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

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

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

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

One of the most important events in Mali's history was the Battle of Kirina in 1235.

This battle marked the end of the Ghana Empire and the rise of the Mali Empire.

Sundiata Keita, the founder of the Mali Empire, led his army to victory over the forces of the Ghana Empire.

This victory gave Sundiata Keita control of the gold mines of the Sahel region, and helped to establish the Mali Empire as a major power in West Africa.

Another important event in Mali's history was the reign of Mansa Musa.

Mansa Musa was the third ruler of the Mali Empire, and he reigned from 1312 to 1337.

Mali Mansamara tun ye Farafina Tlebi mansamara ye min sera a dankan na san kɛmɛ 13nan ni 14nan na.

A sigira sen kan Sundiata Keita fɛ san 1235, a tun bɛ daminɛ Atlantiki Kɔgɔji la ka taa se Nizɛri ba ma.

Mali Mansamara tun ye jago ni kalanba ye, wa a faamaw tun bɛ dɔn u ka nafolo ni fanga fɛ.

Mansamara in kun farolà sankɛmɛ 15nan na, ani a labanna ka minɛ Songhai Mansamara fɛ sankɛmɛ 16nan na.

Ko baw minnu kɛra Mali tariku kɔnɔ, olu dɔ la kelen ye Kirina kɛlɛ ye san 1235.

O kὲlɛ in Kɛra Ghana Mansamara laban ye ani Mali Mansamara Wuli.

Mali massakɛ Sunjata Keita y’a ka kɛlɛbolo ɲɛminɛ ka se sɔrɔ Gana Mansamara kɛlɛbolow kan.

O sebaaya in ye Sundiata Keita ka fanga di Sahel mara sanubɔyɔrɔw ma, ka dɛmɛ don ka Mali Mansamara sigi senkan ka kɛ fangaba ye Farafina tilebinyanfan fɛ.

Masa Musa ka fanga ye fɛn nafaman ye Mali taruku kɔnɔ.

Mali Mansamara faama sabanan tun ye Maasa Musa de ye, ka daminɛ san 1312 ka se fo san 1337.


In a Google spreadsheet, an absolute reference will always refer to the same cell, regardless of where it is copied or moved to.

Absolute references are useful for cells that contain data that you do not want to change when you copy or move the formula.

For example, if you have a formula that calculates the total sales for each month, you would want to use an absolute reference for the cell that contains the starting date.

This way, the formula will always refer to the same cell, even if you copy it to a different row or column.

You can create an absolute reference by adding a dollar sign ($) to the row number and column letter of the cell reference.

For example, the absolute reference for the cell A1 would be $A$1.

You can also use absolute references to reference a range of cells.

To do this, add a dollar sign to the row number and column letter of each cell in the range.

For example, the absolute reference for the range A1:B1 would be $A$1:$B$1.

Absolute references are a powerful tool that can be used to make your formulas more flexible and easier to use.

By understanding how to use absolute references, you can create formulas that will work even when you copy or move them to different locations.

Here are some additional tips for using absolute references:

* Use absolute references for cells that contain data that you do not want to change.

* Use relative references for cells that contain data that you do want to change.

* Be careful when using mixed references, which are references that contain both absolute and relative references.

* Use the F4 key to toggle between absolute, relative, and mixed references.

By following these tips, you can use absolute references to create powerful and flexible formulas that will make your work in Excel easier and more efficient.

Google ka jatebɔsɛbɛn gafe kɔnɔ, ɲɛfɔli dafalen bɛna ɲɛsin seli kelen ma tuma bɛɛ, a kopi kɛra yɔrɔ o yɔrɔ walima a bɛ taa yɔrɔ o yɔrɔ mana kɛ min o min ye.

Tayɔrɔ dafalen nafa ka bon seliluw la minnu kɔnɔ kunnafoniw bɛ yen i t’a fɛ ka minnu falen n’i ye formula kopi kɛ walima k’a lamaga.

Misali la, ni formula min bɛ feereli bɛɛ jate kalo kelen-kelen bɛɛ la, i bɛ fɛ ka baara kɛ ni kunnafoni dafalen ye seli la min kɔnɔ daminɛ don bɛ sɔrɔ.

O cogo la, formula ni colɔnni bɛ kɔrɔ kelenye, hali n’i y’a ta k'a kɛ aran walima kulu wɛrɛ la.

