, kannjum hollata daraja maa.

So ni a yiɗi a ɓeyda semmbiɗinki tiiɗnaare maa, nden kam fuɗɗu raartaaki kolte maa.

Kolte kese seeɗɗa ngaddante bayli tilimɗi.


Ghana is a country with a rich and diverse culture, and its traditional customs are a major part of that.

One of the most important customs is the naming ceremony, which is held for a newborn child.

The ceremony is typically presided over by a traditional priest or elder, and it involves the naming of the child, as well as prayers and blessings for the child's future.

Another important custom is the funeral ceremony, which is held for a deceased person.

The ceremony is typically very elaborate and involves music, dancing, and food.

The deceased person is typically buried with their belongings, and a shrine is often built in their honor.

Ghana is also home to a number of traditional festivals, such as the Odwira festival, which is held in the Ashanti region.

The festival is a time for celebration and thanksgiving, and it involves traditional music, dancing, and food.

In recent years, some traditional customs in Ghana have been adapted to modern life.

For example, some naming ceremonies now include electronic devices such as computers and projectors.

This allows for the ceremony to be more interactive and engaging for the participants.

Overall, traditional customs in Ghana are a major part of the country's culture, and they continue to be practiced today.

Leydi Ghana ɗum leydi marndi risku e aadi feere feere, nden boo finaa-tawaaji leydi ndin ngoni mawngol risku maari.

Go'o nder finaa-tawaaji ɗin ɗum inndeeri, ko doggintee sarde ɓinngel danyaa.

Mawɗo diina walla Jaagorɗo kanum ardotoo inndeeri ndin, ko hawti e noddanki ɓinngel innde, non maa e waɗanki ɓinngel ngel do'aaji e tefuki barkaaji ngam ngeendam ɓinngel ngel.

Goɗɗum marɗum saman nder finaa-tawaaji ɗin ɗum jooɗnde foofo, ko waɗante maayɗo.

Lamar kan woodi saman masin boo hawtii e gimi, gamarle, e nyaamundaaji.

Maayɗo on e uwee hawtaade e kala marle maako, nden boo haɓriire nden e nyiɓee ngam numtuki maayɗo on.

Leydi Ghana haa fahin ɗum leydi marndi kumte finaa-tawaaji, ba na Odwira festival, ko doggintee nder taƴre Ashanti.

Humto ngon ɗum sarde seyo e yettoore, non maa hawtii e gimi finaa-tawaaji, gamarle, e nyaamundaaji.

Nder duuɓi gaa'ennji, finaa-tawaaji goɗɗi nder leydi Ghana kesɗitinaama no yahdirta e ngeendam jaamaanu.

Yeru, lamar inndeeji kawtii e kare laatirooni ba kompiitaaji e maa daarorɗe tele mawɗe.

Kannjum ɓeydanta lamar inndeeri ndin belal ɓanndu e welanki kala yaalɗirooɓe.

Fuu e fuu, finaa-tawaaji nder leydi Ghana no mawɗi nder yaha-warta leydi ndin, boo ɗum tokkii huweeki faa ko waddi hannde.


He smoked a pack of cigarettes a day, and he had been doing so for over 20 years.

He knew that smoking was bad for his health, but he couldn't seem to quit.

One day, Klaus was walking down the street when he saw a strange man.

The man was wearing a long white coat and had a strange device in his hand.

"Excuse me," Klaus said. "What are you doing?"

"I'm a scientist," the man said. "I'm working on a new device that will help people quit smoking."

"This device will send you to another space where you will be able to see the effects of smoking on your health."

"That sounds incredible," Klaus said. "I'd like to try it."

The man smiled. "Very well," he said. "Just step into this device and I'll start the process."

Klaus stepped into the device and the man closed the door behind him.

O fooɗay paaket taaba kala nyalawma, nden e mo fooɗa ko ɓuri duuɓi 20.

O anndi dow fooɗuki woodi batte ngam njamu maako, ammaa o accaayi waɗuki non.

Nyalnde wonnde, Claus e wancitoo dow ɗatal nden o fotti e goɗɗo mo o anndaa.

Goɗɗo on e ɓornii kolte kot daneeje boo o jogii kuungel karallel ngel heɓtinaaki nder juuɗe maako.

"A salmitaama," Claus wi'i. "Ɗume kuwataa?"

"Mi karallaajo," goɗɗo on jaabii. "E mi huwa dow karallel kesel ngam walla fooɗooɓe acca fooɗuki."

"Goonga?" Claus wi'i "Ɗum kaayeefiijum!"

"Nge'el karallel yerɓete duuniyaaru wonndu to mbaawataa yi'iki batte ɗe fooɗuki waddanta njamu neɗɗo,"

"Ka nanndii kaayɗiniika," Claus wi'i. "Mi yiɗi mi foonda,"

Goɗɗo on moosi. "Boɗɗum kadi." O wi'i. "Nastu nder nge'el karallel nden mi fuɗɗa kuwgal ngal."

Claus nasti nder karallel angel nden goɗɗo on maɓɓi dammugal gonngal ɓaawo maako.


It was a beautiful day for a picnic, so my family and I decided to go to the park.

We packed a lunch and set out early in the morning.

When we got to the park, we found a nice spot to spread out our blanket and eat our lunch.

We had sandwiches, chips, fruit, and cookies.

After we ate, we played some games and just enjoyed spending time together.

We didn't think about anything except having fun.

Ɗum nyalnde wooɗnde ngam weltaare, ngam non min e ngeendi am min njahi nokku weltaare.

Min kawti min taskitii nyaamndu kasitaari amin gila bimmbi ngam yahdu.

Nde min njottii nokku weltaare nden, min keɓi sera min mbe'iti be'etere ngam nyaamuki kasitaari.

Min njogii sandwiches, tamseeje, ɓiɓɓe leɗɗe, e kuuje ƴakkitaaki.

Ɓaawo min nyaamndii, min piji goɗɗe pijirle nden min seyii weltaare hakkunde amin.