Batoli fana ye, o ye sariyakolo ye min b’a fɔ ko ka baara bɛɛ, hali n’a bɛ iko a ka dɔgɔ cogo o cogo, wa a nafa man bon cogo o cogo, o ye baara senuma ye.

Dannaya don ko an bɛ baara o baara kɛ, k’a ta sufɛdumuni tobili la an denw ye ka taa a bila so saniyali la, o ye sababu ye ka bonya da Ala n’an mɔgɔɲɔgɔnw kan.

N’an bɛ baara kɛ ni o hakilina ye, an b’an ka baara kɛ ni bonya dali kan ni bonya ye.

An bɛ waso an ka baara la, wa an b’an seko bɛɛ kɛ walasa k’o kɛ ka ɲɛ.

An bɛ an jate to mɔgɔw fana na minnu bɛna nafa sɔrɔ an ka baara la, wa an ka teli ka kilomɛtɛrɛ wɛrɛ kɛ walasa k’a dɔn ko a kɛra ka ɲɛ.

Baara kɛli bato la, o fana b’an dɛmɛ ka jɛɲɔgɔnya don an bangebagaw ni an ka sigida la.

Ni an bɛ an denmisɛnninw tobi, an tɛ dumuni dɔrɔn di u ma, an bɛ waati tila fana u fɛ ani k’u kalan denbaya ni dumuni nafa la.

Ni i ye so saniya, i tɛ i ka sigiyɔrɔ kɛ lakana ye dɔrɔn, i bɛ sigida ni hɛrɛ dusukunnata fana lase i ma.

Ka baara kɛ, o ye ka sariyakolo barikama ni barikama wɛrɛ bato, min bɛ se ka mɔgɔw ka ɲɛnamaya n’u ka delinankow falen.

Ni an bɛ baara kɛ o miiri cogo la, an bɛ kɔrɔ ni kuntilenna sɔrɔ hali baara gansanw na.

Work is worship is a principle that states that all work, no matter how menial or insignificant it may seem, is sacred.

It is a belief that every task we perform, from cooking dinner for our children to cleaning the house, is an opportunity to honor God and our fellow man.

When we work with this mindset, we approach our tasks with a sense of reverence and respect.

We take pride in our work and do our best to do it well.

We also become more mindful of the people who will benefit from our work, and we are more likely to go the extra mile to make sure that it is done well.

Working as worship can also help us to connect with our families and communities.

When we cook dinner for our children, we are not only providing them with nourishment, but we are also spending time with them and teaching them about the importance of food and family.

When we clean the house, we are not only making our living space more comfortable, but we are also creating a sense of order and peace.

Work is worship is a powerful principle that can transform our lives and our relationships.

When we work with this mindset, we can find meaning and purpose in even the most mundane tasks.


"Kana gafe jateminɛ a kɔ fɛ" ye kumasen ye min bɛ fɔ kosɛbɛ min kɔrɔ ye ko mɔgɔ man kan ka miiri fɛn dɔ kan ka da a yeli cogoya kan.

Misali la, i bɛ se ka mɔgɔ dɔ min tɔgɔ ɲuma folen tɛ, nka n’i y’u dɔn, mɔgɔ ɲuman do.

Walima boon min bɛ i ko a kɔrɔlen don ani a tiɲɛnen don, nka n’i sen donna a kɔnɔ i bɛ yɔrɔ cɛɲi n’a nafa sɔrɔ.

Kun caman bɛ yen minnu b’a to aw kana fɛnw jateminɛ u yecogo fɛ.

A fɔlɔ, a bɛ se ka kɛ sababu ye ka hakilinaw labɛn minnu tɛ tiɲɛ ye.

Filanan, o bɛ se ka kɛ sababu ye an kana fɛn dɔ nafa tiɲɛnen ye.

Filanan, a bɛ se ka farali ni bɛnbaliya lase mɔgɔw ma, n’a sɔrɔ o tɛ wajibi ye.

Tuma o tuma ni kɔrɔbɔli ka bon i bolo ka fɛn dɔ jateminɛ a cogoya fɛ, i ka i jɔ dɔɔnin ka miiri o la.

I yɛrɛ ɲininka n’i bɛ fɛɛrɛ dɔ tigɛ tiɲɛ na ni kunnafoni ye, walima n’i b’a to dɔrɔn i ka ɲɛngoya ka nɔ bila i ka jateminɛ na.

Aw k’aw hakili to a la, ko mɔgɔ, yɔrɔ walima fɛn caaman beyi ka tɛmɛ kasɔrɔ ɲɛ tɛ mun ye.

"Don't judge a book by its cover" is a popular saying that means one should not make assumptions about something based on its outward appearance.

This can be applied to people, places, and things.

For example, you might meet someone who has a bad reputation, but after getting to know them, you realize that they are actually a kind and gentle person.

Or, you might see a building that looks old and rundown, but when you go inside, you find that it is actually a beautiful and historic place.

There are many reasons why it is important not to judge things by their appearance.

First, it can lead to making incorrect assumptions.

Second, it can prevent us from seeing the true value of something.

Third, it can create unnecessary conflict and division.

The next time you are tempted to judge something by its appearance, take a moment to pause and reflect.

Ask yourself if you are really making an informed decision, or if you are simply letting your biases cloud your judgment.

Remember, there is more to a person, place, or thing than meets the eye.


Miiri k’a filɛ Karolina Saheli dugu misɛn dɔ la, bɛɛ bɛ ɲɔgɔn dɔn yɔrɔ min na.

Polisiw ɲɛmaa denmuso, n’o fana ye ɲɛnajɛla ŋana ye sigida ɲɛnajɛso la, o bɛna taa sangaso la a ka ɲɛnajɛba in kama.

Nka n’a sera ɲɛnajɛyɔrɔ la, a b’a ye ko a ɲinɛna a ka layiniw kɔ.

A bɛ jaawili ani a b’a ɲini ka miiri a ka kan ka min kɛ, ɳa a tɛ se ka na ni foyi ye.

O kɔfɛ yɛrɛ la, polisiw ɲɛmɔgɔ taamana ka don ɲɛnajɛ ɲɔgɔlɔnbɔso kɔnɔ, k’a denmuso ka tɔɔrɔ ye.

A b’a dɔn ko a ye ɲɔngɔlɔnbɔra ɲuman ye ani ko a bɛna se ka nin ko in sama ka bɔ, o de la a bɛ pep kuma di a ma k’a fɔ a ye ko a ka bɔ yen k’a seko bɛɛ kɛ.

A ye ninakili kosɛbɛ ka taa sɛni sanfɛ, a labɛnnen don ka ɲɛnajɛ kɛ.

A b’a ka laɲiniw lase cogo dafalen na wa lamɛnnikɛjama nisɔndiyalen don.

Imagine a small town in South Carolina where everyone knows everyone else.

The police chief's daughter, who is also the lead actress in the local theater company, is about to go on stage for her big performance.

But when she gets to the theater, she realizes that she has forgotten her lines.

She panics and tries to think of what to do, but she can't come up with anything.

Just then, the police chief walks into the theater and sees his daughter's distress.

He knows that she is a good actress and that she will be able to pull this off, so he gives her a pep talk and tells her to go out there and do her best.

She takes a deep breath and walks out on stage, ready to perform.

She delivers her lines perfectly and the audience is thrilled.


Sɔrɔdasi kamalennin dalen tun bɛ kɛlɛkɛyɔrɔ la, joli tun bɛ ka bɔ a kɛrɛ jogin ne na.

A y’a ɲɛ kɔrɔta ka sankolo filɛ k’a ye ko kabanɔgɔw bɛ ka tɛmɛn,ani tile bɛ ka yeelen bɔ a kan.

A miirila a ka faso dugu la, ani a tɛna dumuni minnu dun tugun, ani a tɛna mɔgɔ minnu ye tugun.

Waati damadɔni o kɔfɛ, a ye kumakan dɔ mɛn "I ka kɛnɛ wa" Sɔrɔdasi y'a ɲɛw dayɛlɛ k'a ye ko muso dɔ jɔlen bɛ a sanfɛ.

A ka jan ani nɔgɔnman do, a kunsigi jan nɛrɛmugumalama ni a ɲɛw binkɛnɛlama.

A tun ye woro rɔbu jan dɔ don a fari la ani senkalataw la, ani npan muru dɔ tun b'a kɛrɛ la"ne ka kɛnɛ," sɔrɔdasi ko ten "I jogin na", muso ko ten "A to n ka i dɛmɛ" Muso ye sɔrɔdasi dɛmɛ ka taa a senw ma.

A y’a ka fini bɔ k’a siri a la walasa ka joli bɔli bali.

Dugu tun ka dɔgɔ ani a tun masumalen don.

Mɔgɔw tun bɛ teriya la, an'u ye dumuni ni sigiyɔrɔ di sɔrɔdasi ma k'a to yen.

Muso tora n'a ye, an'a y’a dɛmɛ ka kɛnɛya.

The young soldier lay on the battlefield, bleeding from a wound in his side.

He looked up at the sky and saw the clouds scudding past, and the sun shining down on him.

He thought of his home town, and the food he would never eat again, and the people he would never see again.

A moment later, he heard a voice "Are you all right" The soldier opened his eyes and saw a woman standing over him.

She was tall and slender, with long black hair and green eyes.

She was wearing a leather tunic and leggings, and she had a sword at her side "I'mI'm okay," the soldier said "You're hurt," the woman said "Let me help you" The woman helped the soldier to his feet.

She took off her cloak and wrapped it around him to stop the bleeding.

The people were friendly, and they gave the soldier food and a place to stay.

The woman stayed with him, and she helped him to heal.


Jagoyafanga masaw tɔgɔba caman ye jamanaw mara tariku kɔnɔ.

Minnu kɛrɛnkɛrɛnnen jaatelenba dɔw ye Adolf Hitler ye, min ye Nazi Alimanjamana mara kabini san 1933 fo san 1945; Joseph Stalin, min ye Soviyetiki jamana mara kabini san 1922 fo san 1953; ani Mao Zedong, min ye Siniwa jamana mara kabini san 1949 fo san 1976.

O jagoyafangatigiw bɛɛ de ye mɔgɔ miliyɔn caman faga, wa u ka fanga tun bɛ kɛ ni fariyakow, degunw ani jamanadenw ka fangatigiya ye.

Fɛn min ye o dictateur (jagoyafagantigi) ninnu kabakoya kosɛbɛ, o dɔ ye k’u sera ka fanga mara kabini waati jan.

U sera k’o kɛ ni propagande, bagabagali ani fariyakow faralen ye ɲɔgɔn kan.

U tun bɛ dɛmɛ fana sɔrɔ ka bɔ Sɔrɔdasi faama ni gundola polisiw finitigiw fɛ.

Hali n’u fanga tun b’a la, o jagoya fantigi dictateurw labanna ka bɔ fanga la.

Hitler y’a yɛrɛ faga san 1945, Stalin sara ni dusukunjo bana ye san 1953, ani Mao sara ni sababu gansan donbali fɛ san 1976.

Many famous dictators have ruled over states throughout history.

Some of the most notable include Adolf Hitler, who ruled over Nazi Germany from 1933 to 1945; Joseph Stalin, who ruled over the Soviet Union from 1922 to 1953; and Mao Zedong, who ruled over China from 1949 to 1976.