I bɛ se ka tàyɔrɔ dafalen dɔ dabɔ ni dɔrɔmɛ taamasiyɛn ($) farali ye selilu jiralan sinsinni nimɔrɔ ni kulu sɛbɛnni kan.

Misali la, selili A1 ka tayorɔ dafalenw ɲɛfɔli bɛna kɛ $A$1 ye.

I bɛ se fana ka baara kɛ ni tayɔrɔ dafalenw ye walasa ka ɲɛfɔli kɛ seliw hakɛ dɔ kan.

Walasa k’o kɛ, i ka kan ka dɔrɔmɛ taamasiyɛn dɔ fara jirisunw hakɛ kan ani seli kelen-kelen bɛɛ ka kulu sɛbɛnni kan yɔrɔ la.

Misaliya la, tayorɔ dafalen min bɛ kɛ ka ɲɛsin A1:B1 ma, o bɛna kɛ $A$1:$B$1 ye.

Tayɔrɔ dafalenw ye baarakɛminɛn barikama ye min bɛ se ka kɛ walasa k’i ka formulaw kɛ fɛn ye min bɛ se ka wuli ka bɔ a nɔ na ani ka baara nɔgɔya.

Ni i ye baara kɛcogo faamuya ni ɲɛfɔli dafalenw ye, i bɛ se ka formuliw dilan minnu bɛna baara kɛ hali n’i y’u kopi kɛ walima k’u bila yɔrɔw la minnu tɛ kelen ye.

Ladilikan jɔnɲɔnw filɛ minu bɛi dɛmɛ walasa ka baara kɛ ni kunnafoni dafalenw ye:

* Baara kɛ ni ɲɛfɔli dafalenw ye seliw kama minnu kɔnɔ kunnafoniw bɛ yen, i t’a fɛ ka minnu Changer.

* Baara kɛ ni kunnafoni-falen-falen-sɛbɛnw ye seliw kama minnu kɔnɔ kunnafoniw bɛ yen, i b’a fɛ ka minnu yɛlɛma.

* I janto i yɛrɛ la n’i bɛ baara kɛ ni ɲɛfɔlisen ɲagaminenw ye, minnu ye ɲɛfɔlisenw ye minnu kɔnɔ, ɲɛfɔli dafalenw ni ɲɛfɔli danfaralenw bɛ sɔrɔ.

* Baara kɛ ni F4 butɔn ye walasa ka fɛnw sɛgɛsɛgɛ dafalenw, danfaralenw ani fɛn ɲagaminenw cɛ.

Ni i ye ladili gafe ye ninnu labato, i bɛ se ka baara kɛ ni kunnafoni dafalenw ye walasa ka formula barikamaw ni fɛn caman dilan minnu bɛna i ka baara nɔgɔya Excel kɔnɔ ani ka baara kɛ ka ɲɛ.


This is because they do not feed on blood.

Instead, they feed on nectar from flowers.

Female mosquitoes, on the other hand, do feed on blood.

They need blood in order to produce eggs.

Male mosquitoes are attracted to light, so they are often found near windows and doors.

They are also attracted to the smell of sweat and CO2.

Female mosquitoes are attracted to the same things, but they are also attracted to the smell of certain chemicals in human blood.

When a female mosquito bites a human, she injects saliva into the skin.

This saliva contains anticoagulants, which prevent the blood from clotting.

Mosquito bites can cause itching and swelling.

In some cases, they can also cause an allergic reaction.

The most common type of allergic reaction to mosquito bites is hives.

Hives are red, raised bumps that appear on the skin.

In rare cases, mosquito bites can cause more serious problems.

For example, some people can develop an infection at the site of the bite.

In some cases, mosquito bites can even lead to death.

The best way to avoid mosquito bites is to wear long sleeves and pants when you are outdoors.

If you do get bitten by a mosquito, you can apply a cold compress to the bite to relieve the itching and swelling.

You can also take an over-the-counter antihistamine to relieve the symptoms of an allergic reaction.

Mosquitoes are important carriers of disease.

They can transmit a variety of diseases, including malaria, dengue fever, and yellow fever.

Mosquitoes are responsible for the deaths of millions of people each year.

There are a number of things that can be done to control mosquito populations.

One way is to reduce the number of places where mosquitoes can breed.

This can be done by draining standing water and clearing away vegetation.

