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.

Li nekk ci taw yu asid mën nañu ko tënk ci baat: baaxul.

Mbir la mu doywaar la indil loraange garabi àll bi, dex yi, te bàyyiwul sax nit ñi.

Liy waral tawu asid yi mooy sàntraali kuuraŋ yi, usine yi ak oto yi, ñoom ñooy bàyyi ci jawwu ji sulfur dioxide ak nitrogene oxide yiy jur tawi asid.

Substaas chimik yooyu dañuy jaxasoo ak ndox mi ci jawwu ji daal di nekk asid, mu wàcci ci suuf si ni taw, neige wala lay.

Tawu asid mën na yàq garab yi, gëna asidloo seeni xob.

Loolu mën na tax xob yi mboq ba noppi ñu rot, muy luy néewal doole garab gi, feebar bu nekk mën ko dal.

Tawu asid mën na ray jën yi ak leneen luy dund ci ndox ndax dafay asidloo ndox mi lool.

Rax ci dolli, tawu asid yi mën na yàq tabax ndax doxam baaxul ci liñ defaree tabax bi.

Barina mbir yuñ mëna def ngir wàññi tawu asid.

Benn bi mooy jëfandikoo energy bu amul ngaañ, lu ci melni kuuraŋ jant bi ak bu ngelaw li.

Leneen mooy ñu fexe nu ñuy saytoo polusioŋ bu usine yi ak sàntraalu kuuraŋ yi di def.

Ku nekk ci nun mën na jàpp ci xeex, ci lu wàññi dawal bi, baña gaawa sàññi, di sakkanal kuuraŋ.

Kon beneen yoon soo gisee muy taw, xalaatal tawu asid.


"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.

"Ndongo bu jaar universite am nga foo jaar ak bieer": Bi may ndongo ci universite man itam amnaa jaar-jaar ak bieer.

Yenn ci jaar-jaar yi dañuy neex waaye dina ci am yoo xamni duñu neex.

Waaye benn ci jaar-jaar yi ma am ak bieer yu ma dul fàtte ba mukk mooy bi ñu ma indilee "keesu bieer" sama néeg.

Lépp a ngi tàmbali bima genn guudi ma nekk ak samay xarit ba yàgg ñu ni nañu komànde pizza.

Ci noonu ñu komànde ci net bi, ci diir bu gàtt ñu yëgal ñu ni pizza bi yegsi na.

Waaye ki koy indi bimu yegsee, limu indi bokkul ak pizza.

Nun ñépp nu jaaxle, waa ji ni ñu dafa jaxase komànd bi ak komàndu keneen.

Mu wax ni daa am keneen ku komàndewoon bieer, mu juum daal di nu koy indil.

Xamu nu woon lunuy def, ba ci yàgg nuni danuy tëye bieer yi.

Bieer bi neexoon na lool, nu naan ba sunu xol sedd.


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.

Sama naataango bi ku ñeme coono la, waaye ak li muy daj lépp du tax mu awaase.

Saa yu nekk dañu ko naan "gënal liggéey" wala "gënal wane sa bopp," waaye daa melni ak lumu mëna def, du musa awaase.

Foo ko fekk mungi lijjanti ku nekk, te daa gaawa sikkal nit.

Daa melni lijjantiwul ndax ay liggéeykatam a ngi awaase am déet, liko soxal mooy nga jàppandi 24/7.

Mënatul woon dékku benn stress ci liggéeyam, te xamna ni du musa mëna awaase ci liggéeyam su fa desee.

Mu daal di yëgal patroŋam ni dafa bàyyi fileek ñaari ayu-bis.

Ginaaw loolu mu am beneen liggéey bu gëna baax ci moom.

Li ñu koy fay leegi moo gëna baax, te waxtu liggéey yi tanena, te patroŋ bi daf koy jàppale di ko muñal.

Leegi xolam gën naa féex, te réccuwul benn yoon dogal bimu jël bàyyi liggéeyam.

Leegi xamuma lu patroŋam nara def, waaye amnaa kaayaar ni lii dina ko yar.

Mënul toraxal liggéeykat bu baax ba noppi yaakaar mu toog.

Su bañee nit ñu baax ñi dem, fàww mu soppi doxalin.

Sama naataango leegi amna limu bëggoon ci liggéeyam bu bees bi.

Jox nañu ko gëdd bi mu yelloo ci liggéeyam, leegi mingi awaase ci liggéeyam.

Moom misaal la buy jàngale li nit ki mëna am su amee fulla ci boppam di baña nangu ku koy noot.


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.

Wideo wala nataal yu xoromu ñooy lëmbe fan yii, waaye amna ci yu gëna xoromu yeneen yi.

Yenn ci ñoom yoon yiy wane mbir yu xawa wayadi yu kenn mënul baña ree ba tas.

Benn ci xeetu wideo yooyu bi defoon bëz mooy muus mi doon jéema dugg ci benn kees.

Muus maa ngi doon def lépp lumu mën, xàddiwul, soo koy seetaan dafay xoromu.

Beneen bi mooy nataalu benn xaj bu sol mbaxana mu ku ëpp.

Kenn xamul lu xaj bi di nuru, soo koy xool di ree.

Yooyu xeetu wideo ak nataal yu xoromu nit ñi dañu leen di joxante lu bari ci mejaa sosio yi, suko defee ñu gaawa nekk "meme". Meme mooy nataal, wideo wala mbind mu xoromu mu bari luñu koy joxante ci net bi.

Meme yi dañuy faral di jëfandikoo nataal wala mbind yuñ miin, te mën nañu leen jëfandikoo ngir fësal yëg-yëg yu bari.

Menn mbir miy xew su amee wideo wala nataal bu xoromu buy def bëz mooy fàww ñu joxante ko.

Nit ñi suñu gisee wideo wala nataal bu leen reetaanloo dañu koy yónnee seeni xarit suko defee ñu reetaan ñoom itam.

Loolu mooy waral meme yi di gaawa tasaaroo.


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.

Mont Everest mooy tundu wi gëna kawe ci àdduna, njoolaayam matna 8,848 meetar soo koy méngale ak géej gi.

Mingi nekk ci Mahalangur Himal di sous range bu Himalayas.

Yeegkatu tundu yi seen bëgg-bëgg mooy dem fa, at mu nekk ñit ñu bari dañu jéema yéeg ba ci collu bi.

Waaye, yéeg ci wóorul dara, nit ñu bari ñàkk nañu seen bakkan bi ñuy jéema yegg ci collu bi.

Ay doomi grande bretagne, ki leen jiite ci George Mllory ñoo njëkka jéema yegg ci collu Everest te ñu ngi ko amal ci 1921.

Mallory ak ki Andrew Irvine mimu àndaloon di yéeg dañu mujj ni mes ci yoon wi, kenn gisul seen néew ba 1999.

Ci 1953, Edmund Hillary ak Tenzing Norgay ñooy ñaar ñi njëkka yéeg ba yegg ci collu Everest.

Ginaaw loolu nit ñu baree bari topp nañu seeni tànk.

Yéeg ba ci collu Everst nekk na tukki bu gudd te metti.

Ku bëgga yéeg ba ci collu bi, di nga def lu wara tollu ci ñaari weer sooga yegg, te fàww nga jànkoonte ak jafe-jafe yu bari.

Jafe-jafe yi nga ci mëna jànkoonteel ñooy feebaru kawe, temperatiir yu tar, te mën nga rëcci daanu.

Doonte yéeg ba ci collu Everest lu jafe la, kuko def, def nga jaloore.


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.

Yaay ji: Njariñu telescope mooy xool ay mbir yi kaw asamaan.

Yaay ji: Waawaw, waaye moytu ko dóor fenn.

Xale daal di xool ci telescope bi, gis biddéew yi leer naññi.

Yaay ji: Waaw, rafetna kay. Biddéew yi dañoo sori, waaye soo leen di xool ci telescope dañu jege bu baax.

Xale daal di xool yeneen mbir ci jawwu ji, lu melni planet yi ak weer wi.

Ñu yéemu bi ñu gisee niñu tuutee ak ni univers bi rëyee ba jéggi dayo.

Xale bi: Mënu ma ni jawwu ji nii la yaatoo.

Yaay ji: Dafa yaatu kay, waaye noonu la baree mbir yu yéeme.


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.

Dama ragaloon ni dama am feebaru Lyme, waaye bama demee doktoor bi seet ma, nima jarul may jaaxle ndax dara dalu ma.

Muni ma tëndandiir yiy feeñ ci sama yaram, amaana tiflitu kutt moo ko waral.