These dictators were all responsible for the deaths of millions of people, and their regimes were characterized by violence, oppression, and totalitarianism.

One of the most surprising things about these dictators is that they were able to maintain power for so long.

They were able to do this by using a combination of propaganda, intimidation, and violence.

They also had the support of powerful militaries and secret police forces.

Despite their power, these dictators were eventually overthrown.

Hitler committed suicide in 1945, Stalin died of a stroke in 1953, and Mao died of natural causes in 1976.


Cɛ ni muso dɔ bɛ tɛrɛn makɔnɔ.] Cɛ: Tɛrɛn ka di n'ye kosɛbɛ.

U ye sira dɔrɔn de ye ka bɔ yɔrɔ dɔ la ka taa yɔrɔ wɛrɛ la.

Cɛ: Nka fɛn dɔ bɛ wagontɛrɛn fiyɛli mankan na, kɔɔri sisi kasa, fiɲɛ dusukunnata min bɛ i kunsigi la n’i bɛ teliya ka tɛmɛ jamana togodaw fɛ.

Fɛn dɔ bɛ wotoronin dɔ yecogo la min bɛ ka sɔgɔsɔgɔ siraw kan, o bɛ n bila ka segin waati kɔnɔ dɔrɔn.

Cɛ: N nisɔndiyara ko i sɔnna o ma. [Tɛrɛn bɛ nalen.

Cɛ ni muso dɔn na wagontɛrɛn kɔnɔ.] Cɛ: Nin ye sigiyɔrɔ bɛɛla ɲuman ye so kɔnɔ.

A man and a woman are waiting for a train.] Man: I love trains.

They're just a way to get from one place to another.

Man: But there's something about the sound of the train whistle, the smell of the coal smoke, the feeling of the wind in your hair as you're speeding through the countryside.

There's something about the sight of a steam locomotive chuffing along the tracks that just takes me back in time.

Man: I'm glad you agree. [The train arrives.

The man and woman board the train.] Man: This is the best seat in the house.

We have a great view of the countryside.


Asidi sanji tiɲɛ ye kuma daɲɛ naani ye: ouch.

O ye gɛlɛyaba ye min bɛ ka kungow, kɔw, ani hali mɔgɔw tiɲɛ.

Asidi sanji bɛ na ni shimifen i n’a fɔ gazi ɲuman ni azote fɛnɲɛnamafagalanw bɛ bɔ fiɲɛ na kuran sɛnɛyɔrɔw, iziniw ani mobili fɛ.

O kemikɛli porodiw bɛ ɲɔgɔn sɔrɔ ni ji ye fiɲɛ kɔnɔ ka asidiw dilan, o kɔfɛ, u bɛ bin duguma sanji, nɛnɛ walima sisi kɔnɔ.

Asidi sanji bɛ se ka jiriw tiɲɛ ni a buluw bɛ kɛ asidi ye.

O bɛ se ka kɛ sababu ye ka a buluw kɛ jɛman ye ka bin, o bɛ se ka jiri in barika dɔgɔya ani ka banaw minɛ ka caya.

Asidi sanji fana bɛ se ka jɛgɛ ni jilafɛn wɛrɛw faga ni a bɛ ji kɛ asidi ye kojugu.

Ka fara o kan, asidi sanji bɛ se ka sow ni jaw tiɲɛ ni u dilannen don ni fɛn minnu ye, a bɛ olu tiɲɛ.

Fɛn damadɔ bɛ se ka kɛ walasa ka asidi sanji dɔgɔya.

O dɔ ye ka wuli ka taa fanga sɔrɔyɔrɔ saniyalenw na, i n’a fɔ tile ni fiɲɛ fanga.

Dɔ wɛrɛ ye ka nɔgɔya kɔlɔsili fɛɛrɛw sigi iziniw ni kuran feereyɔrɔw la.

An'a laban na, an bɛɛ bɛ se k’an niyɔrɔ kɛ ni an bɛ bolifɛnw boli dɔɔnin, ka fɛn caman kɛ ka segin u cogo kɔrɔ la, ani ka baara kɛ ni fanga ye ka ɲɛ.

O la, n'i ye sanjiba ye siɲɛ wɛrɛ, i bɛ miiri asidi sanji la.

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.


"Kolɛsi kalanden ka ko kɛlenw ni biyɛri ye": Ne min ye kolsji kalanden ye, ne ye n ka ko kɛlenw niyɔrɔ sɔrɔ biyɛri la.

O ko waleyalen dɔw kɛra koɲuman ye, tumanamin na dɔw fana ma laɲini soro ye.

Nka, ko kelen min kɛra n tɛ ɲinɛ abada, o ye waati ye n ye "kaso biyɛri" lase n ka sibon la.

O bɛɛ daminɛna tuma min na ne ni n teri dɔw tun bɛ ɲɔgɔn fɛ su dɔ la, an y’a latigɛ ka piza komandi.

An y’an ka komandi kɛ ɛntɛrinɛti kan, miniti damadɔ kɔnɔ, an ye kunnafoni sɔrɔ ko an ka piza bɛ ka na.

Nka, samà dila y’a jira tuma min na, a tun tɛ piza ta.

An bɛɛ tun hakili ɲagamina, nka jiginnikɛla y’a ɲɛfɔ ko a y’an ka komandi ɲagami ni komandi wɛrɛ ye.

A ko tɔ kelen ye biyɛri kazi dɔ komandi, wa a y’a lase an ma bala la o nɔ na.

An bɛɛ tun bɛ sigasiga dɔɔnin a daminɛ na, nka an labanna k’a latigɛ ka biyɛri to an bolo.

An ye dolo biyɛri kɛsu da yɛlɛ ka minni daminɛ.

Dolo biyɛri tun ka ɲi kosɛbɛ, wa an bɛɛ ye waati duman kɛ.

"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.


N baarakɛɲɔgɔn tun ye baarakɛla ŋana ye, nka a tun bɛ tɛmɛn tuma bɛɛ ka taa sanfɛyɔrɔ la.

A fɔra a ye ko a ka kan ka "baara kɛ kosɛbɛ" walima "ka kɛ mɔgɔ yelen ye", nka a kɛra i n'a fɔ a mana fɛn o fɛn kɛ, a tɛ se ka taa ɲɛ.

A tun bɛ mogodogoma kelenlelen mara kɛ bɛɛ la tuma bɛɛ, wa a tun bɛ teliya ka kɔrɔfɔ kɛ.

A bɛ iko a tun t’a janto baarakɛlaw ka baara ni u ka ɲɛnamaya kɛcogo la, wa a tun b’a miiri k’u bɛna baara la tile 24/7.

N baarakɛɲɔgɔn labanna ka se a ka kariyɔrɔ la.

A tun tɛ se ka baara in degun ta tugun, wa a tun b’a dɔn ko a tɛna se k’a ka baara ɲɛ yen.

A ye dɔgɔkun fila kunnafoni di a ma ani a y’a daminɛ ka baara kura ɲini.

A ye baara kura sɔrɔ min tun bɛnnen don a ma kosɛbɛ.

Sara tun ka fisa, lɛrɛw tun bɛ bɛn, ani ɲɛmɔgɔ tun bɛ mɔgɔw dɛmɛ ani ka mɔgɔw faamu.

A nisɔndiyara kosɛbɛ sisan, wa a nisɔndiyara ko a ye desizɔn ta k’a ka baara kɔrɔ bila.

N ma da a la ko ɲɛmɔgɔ bɛ min kɛ sisan, nka n jigi b’a kan ko a y’a ka kalan sɔrɔ.

A tɛ se k’a ka baarakɛlaw minɛ ten k’a jira k’u bɛna to yen.

N’a b’a fɛ ka to mɔgɔ ɲumanw na, a ka kan k’a ka kɛwalew yɛlɛma.

N baarakɛɲɔgɔn ta fan fɛ, a bɛ ka baara kɛ kosɛbɛ a ka baara kura in na.

A bɛ ka dɔnniya sɔrɔ min ka kan n’a ye, wa a laban na, a sera k’a ka baara ɲɛtaa.

A ye misali ɲuman ye min bɛ kɛ ni i jɔlen bɛ i yɛrɛ ye, ka ban ka ko jugu muɲu.

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.


Yɛlɛko Jaw ni wideyow soro yeh kadi na, nka u dɔw bɛ bɔ tɔw la.

Ninnu ye minnu bɛ se ka fɔ walima minnu tɛ foyi ɲɛ fo u b’an layɛlɛ ni fo k'an jan nin mankan ye.

Misali dɔ ye wideyo dɔ ye min bɔra kɔsa in na, n’o kɛra sababu ye ka wulu dɔ jira k’a ɲini ka don kɛsu fitinin dɔ kɔnɔ.

A jɛlen don ko jakuma ka jija, nka a b to k’a ɲini amasaliya, wa o ko bɛɛ bɛ kɛ yɛlɛko ye dɔrɔn.

Misali wɛrɛ ye wulu ja ye min bɛ fukuna banfula don min ka bon kosɛbɛ a ma.

Wulu ɲɛda bɛ i ko yelikola fo a tɛ se ka kɛ yɛlɛ ko ye.

Nin ja ni yeleko wideyow suguya bɛ ncaari tuma caman na bololo reso, ka kunnafonidilanw kan, wa u bɛ se ka kɛ "meme" ye joona Meme ye ja, wideyow walima sɛbɛnni yeleko nisɔndiyalen ye min bɛ kopi kɛ ka tila ɛntɛrinɛti bololo kan.

Tuma caman na, Memew bɛ baara kɛ ni jaAW walima kumasen dɔntaw ye, wa u bɛ se ka kɛ ka dusukunnata suguya caman jira.

Fɛn kelen min ka kan ka kɛ ni ja walima yɛlɛko wideyo nisɔndiyalen dɔ kɛra fɛn ye min bɛ caari ka jɛnsɛn, o ye k’a tila ni mɔgɔ wɛrɛw ye.

O de bɛ memew kɛ fɛn ye min lonnen do fan bɛ.

Mɔgɔw bɛ ja walima yɛlɛko wideyo nisɔndiyalen dɔ ye, wa u b’a fɛ k’o caari ka jɛnsɛn u teriw cɛ walisa u fana ka se ka yɛlɛ.

O de y’a to memew bɛ se ka jɛnsɛn joona bɔlɔlɔ ɛntɛrinɛti kan.

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.


Everest kulu ye kuluba ye diɲɛ kɔnɔ, a jɔlen bɛ mɛtɛrɛ 8,848 kɔgɔji sanfɛ.

A bɛ Sɔrɔ Mahalangur Himal mara la Himalaya kuluw la.

Kulu in ye yɔrɔ ye min ka di kuluyelelaw ye, wa mɔgɔ caman b’a ɲini k’a kuncɛ san o san.

Nka, jiginni in farati ka bon, wa mɔgɔ caman sàra k’a ɲini ka se san fɛ.

A ɲinini fɔlɔ min sɛbɛnna ka Everest kulu kuncɛ, o kɛra san 1921 angilɛ tubabu ka taamanaw dɔ fɛ min ɲɛmɔgɔya tun bɛ George Mallory bolo.

Mallory n’a ka taamaɲɔgɔn Andrew Irvine tununna u ka cɛsiri senfɛ, wa u su ma sɔrɔ fo san 1999.