Another way to control mosquito populations is to use insecticides.

Insecticides can be used to kill mosquitoes both indoors and outdoors.

Mosquitoes are a major public health problem.

However, there are a number of things that can be done to control mosquito populations and reduce the risk of mosquito-borne diseases.

O nɔ na, u bɛ balo ni nɔnɔ ye min bɛ bɔ falenfɛnw na.

Faan wɛrɛ fɛ, soso musow bɛ balo joli de la.

Soso cɛmanw bɛ sama yeelen nɔfɛ, o de la u ka teli ka sɔrɔ finɛtiriw ni bɔdaw kɛrɛfɛ.

Soso musow bɛ sama o fɛn kelenw de nɔfɛ, nka u bɛ sama fana ni porodisimiki dɔw kasa kɔ minnu bɛ hadamaden joli la.

Ni soso muso ye adamaden kin, a bɛ daji pikiri kɛ farikolo kono la.

O daji ye joli segin furaw, minnu bɛ joli bali ka kuru.

Soso kindaw bɛ se ka ŋaɲa ni funu bila mɔgɔ la.

A dɔw la, u bɛ se ka faritanabana bila mɔgɔ la fana.

Faritanabana suguya min ka teli ka kɛ sosow ka kinni na, o ye farikolo wilenwilen ye.

kuru fari wilenwilen bilenmanw be sankorotaa , minnu bɛ bɔ fari la.

U bɛ se ka ŋaɲa walima dimi bila mɔgɔ la.

A man teli ka kɛ, sosow kindaw bɛ se ka gɛlɛyabaw lase mɔgɔ ma.

Misaliya la, banakisɛ bɛ se ka don mɔgɔ dɔw la kinnidaw fɛ.

A dɔw la, sosow kinda bɛ se ka mɔgɔ laase saya ma.

Sosow ka kinni kunbɛncogo ɲuman ye ka fini bolo janw ni pantalon janw don n'a bɛ kɛnɛma.

Ni soso ye i kin, i bɛ se ka nɛnɛmadafura kɛ a kinni na walasa ka nɛ ni funu lajɔ.

I bɛ se ka banakisɛfagalan fana ta walasa ka faritanabana taamasiɲɛw nɔgɔya.

U bɛ se ka bana suguya caman lase mɔgɔ ma, i n’a fɔ sumayabana, sumaya, ani sumaya nɛrɛma.

Sosow bɛ jamanaden miliyɔn caman faga san o san.

Fɛn damadɔ bɛ se ka kɛ walasa ka sosow kɛlɛ.

Fɛɛrɛ dɔ ye ka dɔ bɔ yɔrɔw la sosow bɛ se ka kɛ yɔrɔ minnu na.

O bɛ se ka kɛ ni ji bɔli sira ani jiriw labɛli ye.

Sosow hakɛ kɛlɛcogo wɛrɛ ye fɛnɲɛnamafagalanw tali ye.

Fɛnɲɛnamafagalanw bɛ se ka kɛ ka sosow faga so kɔnɔ ani kɛnɛma.

Nka, sugandili dɔw bɛ yen aw bɛ se ka minnu kɛ walasa ka sosow kɛlɛ ani ka dɔ bɔ sosow ka banaw farati la.


He taught that all beings are caught in a cycle of birth, death, and rebirth, and that this cycle is perpetuated by our attachments to things in the world.

These attachments can be to anything, from material possessions to ideas and beliefs.

When we are attached to something, we become possessive and controlling, and we suffer when we lose or cannot have what we want.

The Buddha taught that the way to end suffering is to let go of our attachments.

This is not easy, but it is possible through meditation and other spiritual practices.

When we let go of our attachments, we become free from the cycle of birth, death, and rebirth, and we can experience true peace and happiness.

One of the most important things to remember when trying to let go of our attachments is that we are not our possessions.

We are simply beings who are experiencing the world through our senses.

When we can see ourselves in this way, it becomes easier to let go of the things that we think we need to be happy.

Letting go of our attachments does not mean that we have to give up everything.

It simply means that we need to be able to let go of things when it is time.

We need to be able to let go of the things that are no longer serving us, and we need to be able to let go of the things that we are attached to out of fear or insecurity.

When we can let go of our attachments, we open ourselves up to a new world of possibilities.

We become free to live our lives in a way that is true to ourselves, and we become free to experience the joy and happiness that is our birthright.