Bi ñu ma waxee ni amu ma feebaru Lyme ci laa féex, waaye tëndandiir yi ci sama yaram jaaxal nañu ma ba leegi.

Doktoor bi nima dina ñu deñal seen bopp ba jeex tàkk, fileek ayu-bis yu néew.

Balaa boobu, maa ngi raxas tëndandiir yi bàyyi leen ñu waw.

Maa ngi ciy diw itam benn pomade buñ ma jaay te soxlawul ordonaas, diko ci diw ngir dakkal xasan gi.

Tëndandiir yi dañu doon xasan ba noppi rafetu ñu woon ci gis, waaye indi wuñu beneen jafe-jafe.

Ginaaw amuma feebaru Lyme daal, sama xol sedd na.

Soo gisee kutt bu tafu ci sa yaram, li gën mooy nga dindi ko nimu gëna gaawe.

Mën nga jëfandikoo keppukaayu kutt, nga kepp ko fu gëna jege der bi ngir dindi ko.

Bul jéeme weñaar kutt bi ngir génne ko ndax dafay tax bopp bi dagg des ci der bi.

Soo dindee kutt bi ba noppi, jëlal saabu nga raxas barab bi mu nekkoon.

Mën nga itam jëfandikoo pomade àntibiotik ngir moytu mu baña infekte.

Sula kutt màtte, dafay baax nga saytu ndax amoo feebaru Lyme.

Màndargay feebar bi ñooy yaram wu tàng, coono, sidit yuy metti, ak ay tëndandiir yu fës.

Sula lenn ci yii dalee, gaawal nga dem seeti sa doktoor.

Feebaru Lyme, feebar bu tar la, waaye mën nañu ko fajee àntibiotik.

Su ñu ko teelee gis ba noppi teel ko faj dina tax ba du indi yeneen jafe-jafe.

Bépp laaj boo am bu jëm ci kutt yi wala feebaru Lyme laaj ko sa doktoor.


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.

Ñatti jigéen la yu toog ci benn taabal di waxtaane seeni muus.

Constance: Sama muus, Sangeetha daf may buyu saa yu ma wàccee liggéey ba yegsi ci kër gi.

Ayanda: Man itam! Amnaa ay muus. Dañu may yëgloo ni amna ñu ma soxla.

Constance: Xamnaa li nga bëgga wax. Sangeetha saa yu sama xol nàqaree ci bis moomay féexal.

Aditi: Dama yàgg a bëgga muus, waaye sama yaram nanguwu ko.

Ayanda: Massa waay. Muus ay wéttal yu baax lañu.

Aditi: Dama yàgg a bëgg ñu yor ay muus. Dañu may nuru ñu déggoo lool ak seeni muus.

Constance: Yaakaarnaa liko waral mooy muus yi ay rab lañu yu mënal lu bari seen bopp. Soxla wuñu nga leen di toppatoo simili bu nekk ci bis bi.

Waaye du tere dañu lay bëgg, bëgg di nekk sa wet.


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.

Taarixu Ethiopie gudd na te barina jaar-jaar, seen cosaan ak aada yaatu na.

Firnde yi ñu am ci nit ñi njëkka sanc Ethiopie mingi méngoo ak jamonoy Paleolitik, ginaaw jumtukaayi xeer yiñ fa gis ak yeneen mbiri art.

Siwilisasioŋ bu mag bu njëkk ci Ethiopie mooy Empire Aksumite, amoon ci diggante xarnu 1 balaa JC ba xarnu 8 ginaaw JC.

Aksumite yi empire bu mag lañu woon, daan yëngu ci njënd ak njaay diggante Afrique ak Moyen Orient.

Tabax nañu itam monumaa yu yéeme, yu ci melni Stele bu Mag bu Aksum.

Ginaaw ba Empire Aksum daanoo, barina ay buur ak famiy yu ngiir yu jiite Ethiopie.

Ci xarnu 16, ci la Empire Ottoman dugg biir Ethiopie, waaye waa Ethiopie ñoo mujjee am ndam ci kaw Ottoman yi, ba noppi wéy di moom seen bopp.

Ci xarnu 19, Buur bu mag bi tuddu Tewodros II, moo jiitewoon Ethiopie, ñu jàpp ni mooy bi gëna mag ci buur yi jiite Ethiopie.

Tewodros II amoon na doole, bëggoon lu baax, bëggoon Ethiopie nekk benn bopp te ànd ak jamono.

Xeex na itam ak kolonisasioŋ bi waa Ëroop doon fa amal, te kenn mënul fàtte bataaxal bu siiw bi mu bindoon Reine Victoria bu Angleterre, muy sàkku ci moom mu génne loxoom ci mbiri waa Ethiopie.


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.

Kiliyaan bi: Lima gënal mooy lu fësul lool te seerul.

Jaaykat bi: Am nanu fi yenn yu lay wara neex. Bii leen lañu ko defaree ba noppi am motif geometrik yu xumbul.

Kiliyaan bi: Bëgg naa loolu. Dina baax ci sama saal.

Jaaykat bi: Waaw kay! Loo bëgg rek waxal. Soo bëggee nu indil la moket bi fi nga bëgg, mën nañu la ko lalal itam.

Kiliyaan bi: Loolu dinama neex. Loolu jaral nama ma dolli tuuti xaalis.

Jaaykat bi: Loolu dunu boole. Noo ngi koy def leegi.


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.

Bi àdduna di àdduna ba leegi, feebar daa musa bokk ci dundu doomu aadama.

Dalee ko ci soj ba ci mbasum peste bubobik, barina feebar yu faagaagal doomi aadama yi, jural leen metit, tiis ak ñu ñàkk ci seen bakkan.

Bu ñu sukkandikoo ci li maam yi gëm, feebar yi musiba yu Yàlla yi wàcce la ngir mbugal jaam ñi.

Bu ñu sukkandikoo ci gëm-gëmu maam yi, nit ñi dañoo merloo seen boroom, mu daal di wàcce am mbas ngir yar leen.

Gëm-gëm boobu dañu fekk ci aaday réew yu bari ci àdduna bi, ñuy nettali luni mel: nit ñi dañoo def luy merloo seen boroom, mu daal di wàcce am mbas ngir jàngal leen àdduna.

Doonte ñu bari dañu gëm ni loolu mooy sabab, kenn amu lenn lu kon mëna firnde.

Waaye boroom xam-xam yi ci wàllu science dañu gëm ni doomi jàngoro yu melni bakteri wala virus ñoo waral feebar yi.

Doomi jàngaro ñi ngi fépp fu nit ñi nekk, te mën nañu la jural feebar suñu duggee sunu yaram.

Dëgg la, jàpp ni feebar yi mbugalu boroom bi, benn la yi li nit ñi gëm ni moo jur feebar yi.

Bari yeneen mbir yu nit ñi yàgga jàpp ni ñooy sababi feebar yi ci kaw suuf.


"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.

Priya, tollu ci 10 at dafa ànd ak mbégte daaldi wax ni, "kuma waxoon ni tay dinaa jàng toggu waa Inde duma ko gëm."

Bis ba ko Madam Singh mi koy jàngal waxee ni dina ñu jàng aada yeneen réew yu wuute ba leegi amatul jàmm. Xaritu Priya bii di Sam daaldi wax, "Musu ma lekk toggu waa Inde", ba noppi laaj, "Numu mel?"

Pria tontu ko, "Dafa neex", "dafa bari cafka, bari saf-safal. Te bari nañu ay xeetu togg itam, yaa tànn bula neex."

Waa klaas yegsi nañu ci waañ wi, Madam Singh tàmbali waajal mbir yi.

Mu wax leen, "tay dama leen di toggal togg bu yomb bu tuddu makhani."

"Togg la bu siiw ci Inde te dafay nuróog làntiy."

Madam Singh wan leen ni ñuy nattee lépp lu ciy dem ak ni ñu toggee làntiy yi.

Ndongo yi jàppale ci fejarum lujum yi ak yëngal cin li.

Ñuy liggéey di waxtaan ci togg yi ñu gëna bëgg ak li ñu bëgga ñam wala jéem a def ci Inde.

Bi ndongo yi toggee dal makhani bi ba noppi, ñu toog di lekk.


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.

Jamono ji ma gëna neex ci at mooy bu àll bi naatee, garab yaa ngi fees dell a ki tóor-tóor, picc yaa ngi sab.

Jamonoy ndoorte lu bees la, ñépp yewwoo ci sedd bu metti ba ñu nekkoon, daal di tàmbali màgg ak soppeeku.

Ci jamono jii damay bëgg di nekk ci biti, di féexlu ci ngelaw lu féex li ak naaj wi.