Edmund Hillary ni Tenzing Norgay de ye mɔgɔ fɔlɔw ye minnu ye Everest kulu kuncɛ ka ɲɛ san 1953.

Kabini o waati, mɔgɔ ba caman tugura u kɔ.

Yɛlɛli min bɛ kɛ Everest kulu kuncɛ la, o ye taama jan ye min ka gɛlɛn.

A ka c’a la, jiginni bɛ kalo fla ɲɔgɔn Kɛ wa jiginnikɛlaw bɛ gɛlɛya caman Sɔrɔ sira kan.

O gɛlɛyaw dɔw ye sanfɛla bana ye, waati jugumanba, ani binni farati.

Faratiw bɛɛ n’a ta, a ka di kosɛbɛ ka se Everest sanfɛ.

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.


NBa: Teleskɔpu bɛ kɛ ka fɛnw lajɛ sankolo la.

Den bɛ filɛli kɛ teleskɔpu fɛ, ka dolow yeelennin ye.

Ba: Awɔ, a bɛ ten. Dolow yɔrɔ ka jan kosɛbɛ, nka ni teleskɔpu ye, an bɛ se k’u ye kɛrɛfɛ.

Den bɛ fɛn wɛrɛw Lajɛ sankolo la, i n’a fɔ dugukolo-yɔrɔw ni kalow.

U bɛ kabakoya k’a ye ko u ka dɔgɔ ani ko u nafa tɛ foyi la, k’a sɔrɔ u ni diɲɛ bonya tɛ kelen ye.

Denmisɛni: N tɛ se ka da a la ko yɔrɔ ka bon cogo min na.

Ba: Ɔwɔ, nka fɛn danmadɔw fana bɛ a kɔnɔ.

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.


Dɔgɔtɔrɔ y’a fɔ n ye ko kun t’a la ka hami Lyme bana na.

Dɔgɔtɔrɔ y’a ɲɛfɔ n ye ko n’a sɔrɔla nin kurukuru in kɛra wuluwulu bɔli dɔrɔn de ye.

Ne hakili sigilen don k’a mɛn ko Lyme bana tɛ ne la, nka hali bi ne tun bɛ hami dɔɔnin o kurukuruni in na.

Dɔgɔtɔrɔ y’a fɔ n ye ko a bɛna ban a yɛrɛ ma, nka a ye dɔgɔkun damadɔw kɛ ka sɔrɔ ka tunun pewu.

O waati kɔnɔna na, n y’a ɲini ka kurukuru saniya ani ka ja.

Walasa ka nɛ bɔ, n y’a ɲini fana ka kɔritizɔni kiribi kɛ a la min tɛ sɔrɔ dɔgɔtɔrɔso la.

Kurukuru tun bɛ nɛ bɔ ani a tun man ɲi, nka o ma gɛlɛya wɛrɛ lase ne ma.

Ne nisɔndiyara dɔrɔn sabula Lyme bana tɛ ne la.

N’i ye wulu dɔ sɔrɔ min sirilen bɛ aw fari la, a nafa ka bon aw ka a bɔ joona.

Ni aw bɛ baara kɛ ni pinɛsi ye, aw bɛ se ka wulu ta ka surunya fari la ni aw bɛ se ka a bɔ a la ka ɲɛ.

Aw kana tick tɔnɔmi walima ka a lamaga, barisa o bɛ se ka kɛ sababu ye ka kunkolo kari ka to aw fari la.

Ni aw ye wulu bɔ, aw bɛ a yɔrɔ ko ni safinɛ ni ji ye.

Aw bɛ se ka banakisɛfagalan tulu dɔ fana kɛ a la walasa ka a dɛmɛ ka banakisɛw bali.

Ni wulu ye a kin kɔfɛ, aw ka kan ka aw janto Lyme bana taamasiɲɛw la.

O taamasiɲɛw ye farigan, kungolodimi, sɛgɛn, farikolodimi ani kurukuru taamasiɲɛ dɔ ye.

Ni nin taamasiɲɛ ninnu dɔ kɛra i la, i bɛ taa dɔgɔtɔrɔso la o yɔrɔnin bɛɛ.

Lyme ye bana jugumanba ye, banakisɛfagalanw bɛ se ka kɛ min na.

Sɛgɛsɛgɛli teliya la ani a furakɛcogo ɲuman nafa ka bon walasa ka bana in kɔlɔlɔ jugumanw bali.

Ŋininkali o ŋininkali bɛ aw bolo minun wuluw walima Lyme bana kan, aw bɛ se aw ka dɔgɔtɔrɔ fɛ.

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.


Muso saba sigilen bɛ tabali dɔ la, u bɛ kuma u ka jakumaw kan.

Constance: N ka jakuma, Sangeetha, bɛ yen tuma bɛɛ ka n fo da la ni n bɔra baara la so.

Ayanda: Ne fana! N yɛrɛ ka jakuma fila bɛ n bolo. U b’a to ne b’a miiri ko u b’a fɛ.

Constance: N b’a dɔn I bɛ fɛ ka min fɔ. Sangeetha bɛ ne dusu saalo tuma bɛɛ ni ne bɛ don jugu la.

Aditi: N tun b’a fɛ ka jakuma sɔrɔ tuma bɛɛ, nka n fari tɛ sɔn.

Ayanda: O ka jugu kojugu. Jakumaw ye jɛɲɔgɔnba ye tiɲɛ na.

Aditi:Ne b'a dɔn! N ye mɔgɔw ɲɛnajɛ tuma bɛɛ minnu ka Jakumaw bɛ u bolo. A bɛ iko o jɛɲɔgɔnya kɛrɛnkɛrɛnnen sugu bɛ u ni u ka sokɔnɔbaganw cɛ.

Constance: Ne hakili la, o bɛ kɛ bawo jakumaw ye baganw ye minnu yɛrɛmahɔrɔnyalen don kosɛbɛ. U mago t'i la k'i janto u la tile waati bɛɛ la.

Nka hali bi u b’i fɛ wa i ka jɛɲɔgɔnya ka di u ye.

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.


Etiyopi tariku ka jan ani a ka gɛlɛn, a ka laadalakow nafama ni suguya caman

Hadamadenw ka jamana sigili Etiyopi jamana na, o bɛ bɔ kabini fɔlɔfɔlɔ, kabakurun baarakɛminɛnw ni fɛn wɛrɛw sɔrɔli sababu la.

Siwiliba fɔlɔ min tun bɛ Etiyopi, o tun ye Aksumite Mansamara ye, min yiriwara kabini san kɛmɛ 1nan Krisita tile ɲɛ fo ka se san kɛmɛ 8nan ma Krisita tile la.

Nin jago mansamara belebele in min tun bɛ jagokɛɲɔgɔnya fanba mara Afiriki ni Moyen-Orient cɛ, o tun ye Aksumi mansamara sigiyɔrɔ ye.

O labanw fana ye kabakomayɔrɔw jɔ minnu bɛ mɔgɔ kabakoya, Aksum ka steles belebelebaw fana sen bɛ o la.

Kabini Aksum Mansamara binna, Etiyopi ye masaya ni mansamara caman mara.

San kɛmɛ 16nan na, Etiyopi binna Ottoman Mansamara fɛ, nka Etiyopikaw sera ka se sɔrɔ Ottomanw kan ani ka u ka yɛrɛmahɔrɔnya mara.

San kɛmɛ 19nan na, Etiyopi tun bɛ mara masakɛ Tewodros II fɛ, min jatera Etiyopi jamana kuntigiba dɔ ye.

Tewodros II tun ye faama barikama ye min tun b’a ɲini ka Etiyopi fara ɲɔgɔn kan ani ka jamana biɲɛdimi kɛ

A ka kὲlɛ min Kɛra Erɔp jamanaw ka koloniyali la, o bɛ To mɔgɔw hakili la a ka bataki tɔgɔba la min cilen bɛ Angletɛri masakɛmuso Victoria ma, k’a ɲini a fɛ a ka a sen don Etiyopi ka kow la dabila.

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.


Feerekɛla: I bɛ ka mɔdɛli sugu jumɛn de ɲini?

Sannikɛla: Ne mago kosɛbɛ fɛn na mi tɛ mɔgɔ bolo ani mɔgɔ t'a kɔlɔsi te.

Feerekɛla: Fɛn damadɔ bɛ se ka kɛ an bolo. A dilannen don ni wuluwulu ye, wa a bɛ ni jateminɛ kɛcogo nɔgɔman ye.

Kunnafonidila: A ka di n ye. A dafalen don ne ka so kɔnɔ.

Feerekɛla: A ka ɲi kosɛbɛ! Ne nisɔndiyara ka dɛmɛ don. An bɛ se fana ka rug lase i ma ani k'a sigi aw ye n'i b'a fɛ.

Sannikɛla: O bɛna kɛ koɲumanba ye. N bɛ sɔn ka wari dɔɔnin fara o kan.

Feerekɛla: O tɛ basiye. An bɛna o daminɛ kan yɔrɔnin bɛɛ la.

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.


Bana ye adamadenya taabolo do ye kabini duniya gilan waati.

ka bɔ bubonik plaki ka mura farigan la, bana banbali caama ye dankari ke an shiya la, a be dimi ke, a be digi mɔgɔla, ani saaya.

Ɲɛfɔcogoya wɛrɛ min bɛ yi ka bana sɔrɔ cogo ɲɛfɔ o de ye ko a sɔrɔ jɔw allah ka dangali senfɛ.

O ɲɛfocogoyala, jo alaw dimina ka funu adamaden ka kɛwalenw fɛ.

Nin ɲefɔcogoya be sɔrɔ siya laadaw caama na duniya fan be; ani a be lankalen inafɔ maana waati do: alaw dimina ka funu adamadenw ka fen kelenw do sefen, ola O ye plaque ci o ma ka seka o kalan.

Hali nin ɲefɔcogoya in ye maana ye min ye fangan sorɔ, foyi si tɛye min be seka a tiyentigiya.

Tiyɛnna, ɲininikelaw caama dalen b'ala ko bana bɛ na allahdanfɛnw sababuw le fɛ, inafɔ danfɛnmisɛnman bakteri ani virisiw.

Bana nunun bɛ tuma bɛ an ka sigidaw la, ani o be se ka bana lase an ma ni o dora an farikolo kɔnɔ.

O tiyen ke, ɲɛfɔcogoya min be a sɛbɛntiya ko jo allahw ka danka de bɛ bana sɔrɔ cogo ye.

Ɲɛfɔcogoya caaman de be ye laada sirafe ani kɔrɔlenw min nu be bana sɔrɔcogoya ɲɛfɔ.

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.


"N'tɛse ka dan nin la an bɛ na kalan sɔrɔ Indu ka dumuni gilan cogoya kan bii," priya min si be san 10 de ye fo nin nisɔndiya.

A tun be ka nin don makɔnɔ kabini waati a ka karamɔkɔ Ms Singh tun ya fɔ ko o bena kalan walandan dɔ boloda laadaw kan," Ne ma deli ka Indu dumuni kɛ fɔlɔ,"Priya teri Sam ko. "A be cokodi?"

"A ka di," Priya ko tenh "Ka kɔrɔ a muguman do, nin nafɛnmugu caaman ye. Ani duminkɛ minɛnw caama de be ye ibe seka minun sugandi."

Kalanbon kalanden sera gabugu kɔnɔ, ani Ms Singh ya daminɛ.