A ye mɔgɔw kalan danfɛnw ffɛn bɛɛ minɛna bange, saya ani bangeko kura sɛrɛkili dɔ la, wa ko o sɛrɛkili bɛ to senna an ka diyaɲɛ fɛnw la diɲɛ kɔnɔ.

O diyaɲɛ fɛnw bɛ se ka kɛ fɛn bɛɛ ye, k’a bɔ bolofɛnw na ka taa a bila hakilinaw ni dannayakow la.

Ni an nɔrɔlen do fɛn min na, an bɛ kɛ fɛntigiyan ni jateminɛli, wa an bɛ sɛgɛ ni an bɔnɛna walima ni an tɛ se ka o sɔrɔ.

Buda ye mɔgɔw kalan ko tɔɔrɔ ban cogo la k’an n'an diyaɲɛ fɛn bilali ye.

O kɛli ka gɛlɛn, nka a bɛ se ka kɛ hakilijakabɔ ni diinɛko wɛrɛw fɛ.

N'an diyaɲɛ fɛnw toli ye, an bɛ lafiya sɔrɔ ni bangekɔlɔsi ye, saya ani bangeko kura sɛrikili la, wa an bɛ se ka hɛrɛ ni nisɔndiya lakika sɔrɔ.

Fɛnw nafama kelen an kan ka min to an hakili la n’an b’a ɲini k’an diyaɲɛ fɛnw bila o tɛ an bolofɛnw ye.

An t'an ka hakilinaw walima an ka dannayakow ye.

An bɛ mɔgɔw cɛma minnu bɛ diɲɛ sɔrɔ an dusukunnataw fɛ.

N'an bɛ se k’an yɛrɛ ye ni cogo la, a ba nɔgɔya an bolo ka taa fɛnw kɛ hakili la k'an mago bɛ minnu na walasa ka hɛrɛ sɔrɔ.

N'an diyaɲɛ fɛnw toli ye o kɔrɔ tɛ k'an ka fɛn bɛɛ dabila.

O kɔrɔ dɔrɔn ye k'an ka se ka fɛnw bila n'u waati sera.

An mago bɛ an ka se ka fɛnw toyi an mago tɛ minnu na tugunni, ani an kan ka, ka se ka fɛnw toyi minnu ka di an ye ka sabu kɛ lakanabaliya siraɲɛ kosɔn.

N'an bɛ se k’an ka diyaɲɛ fɛnw toyi, o bɛ kɛ sababu ye k'an kɛ ka diɲɛ fɛn kura ma.

An bɛ lafiya sɔrɔ ka an ka ɲɛnamaya kɛ cogo la min ye tiɲɛ ye an bolo, ani an bɛ lafiya sɔrɔ ka ko dɔn ni nisɔndiya ni hɛrɛ sɔrɔli min ye anka bangekɔlɔsi jogo ye.


Trains have been a vital part of transportation for centuries.

They are a safe, efficient, and reliable way to travel long distances.

However, the railroad industry requires regular updates to keep pace with the changing needs of passengers.

One of the most important updates that trains need is the installation of new safety features.

In recent years, there have been a number of high-profile train accidents, which have highlighted the need for better safety measures.

New safety features such as positive train control (PTC) can help prevent accidents by automatically stopping trains that are traveling too fast or that are about to collide with another train.

Another important update that trains need is the installation of new technology.

In the past, trains were powered by steam engines.

However, steam engines are inefficient and pollute the environment.

Today, most trains are powered by diesel engines or electric motors.

These engines are more efficient and environmentally friendly.

In addition to safety and technology updates, trains also need to be updated to accommodate the needs of passengers.

In recent years, there has been an increase in the number of passengers who travel by train.

This has led to overcrowding on trains, which can make for a less comfortable and enjoyable experience.

Tɛrɛnw kɛra bolifɛnw nafamaba ye kabini sankɛmɛ caman.

U bɛ baara kɛ ka ɲɛ ani u bɛ se ka da u kan yɔrɔjan taama na.

Nka, nɛgɛso baarakɛlaw bɛ fɛn kuraw de wajibiya tuma bɛɛ walasa ka taa ɲɛ ni dugutakalaw magow yɛlɛmali ye.

Tɛrɛn mako bɛ dilali la tuma o tuma ka fɛn kuraw do a la.