Amul lu gëna ngay doxantu ci àll bi ci jamonoy pringtemps, ngay noyyi xet gu neex giy bawoo ci tóor-tóor yi ak déglu picc yiy sab.

Jamonoy yaakaar ak yeeslu la, saa yu nekk daf may dundal.

Bis yi dañu gëna gudd ba noppi guddi di gëna gàtt, teg ci jant bi di gëna tar.

Tóor-tóor yaa ngi naat, garab yi di gëna jebbi, ngelaw li ànd wayu picc yi.

Àdduna bi dekkiwaat na, ginaaw nelawam yu yàgg yi mu nekkewoon ci sedd bi, àll rafet lool ndax naataange.

Pringtemps mooy jamono ndoorte lu bees, te saa yu nekk damay yàkkamtee gis li jamono ju bees ji di indaale.

Aka neex ngay gis garab yi di màgg di soppeeku, sama xol day neex suma gisee baayima génn di fo.

Pringtemps jamono yaakaar la ak yeeslu, te saa yu nekk dafa melni luy dundal sama yaram.


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.

Li ñu faat Mohamed Bouazizi mooy waral waa Tunisie jog fippu maanam revolusioŋ.

Xale bii di Bouazizi mingi amoon 26 at, doon jaay ci mbedd, moo taaloon boppam ci weeru desàmbar 2010 ngir ñaxarlu li leen waa poliis doon sonalee di leen laaj xaalis.

Ginaaw bimu génnee àdduna, waa Tunisie yépp a jog fippu, loolu dem ba daneel nguuru njiitu réew ma di Zine El Abidine Ben Ali.

Génnug àdduna Bouazizi dafa màndargaal bu baax naqar bi waa Tunisie doon dundu ndax matuwaayi koom-koom gi nguur gi jëloon ak sàrt yu tar yi ñu àndaloon.

Nguur gi dafa dal bu baax ci kaw askan wi ndax liñu doon ñaaxtu ndax génnug àdduna xale bu góor, waaye ginaaw ga mujj nañu daaneel nguuru Ben Ali.

Fippu googu waa Tunisie doon amal moo law yegg ba ci dëkki arab yi.

Fippu googu lawaale ba ci yeneen gox, jaare fa daaneelaale yeneen njiiti réew yu doon jaay doole.

Fippu googu indi na ay coppite yu am solo ci askanu waa Tunisie.

Taxna ba ñu wote sàrtu réew mu bees, daal ci jàll ci jamonoy demokraasi ak moom sa bopp.

Génnug àddunag Bouazizi taxna ñu fàttaliku njariñu yelleefi doomu-aadama, ak njariñu soppi yoriinu réew.

Li jaay bakkanam moo waral waa Tunisie dundu lii di demokraasi.


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.

Joxe kado dafa nekk lu am solo ci aaday waa Chine, te bari nañu ay cosaan ak aada yu ñu wara topp.

Saa yoo invitee nit sa kër, aada bi mooy suy ñëw dafa wara indaale kado.

Xeetu kado bi nga wara indi a ngi aju ci xew-xew bi ak ci li nga séq ak sa njaatige.

Ci misaal sudee dañu la invite cib aniwerseer, danga wara yóbbaale ay flër wala ay fruit.

Sudee sa kër xarit lañu la invite, danga wara yóbbaale kado bu ndaw, lu melni butéelu vin wala paketu sokolaa.

Taamu nañu ci lool nga àmbale kado bamu rafet, te nga joxee ko ak sa ñaari loxo.

Suñu la joxee kado, danga ko wara ubbi ci saa si ngir wane ni danga ci kontaan bu baax.

Yaw itam danga wara delloo teraange gu ni tollu bis bu la kenn invitee këram.

Sudee xamoo loo wara joxe kado, mën nga laaj sa xarit wala sa waa kër ñu xelal la.


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.

Ndaw si tàllal loxoom ku góor ki, di ko xool bëti saraxtu.

Ku góor ki daaldi koy xool ak kanam gu ñàng.

Ndaw si ni ko, "Toronto laa jogee, dañu ma jàpp indi ma fii.

Ku góor ki yëngal boppam, ni ko "Jogeel fii balaa may woo poliis."

Ndaw si jegewoon nako lool waaye daa melni dañu ko doon waaja jàppaat.

Ndaw si wëlbatiku bëgga daw, waa ji jàpp loolu ni ko, "Wax naala nga joge fii!"

Ndaw si jéem na fexe rëcci waaye ku góor kee ko ëpp doole fuuf.

Waa ji daaldi koy xëcc mu jege, mu fëgg ko mbej ci kanam.

Waa ji ni ko, "fenn nga demul," "yaw maala moom." Ndaw si di jooy ndax metit ak tiitaange.


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.

Amna coppite yu bari yuñ amal ci filmu aksioŋ yi ci at yu mujj yii.

Bu njëkk filmu aksioŋ yii daan am ñenn ñu baax ak ñu bon leegi amatul.

Tay la filmu aksioŋ gëna bari ay mbir, aktër dañu am melkonaan yu bari yuy soppiku lu film bi di gëna dem.

Coppite yooyu dañuy faral di méngoo ak sababu filmu bi, mën nekk muy fësal solo su famiy am wala muy wane dooley mbëggéel.

Barina filmu yu wane xeetu coppite yooyu am ci filmu aksioŋ yi.

Ci misaal, filmu "The Batman," aktër bu mag bi dafa joge nit kuy fayantoo dem ba mujj nekk ku ñépp am ci moom yaakaar ci dëkk bii di Gotham.

Ci "Black Panther," T'Challa dafa wara jàng ni muy defee wareefam di buuru Wakanda, doonte dafa wara bàyyi yenn ci ay bëgg-bëggu boppam.

Ak ci "Captain Marvel," Carol Danvers dafa wara jàng ni muy yoree dooleem ngir jëfandikoo ko ci lu baax.

Filmu yooyu dañuy wane ni filmu aksioŋ mën na nekk leneen lu bokkul ak wane fitna bu àndul ak xel.

Mën nañu ko jëfandikoo ngir wane mbir yu yéeme ci nit ñi.


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.

Werante yàgg na am ci xarañte diggante nit ak masin, waaye tontu li musul yomb.

Ci genn wet gi mën nañu ni masin yaa ngi gën di xarañ ak mën seen liggéey, rax ci dolli leegi masin yaa ngi def liggéey yoo xamni ñépp dañu jàppoon ni nit rek a ko mëna def.

Ci beneen wàll bi, nit ñi am nañu mbir yu nekk ci ñoom yoo xamni amaana masin mënu ko am, lu ci melni xelu sos lu bees, xolu yërmaande, ak yëg-yëg.

Benn ci wàll yi masin rawee nit lu bari mooy lu jëm ci wàllu xarañteg masin di intelligence artifisiyel (IA).

IA banxaas la ci xaralay ordinatër buñ yëngu ci defar costéef bu am xel, maanaam sistem yu mëna xalaat, jàng ak defal seen bopp ay mbir.

IA bi ñu ngi koy jëfandikoo ci anam yu bari, lu ci melni oto yuy dawal seen bopp ak saytu feebar.

Lu IA di gëna dem, amana dafay gëna xarañ dem ba gëna am doole ak kàttan.

Waaye, barina itam wàll yoo xamni amaana nit ñi dañu ci ëpp njariñ bu baax masin yi.

Ci misaal, nit ñi ñoo gëna mëna jëflante ak lu dese leer wala lu wóorul.

Mën nanu itam sukkandiku ci sunu jaar-jaar ak sunu njortu ngir jël yenn dogal ci diggante yu xawa jafe.

Ci gàttal, nit rek moo mëna sos lu bees ak indi doxalin wu bees.


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.

Ñaari nit la, kenn ki tollu ci 30 at keneen ki tollu ci 50 at, ñoo toog ci baar bi di naan.

Ki ndaw ki: Waa, dégg naa ni njiitu defarkati sàngara yi mu ngi dal bu baax ci kaw bitik yi ci dëkk bi.

Ku mag ki: Waaw, man itam dégg naa ko. Wax nañu ni dafay jekk saa rek dugg ci barabu jaayukaayu sàngara, ngir xool ndax nekku ñu di jaay sàngara xale yi.

Lima bëgga wax mooy du yoon yenn barabi liggéey di def seen wareef, fekk yeneen barab yi di jaay sàngara képp ku ñëw seen barab ngir jënd.

Ku mag ki: Nangu naa. Waaye lima gëna jaaxal nimu naree yàq sama liggéey.

Manaam, man lu jaadu rek laay def, duma jaay xale sàngara.