"Bi, an be na dumini minɛn labɛn min wele dal makani," a ya fɔ.

"Najii lentil nasuguya dɔ le do min dɔnni do ka ɲɛ Indu fɛ ye."

Ms Singh y'a yira kalanbon kalandenw la nanfɛnw be suman cokoya ani lentil tobi cokoya.

Kalandenw ye ɲɔngɔn dɛmɛ ka nanfɛnw furabulu wɔrɔ ani ka daga lamaga.

K'a o to baarala, o tun be ka baro kɛ o ka diyaniyen dumuniw ani o tun be ka min laɲinin ka kɛ Indu jamana kɔnɔ.

Dal makhani bannen kɔ, kalanden y'o sigi k'a dun.

"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.


Ne ka dinyaniyen waati de waati ye min na fɛn be ye nugujiraman ye, jiriw be falenen do, ani kɔnɔniw be dɔnkili la.

Waati sera ka kokuraw daminɛ, barisa diyɛn wilila ka bɔ aka samiya sunɔgɔla ani ab'a ka daminɛ ka takaɲɛ ni k'a yɛlɛma.

A ka di n'ye ka nin waati in kɛ kɛnɛma, ka fɔnyɔn sumaman ani tile fariman diyabɔ.

Fɛn ko duman foyi shi tɛye ka tɛmɛ bɔli kan ka tama tama jiriw cɛman tilenɛnɛman waati don, ka nɛnɛkiri saman jiri ferenw cɛman ani ka kɔnɔniw kashi kan lamɛn.

Jigiya nin lakurayali waati sera, ani n'ye sɛbɛ lakɔlɔsi ala.

Tilefɛw be ka janya ani suuw be ka surunya ka taa, ani tile ka bɔ ni fanga ye.

Felenw bɛ ka falen ani jiriw be ka kuru kuru falen ani fɔyɔn lagiriya ni kɔnɔniw maganw ye.

Diyɛn ka na a niin na tuguni samiyaa sunɔgɔ kɔfɛ, ani o ye ko ɲuman ka sigi ko lajɛ.

Teleman waati ye fɛnw ko kura be daminɛ waati min na, ani ne nisondiyalen be kɛ tuma bɛɛ ka lajɛ o waati kura be na naa nin min ye.

A ka di n'ye ka jiriw kɔrɔbayali ani yɛlɛmali ye, ani n'be nisɔndiya ka baganw danfɛnw naali ye kana tulon kɛ.

Tɛleman nɛnɛ waati ye jigiya ani ko lakurayali waati ye, ani ne sɛbɛn dolen be kɛ o kama.

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.


Mohamed Buazizi ka fagali de kɛra Tunisikaw ka jɛnka fankadafiri sababu ba ye.

Bouazizi tun ye siraba kan ferekɛla san 26 dɔ ye mun ye ayɛrɛ jeni tasumala Desanburu kalo san 2010 walasa ka aka dusunmagoya yira finitigi polisila ka yuruku-yuruku nin namara kɔsɔn.

A ka saaya gɔn-gɔn wilikɛ mɔgɔ ka bo k'o ka nisɔngoya yira Tunisi jamana fanbɛ kɔnɔ min nana ke sababu ye ka Zine El Abidine Ben Ali ka famaya fanga tiiyen.

Bouazizi ka saaya yera inafɔ tunisikaw ka dusunkumu o ka jamana maara fɛrɛw kama ani o ka jagoya shariya.

Nisɔngoya tamanw min nu tugula ola kunbera nin kewlanw ni fɛrɛw jugumanw ye oka maarabolo mɔgɔ fɛ,nga a laban kun cɛra nin Ben Ali dafirili ye.

Tunisikaw ka jɛnkafanga dafiri kɛra yɛlɛmali daminɛ ye Arabuw ka diyɛn kɔno.

A kɛra misaali foyɔn naataw caaman bolo o ka sigida maara, ani a ye dagari kɛ jagoya fantigi caama ka fangamaara.

Jɛngafankadafiri ye nɔnba bila Tunisika ka sigida konɔ.

A kɛra sababu ye o ye o ka sahariya sunba falen, ani ye bɛjɛn fagan ani yɛrɛmabila waati lana.

Bouazizi ka saaya ye hakilina jigi ka adamadenw ka hakɛ yira ani maara yɛlɛmali mago yira.

A ka yɛrɛ sarakabɔ nana ni kiri ani bɛjɛn fanga ye Tunisi jamana kɔno.

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.


lajali fɛn dita ye sinwa ka laadala ko baa ye, ani sariya kɛra caaman de be yi tukun kan kɛ min ko.

I mana wele ka taaga sinuwa do ka so tuma o tuma, laada dɔ i ka kan ka taaga ni laadiya fɛn kado dɔ ye.

Laadiya fen kado i bɛ na nin min ye be taali kɛ naali sababu ani jɛngnɔngɔnya min be i nin jaatigi cɛ.

Misali la, kan k'i ka anivɛsɛri kɛbaga sama ni kado dɔye walima yiridenw ye.

Ni bɛ ka taa i teri dɔ ka so, i ka kan k'a sama ni kado fitini dɔ ye, inafɔ dɔlɔ butɛli kelen wala sɔkola karitɔn kelen.

A kaɲi i ka laadiya fɛn kado lasago ka ɲɛ ani k'a i bolo fla kɛ ka di.

N'i ye laadiya fɛn kado dɔ sɔrɔ, o ka laadala i ka kan ka dayɛlɛ o yɔrɔ nin bɛɛ ani ka i hakilina yira.

I bɛ seka o laadiya fɛn kado ɲɔgɔna do kɔmaseki min nin dilen nafan bɛ taali kɛ ɲɔgɔna tuma tuma n'i welela mɔgɔ dɔ ka so kɔnɔ.

N'i taa dɔn i ka kan ka laadiya fɛn kado min di, i bɛ ka kan ka ɲinigali kɛ i teri wala in ka dembaya mɔgɔ dola tuma bɛɛ ka laadili kan sɔrɔ.

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.


Sinkurun muso ye a tɛgɛ bɔ cɛ man, a ɲɛw be k'a dɛli.

"Sabali" a ko tenh. "N'mako bɛ i ka dɛmɛ la."

"N'ta dɔn i bɛ ka kuma min kan," A ko tenh.

"N'bɛ bɔ Torɔnto," a ko tenh. "N'minɛna fangala ani ka na nin n'ye yan.

Cɛ y'a kungolo lamaka. "Taaga ka bɔ yan sani n'ka finitiki polisiw wele."

A tun ka surun, nga a tun bɛ in'afɔ o tun bɛ na aminɛ tukuni de.

A ye kɔmaseki boli fɛ, ɳa cɛ y'a minɛ a bolo man. "N'ko taaga ka boyan!" A pɛrɛnna.

Muso tun bɛ ka a gɛlɛya, nka cɛ fanga tun ka bon kojugu.

A y'a sama ka gɛrɛ a yɛrɛ la ani tɛgɛ daa a ɲɛda taka kɔrɔ.

"I tɛ taaga yɔrɔ si," a ko tenh. "I kɛra ne ta ye ka daminɛ sisan na." Muso kulola tɔrola ani jɔro fɛ.

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.


Jaa filimu aksiyɔnw ye yɛlɛmali caaman sɔrɔ nin san laban nunun kɔnɔ.

Taagali ye dɔnw gasanw de ye, cɛfarawa taafan ani willain.

Bi filimu aksiyɔnw jaa ka ko ka misɛn, nin kow ye minnu bɛ yɛlɛmali baa dɔ filimu taabolo ɲɛtaga la.

Nin yɛlɛmali ye filimu yɛrɛ baabu de ye min be seka kanuya fanga nafan dembaya kɔnɔ.

Sisan filimu aksiyɔn caaman be ka taaga nin o yɛlɛmali de ye.

"The Batman" ka filimu la, misaliyala, baabu sɛbɛndenw be taaga tajurusara jantoli ka ta jigiya tamashɛn Gotham Dugubaa ye.

"Black Panther," T'Challa ka kan a ka jɔyɔrɔ taa ka ɲa inafɔ Wakanda masakɛ, hali n'yan miiri ko a tun a yɛrɛmabila yɛrɛmahɔrɔnya bila.

Ani "Captain Marel" la, Carol Daners ka kan ka a subaga fanga kɔlɔsi ani ka labaara gnuman ma ko ka man.

Nunun b'a yira ko filim aksiyɔn be seka kɛ cogoya wɛrɛ la ka tɛmɛ kojugu fanga benkanni kɛw ye.

O be seka labaara ka baabu nyɛmisenman ani kɛcogo caaman jateminɛ.

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.


Kumaɲɛfɔ deba kɛlɛ mɔgɔ nin mansinw cɛ ye deba min daminɛ tuma mɛna, kasɔrɔ jaabi jɔn-jɔn masɔrɔ ala.

N'an ye jateminɛ bolowɛrɛ kan, mansiniw be ka gilan ka gnɛ ani o bɛ seka fɛn caaman kan, ani o b'a la ka baaraw caaman dakɛɲa ka ɲa minnu tun bisgiyalen do k'o mɔgɔw dɔrɔn de bɛ se ka o kɛ.

Cogoya bolowɛrɛ kan, Senw ani dɔnniyaw bɛ Mɔgɔw dɔrɔn de bolo min ni Mansiniw be seki sekili de ke, inafɔ kokura kɛ,dusuma yira, ani sɔnni hakilila.

Yɔrɔ nafaman kelen min bɛ Mansiniw be ka dafara dɔ o ni mɔgɔw cɛ yɔrɔ min de ye hakilijali gilanen de n'o ba wele Intelligence Artificial (IA).

Hakilija gilanen IA ye ɔrdinatɛri mansin kalan bolofara dɔ ye min be ka jija ka fɛn hakilimanw gilans, n'olu ye fɛnw laabenen ye minnu be baara kɛ nin hakili ye, ka kalan ke ani o be waleyaw kɛ o yɛrɛ ma.

IA hakilija gilanen bɛ baara la fɛnw caaman na, ka bɔ mɔbili bɔli la ka taa se banabanatɔ lajɛli la.

Ani IA Hakilija gilanen bɛ ka yiriwaa ka taaga, Alabarikala A toh bɛ ka fanga sɔrɔ ani a bɛ ka seh fɛn caaman na.

Obɛla, yɔrɔw dɔw fana bɛ yi yorow minnu na mɔgɔ ye seh sɔrɔ mansiniw ka tɛmɛ.

Misaaliya, mɔgɔw be seka ko ɲamadurulen ani sika-sika kow bɔ ɲɔgɔnna ka tɛmɛ mansinw kan.

Anw be seka fana ka taali kɛ an waleya ko kɔrɔ la ani hakilijagabɔ ka ɳanniya nin taabolo ɲuman taa ko gɛlɛman na.

Ani alabanna, kɔkurakɛ seeh ani lakurayili seeh kelen min bɛ mɔgɔw dɔrɔn de bɔlɔ.

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.


Cɛ fla, dɔ bɛ a ka san 30nan la ani dɔ b'a ka san 50nan waatiw la, sigilen bɛ bar kɔnɔ, miinni la.

Kamele cɛ: ɔhɔn, n'ya mɛɛn ko dɔlɔ liqueur ɲɛmɔgɔ bɛ ka da digi ke fɛrɛkɛ butigi misɛnniw la.