San laban ninnu na, nɛgɛso kasaara minnu kɛra kosɛbɛ, olu y’a jira ko a ka kan ka lakana fɛɛrɛw ɲɛ ka taa a fɛ.

Lakanali fɛɛrɛ kuraw i n’a fɔ tɛrɛn ɲɛminɛcogo ɲuman (PTC) bɛ se ka dɛmɛ don ka kasaara bali, n’u bɛ tɛrɛn minnu bɛ taa teliya la kojugu walima minnu bɛna ɲɔgɔn gosi ni tɛrɛn filanan ye, olu jɔli u yɛrɛma.

Tɛrɛnw mago bɛ fɛn kura nafama wɛrɛ min na, o ye fɛɛrɛ kuraw sigili ye.

Fɔlɔ la, tɛrɛnw tun bɛ boli ni motɛriw a vapɛri ye.

Nka, sisibɔ motɛriw tɛ baara kɛ ani u bɛ sigida nɔgɔ.

Bi, tɛrɛn cama bɛ baara kɛ ni dizili motɛriw walima motɛriw kuranlama.

O motɛriw bɛ baara kɛ kosɛbɛ wa u bɛ teriya kɛ an ka sigida la kosɛbɛ.

Ka fara lakana ni fɛɛrɛ kuraw kan, tɛrɛnw fana ka kan ka fɛn kuraw don u la walasa ka se ka mɔbili bolilaw magow ɲɛ.

San laban ninnu na, trɛrɛn bolibagaw talaw ka ca.

O kɛra sababu ye ka mɔgɔw caya kojugu tɛrɛnw kɔnɔ, o bɛ se ka kɛ sababu ye ka fɛn dɔ kɛ min tɛ mɔgɔ lafiya ani min tɛ diya.


She had always been a talented painter, but after her loss, she found that she was no longer interested in painting pretty landscapes or still lifes.

Instead, she began to create dark, brooding works of art that reflected her inner turmoil.

One of her most famous paintings, "The Death of My Son," is a stark and disturbing image of a young boy lying in a coffin.

The boy's face is peaceful, but his body is twisted and contorted in pain.

The painting is full of symbolism, and it is clear that Mary is using her art to process her grief and anger.

Mary's shift in artistic style was not without its critics.

Some people accused her of being exploitative and insensitive.

Others said that her paintings were too depressing and that they should not be shown in public.

She believed that her art was important, and she wanted to share it with the world.

Mary's work eventually found an audience, and she became one of the most respected artists of her time.

Her paintings are now considered to be masterpieces, and they are still studied and admired by people all over the world.

Mary's story is a reminder that art can be a powerful tool for expression.

It can be used to process grief, anger, and other difficult emotions.

It can also be used to communicate important messages about the human condition.

Mary's paintings are a testament to the power of art, and they continue to inspire people to this day.

A tun ye jakokɛla ŋana ye tuma bɛɛ, nka a bɔnɛnen kɔ, a y’a ye ko a t’a fɛ tugun ka ja cɛɲiw ja walima ka ɲɛnamaya kɛ.

O kɔfɛ, a y’a daminɛ ka seko ni dɔnko baara faratilenw kɛ minnu b’a cogoya lakika jira.

A ka ja tɔgɔba dɔ ye "Ne denkɛ ka saya ye", o ye ja ye min bɛ mɔgɔ jɔrɔ ani min bɛ mɔgɔ tɔrɔ, cɛdennin dɔ dalen bɛ sanubɔlan dɔ kan.

Cɛdennin hakili sigilen don, nka a farikolo bɛ tiɲɛ ani a bɛ gɛlɛya dimi fɛ.

Ja in falen bɛ taamasiyɛnw na, wa a b’a jira k’a jɛya ko Mariyama bɛ baara kɛ n’a ka seko ye walasa k’a ka nisɔndiyabaliya n’a ka dimi ɲɛnabɔ.

Mariyama ka seko kura dabɔli ye kɔrɔfɔ caman sama.

Mɔgɔ dɔw y’a jalaki ka bɛ mɔgɔ nafa tɛ min na ani mɔgɔ hakili tan ye .

Dɔ wɛrɛw y’a fɔ k'a ka jaw bɛ mɔgɔ dusu bɔ kojugu, wa u mankan ka jira foroba yɔrɔ la.