Waaye duma may benn ndawu buur bu nekk ci biroom mu may wax kan laa wara jaay sàngara ak kuma ko warul jaay.

Ku ndaw ki: Xam naa li nga wax. Waaye danga wara moytu.


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.

Planiŋ familyaal dafa yàgg jur coow ci réewum Inde.

Ci atum 1976 la ngir gi tëral Sàrtu Wallu Réew mi, muy fexe jaasiirloo góor ñi ak jigéen ba duñu mënati am doom mu neex leen wala nàqari leen.

Nit ñi dañu bañoon ànd ci prograam boobu moo tax daa mujj yegg ca këru àttekaay bi gëna mag ci Inde.

Ci at mu mujj yii, nguur gi jël na dogal yu gëna woyof ci wàllu plaaniŋ familiyaal.

Ci atum 2010, nguur gi tëral Prograamu plaaniŋ familiyaal ci réew mi, muy jox kontrasepsioŋ ak sterilisasioŋ képp kuy doomu Inde.

Prograam boobu wàññi na bu baax njur gi ci Inde, waaye ba leegi mingi wéy de am ay jafe-jafe, manaam ñu bari yëgu ñu ko wala mënu ñu ci am.

Benn ci jafe-jafe yi gëna gàlankoor plaaniŋ familiyaal bi ci Inde mooy ñu bari xamu ñu njariñ plaaniŋ fimiliyaal.

Ci Inde, jëkkër ak jabar yu bari dañu jàpp ni seen wareef la ñu am doom yu bari.

Gëm-gëm boobu ñu ngi ko jëlee ci seen aada ak seen diine.

Beneen jafe-jafe bi ci plaaniŋ familiyaal mooy ñu bari mënu ñu ci am.

Klinik yi nit ñi mëna defee plaaniŋ familiyaal bariwul wala duñu am.

Loolu taxna yenn jëkkër ak jabar yi duñu mëna am li ñu soxla.

Waaye jafe-jafe yooyu teewul nguur Inde mingi liggéey ngir bépp doomu inde mëna am plaaniŋ familiyaal.


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.

Science, liggéey la bu lalu ci sistem, muy tabax di nas ay xam-xam ci anamu joxe leeral, wax luy waaja ñëw te ñu mën ko saytu ci àdduna bi boroom bi sàkk.

Ci anam wu gëna yaatu, science dafay laal lépp luy xam-xamu nit ak bépp liggéey boo xamni li ko taxa jog mooy xam ni àdduna bi di doxee ak mbir yi ciy xew.

Dina ñu jàppe science itam ni bànxaasu xam-xam bi juddoo ci jàngat bu ni mel, waaye itam bu juddoo ci njuréefi jàngat boobu.

Fi ñu mëna waxni fa la science juddoo mooy ca filososfi bu Grees Àntik, rawatina ci liggéey yu Aristote amal, moo daan seetlu ak xalaat ngir jéema joxe ay leeral ci mbir yi daan xew.

Jamono di dox, science demna ba mujjee nekk bànxaas bu ñeme coono liggéey, lal ko ci anamu gëstub science, maanaam fësal firnde, saytu balaa wax, ak mëna baamtu liggéeyam.

Barina coppite yu am solo yu science indi ci dundu doomi aadama yi, moo jiite jéego yu mag yi am ci teknolosi, ci paj, ak xam mbir yiy xew ci àdduna.

Amal na itam liggéey bu am solo ci joxe xalaat ci yor réew ak askan.

Tay, amna cër bu mag ci ni àdduna bi di doxee leegi; te mingi wéy di amal jéego yu am solo ci xóotal xam-xam ak gëna joxe leeral.


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.

Dama am këyit wuma wara joxe suba, te ba leegi tàmbalee guma ko.

Maa ngi naan ndax duma jël guddi gi yépp liggéey ko mu jeex.

Soo ko defee dangay mujjee sonn ba noppi sa xol du neex, te doo def liggéey bi gën.

A: Xam naa loolu waaye amuma beneen pexe.

Mën nga ko tàmbali leegi, ngay noppalu saa yoo sonnee ci bis bi.

Wala nga ñaan ki lay jàngal mu yokkal la àpp bi.

A: Xamuma ndax mën naa ñaan ñu yokkal ma àpp bi.

Mus naa ñaan ñu yokkal ma àpp ci biir semestre bii, te bëgguma ñu yaakaar ni defuma fulla ci sama njàng.


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.

Ñoo ngi ci atum 1920, te barab bi mooy New York City.

Ñoo ngi ci diggu jamonoy flapper, xale di wane bu baax ni leegi dañu moom seen bopp.

Dañuy sol seen jupe yu gàtt, def seen chebeux kaare, di tóx sigaret, di naan koktel.

Rax ci dolli dañu gëna ñeme wéet ak góor.

Xale bu jigéen bu rafet la, xel mi ñaw ba noppi ànd ak xadar.

Waxul dara ci am jëkkër, waaye bëgg na góor ñi diko bàyyi xel.

Benn bis, Josephine daa dem ci benn feet, mu daje fa xale bu gópr bu tuddu Jack.

Jack ak Josephine dañu wuute ci fànn yépp.

Amna lu nekk ci moom loo xamni mooy miirlo Josephine.

Jack ak Josephine tàmbali génn, daal teela bëggante.

Bëccëg yi dañu nekk ci fecc ci baar yi, guddi yi ñuy waxtaan waxtu yu yàgg a yàgg.

Josephine musul miinee nii keneen kudul moom.

Waaye du Jack rekk la Josephine nekkal ci dundam.

Ba leegi minga xaritoo ak Tom, faram bawoon.

Tom nit ku baax la, te bëgg na lool Josephine.


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.

Egypt a ngi jànkoonte ak jafe-jafe y mag yu melni:

* Askan wuy gaawa yokk lool. Ñoo ngi seentu askanu Egypt yu bari, joge ci 100 milioŋ tay, yegg ba 140 milioŋ fileek atum 2050.

Loolu dina indi ay jafe-jafe ci moomeeli dëkk bi, lu ci melni lekk gi, ndox mi, jumtukaay yiñ tabax.

* Ñi am di gëna am, ñi ñàkk di gëna ñàkk. Egypt dafa yéeg lool ci xaymag Gini, mooy xayma ñàkka yamale gi.

Maanaam alal ji dafa nekk ci loxo nit ñu néew, fekk li ëpp ci askan wi a ngi dundu ci ndóol.

* Ñàkkum liggéey bu tar. Pursàntaasu ñàkkum liggéey bi ci Egypt xawna tollu ci 12%.

* Ñàkum xëy. Yaakaaru Egypt a ngi gëna aju ci turism ak ci mbay mi.

Te liggéey yooyu dañu nekk ci jafe-jafe su amee musiba ci yeneen gox, lu ci melni fippu Araab yu wala crise ci xaalis.

* Ñàkka dal ci yoriinu réew. Egypt barina ay jafe-jafe yu mu dundu ci yoriinu réew, lu ci melni daaneel nguuru Hosni Mubarak ci 2011 ak coup detaa bi ci topp ci 2013.

Ñàkka dal gi tax na ba dafay jafe lool ci nguur gi mu amal ay coppite ak gëna suqali koom gi.


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.

Saytu sa oto ak defar ko lu am solo la ngir sa oto nekk ci anam wu baax, dina la musal ci paan ci yoon ngay fay xaalis bu bari.

Barina mbir yoo mëna def ngir toppatoo sa oto, lu ci melni di faral di soppi huile bi ak filtre yi, ngay xool bu baax ndax pëno yi wàccu ñu, teg ci sol ci ndox ba mu fees.

Sudee danga am jafe-jafe defal ko sa bopp, mën nga yóbbu sa oto ci mekanisien bu xarañ.

Soo defar sa oto, barina yoon yoo mëna jaar ngir defar ko.

Mën nga ko yóbbu ci konsesioneer, gaaraasu mekanisien, wala gaaraas bu mag buy defar lépp ci oto.

Barab bumu ci mëna doon, amna lu ci baax ak lu ci baaxul.

Konsesioneer yi ñoo ëpp xam-xam ci liggéeyum te ñoo gëna miin model ak màrki oto yi, waaye itam ñoo gëna seer yeneen defarkat yi.

Gaaraasu mekanisien yi ñoo gëna yomb ay mbir konsesioneer yi, waaye seen xam-xam moo gëna néew.

Gaaraas yu mag yiy defar lépp ci auto ñoo nekk ci diggante konsesioneer yi ak gaaraasu mekanisien yi, seen njëg xawna xéewale te barina lu ñuy defar.