Cɛkɔrɔba: Awɔɔ. N'fana ya mɛɛn. O b'ala ka fɔ ko abɛ na sɛgɛ-sɛgɛli bar ni dumuni fereyɔrɔ resitorant la ka sɛbɛntiya k'o te ka dɔlɔ liquer fɛrɛ denminsɛninw fitini maa.

N'bɛ fɛ ka fo, A ma nɔgɔ ferekɛla dɔ bolo minnu be ka sariya baton kasɔrɔ yɔrɔ wɛrɛw la ob'a la ka liqueur fere mɔgɔ nasuguya bɛɛ man minnu mana o senfa ka se yi dɔrɔn.

Cɛkɔrɔba: N'sɔnna o ma. Nga ne jɔrɔlen bɛ fana de a bɛ na dankari kɛ ne ka ferelila.

N' bɛ fɛ ka fɔ, n'ye mɔgɔ ɲuman de ye. N'tɛ dɔlɔ liquer fere denminsɛnniw fitiniw maa.

Ƞa N'tɛna fana a to jamanan birokɔnɔ baarakɛla dɔ kana a fɔ n'ye n'ka kan ka dɔlɔ liquer fere mɔgɔ min ma wala n'makan ka fere min man.

Kamɛlɛ cɛ: N'ya famuya i b'e ka min fɔ. ɳa i ka kan ka i janto iyɛrɛla.

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.


Furancɛ doli den nin ɲɔngɔn cɛ Indu Jamana kɔnɔ kɛra kumaɲɔnya deba baabu san caama tɛmɛnen.

San 1976, Indu jamana maaratigi ye o ka sariya sɔsɔlen dɔ bila ka tɛmɛ n'a be wele National Emergency Act, n'o porogaramu labɛnnen bɛ cɛ ni muso kobɛ jagoyala ka kɛ o tɛh den sɔrɔ.

O porogaramu labɛnen ye gɛlɛya ni banbanliya sɔrɔ a yɛrɛ gna sirala ani ka kɔlaseki Indu ka kiribon baa fɛ(cour supremu).

Nin san laban nunun la, Indu ka jamana marabolotigi ye taabolo kura bila sekin furancɛ doli den ni ɲɔngɔn cɛ.

San 2010, Marabolotigila ka ye Furancɛ doli den ni ɲɔngɔncɛ porogaramu labɛnnen, min be furancɛdoli ani kɔbɔli baara di fufu ɛndu jamana sigibaga bɛɛ maa.

Porogaramu kɛra tare-tare ye ka dɔ bo ɛndu ka den sɔrɔta la, nga gɛlɛya baa de be ye tukuni, inafo a famuyabaliya ani a furankɛli masɔrɔli.

Furancɛ doli den ni ɲɔngɔn cɛ ɛndu jamana kɔnɔ ka gɛlɛya baa dɔ ye famuyali sɔrɔli bangekɔlɔsi nafanw kan.

Indu furu den daalen b'a ko o ka baara kɛtaa dɔ ye de ye ka den caaman sɔrɔ n'a bɛ se ka kɛ.

O famuyali bɛ fanga sɔrɔ o ka laadala ani dina sariyaw fɛ.

Bangekɔlɔsi wala furancɛ doli den ni ɲɔngɔn ce gɛlɛya dɔ wɛrɛ ye furakɛli sɔrɔli ye.

Tɔgɔdawla yɔrɔw la, tuma do la bangekɔlɔsi kɛnɛyaso damadɔw walima a teyi yɛrɛ.

An ka kan ka fɛɛrɛw ɲini walasa ka dɔ bɔ bɔrɔw tali la.

O gɛlɛya kɔfɛ, Indu ka jamana marabolotigi jijalen dɔ ka bangekɔlɔsi fura ni furakɛliw di indu jamana sigibaga bɛɛ man.

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.


Dɔnniya siyansi ye fɛn bilalen ye senka n'a bɛ dɔni gilan ani ka labɛn cokoyala min na i bɛ seka a gnɛfɔli siflɛ kɔrɔbɔ ani kɔnɔtaw duniya ko gasan kan.

A ka famuyali coko caanri ne la, doni siyansi bɛ adamaden ka dɔnniya ani baara minu ka laɲinin ka duniya ko gasan ni a yɛlɛmataw balilen famu bɛɛ faraɲɔngɔn kan.

Dɔnni siyansi bɛ ye fana inafɔ dɔniya farikolo min sɔrɔ sɛgɛ-sɛgɛli kognɛɲini fɛ, inafɔ kokuraw sɔrɔ fɛrɛw.

Dɔnni siyansi niiri fɔlɔfɔlɔ bɛ seka nɔnmabɔ Greku ka miiri kalan filosofi fɛ, kɛrɛn-kɛrɛnyala Arisitoti ka baaraw fɛ, o min ya siflɛ ka duniya ko yɛlɛmata bali ɲɛfɔ hakili jateminɛli sira fɛ.

San kɛmɛ-kɛmɛ caaman kɔnɔ, Dɔni siyansi yiriwaa la kɛ ka kalanbolo caaman ye, nin siyansi fɛrɛw le yiriwaali ye, min ye sɛbɛntiya fɛnw bila sen ka, famuyacoko fɔlɔ siflɛli ani sekin-sekinli a ka.

Siyansi nɔn bila baa kɛ adamadenya sigi kɛ coko kan, ka taaga sen minɛnw tɛkinolosi yiriwaali ma, furaw, ani ka duniya ko gasanw famuya.

A ye jɔyɔrɔ baa kɛ sigi yɛlɛma-yelɛma la ani jamana maara miiriya.

Bi bi na, dɔni siyansi bɛ jɔyɔrɔ baa ta adamadenya kura kɛ cokola, ani a bɛ ka taa a ka jɔyɔrɔnafama taali gnɛ la ani famuyali.

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.


N'ka kan ka papiye baara dɔ laban bii, ani hali n'ma damina fɔlɔ.

N'ba bisigiya N'bɛna to ye sufɛla bɛɛ ani k'a laban.

I bɛ na laban i sɛgɛlen baa ani hakilii jabu, ani i tɛ na a ka nin fanga nin sen bɛɛ ye.

A: N'ba dɔn, Sugandida do wɛrɛ te n'bolo.

B: Sugandida kɛcogoya wɛrɛ dɔ be ye tuma bɛɛ.

I bɛ seka a baara daminɛ sisan, ani ka sɛgɛnlafiyabɔ dɔ taa tile kɔnɔ.

Wala, i bɛ seka don faranka dɔ laɲinin i ka karamɔkɔ bolo.

A: N'ta dɔn ni n'ka kan dɔ farankan laɲinin.

Nin kalowɔrɔ kalanboloda in kɔnɔ N'dɛli ka ka a laɲini siyan kelen; ani N'tɛ fɛ a ke ko inafɔ n'tɛ ka n'ka kalanbon walanda taa sɛbɛ senfɛ.

I tɛna seka baara labilali dɔwɛrɛ la tuma bɛɛ.

I bɛ na i ka kalanbon ka taagaɲɛbaliya esɛki laban.

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.


San de ye 1920? ani a yɔrɔ ye New York City.

Flapper waati bɛ senna kosɛbɛ, wa npogotigininw bɛ ka u ka hɔrɔnya kura sɔrɔlen diyabɔ.

U tun bɛ ka zipu surunw donna ani ka kunsigi labɛn, sigarɛti minna, ani minfɛn minna.

U fana bɛ ka ɲɔgɔn ye lafiya kɔnɔ ka tɛmɛn fɔlɔ kan.

A ye sunguru cɛkaɲi ye min hakili ka di ani a kɛgun wa dusu ka ba.

A t’a fɛ ka cɛ sɔrɔ, nka cɛw ka jateminɛ ka di a ye.

Josephine bɛ ɲɛnajɛ dɔ la don dɔ la, a ye kamalennin dɔ kunbɛn yen, n’o tɔgɔ ye ko Jack.

A ye mɔgɔ ye min koro ka di aye, a bɛ bonya da mɔgɔw kan, wa a bɛ mɔgɔ bila ka miiri.

Nka fɛn dɔ b'a la min diyara Josephine ye.

Jack ni Josephine y’a daminɛ ka ɲɔgɔn ye, ani u ye ɲɔgɔn kanu joona.

U ka donw bɛ Kɛ dɔnkilida la dɔlɔminnanw na, suw bɛ Kɛ barow la minnu bɛ Kɛ lɛrɛ caman kɔnɔ.

Josephine ma deli ka miiri mɔgɔ la nin cogo la ka kɔrɔ.

Nka Jack dɔrɔn tɛ Josephine ka ɲɛnamaya kɔnɔ cɛ ye.

A ni a kamalen kɔrɔ Tom bɛ teri ye hali bi.

Tom ye mɔgɔ ɲuman ye, wa a ye Josephine kanu kosɛbɛ.

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.


Misira Egypti bɛ gɛlɛya caman sɔrɔ, i n’a fɔ:

* Jamanaden bɛ ka caya teliyala. Misira jamanaden hakɛ bɛna caya bi ka bɔ mɔgɔ miliyɔn 100 ka taa mɔgɔ miliyɔn 140 la yani san 2050.

Ni bɛna gɛlɛya don jamana ka nafa sɔrɔ siranw la, i n'a fɔ dumuniko, jiko, ani fɛnsɔrɔsiraw.

* Danfara jan min bɛ nafolotigi ni faantan cɛ. Misira jamana ka o hakɛ ka bon, min bɛ bɛnbaliya suman.

O kɔrɔ ye ko nafolo in bɛ mɔgɔ damadɔw bolo, k’a sɔrɔ jamanaden fanba bɛ balo faantanya la.

* Baarasɔrɔbaliya juguya. Misira baarasɔrɔbaliya hakɛ bɛ taa 12% la.

O ka ca kɛrɛnkɛrɛnnenya la kamalenniw na.

* Sɔrɔko siraw dɛsɛ. Misira jamana na, sɔrɔko bɛ tali kɛ turisimu ni sɛnɛ de la kosɛbɛ.

Ni fɛnw ninnu ni tiɲɛni ma jan ka bɔ kɔfɛ kasara ma, i n’a fɔ diɲɛ wariko gɛlɛya ani Arabu ka forobaciyɛn.

* Politiki basigibaliya. Misira ye politiki wuli-wuli caman sɔrɔ nin san laban ninnu na, i n’a fɔ Hosni Mubarak ka fanga tiɲɛni san 2011 ani sɔrɔdasi-fanga min kɛra o kɔfɛ san 2013.

Ni basigibaliya in y’a to a ka gɛlɛn gɔfɛrɛnaman ma ka bɛnkasɛbɛn waleya ani ka sɔrɔ yiriwa.

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.


Mobili dilanni n’a ladonni nafa ka bo walasa i ka mobili ka to cogo ɲuman na ani ka dilan musakabaw bali sira kan.

Fɛn damadɔ bɛ yen aw bɛ se ka minnu kɛ walasa k'i ka mobili ladon, i n’a fɔ ka tulu ni filɛriw Changer tuma bɛɛ, ka pankurun tansiyɔn lajɛ, ani ka ji to a la.