A tun dalen b’a la k'a ka seko nafa ka bɔ, wa a tun b’a fɛ k’o jira diɲɛ la.

Mary ka baara labanna ka lamɛnnikɛlaw sɔrɔ, wa a kɛra a ka waati dɔnkilidala mɔgɔ bonyalenba dɔ ye.

A ka ja minnu bɛ jate sisan, olu ye baarakɛminɛn ɲumanw ye, wa hali bi diɲɛ fan bɛɛ mɔgɔw bɛ u kalan ani k’u diyabɔ.

Mary ka maana ye hakilijigin ye ko seko ni dɔnko bɛ se ka kɛ baarakɛminɛn barikama ye walasa ka kuma fɔ.

A bɛ se ka kɛ cogoya ye ka mɔgɔ dusukasi, ka mɔgɔ dimi ani fɛn gɛlɛn ma wɛrɛw.

A bɛ se ka ta ka cikan nafamaw lase hadamadenya taa bolo kan.

Mary ka jaw ye seko ni dɔnko fanga seereya ye, wa u bɛ ka taa a fɛ ka dusu don mɔgɔw kɔnɔ fo ka na se bi ma.


Sudan is a country in northeastern Africa.

It is bordered by Egypt to the north, Libya to the northwest, Chad to the west, the Central African Republic to the southwest, South Sudan to the south, Ethiopia to the southeast, and Eritrea to the east.

Sudan has a population of over 40 million people and a land area of over 1.8 million square kilometers.

The area has been inhabited by humans for thousands of years, and the first known civilization in Sudan was the Kingdom of Kush, which flourished from around 750 BC to 350 AD.

Kush was a powerful kingdom that controlled much of the Nile River valley.

In the 7th century AD, Sudan was conquered by the Arabs, who brought Islam to the region.

Sudan was ruled by a series of Arab sultanates for centuries, until it was conquered by Egypt in 1821.

Egypt ruled Sudan until 1885, when it was conquered by the Mahdi, a religious leader who led a rebellion against Egyptian rule.

The Mahdi's rule was short-lived, and Sudan was reconquered by the British in 1898.

Sudan ye jamana ye min bɛ Farafina worodugu-kɔrɔn fɛ.

A bɛ danbɔ ni Egypti jamana ye woroduguyanfan fɛ, ni Libi jamana ye worodugu-tlebiyanfan fɛ, ni Cadi jamana ye tlebiyanfan fɛ, ni Santrafrika saheli-tlebiyanfan fɛ, ni saheli Sudan ye saheliyanfan fɛ, ni Etiyopi saheli-kɔrɔn fɛ, ani Eritrea ye kɔrɔnyanfan fɛ.

Sudan dugudenw ka ca ni mɔgɔ miliyɔn 40 ye ani dugukolo bonya bɛ tɛmɛ kilomɛtɛrɛ kare kɛrɛnkɛrɛnnen miliyɔn 1,8 kan.

Yɔrɔ in sigilen bɛ hadamadenw fɛ kabini san ba caman, ani siwili fɔlɔ min dɔnna Sudan, o tun ye Kush Mansamara ye, min yiriwara kabini san 750 sani yesu kana ka se san 350 yesu Krisita tile la.

Kush tun ye masa barikaman de tun ye min tun bɛ Bajida fanba tun bɛ a ka mara kɔnɔ.

Sankɛmɛ 7nan na yesu Krisita tile la, Sudan minɛna Arabuw fɛ, minnu nana ni silamɛya ye o mara la.

Sudan tun bɛ mara la Arabu sultanate caman fɛ sankɛmɛ caman kɔnɔ, fo ka se a minɛni ma Misira Egypti fɛ san 1821.

Misra Egypt ye Sudan mara fo san 1885, a minɛna Mahdi fɛ, diinɛ ɲɛmɔgɔ dɔ min ye murutili ɲɛminɛ Misira mara kama.

Mahdi ka mara ma mɛn, ani Sudan minɛna kokura angile tubabu fɛ san 1898.


My dear daughter, I know you've been wondering about the nature of light and darkness.

It's a big question, and one that scientists have been trying to answer for centuries.

But I think I can give you a simple explanation that will help you understand it a little better.

Light is a kind of energy that travels in waves.

We can see light because it enters our eyes and stimulates the retina, which is a light-sensitive tissue at the back of the eye.

The retina sends signals to our brain, which interprets them as images.