Bépp yoon boo ci mëna jël, feexeel ba dem ci barab boo mëna wóolu.

Soo mënul xam gaaraas bu wóor, laajal say xarit wala say mbokk, wala nga seet ci net.


[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!

[Nit ñu bari ñoo dajaloo ci néeg bu yaatu. Ñoom ñépp dañu sol robb yu weex ba noppi sëggal seen bopp.]

[Góor gu sol robb bu ñuul dox ñëw ci kanamu néeg bi.]

Ku góor ki: "Li ni fi dajale tay wane sunu sañ-sañu fësal sunu kàddu.

Danu fi ñëw ngir ŋàññi jaay doole gi ñuy teg sunuy nit.

Danu fi ñëw ngir sàkku ñu dégg sunuy kàddu.

[Nit ñi daal di siggil seen bopp xool ku góor ki.]

Danu fi ñëw ngir fexe ñu dégg sunuy kàddu.

[Nit ñi tàmbali di way, "Danu bëgg ñu dégg nu! Danu bëgg ñu dégg nu!"]

Ku góor ki: "Kenn du nu noppiloo! Kenn dunu tanxamlu! Kenn dunu xañ sunuy yelleef!

Ku góor ki: "Nun nooy askan wi! Nooy ëlëgu réew mi! Dunu xàddi!


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.

Muse bi barab bu bari ay xéewali taarix, ay yëfi art ak ay jaar-jaar.

Li ko dalee ci momi yu maami Egypt ba ci tablo art yu sunuy jamono, ku nekk dina fi fekk luko mëna neex.

Benn ci fësal art bu ci gëna mag mooy tànneefu fowukaay yu yàgg ya.

Am na fowukaay yu bokk ci jamonoy reen Victoria, ay figurin soldaar ci Geer Siwil, ba ci ay xeeti bant yu amoon ca taum 1900.

Fowukaay bu ci nekk amna lu muy nettali, te ni ñu soppikoo ndax yàggaay daa yéeme.

Fowukaay bima bàyyi woon xel lool mooy benn oto dénk bu ndaw.

Ñu ngi ko defar ci atum 1950 te ba leegi dara sikku ci.

Pentiir baa ngi melax ba leegi, pënu yaa ngi nooy ba leegi.

Fowukaay bu yomb la, waaye defar bu baax lañu ko defar.

May xalaat kan moo daan fowe oto bii ca jamono yooya.

Lan moo nekkoon seen gis-gis ak mébetu ëlëg?

Lu ñu yaakaaroon ni noonu la ëlëg nara mel?

Ma daaldi tegaat oto ca barab bañu ko tegoon, daal di dem sama yoon.

Li may nekk ci biir muse bi, may xalaat li jota soppiku ci àdduna bi, biñu defaree fowukaay yooyu ak leegi.


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.

Islam diine la bu jaam bi wara topp li soob Yàlla.

Baatu topp boobu, wala "Islam" ci Araab, ñu bari dañu koy jaawale ak jébbalu wala defet.

Waaye ci Islam, dafay rafetlu baax baatu topp sa boroom, muy yoon wuy jëme ci jàmm ak bàneex.

Su jullit bi toppee Yàlla, dafay bàyyi lépp lu bëgg-bëggu boppam.

Nit ki yamul ci ni dafay nangu ni Yàlla mooy doggal ci lépp luy xew ci àdduna, boole ci dañu topp li soob seen Boroom, waaye xol féex dëgg lañu ciy jële.

Baatu topp sa boroom, ñu ngi ko gëna xamee ci Yonent bi Muhamed.

Bi ñu njëkkee wax Muhamed niko dangay nekk yonent, dafa ànd ak tiitaange.

Bëggul woon nekk kiy tasaare bataaxalu Boroom bi.

Waaye, ginaaw bimu ñaanee boolee ci xalaat lu bari, Muhamed mujj topp li soob Boroomam.

Ci la xamni kàttanam kese mënu ko yeggloo famu bëgga yegg, fileek soobul Boroomam.

Muhamed moo nu xamal ni topp li soob sa boroom bokkul ak bàyyeeku.


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.

Maa ngi juddoo ci dëkk bu ndaw bu sori lool.

Li fa dëkk ci ay nit taxu ko bari noonu, te ñépp a xamante.

Dëkk bi amoon na daara ju ndaw, bitig buy jaay lépp, ak buro post.

Nit ñi di dundu ci seen teeyu bakkan, ku nekk am yittey taxam nuyu sa dëkkandoo.

Bima amee 18 at laa dem ci ville bi ngir jàngi universite.

Lima njëkka yéem mooy xumbaay bi, oto yu bari yi ak nit ñu bari ñi.

Teelu ma miin dundu ville, waaye demnaa ba mujj koo bëgg.

Ci laa gis ni ville bi moo gëna yomba amee liggéey, boole ci ma amee fa xariti benn bakkan.

Bima génnee universite ci laa am liggéey ci ville bi, ma dëkk fa at yu néew.

Ma dem ba tàmbalee namm dundu gu dal gi am ci village bi.

Lima bëggoon mooy yar sama njaboot ci barab buma xamante ak ñépp.

Moo tax at yu néew ci ginaaw, la dellusi ci village bima màggee.

Leegi maa ngi yor sama njaboot ci kër gi ma juddoo, kontaan naa lool ci lima ñibbisi.


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.

Bu yàgg, amoon na fi benn yalwaankat bu silmaxa, bu daan dooleem ci jël suuf di ci nataal mbir yu rafet.

Dafa daan toog ci boppu koñ bi, ci diggu ay jumtukaay di woo ñiy romb ñu seetaan liggéeyam.

Ak baraamam yu mën seen liggéey, dafay mooñ suuf si génne ci jëmm yu rafet, defar ay baayima, ay garab ba ci ay peyisaas.

Tafetaayu liggéeyam jooyloo na képp kuko musa gis ba ci ñi gënoon dëgër xol.

Mu am benn bis benn xale bu jigéen bu tudd Amara bu doon dem marse daal di gis yalwaankat bu silmaxa bi.

Dafa gis liggéey bi rek daal di yéemu, mu taxaw lu yàgg diko seetaan.

Bimu seetaanee ba noppi, mu daal di ñëw ci wetam laaj ko ndax mën nako jàngal nataal suuf.

Yalwaankat bi daal di muuñ ni ko dina am mbégte ci jàngal la.

Ayu-bis yi ci topp Amara nekk di jàng ci yalwaankat bi.

Mu jàngal ko fi ñuy tàmbalee ci nataal suuf, wan ko ni ñuy defaree jëmm ju ci nekk ak faraayam.

Amara dafa neex xel, yàggul dara mu wane xarañteem ci art bi.

Benn bis, yalwaankat bi ni Amara leegi nak jotna nga wane linga mëna.


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.

Doxalal sa bopp yoon mooy nit jog ni dafay doxalal boppam yoon, maanaam dem bay teg ay daan nit ñi mu jàpp ni dañu def ay ñaawtéef.

Su nit ki jogee di doxalal boppam yoon, pexe mu gaaw la te yomb waaye li muy yàq moo ëpp li muy defar.

Li gëna nekk ay jafe-jafe ci doxalal sa bopp yoon mooy anam wi ñu koy defee du yamale ñépp te du tëddee njaaxaanaay.

Doxalal yoon sa bopp dafay nuru mer ngembu, te ku mer mën na jël dogal bu gaaw wala mu def jëf yoo xamni du ñu ci jiital njariñu ñi ci laale ñépp.

Ñiy faral di doxalal yoon seen bopp duñuy am xam-xam bi war ngir jëflante ay defkati ñaawtéef yi.

Loolu mën na tax ñu yegg ba ci gaañ ñu ci seen yoon newul wala sax ñu faat leen ci.

Beneen jafe-jafe bi mëna juddoo ci doxalal yoon sa bopp mooy mën na dem ba ëppi loxo.

Su nit demee ba tëye yoon ci loxoom, mingi wanaale ñeneen ñi ni ñoom itam mën nañu def luni mel.

Loolu mën na yóbbe nit ñi ñu nekk ci fitna bu kenn xamul kañ lay jeex.

Soo koy seet, mën nañu ni doxalal yoon sa bopp du saafara ñaawtéef.

Lu leer mooy mën na nekk saafara suy jur jàngoro, def ñaawtéef mën na jur ñaawtéef ëlëg.


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.

Doom, ndax xam nga ni amna xar-xar yu bees yuñ gis ci weer wi?

Boroom xam-xam yi neena ñu komet yi ak asteroid yi ci dal ñoo ko waral.