Ni nimisi ma wasa ni baara nunni kɛli la i yɛrɛ la, i bɛ se ka taa n’i ka mobili dilan dɔnbagaba dɔ fɛ ye.

Ni bɛ tali kɛ mobili dilanni la, sira damadɔ bɛ yen i bɛ se ka minnu ta.

I bɛ se ka taa feerekɛyɔrɔ dɔ la, dilanyɔrɔ yɛrɛmahɔrɔnyalen dɔ la, walima cakɛda dilanyɔrɔ dɔ la.

Butigi sugu kelen-kelen bɛɛ n’a nafa n’a kɔlɔlɔ don.

A ka c’a la, ninnu de ye feerekɛyɔrɔw ye minnu ka dɔnniya ka bon kosɛbɛ mobili suguya kɛrɛnkɛrɛnnenw ni u suguya kɛrɛnkɛrɛnnenw dilancogo la, nka u bɛ se ka sɔngɔ gɛlɛya fana ka tɛmɛ sugandi tɔw kan.

Tuma caman na, mekanikini yɛrɛmahɔrɔnw sɔngɔ ka dɔgɔ ka tɛmɛ feerekɛlaw kan, nka a bɛ se ka kɛ u ka dɔnniya hakɛ tɛ kelen ye.

A ka c’a la, dilanbagaw ka rezow bɛ cɛmancɛ fura di feerekɛlaw ni dilanyɔrɔ yɛrɛmahɔrɔnyalenw cɛ, ni sɔngɔw bɛ ɲɔgɔn ta ani baara suguya caman.

I mana sira min sugandi, i ka kan ka magan dɔ ɲini min tɔgɔ ka di, i bɛ se ka da min na.

I bɛ se ka ni kɛ ni laadilikanw ɲinini i teriw walima i somɔgɔw fɛ, walima ni ɲinini kɛli ye ɛntɛrinɛti kan.

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.


[Mɔgɔw lajɛlen bɛ soba dɔ kɔnɔ. U bɛɛ bɛ fini jɛman don, u kunkolo birilen don].

[Cɛ dɔ ni fini nɛrɛma bɛ ka taama ka taa so ɲɛfɛ.]

Cɛ: “Kunnafoni hɔrɔnya ye an ka bi kun ye.

An bɛ yan ka tilenbaliya min bɛ ka kɛ an ka mɔgɔw la k’o sɔsɔ.

An bɛ yan walasa ka ɲini an kumankan ka lamɛn.

An bɛ yan walisa k’an ka josariyaw fo mɔgɔw lamɛn.

[Jamana bɛ daminɛ ka dɔnkili da ko: "An b'a fɛ ka mɛn! An b'a fɛ ka mɛn!"].

Cɛ: "An tɛna makun! An tɛna ban! An tɛna ban an ka josariyaw la!

Cɛ: "Anw de ye jama ye! Anw ye siniɲɛsigi ye! An tɛna ban dɛ!

[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!


O mize tun ye tariku, fɛn kɔrɔw ani maanaw nafolomafɛn ye.

Ka bɔ Misira mumɛ kɔrɔw la ka taa a bila bi jaw la, fɛn dɔ tun bɛ yen min tun kadi bɛɛ ye.

Ɲɛjirali minnu tun bɛ tali kɛ ɲɔgɔn na kosɛbɛ, olu dɔ ye tulonkɛfɛn kɔrɔw dalajɛlen sɔrɔli ye.

Dendennin tun bɛ yen minnu bɔra Victoria waati la, tulonkɛ sɔrɔdasi minnu bɔra jamanadenw cɛ kɛlɛ la, ani hali jiribolo dɔw tun bɛ yen minnu bɔra san 1900 waatiw na.

Tulonkɛfɛn kelen-kelen bɛɛ tun bɛ n'a kɔrɔ do, wa u ye mɔgɔ dabaliba u yɛlɛma na cogo min na.

Tulonkɛfɛn minnu ye n ɲɛ minɛ, olu dɔ la kelen tun ye jiri mobili fitinin dɔ ye.

A dilanna san 1950 waatiw la, wa a tun bɛ cogoya ɲuman na.

Pɛntiri tun bɛ yeelen-yeelen hali bi, ani pinɛw tun bɛ nugulen hali bi.

O tun ye tulonkɛfɛn dɔrɔn, nka a tun dilannen don kosɛbɛ fana.

N'bɛ fɛ ka don mɔgɔ min ye tulon kɛ ni nin mobili in ye o san tɛmɛnɛnw nunni na.

Olu diyaɲɛ kowi ni laɲiniw tun ye mun ye?

U tun b’a miiri ko siniɲɛsigi bɛna bɛ kɛ mun ye?

N ye mobili bila a foroko kɔnɔ ka tɛmɛ ka taa ni ka sira ye.

N kɛlen ka taama misiri kɔnɔ, n ye miiri fɛn bɛɛ la minnu tun ye yɛlɛma diɲɛ kɔnɔ kabini nin tulonkɛfɛnw dilanna.

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.


Silamɛya ye diinɛ ye min bɛ sinsin k'i yɛrɛ di Ala sago ta ma.

Nin hakilina in min ye yɛrɛdi ye, walima "silamɛya" arabukan na, a ka c'a la, a bɛ faamuya cogo jugu la ko a kɔrɔ ye ka kololi walima ka se sɔrɔ.

Nka, silamɛya la, yɛrɛdi ye ko ɲuman ye, hɛrɛ ni nisɔndiya sɔrɔcogo do.

Ni silamɛ y’a yɛrɛ di Ala ma, u t'u yɛrɛ ka lafiya dabila.

Nka, u bɛ sɔn a ma ko fɛn bɛɛ mara bɛ Ala bolo, wa n'u y’u yɛrɛdi a Ala ko la, tiɲɛ na u bɛ lafiya sɔrɔ.

O yɛrɛdi hakilina in jiralen don kosɛbɛ Kira Muhamadu ka maana kɔnɔ.

Siɲɛ fɔlɔ min na Muhamadu welera ka kɛ kira ye, a siranna kosɛbɛ.

Ala ka cikan jɛnsɛnni ɲɛmɔgɔ ma tun tɛ a fɛla ye.

Nka, delili ni mirili caman kɛlen kɔ, Muhamadu labanna k’a yɛrɛ di Ala sago ma.

A y’a faamu ko a yɛrɛ fanga tɛ min bɛna a to a ka se ka ɲɛtaa sɔrɔ, nka Ala ka fanga de tun bɛna a to.

Muhamadu ka maana ye hakilijigin ye ko yɛrɛdi tɛ fɛn bɛɛ dabilali ye.

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.


N lamɔna dugu fitinin dɔ la, yɔrɔ min tɛ yɔrɔ si cɛmancɛ la.

Mɔgɔ kɛmɛ damadɔ dɔrɔn de tun sigilen bɛ yen, wa bɛɛ tun bɛ ɲɔgɔn dɔn.

Lakɔli fitinin tun b’an fɛ, magasinba tun be yen ani lase dɔ tun be yen.

Ɲɛnamaya taama bɛ kɛ dɔɔnin dɔɔnin ani a tun lafiyalen tun do, a waati tun bɛ yen tuma bɛɛ ka jɔ ka baro kɛ ni sigiɲɔgɔn dɔ ye.

Ne san 18 tuma, n taara dugu kɔnɔ walisa ka taa kolɛji la.

A daminɛ, mankan, siraba ani jamaba ye ne sɛgɛ.

A mɛna dɔɔnin walasa ka n dege dugu kɔnɔ ɲɛnamaya la, n'kane labanna ka kɛ a fɛ kosɛbɛ.

N y’a ye ko cogoyaw tɛ ban dugu kɔnɔ, wa n ye teri dɔw sɔrɔ n ka ɲɛnamaya bɛɛ kɔnɔ.

Sanfɛ kalab kɔfɛ, n'ye baara sɔrɔ dugu kɔnɔ,ne tora yen san damadɔ kɔnɔ.

Nka, n y’a labana ka dugu kɔnɔ ɲɛnamaya kɛcogo dɔɔni dɔɔni.

Ne tun bɛ a fɛ ka n'ka denbaya lamɔ yɔrɔ la, ne bɛ bɛɛ dɔn yɔrɔ min na ani bɛɛ bɛ ne dɔn yɔrɔ min na.

O la, a san damadɔw kɔfɛ, n seginna ka taa dugu la, n lamɔna dugu min na.

Ne lamɔna so fitinin kelen kɔnɔ ne ni an ka denbaya bɛ balola yen, ne nisɔndiyara kosɛbɛ ka segin.

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.


A bɛ waati jan bɔ, delilikɛla fiyentɔ dɔ tun bɛ yen min tun b’a ka balo sɔrɔ ni dugukolo ja dilanni seko jirali ye.

A bɛ tɛmɛbagaw wele u k’a ka baara lajɛ k’a to nbɛda la, a ka baarakɛminɛnw n’a ka minɛnw cɛma.

Jalakɛla ye dugukolo cogoya gɛlɛnw kɛ n’a bolokɔnincininw ye minnu bɛ se kosɛbɛ, ka baganw, jiriw ani hali sigida bɛɛ da.

A ka baara tun cɛ ka ɲi fo a tun bɛ fɔ ko a bɛ ɲɛji bɔ hali siniɲɛsigi gɛlɛnba ɲɛ na.

Don dɔ, bogotini dɔ tɔgɔ ko Amara tun bɛ ka taama sugu la, a ye delilikɛla fiyentɔ tɛmɛ tɔla ye.

A ka baara y’a diya o yɔrɔnin bɛɛ la, wa a y’a jɔ k’a kɔlɔsi waati jan kɔnɔ.

A tilalen kɔ, a gɛrɛla a la k’a ɲininka tegu a la n’a bɛ se ka dugukolo ja dilancogo dege.

Delikɛla yɛlɛ la k’a fɔ a ye ko a bɛna nisɔndiya k’a kalan.

Dɔgɔkun damadɔ nataw kɔnɔ, Amara bɛ se ka delilikɛla dɔn.

O laban in y’a kalan dugukolo kan jabɔcogo jɔnjɔnw na, wa a y’a ɲɛfɔ a ye cogo min na a bɛ se ka ja suguya caman dilan ani ka fɛn suguya caman dilan.

Amara ye kalan kɛ joona kosɛbɛ, wa a ye setigiba sɔrɔ joona o seko in na.

Bi, delilimuso in b'a fɔ Amara ye ko waati sera a ma k'a ka seko jira.

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.


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.

Hali ni a bɛ iko Mob Justice ye tilennenya sɔrɔcogo teliya ni nɔgɔya ye, tuma caman na, a bɛ se ka kɛ sababu ye ka gɛlɛya caman lase mɔgɔ ma ka tɛmɛ a ɲɛnabɔcogo kan.

Gɛlɛya belebele minnu bɛ tilennenya kɔlɔsili la, olu tɛ kɛ u kɛ cogola la ka dakɛɲɛ ani cogo dakɛɲɛlen na.

Tiɲɛ na, a ka c’a la, dimi ni dusukunnataw de bɛ kɔlɔsilikɛlaw bila ka wale kɛ, o min b’a to tuma dɔw la, u bɛ desizɔnw ta kɔrɔtɔ ani ka walew kɛ minnu tɛ mɔgɔ o mɔgɔ sen don a la.