When there is no light, we can't see anything.

Light and darkness are two opposites, but they're also two sides of the same coin.

Light is needed for us to see, but darkness is also important.

It also creates a sense of mystery and wonder.

So next time you're outside at night, take a moment to appreciate the darkness.

It's just as important as light, and it has its own beauty.

N'denmuso kanulen, ne b'a dɔn k'i tun bɛ ka i yɛrɛ ɲininka yeelen ni dibi ke cogoya la.

O ye ɲininkaliba ye, wa dɔnnikɛla siyantisiw y’a ɲini ka min jaabi kabini sankɛmɛ caman.

Nka ne hakili la, ne bɛ se ka ɲɛfɔli nɔgɔman dɔ d'i ma min bɛna i dɛmɛ k’a faamuya ka ɲa dɔɔnin.

Yeelen ye fanga sugu dɔ ye min bɛ taa ɲɔngɔn fɛ.

An bɛ se ka yeelen ye barisa a bɛ don an ɲɛw la ka ɲɛkisɛw tiɲɛ, o min ye dusukunnataw ye minnu bɛ ɲɛ da la.

Ɲɛkisɛ bɛ cikanw ci an hakili ma, o min b’u kɔrɔ fɔ ja cogo la.

Yeelen tɛ yen tuma minna, mɔgɔ tɛ se ka foyi ye.

Yeelen ni dibi ye fɛn fila ye minnu tɛ krlrn ye, nka u fana ye i na fɔ wari mɛsɛ fan fila ye.

An mako bɛ yeelen ka yeli kɛ, nka dibi fana nafa ka bɔ.

Dibi b’an dɛmɛ ka sɛgɛ lafiɲɛ ani ka sunɔgɔ.

A bɛ gundo ni dabaliban ko lase mɔgɔ ma.

O la sa, siɲɛ wɛrɛ n’i bɛ kɛnɛma su fɛ, i ka waati dɔɔnin ta ka dibi nafalabɔ.

A nafa ka bo i n’a fɔ yeelen, wa a ni a ka cɛɲa de do.


His daughter, Marcela, was listening to music that he didn't approve of.

The lyrics were explicit and violent, and he didn't want his daughter exposed to that kind of material.

He tried to talk to her about it, but she just shrugged him off.

One day, Esteban was listening to the radio when he heard a song that he thought Marcela would like.

It was a catchy tune with a positive message.

He decided to burn a copy of the song and give it to her.

When she got home from school, he gave her the CD and told her to listen to it.

Marcela was surprised by the gift, but she was also intrigued.

She put the CD in her stereo and listened to the song.

She liked it so much that she listened to it over and over again.

The next day, Esteban asked Marcela what she thought of the song.

She told him that she loved it and that it had made her think about things in a new way.

He knew that he had made a difference in his daughter's life.

From that day on, Marcela listened to more positive music.

A denmuso, Marcela tun bɛ ka dɔnkiliw lamɛn a tun tɛ minnu fɛ.

O dɔnkiliw kumaw tun ye dɔgɔyali ni kɛlɛ ye, wa a tun t’a fɛ a denmuso ka don o fɛn sugu la.

A kumana a fɛ o ko la, nka a ma a lamɛn.

Don dɔ la, Esteban tun bɛ ka arajo lamɛn tuma min na, a ye dɔnkili dɔ mɛn, a hakili la k'o bɛna diya Marcela ye.

A tun ye hakilina ta ka dɔnkili in dɔ kɛ ka di a ma.

A bɔlen lakɔli la tuma min na, a ye dɔnkili di a ma, k’a fɔ a ye k'a ka lamɛn.

Marcela dabalibana ni nilifɛn dili la a ma, nka a bali a fana na.

A ye o dɔnkili don a ka stɛriyɔmu ka lamɛn.

Fɛn in lamɛli kadi aye fo a bɛ segi segi a kan.

O dugusagwɛ, Esteban ye Marcela ɲininka a hakilina tun ye min ye ni dɔnkili in ko la.

A y’a fɔ a ye k'a ka di a ye kosɛbɛ, wa a y’a bila miirila fɛnw na cogo kura wɛrɛ la.

A tun b’a dɔn k'a ye yɛlɛma don a denmuso ka ɲɛnamaya kɔnɔ.

Kabini o don, Marcela ye dɔnkili ɲuman wɛrɛw lamɛn.