Xar-xar bi ci gëna mag mingi tollu ci 100 miles ñu tuddee ko Ares di yàllay xare ci Grek yi.

Xar-xar yi yànj nañu lool ba ñi nekk ci suuf mën nañu ko gis ak seen bët.

Ñoo fës noonu ci surfaas bu lëndëm ci weer wi di nuroo ak piyees xaalis boo teg ci mbàjji mu ñuul.


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.

Lu ëpp 60% ci sunu yaram ndax la, te barina lu am solo lu muy liggéey ci sunu yaram, lu ci melni yamale tàngooru yaram, yóbbu ferñeent yi ak oxygen ci selul yi, ak dindi yi baaxul ci yaram.

Ndax dafay rataxal fi yax yi di daje, ba noppi aar cër yi ak der yi.

Barina lu mëna tax ñu wara baña yàq ndox.

Benn ci sabab yooyu mooy ñàkkum ndox maa ngi jur jafe-jafe yu mag ci àdduna.

Amna barab yu bari ci àdduna yu nit ñi amul ndax mu sell, ba ci barab yu bari ndox lool, mingi fay tàmbali di ñàkk ndax coppite yi am ci jaww ji.

Beneen sabab bi tax waru ñu yàq ndox mooy ndox lu am solo la.

Ngir defar ndox bamu baax ak yóbbu ko famu wara dem doon na liggéey bu metti, kon ku nekk daa wara sakkanal ndox te moytu koo yàq ndax daa am njariñ.

Barina mbir yuñ mëna def ngir baña yàq ndox.

Mën nanu gëna suufeel sunuy chasse, defar robinet yiy senn ak di wàññi li ñuy roose sunu gazon yi.

Mën nanu itam jënd costéef yuñ defaree ndox mu ñu defaraat.

Sunu amaale coppite yu ndaw ci ni ñuy dundee bis bu nekk, dina nu mëna sakkanal xéewal gii di ndox suko defee ndaw yiy ñëw ëlëg mën ci am.


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.

Mbënd jéeya ju mag la, mën na yàq lu bari te itam ay nit mën nañu ci ñàkk seen bakan.

Li koy faral di jur mooy taw yu bari wala neige buy seey lu ëpp ba fees dex gi wala feesal yooni ndox yi, ba mujj ndox mi di wal bu baax ci kaw suuf si.

Leneen li mëna waral mbënd mooy barage wala digue bu dagg wala sunami.

Xeetu mbënd bi gëna bari lu muy am mooy mbëndu dex, maanaam dex gi dafay fees bay wal, ak mbënd melax biy am su taw bu bari wàcci cib barab ci diir bu gàtt.

Mbënd mën na amee itam ci booru géej ndax ngelaw du bari doole ànd vague yu rëy di génne ndox mu bari.

Mbënd yi mën nañu jur loraange yu bari, lu ci melni nit ñi ñàkk ci seen bakkan, yàq alalu jàmbur, loraale environmaa bi.

Mën nañu itam gàllankoor dem bi ak dikk bi ak jokkoo bi, mën na jur ñàkkug dundu wala ndox.

Bu nit ñi ñàkkee seen kër, dëkkuwaay yi yàqu mën na tax ñu toxal leen feneen, te loolu dafay indil askan wi ay jafe-jafe koom.


Our archive contains over 100 million records, including census records, birth records, death records, and marriage records.

We also have a large collection of family group sheets and manuscripts.

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.

If you have any questions about our archive or our surname search tool, please do not hesitate to contact us.

We are here to help you find your ancestors.

Sunuy archive denc na lu ëpp 100 milioŋ ciy dokimaa, muy dokimaa ci xayma limu nit ñi, ñi judd, ñi génn àdduna, ak ñi sëy.

Am nanu fi itam ay fiche yu ñeel grupu famiy yi ak dokimaa yuñ bindee loxo.

Soo bëggee seet say maam, mën nga jëfandikoo jumtukaayu seet sant wi.

Jumtukaay boobu daf lay may nga seetee ci sant, tur, ak bisu juddu.

Soo xasee ba gis say maam mën nga gis seeni dokimaa.

Am nanu itam ay abonmaa ngir may nit ki mu seet lépp ci sunu dokimaa yiñ yor.

Mbir moomu lu baax la ci ñi topp seeni mbokk yu sori, te soxla dokimaa yu mat te leer.

Soo amee laaj bu jëm ci sunu archive wala sunu jumtukaayu seet sant, jokkool ak nun.

Sunu liggéey mooy jàppale leen ngeen gis seeni maam.


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.

Amoon na fi benn xale bu góor bu tuddu Juan. Juan ku bëggoon tacos la.

Daf ko bëggoon ba mooy lay ndékkee, di ko añee ak di ko reeree.

Benn bis, yaayam jël dogal ni dafay defaral Juan taco bu amul fenn.

Mu def ci saf-safal yi mu gëna bëgg: yàpp buñ fejar, suppome, tomaat, fromaas, ak kreem bu forox.

Juan bég lool ci taco bi ba mënul muñ ndax yàkkamti ko lekk.

Bi Juan xàmpee taco bi, dafa mujjee yéemu ndax ni mu neexeewoon.

Cafka yàpp, lujum yi ak fromaas yiñ ci boole dañu ko jox cafka gu neex gu amul fenn gu Juan ci boppam musul ñam fenn.

Noonu mu lekk taco bi bamu jeex tàkk ba noppi wax yaay ji mu defaraatal ko beneen.

Yaayu Juan amoon na mbegte defaraatal ko beneen taco, ba ci may ko mu jàppale ko ci waañ wi.

Juan jàng ni ñuy nattee mbir yi ciy dem, ni ñuy toggee yàpp, ak ni ñuy boolee tacos yi.

Amoon na mbégte ci jàppale yaayam ci waañ ba sax wax ni su màggee daf bëgga nekk toggukat bu mag.

Moom lay lekk ci kër ga, ci daara ja, ak ci resto yi.


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.

Gowernmaa federaal mingi waaja jël dogal ngir boole jën yu ndaw u bari melo yi ci limu mbindéef yiñ wara aar.

Jën woowu ñuy woowe jënu "gémmiñu xonk", amul fudul ci barab yu ndaw ci Ocean Pacific.

Turam waa ngi bawoo ci meloom yu yànj yooyu ak gémiñam gu fës, ñu yatt ko ni xon.

Ndawi Serwiisu Jën ak Rabu àll yi bokku maase ci xalaat ndax dañuy boole jënu gémmiñu xon ci limu mbindéef yiñ wara aar am déet.

Ñenn ci ndaw yi dañu jàpp ni jën woowu nekkul ci yooyu jeex, kon jarul nguur gi di ko aar.

Ñeneen ñi jàpp ni jën wi amul feneen, kon dañu ko wara aar ci napp gu ëpp gi.

Jël dogal ni dañuy boole jënu gémmiñu xon ci limu mbindéef yiñ wara aar am déet dina nekk digal buy jafee jël.


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.

Sàntiiral nuggaay bi ci mbàjj mi tegu sa kaw di dugg ci sa yaram, nga may say sidit ñu bàyyeeku.

Xëccal ngelaw li ak sa bakkan te nga génnee ko ci sa gémmiñ.

Baamtu ko lu bari yoon, nga dindi bépp xalaat ci sam xel te bàyyi sa yaram ni tekk.

Sa yaram a ngi bàyyeeku, leegi yóbbul sa xel ci barab bu rafet.

Mën na nekk booru géej, àll, wala ci kaw aw tundu.

Barab bumu ci mëna doon, na doon barab booy amee xol bu neex ak jàmm.

Xoolal li fa am lépp, déglul son yi, xeeñtul xet yu neex yi ci barab bi nga tànn.

Sàntiiral naaj wi ci sa der ak péex mi ci sa kawar.

Mayal sa yaram mu bàyyeeku ci barab bii ba nga doyal.

Soo noppee ngir yewwu, noyyil bu baax ab diir soo noppee nga ubbi say bët.

Beesaat naa tàkk boole dellu ndaw, mën naa tàmbali sama bis.

Lii benn misaalu pexem féexal sa yaram yu la mëna jëfandikoo ngir wàcce stress ba noppi féexal sa yaram wi yépp.

Barina pexey féexal yaram yu jàppandi, kon wutal benn bu baax ci yaw nga boole ko ci mbir yi ngay def bis bu nekk.

Soo koy faral di def, leegi nga mën di féexal sa yaram saa yu la neexee.


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.

Dafay am solo ñu fàttali ni xaj yi li ñuy songe bariwul, etg ci xaj yu bari dañu rafet jikko ba noppi dañu laabiir.