Ka fara o kan, tuma caman na, kɔlɔsilikɛlaw tɛ kalan ni dɔnniya sɔrɔ min ka kan walasa ka kojugukɛlaw minɛ ka ɲɛ.

O bɛ se ka kɛ sababu ye min na mɔgɔ jalakibaliw bɛ kojugu walima ka faga yɛrɛ.

Gɛlɛya wɛrɛ min bɛ tilennenya kɔlɔsilokɛla kan, o bɛ se ka teliya ka wuli ka bɔ a nɔ na.

Ni mɔgɔ kelen ye sariya ta a yɛrɛ bolo, o bɛ ci bila mɔgɔ wɛrɛw ma ulu fana bɛ se ka o ɲɔgɔn na kɛ.

O bɛ se ka kɛ sababu ye ka fariyakow ni waleɲumandɔn kɛcogo dɔ lase mɔgɔ ma, min dabila bɛ se ka gɛlɛya.

A kuntaala jan la, tilennenya min bɛ kɛ ni kɔrɔsili ye, o ka suma ka kɛ sababu ye ka kojugubakɛlaw bali.

Tiɲɛ na, tuma dow la, a bɛ se ka nɔ wɛrɛ bila, ka kojugukɛlaw bila ka kojugu kɛ don nataw la.

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.


Denkɛ, yala i b’a dɔn ko kabanɔgɔjɛw kura dɔ bɛ kalo kan wa?

Siyansi Dɔnniyakɛlaw y’a fɔ k’u dabɔra ni fɛn dɔw ye minnu kɛra ɲɔgɔn kɔ ka bɔ jirisunw ni jirisunw na.

kabanɔgɔjɛ belebeleba in janya bɛ kilomɛtɛrɛ 100 ɲɔgɔn bɔ, wa a tɔgɔ dara Gɛrɛkiw ka kɛlɛ ala tɔgɔ la, n’o ye Ares ye.

kabanɔgɔjɛw-yɔrɔw yeelen ka bon fo u bɛ se ka ye ka bɔ Dugukolo la ni ɲɛkisɛ ye.

U bɛ bɔ kɛnɛ kan kalo dibi la i n’a fɔ warijɛ minnu bɛ velours fini finman kan.

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.


Farikolo bɛ kɛ farikolo girinya 60% ni kɔ ye, wa a sen bɛ farikolo baara nafama caman na, i n’a fɔ farikolo funteni labɛnni, balofɛnw ni oksizɛni tali farikolokisɛw la, ani tolenw bɔli.

A bɛ kɛ sababu ye ka kolotugudaw tulu kɛ ani ka farikolo yɔrɔw ni farikolo yɔrɔ wɛrɛw lakana.

Kun caman bɛ yen minnu b’a to an ka kan ka ji mara.

O kun fɔlɔ ye ko jiko gɛlɛya o ye min bɛ ka bonya diɲɛ fan bɛɛ la.

Diɲɛ yɔrɔ caman na, mɔgɔw tɛ se ka ji sanuman sɔrɔ, hali ji ka ca yɔrɔ minnu na, a bɛ ka dɔgɔya ka taa a fɛ waati jiginni kosɔn.

Ka fara o kan, ji ye nafolo nafamaba ye min ka kan ka mara.

A bɛ fanga caman de ta walasa ka ji saniya ani ka taa ni a ye, wa a nafa ka bon ka baara kɛ ni ji ye ni hakilitigiya ye walasa an kana nin nafolo nafama in tiɲɛ.

Fɛn caman bɛ yen an bɛ se ka minnu kɛ walasa ka ji kisi.

An bɛ se ka dusi fitiniw ta, ka pɔnpew labɛn minnu bɛ ji bɔ, ani ka ji kɛ an ka binkɛnɛw la tuma caman.

Aw bɛ se k’a latigɛ ka fɛnw san minnu dilannen don ni ji ye min bɛ baara kɛ kokura.

N'an ye yɛlɛma fitinin do anka don o don ɲɛnamaya kɔnɔ, an bɛ se ka dɛmɛ don ji lakanani na ani an bɛ se ka daala k'o bɛna nafa ba ɲɛ an ye anka siniɲɛsigiw.

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.


Sanjiba ye balawu ye min bɛ se ka tiɲɛni kɛ yɔrɔ bɛɛ la ani ka mɔgɔ faga.

A ka c’a la, u bɛ sɔrɔ sanjiba walima nɛnɛba fɛ min bɛ tɛmɛ baji walima jibolisira wɛrɛ la, o bɛ na ni ji camanba ye dugukolo kan.

U bɛ se ka sɔrɔ fana barazi walima bɔrɔw fɛ, walima hali tsunami fɛ.

A ka c’a la, sanjiba ye bajiw ye, minnu bɛ kɛ ni baji dɔ ye a dawolo fa, ani sanjiba minnu bɛ kɛ ni sanjiba ye waati kunkurunnin kɔnɔ.

Sanjiba bɛ se ka kɛ kɔgɔjida la fana k’a sababu kɛ fɔɲɔba ye, o ye jikurubaw ye minnu bɛ gɛrɛ dugu kɔnɔ fiɲɛba fɛ.

O sanjiba ninnu bɛ tiɲɛni suguya caman lase mɔgɔ ma, i n’a fɔ mɔgɔ bɔnɛni, nafolo tiɲɛni ani sigida tiɲɛni.

Olu fana bɛ se ka bolifɛnw ni telefɔniko tiɲɛ, ka kɛ sababu ye ka dumuni ni jiko gɛlɛya.

O sow ni sɔrɔ bɔnɛ in bɛ se ka mɔgɔw wajibiya ka taa yɔrɔ wɛrɛw la, ka gɛlɛyaw lase sigida ni sɔrɔko ma.

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.


An ka kunnafonidilan kɔnɔ, sɛbɛn miliyɔn 100 ni kɔ bɛ yen kaban, i n’a fɔ jatebɔ sɛbɛnw, bange sɛbɛnw, saya sɛbɛnw ani furu sɛbɛnw.

Sɛbɛnw ni bololasɛbɛnw fana bɛ yen minnu bɔra denbaya kuluw la.

Walasa k’i bɛnbaw ɲini, i bɛ se ka baara kɛ n’an ka tɔgɔɲini-minɛn ye.

O baarakɛminɛn in b’a to i bɛ se ka ɲinini kɛ ka kɛɲɛ ni jamu, tɔgɔ ani wolo don ye.

I bɛ se fana ka ɲinini kɛ ka kɛɲɛ ni yɔrɔ ye.

N'i y'i bɛnbaw sɔrɔ, i bɛ se k’u ka sɛbɛnw lajɛ.

An bɛ baara nogoya dɔ fana di min b’a to i bɛ se ka don an ka sɛbɛnmarayɔrɔ bɛɛ la.

Nin baara in dafalen don bɔnsɔnw tɔgɔlamɔgɔw ye minnu bɛ sɛbɛnw lajɛlen bɛɛ lajɛlen jini.

Ni ɲininkali dɔw b’i fɛ an ka sɛbɛnmarayɔrɔ walima an ka tɔgɔ ɲinini baarakɛminɛn kan, i kana siga ka anw sɔrɔ.

An bɛ yan walasa k’i dɛmɛ k'i bɛnbaw sɔrɔ.

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.


Wagati dɔ la, cɛdennin dɔ tun be yen min tɔgɔ ko Juan, taco tun ka diya ye.

A tun b’u fɛ kosɛbɛ fɔ a tun b’u kɛ daraka, tilela ani sura fana ye.

Don dɔ, Juan ka bamuso y’a latigɛ ka taco kɛrɛnkɛrɛnnen dɔ dilan an ye.

A y’a fa n'a ka nakɔ fɛn dumanw bɛɛ ye: misisogo mugulen, salati, tomati, foromazi ani kɛrɛmu.

Juan nisɔndiyara kosɛbɛ a ka taco la fo a tun tɛ se ka kɔnɔni kɛ k’a dun.

Juan labanna k'a ka taco dɔ dun tuma min na, a kabakoyara o di cogo min na na.

Sogo, nafɛnw ani foromazi u bɛɛ farala ɲɔgɔn kan walasa ka dumuni duman dɔ dilan Juan tun ma deli ka min ɲɔgɔnna dun fɔlɔ.

A y’a ka tako kelen-kelen bɛɛ dun, wa o kɔfɛ, a y’a ba ɲininka ka dɔ wɛrɛ dilan a ye.

Juan ba nisɔndiyara ka taco wɛrɛ dilan a ye, w'a yɛrɛ y’a to a k’a dɛmɛ dumunikɛyɔrɔ la.

Juan ya dege ka nafɛnw sumancogo dɔn, sogo bɛ tobicogo min na ani tacow bɛ fara ɲɔgɔn kan min na.

A nisɔndiyara kosɛbɛ k’a ba dɛmɛ fɔ a y’a latigɛ ka kɛ dumunidilan la ye n’a kɔrɔla.

Juan tora ka tacos kanu a ka denmisɛniya bɛɛ la.

A y’u dun so kɔnɔ, lakɔliso la ani dumunikɛyɔrɔw la.

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.


Fɛdɛrali marabaw bɛ ka jateminɛ kɛ ka jɛgɛ suguya kura dɔ fara jɛgɛ suguya lakananenw kan.

Jɛgɛ min bɛ Weele ko "sanji da" jɛgɛ, o bɛ sɔrɔ Pasifiki Kɔgɔji yɔrɔ fitinin dɔ dɔrɔn de la.

A tɔgɔ dara a kulɛri jɛmanw n’a da danfaralen kosɔn, min cogoya b'i n’a fɔ sanjiba.

Jɛgɛ ni kungosogow ka tɔndenw faralen don ɲɔgɔn kan, n’u bɛna sanji da jɛgɛ fara suguya lakananenw kan walima n’u tɛna fara u kan.

Tɔnden dɔw tun ko jɛgɛ in tɛ farati la ka tunun, wa a mago tɛ fɛderal ka lakanani na.

Mɔgɔ tow bɛ ka fɔ ko jɛgɛ in ɲɔgɔn tɛ yen, wa a ka kan ka lakana ka bɔ mɔni tɛmɛnen na.

Desizɔn taali ni ya sɔrɔ Sanji da jɛgɛ farali jɛgɛ lakananenw kan a bɛ inafɔ o fɛn gɛlɛma ye..

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.


I bɛ a ye ko finimugu funteni bɛ don i fari la, ani k'a to i farikolo yɔrɔw ka lafiya.

I bɛ fiɲɛ sama i nugu fɛ ka ninakili bɔ i da fɛ.

I bɛ segin o kan siɲɛ caman, ka a to i hakili ka jɛya ani k'i farikolo jɔ.

N'i bɛ k'i lafiya, i k’a miiri k'i bɛ yɔrɔ ɲuman dɔ la.

A bɛ se ka kɛ bajida, tu walima kulu sanfɛla ye.

I mana yɔrɔ o yɔrɔ sugandi, a kɛ yɔrɔ ye min na i bɛ daamu sɔrɔ yɔrɔ min na.

I ye yɔrɔw lajɛ, ka mankanw mɛn, ani ka aw ka yɔrɔ sugandilen kasaw kasa mɛn.

I bɛ tile ye aw fari la ani fiɲɛ bɛ i kunsigi la.

I b'i yɛrɛ lafiɲɛ nin yɔrɔ in na waati jan kɔnɔ i n’a fɔ i b’a fɛ cogo min na.

N'i labɛnnen don ka segin sisan waati la, i bɛ ninakili dɔɔnin kɛ k'i ɲɛw da.

I bɛna kɛ i n'a fɔ i lafiɲɛbɔlen do ani k'i karikolo lafiya, k'i labɛn ka don daminɛ

Nin ye lafiya fɛɛrɛ misali kelen dɔrɔn ye, i bɛ se ka min kɛ walasa ka degunw lajɔ ani ka i ka kɛnɛya bɛɛ lajɛlen ɲɛ.

Lafiya fɛɛrɛ caman wɛrɛw bɛ yen, o la, i bɛ dɔ ɲini min bɛ baara kɛ i ye, ka o kɛ i ka don o don kow dɔ ye.

Ni i ye i yɛrɛ dege dɔɔnin, i bɛ se ka i lafiya ka kɛɲɛ ni cikan ye, waati o waati n’i mago bɛ o la.

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.


A nafa ka bon an k’an hakili to a la ko wuluw ka binkanniw man ca, wa ko wulu fanba ye danfɛn ye minnu bɛ taama ka ɲɛ ani minnu bɛ kanu.

Nka, ko dɔw bɛ yen minnu bɛ se ka dɔ fara wulu ka binkanni farati kan, i n’a fɔ ni wulu ma dege ka ɲɛ, n'a b'a miiri k'a bɛ bagabagali la, walima n'a bɛ yɔrɔ la min datugulen don.

Wulu binkanni min kɛra kɔsa in na, mɔmuso dɔ fagara, a bɛ iko wulu ma dege ka ɲɛ, wa a tun bɛ ka siran mɔmuso yeli ɲɛ.

U tun ye wulu suguya belebeleba ye, fanga tun b’a la, wa a tun minɛna ka bɔ siyɔrɔ la kalo damadɔ dɔrɔn ka kɔn binkanni ɲɛ.

Mɔmuso tun bɛ taa bɔ a denkɛ n’a ka denbaya ye, wa a sigilen tun bɛ dilan kan, wulu barika banna ka bin a kan.

Wulu y’a kin siɲɛ caman a kunkolo ni a kaàn la, a saàra o yɔrɔ la.

Wuli tigi y’a jira ko ale tun tɛ binkanni tariku si dɔn wulu in na, wa ko ale dalen b’a la ko binkanni in daminɛna mɔnmuso ka barika la.

Nka, a nafa ka bon k’a dɔn ko hali wulu minnu degecogo ka ɲi, olu bɛ se ka fariya n'u ma dege mɔgɔw la walima n'u bɛ ka siran.

Ni dusukasi kasara in bɛ wulu degela nafa jira.

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.


Hamid Al-fitr, n’o ye maanafɔla ba ye, o bɛ waati dɔ lakali, waati min na a jogin na kɛlɛ la.

"Ne tun ye kamalennin ye, ne siyɛ fɔlɔ ka kɛlɛ ye tuma min na, ne tun mɔgɔ kura ye.

Kɛlɛ tun ka jugu kosɛbɛ, wa ne degun sɔrɔ joona.

A ye ne gosi ne kunkolo la, I ne daa duguma, joli tun bɛ ka bɔ ani ne tun tɛ n'yɛrɛ kalama.

Tuma min na ne dalen tun bɛ yen, ne ye miiri ne ka ɲɛnamaya la ani a bɛ se ka laban cogo min na.

Ne ye miiri ne somɔgɔw ni ne teriw la, ani u tun bɛna ɲɛnafili bila ne la cogo min na.

Ne tun b’a fɛ ka jɔyɔrɔ min sɔrɔ, ne ye miiri fana o la, ani cogo min na sisan a tɛna se k'o sɔrɔ.

O tun ye cɛkɔrɔba dɔ mankan ye, a tun b’a fɔ ko: “I kana bila.”

I ma tila fɔlɔ" N ye n ɲɛw yɛlɛ ka cɛkɔrɔba jɔlen ye n sanfɛ.

A tun ye furakɛla ye, wa a tun kan kan na ka ne dɛmɛ.

A ye n jogindaw furakɛ, wa a ye n'dusu kɔrɔma tonton dɔw:

Kana a to nin jogin in k’i ɲɛfɔ,'a ko ten.

"I ye kɛlɛcɛ ye hali bi, wa i bɛna baara caman kɛ diɲɛ ye tuguni."

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.


Kɛnɛya ni farikoloɲɛnajɛ nafa ka bon walasa ka to cogo ɲuman na ani ka ɲɛnamaya jan ni nisɔndiya sɔrɔ.

Dumuni nafama dunni ani farikoloɲɛnajɛ kɛli tuma bɛɛ, o bɛ se k'i dɛmɛ k'i farikolo girinya sabati, ka dɔ bɔ bana basigilenw na, ani ka aw dusukunnataw ni aw fanga bonya.

Dumuni sanuyalen dunni kɔrɔ ye ka jiridenw, nakɔfɛnw ani sumanw caman dun.

O kɔrɔ ye ka dɔbɔ tulumafɛnw na, dumuni minnu dilannen don ni sukaro ye, ani minfɛn sukaromaw.

Farikoloɲɛnajɛ kɛli tuma bɛɛ, o bɛ se ka kɛ baara dɔw ye i n’a fɔ taama, boli, nɔɔni, nɛgɛso boli, walima dɔn.

A nafa ka bon ka miniti 150 kɛ farikoloɲɛnajɛ bɛrɛbɛnlen na walima ka miniti 75 kɛ farikoloɲɛnajɛ la ni fanga ye.

I ka kan ka farikolo fanga bonya baaraw fana kɛ siɲɛ fila dɔgɔkun kɔnɔ.

N'i bɛ sugandili ɲumanw kɛ i ka kɛnɛya n'i ka kɛnɛyako la, i t'i yɛrɛ ka ɲɛnamaya kɛcogo ɲɛ dɔrɔn, nka i bɛ misali ɲuman di mɔgɔ wɛrɛw fana ma.

N'i ye sugandili ɲɛnɛmanw kɛ, i bɛ dɛmɛ don ka sigida kɛnɛman ni diɲɛ kɛnɛman dilan.

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.


Kibaru dumanba min Kɛra kɔsa in na Eritrea, o Kɛra 2018 sàn Eritrea ni Etiyopi jamanaw ka bɛnkan ye.

O bɛnkan in ye san 20 kɛlɛ ban jamana fila ninnu cɛ, wa a kɛra sababu ye ka dancɛw dayɛlɛ ko kura ani ka jago ni falenin daminɛ kokura.

A kɛra ɲɛtaa nafama ye mara ni bɛn sabatili kama.

Kɔsa in na yiriwali ye san 2019 Eritre jamana jamanatigi-kalata ye.

Isaias Afwerki, min ye Eritrea jamanatigi ye kabini 1993 sàn, seginna ka Sugandi a ka fanga durunan na ni 99% ye kalatalenw na.

Kalata in kɔrɔfɔra kosɛbɛ diɲɛ kɔlɔsilikɛlaw fɛ k’a fɔ k'a ma hɔrɔnya walima k'a ma kɛ tilennenya ye.

Ka fara o kobaw ninnu kan, kibaruya fitinin damadɔ fana kɛra Eritrea jamana na san damadɔ tɛmɛnenw na.

Olu dɔw ye Duniya Kelenyatɔnba ka caakeda datuguli ye san 2016 Eritrea, politiki kasoden caman bilali san 2017, ani san 2018 Pape Fransisko ka taama jamana kɔnɔ.

Kuma bàkurubala, san damadɔ tɛmɛnenw kɛra Eritrea jamana ka sabatili ni ɲɛtaa waati ye.

Jamana ye senna-tagama kɛ bɛn nin ɲɔngonmina sirafɛ n’a sigiɲɔgɔnw ye, wa ko yiriwalen ɲuman dɔw kɛra hadamadenw ka hakɛw siratigɛ la.

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.


Cɛɲa ni sankan baarakɛyɔrɔw caarili ni spaw beka yelema, nin cɛ minnu bɛ k'o baara ninnu laɲini caayali ye.

Ameriki jamana na, cɛ minnu bɛ taa spa la, olu hakɛ cayara ni 30% ye san duuru tɛmɛnenw kɔnɔ, ani sisan cɛw bɛ 20% kɛ spa-taala bɛɛ la.

O cogoya in bɛ ka kɛ sababu ye ka fɛn caman kɛ, i n’a fɔ yɛrɛladonni nafaw dɔnni ka caya, cɛw ka ɲɛgɛnw dilanni fɛnw ka caya ka taa a fɛ, ani bɔlɔlɔ kibaruyadi senkura resososiyow ka caya, o min y’a to cɛw bɛ sɔn ka kuma u ta kan cɛɲa ni sanka kɛcogo minnu bɛ kɛ.

Waati minna cɛw ka cɛɲa baara ɲinini bɛ ka bonya, spaw bɛ ka daminɛ ka cɛw magow ɲɛ kɛrɛnkɛrɛnnenya la.

O ye ka baara caman kɛ, i n’a fɔ kunsigi tigɛcogo ni digidigi, ka fara cɛya sigida labɛnni kan.

Spa dɔw yɛrɛ bɛ ka tile walima lɛrɛw di cɛw dɔrɔn ma, walasa cɛw ka se k'u yɛrɛ lafiya k'u yɛrɛ ladon k’a sɔrɔ u m'u yɛrɛ bila ko.

Cɛw ka cɛɲa ni sankan sugu bonyali ye taamasyɛn ye min b’a jira ko mɔgɔw bɛ cɛw finidoncogo caman falen.

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.


Kɔnɔkanbilen robin fitinin jagɛlɛn dɔ tun bɛ ka pan kungo kɔnɔ, a ye kɔnɔw kulu dɔ ye minnu lajɛlen bɛ jiriba dɔ lamini na.

K'a to a kɛrɛfɛla jiri dɔ kan k’u ka kuma lamɛn.

Raven ko "An bɛ ka nin jiri in sɛgɛsɛgɛ kabini dɔgɔkun caman".

"An ma da a la ko mun de b'a to a bɛ jɛgɛn kosɛbɛ ten!" kono muwano dɔ y'o fɔ.

"Nka an jɔrɔlen do ko a bɛna bin ka se mɔgɔ dɔ ma!" wulu kulelakan.

Kɔnɔkanbilen Robin ye jiri in lajɛ k’a ye ko tiɲɛ na, a jɔlen bɛ kosɛbɛ fan kelen fɛ.

A tun b’a dɔn ko a ka kan ka dɛmɛ lase dɔ ma, nka a tun t’a dɔn min bɛ kɛ.

A pan na ka jigin fo furabulu doni belebeleba dɔ lajɛ.

O kɔ fɛ, a seginna ka Yɛlɛn jiri in kan k'a da Minɛ ka furabuluw Dòn dingɛ kɔnɔ, a juw bɛ Bɔ kɛnɛ kan yɔrɔ min na.

U ma miri ka fɔ ko fanga bɛ se ka kɛ nin kɔnɔnin in na ten.

Lɛrɛ damadɔw tɛmɛnen kɔ, robin tun ye dingɛ fa pewu.

Kɔnɔ tɔw nisɔndiyara ani u ye wulu in fo a ka bi baara ɲuma kɛli la.

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.