Waaye dafay am mbir yoo xamni mën na waral xaj di songe, lu ci melni xaj buñu tàggatul nimu waree, sudee xaj bi dafa am limu ragal, wala sudee mu nekk ci barab bu tëju.

Bu yàggul dara amoon na xaj bu fi songoon maamu jàmbur bamu faatu, liko waraloon mooy kenn tàggatul woon xaj bi nimu waree, tax su gisee maam ji dafay ragal.

Xaj bu ngand la woon, nekk raas bu am doole, dañu ko adoptee ci làquwaay yàggul dara ci la songe.

Maam ji dafa demoon seeti doomam ak waa këram, mingi toogoon ci kanape bi jekki saa rek xaj joge fee rek daal di koy song.

Xaj bi daal di koy màtt, màtt yu bari ci bopp ak ci baat, mu daal di faatu ca barab ba.

Boroom xaj bi dafa wax ni musul yëg fu xaj bi musee song nit, mu dolli ci ni dafa yaakaar ni li yaay jekki rek yëngu moo tiital xaj moo tax mu song ko.

Waaye dafay am solo lool ñu xamni xaj buñu tàggat bu baax sax mën na songe sudee miina luñu ko nit bu baax wala sudee daa am luko tiital.

Jéeya ju mel noonu dafay wane ni yor xaj responsabilite bu mag la.


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.

Benn léebkat bu mag bu tuddu Hamid Al-fitr, dafay nettali biñu ko gaañee ci xare.

"Maa ngi nekkoon soldaar bu ndaw, doon sooga dugg larme, ñu yóbbu xare.

Xeex bi tàngoon jër, mbir yi ëpp ma doole ci saasi.

Dama jekk saa rek am luma dóor ci bopp, ma daanu ci suuf, may nàcci, ma wayadi.

Lima fa tëdd maa ngi xalaat sama dundu ak naka lay mujje.

Ma kalaat sama njaboot ak samay xarit, ak niñu ma nara nammee.

Ma xalaat itam rang yi ma bëggoon am, ma xamni dootul mënati nekk.

Muy baatu góor gu màgget, mu may wax, "Bul bàyyi.

Ba tay jeexalagoo" ma ubbi samay bët gis góor gi tiim ma.

Ab fajkat la woon, mu ñëwoon dima dimbali.

Mu daal di faj samay gaañ-gaañu, ba noppi waxma kàddu yuy yokk doole:

Muni ma, 'bul bàyyi gaañ-gaañu dila wax looy def.

"Ba leegi xarekat nga, te dese lu bari lu mëna jariñ àdduna.


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.

Wérgi-yaram ak Fitnees dañu baax su fekkee danga bëgg dundu gu neex ak guddu fan.

Soo amee regime bu sell, di faral di tàggat sa yaram mën nga am yaram wu rafet, doo gaawa am feebar yu kronik, dangay neex deret te dangay gëna sawar.

Lekk regime bu sell mooy ngay lekk fruit yu bari, lujum ak pepp yu mat sëkk.

Dafa tekki itam ni dangay bàyyi yu niin yu baaxul yi, ñam yi masin togg, ak naan yu saf suukër yi.

Faral di tàggat sa yaram mooy ngay dox, daw, féey, dawal velo wala fecc.

Dafa am solo nga def 150 simili aerobic yu yamamaay, wala 75 simili aerobic yu tar ayu-bis bu nekk soo bëggee am wérgi-yaram.

War nga def muskulaasioŋ gën gaa néew ñaari yoon ci ayu-bis bi.

Soo jëlee dogal yu wér ni yaa ngir sa wérgi-yaram ak fitness, yamoo ci defar sa dundu rek, waaye yaa nekk royukaay bu baax ci ñeneen ñi.

Soo jëlee dogal yu wér, yaa ngi bokk ci ñiy tax askan wi ak àdduna bi di gëna wér.


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.

Xew-xew bu am solo bu mujjee am ci Eritre mooy déggoob jàmm ci amoon diggante Eritre ak Ethiopie ci 2018.

Déggoo boobu moo jeexal 20 ati xeex bi doxoon diggante ñaari réew yi, ñu mujj ubbiwaat fronceer yi, jënd ak jaay dooraat ci diggante ñaari réew yi.

Jéego bu am solo la woon buy indi dal ak jàpp ci diwaan boobu.

Leneen lu am solo luñ mëna wax ci Eritre mooy seen falug njiitu réew ci 2019.

Isaias Afwerki moo nekkoon njiitu réewum Eritre liko dalee 1993, ñu falaat ko juroom bi yoon ci 99% ñoo ko woteel.

Doomi bitim réew yi doon saytu ni wote doon doxee dañu ko ŋàññi bu baax ndax neena ñu jaarul yoon.

Lu weesu xew-xew yu am solo yooyu ñu wax, barina yeneen jaar-jaar yu bees yu ndaw ci Eritre ci at yu néew yi weesu.

Lu ci melni tëjug buro ONU ci 2016 ci Eritre, ci 2017 ñu bàyyi ñu bari ñuñ tëjoon ci kaso yi, boole ci 2018 la Pape Francis ñëw nemmeeku réew ma.

Ci gàttal, at yii weesu nekkoon na at yu xawa am dal ak yokkute ci Eritre.

Réew mi def na jéego yu am solo ngir am jàmm, ba noppi jubboo ak jegeñaaleem, rax ci dolli réew mi amna yokkute yu am solo lu jëm ci sàmmonte ak yelleefi doomi aadama.


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.

Liggéeyu ñiy toppatoo taar ak spa yi ñu ngi gëna bari góor ñu fay dem du wut ñu toppatoo seen yaram.

Ci Etats Unis limu góor ñiy dem spa yokk na tollu ci 30% ci biir juróomi at yii weesu, ba noppi leegi lu tollu ci 20% ci ñiy dem ci spa yi ay góor lañu.

Barina lu waral gaa yi jël ko ak doole, lu ci melni kàmpaañ yi ñuy amal ngir yee nit ñi ci njariñu toppatoo sa bopp, bariwaayu produit yu góor di toppatoo yaramam, ak reso sosio yu bari yi, tax leegi nit tàmbali di nangu xool góor ñiy wax ni ñuy toppatoo seen yaram bis bu nekk.

Ginaaw góor ñaa ngi gëna soxla yokk seen taar, spa yaa ngi tàmbali di gëna liggéey ci soxlay góor ñi.

Lu ci melni fexe ba xeetu toppatoo yu bari daal di jàppandi, lu melni wax sikkim, dàmp, ba ci defar barab bu gëna méngoo ak góor ñi.

Yenn spa yi dañuy am bis wala waxtu yuñ jagleel góor ñi, suko defee seen xel gëna dal te kenn du leen xool ñuy am kersa.

Njaayum produit yiy toppatoo taaru góor a ngi gëna bar te loolu day soppi bët bi ñuy xoole góor guy defaru.


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.

Menn piccu xonk-baat bu ndaw la woon muy naaw ci àll bi ba ci yàgg mu séen picc yu bari yu wër garab gu yaatu.

Mu wàcci ci bànxaas bu leen jege ba noppi di deglu liñ doon wax.

Korbóo bi daal di waxni, "ay ayu-bis a ngi nuy saytu garab gii."

Benn moinóo daal di "Xamu nu lu waral mu wéng bay waaja daanu!"

Céeli bi wax, "Waaye danuy ragal mu daanu am kumu gaañ!"

Piccu xonk-baat bi xool garab gi daal di gis ni dafa jéng bu baax ci genn wet gi.

Mu xamni amna lumu wara def ngir indi ci saafara waaye xamul lan la.

Mu naaw wàcci daal di for xob yu bari dajale.

Ba noppi mu naaw dellu ci garab gi, mu jël xob yi dugal ko ci pax mi reeni garab gi di feeñ.

Picc yi ci suuf yéemu di seetan piccu xonk-baat bi li liggéey.

Mënu ñu woon gëm ni picc bu ndawee noonu mën na am doole ju baree noonu.

Ginaaw ay waxtu, piccu xonk-baat bi fatt na pax mi bamu jeex.

Yeneen picc yi tàccu ko, gërëm ko ndax liggéey bu mag bimu def.


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.

Ay fukki ci ginaaw àdduna bi mellul woon nimu mel tay.

Nationalism dugg na ci réew yu bari, nangu leen, tax nit ñi di gëna xaajaloo.

Amna ci menn réew mu grupu nationalist jël nguur gi ba noppi di jëfandikoo seen doole faagaagal bañkat yi.

Tere nañu bépp xeetu tasukaayu xibaar buñu jàpp ni "bëggul réewam," ba noppi ñu jàpp ay nit ray ci ñenn ñi ndax dañu wax ni àndu ñu ak nguur gi.

Mu am benn bis ndaw su tuddu Rebecca doon dox ci kanam ekol bi jekk saa gis grubu soldaar nationalist.

Ñu jiiñ ko ni warkat la, ñu jàpp ko tëj ko fu kenn xamul.

Dóor nañu Rebecca bëggon mu wax, waaye nangu wu leen jox benn xibaar.

Ñu tëye Rebecca ayu-bis yu bari, daal di koy génne kaso.

Amatul woon benn kàttan ndax lekkul lu baax, waaye muni dina xeex nationalist yi.

Mu dem bokk kuréelu bañkat, nekk fa nit ku am doole ci xeex bi.

Rebecca dafay jëfandikoo xam-xamam ci xarala yi ngir jàppale ay ñoñam ñu mëna déggoo suñuy song.

Dafay jëfandikoo xam-xamam itam ngir yëddu ordinatëri nationalist yi jël seeni done.


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.

Amna ay nataali soldaar yu yàgg yu skane dugal leen ci net bi, suko defee gëstukat yi di leen mëna jàngat fépp fu ñu mëna nekk ci àdduna bi.

Loolu tax na ñu gis mbir yu bees yu bari, ndax leegi gëstukat yi mën nañu méngale nataal yu bawoo ci yeneen balluwaay ba noppi xàmmee nit ñuñ xamul woon.

Benn ci misaal yi, bi ñu jëfandikoo nataali soldaar yooyu, ci la gëstukat yi xàmmee soldaar bu kenn xamulwoon bu faatu lu weesu 70 at.

Mbokki soldaar boobu kontaanoon nañu lool bi ñu demee ba mu leer leen ni seen mbokk génn na àdduna, ci la ñu ko mëna defal dëj bi war.


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.

Taalif làkk la wu ñépp dégg, mën na yegg fu nekk ànd ak jamono ju nekk.

Mën nañu ko jëfandikoo ngir fësal ay yëg-yëg, nettali jaar-jaar, wax ci mbir yu jafee wax.

Man tekkikatu làkk laa, li may tekki taalif yi ci beneen làkk dafay tax na mu mëna yegg ci ñeneen ñu bees.

Liggéey bu metti la waaye jarna ko, ndax duma yam ci joxe li taalif bi di wax waaye damay joxewaale itam taar ak doole ji mu àndal.

Li gëna am solo booy tekki taalif ci beneen làkk mooy ritm bi ak meatar bi.

Mbir yooyu dañu am solo ndax dañu bokk ci liy neexal taalif, te boole mbir yooyu yépp yóbbu leen ci weneen làkk lu jafe la.

Yenn saa, fàww ma xawa jekkal ritm bi ak meetar bi tuuti ngir taalif di mën di jàll bu baax ba melni ci làkk wiñ ko tekki lañu ko bindee.

Waaye, danga wara bàyyi xel waroo soppi lenn ci li taalif bëgga wax wala wundu.

Leneen lu am solo itam mooy jëfandikoo làkk wi ci cax.

Taalifkat yi dañuy faral di jëfandikoo ay metaafoor, nuróowaale, wala ci cax ngir sos nataal buy dundal di xóotal seen liggéey.

Sooy tekki mbir yu melnii, fàww nga wut lu ñuy méngool ci làkk wi ngay tekki suko ki koy jàng mana am yëg-yëg bi ciy nekk.


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.

Puppe yi ak yu sew yi ñuy àndal, anam wu siiw la wu xale yi di fowee ak di jàngee.

Puppe mën nekk nit, baayima, wala sax mbindéef buñ xalaat rek.

Mën nañu leen solal xeetu yéere bu nekk, ñu jox leen xeeti mëbal yu ñuy fowee, ñu teg leen ci barab bu nekk.

Xale mën nañu jëfandikoo ay puppe ngir nettali ay léeb, jouer ay role yu wuute ak jàngaale li leen wër.

Ci misaal, xale bi mën na jëfandikoo puppe ba noppi ni doktër la, jàngalekat, wala pompier.


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.

Mbir mi du ci linga sol, waaye ci ninga ko solee la.

Sooy sol yéere yu la ëpp ba noppi jaxasoo, loolu dafay wane ni doo toppatoo sa bopp.

Nit ñi dina ñu ko seetlu ba noppi ñu am fuñu la dëkkal.

Mën nañu jàpp ni danga tàyyeel wala sa léppa jaxasoo.

Dëgg la, amoon na jamono yu ñépp daan sol yéere yu yëmbëx.

Mën na am danuy def sunuy kursu wala nu am lu nuy liggéey ci kër gi.

Waaye sudee fuñu la fekk yaa ngi sol yéere yu ëpp, jotna nga xoolaat sa bopp.

Ci yan xeetu yéere ngay gëna gëm sa bopp?

Soo demee ba xam li nga bëgg, nga daal di tàmbali sol lu méngoo ak linga doon.

Ngeen fexe ma yéere yi ngeen di sol set ba noppi jot leen.

Sudee dañu tilim ba noppi jaxasoo, loolu du wane lu bax ci yaw.

Fexeel paasee say yéere te nga fexe sol yéere yu la jot.

Fi may jeexalee mooy, bul ragala sol yeneen xeetu yéere ngir soppi solin.

Barina anam yu nit mëna soloo, kon bul ragala soloo neneen.

Looy gën di seet yeneen xeeti solin, ngay gëna am wërsëg daje ak solin bu la neex.

Soo soloo bu baax, yaa ngi wane li danga fonk sa bopp.

Sooy seet nooy def ba gëna gëm sa bopp, tàmbalil xoolaat yéere yi nga yor.

Soo wutee yenn yéere yu bees dinga gis coppite gu mag.


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.

Ghana réew la mu bari xeeti cosaan yu wuute, te ni ñuy amalee seeni xew-xew bokk nañu ci li ko gëna fësal.

Benn ci xew-xew yi ci gëna am solo mooy seen ngénte, ñu ko defal xale buy sooga judd.

Ñiy faral di jiite xew-xew boobu mooy seen sëriñu cosaan wala benn mag, ba noppi ñu joxe liir bi tur, ginaaw lool ñu ñaanal ko ñaan yu jëm ci ëlëgam.

Beneen xew-xew bu am solo bi mooy dëj, ñu koy defal ku génn àdduna.

Ni ñuy amalee dëj dafa rafet te dafay amaale music, fecc ak lekk.

Ki faatu dañuy faral di ko robaale ak ay moomeelam, ba noppi ñu tabaxal ko bàmmeel ngir delloo ko njukkal.

Ghana amna itam ay festival u cosaan yu bari, lu ci melni festival u Odwira, bi ñuy amal ci diwaanu Ashanti.

Festival bi, dañu koy amal ngir am luñuy màggal wala muy cant, dafay way ak feccu cosaan te dafay am lekk.

At yii weesu, amna cosaan ak aada yu Ghana yuñ jël boole ci jumtukaay yu xew ci jamono.

Ci misaal, yenn génte yi dañuy amaale yenn jumtukaayi xarala lu ci melni ordinatër wala ay projectër.

Loolu dafay tax xew mi gëna neex, ba noppi nit ñi dañuy gëna sawara ñëw teewe ko.

Ci tënk, xew-xew yi ñuy amal ci Ghana bokk nañu ci li gëna am solo ci seen cosaan ak aada, te ba leegi ñu ngi leen ci amal.


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.

Bis bu nekk dina tóx benn paketu sigaret, mu koy def lu weesu 20 at.

Xamoon na bu baax ni tóx baaxul, waaye nuruwul ku bëgga bàyyi.

Benn bis Klaus doon doxantu ci mbedd mi, daal di daje ak waa ju mu xamul.

Ku góor ki mingi sol màntoo bu weex ba noppi yor benn aparey ci loxoom.

Klaus ni ko "Nga baal ma, looy def nii?"

Ku góor ki tontu ko, "gëstukat laa, dama liggéey ci aparey buy jàppale nit ñi ñu bàyyi tóx."

Klaus ni ko, "Caaxaanoo?" teg ci "Loolu yéeme na!"

"Aparey bii daf lay yóbbu ci beneen barab booy mëna gisee li tóx di yàgg ci sa wérgi-yaram."

Klaus ni ko, "Mënu ma ko gëm, waaye dinaa ko jéem."

Ku góor ki daal di muuñ. Mu ni ko, "kon baaxna duggal ci aparey, ma taal ko."

Klaus daal di dugg ci aparey bi, waa ji daal di koy tëj ci biir.