Duniya yɔrɔ were de ye kasɔrɔ a tun te min ye a te san tani damadɔni bɔ

Fasokanuyakodan ye fanga sɔrɔ jamana caman na, wa mɔgɔw fàrala ɲɔgɔn kan ka tɛmɛn fɔlɔ kan.

Jamana dɔ la, fasodenkanubagaciw kulu dɔ ye gɔfɛrɛnaman ta ani u be baara kɛ n’u ka fanga ye walisa ka sɔsɔliw bali.

Nka n’i bɛ finiw don minnu sɛgɛnnen don tuma bɛɛ, a waati sera ka filɛli wɛrɛ kɛ.

Don dɔ la, sungurunnin n'a tɔgɔ ko Rebecca bɛ ka taama ka bɔ lakɔli la ka taa so, fasokanubagaci sɔrɔdasi kulu dɔ y’a bali.

U b’a jalaki k'a ye janfaci ye, ka taa n’a ye gundo kasobon dɔ la.

U ye Rebecca tɔɔrɔ ani k'a ɲininka, nka a banna ka kunnafoni hali kelen di.

Dɔgɔkun caamanw tɛmɛnen kɔ, Rebecca laban na ka bɔ kaso la.

A fanga barika dɔgɔyala ani balodɛsɛ b'a la, nka a cɛsirilen don ka fasokanuabagaciya jugu kɛlɛ.

A bɛ don kɛlɛcɛw jɛkulutɔn dɔ la, w'a bɛ o kɛlɛ kɛ baga dɔ ye.

Rebecca bɛ baara kɛ n’a ka dɔnniya ye fɛɛrɛtigɛ la walasa ka kɛlɛcɛw dɛmɛ u ka kumaɲɔgɔnya kɛ ani k’u ka binkanniw walen labɛn ka ɲɛnabɔ.

A bɛ baara kɛ n’a ka seko ye fana i n’a fɔ bɔlɔlɔ hakɛriya walasa ka don fasokanuabagaciw ka ɔridinatɛriw kɔnɔ k’u ka kunnafoniw sonya.

The world is a very different place than it was just a few decades ago.

Nationalism has taken hold in many countries, and people are more divided than ever.

In one country, a group of nationalists have taken control of the government and are using their power to suppress dissent.

They have banned all forms of media that they deem to be "unpatriotic," and they have arrested and even killed people who speak out against the government.

One day, a young woman named Rebecca is walking home from school when she is stopped by a group of nationalist soldiers.

They accuse her of being a traitor, and they take her to a secret prison.

Rebecca is tortured and interrogated, but she refuses to give up any information.

After several weeks, Rebecca is finally released from prison.

She is weak and malnourished, but she is determined to fight back against the nationalists.

She joins a resistance movement, and she becomes a valuable asset to the cause.

Rebecca uses her knowledge of technology to help the resistance communicate and coordinate their attacks.

She also uses her skills as a hacker to infiltrate the nationalists' computers and steal their data.


Sɔrɔdasi jàa fotow marayɔrɔbaw kɛra mansinw na, k’u bila ɛntɛrinɛti kan, o kɛra sababu ye ɲininikɛlaw bɛ se k’u karan sɛgɛsɛgɛ ka bɔ diɲɛ yɔrɔ bɛɛ la.

O sababu la, fɛn kuraw sɔrɔla, ɲininikɛlaw sera ka fotow suma ɲɔgɔn na minnu bɔra yɔrɔw la minnu tɛ kelen ye, wa u sera ka mɔgɔ dɔw dɔn minnu tun tɛ dɔn fɔlɔ.

Ko dɔ la, ɲininikɛlaw sera ka sɔrɔdasi dɔ dɔn min tun tununna a be san 70 bɔ, ni jàa fotow ye minnu bɔra sɔrɔdasiw ka sɛbɛnmarayɔrɔ dɔ la.

Sɔrɔdasi somɔgɔw nisɔndiyara kosɛbɛ k’a sɔrɔ u labanna k’a dɔn min kɛra a la, wa u sera ka sukoya janaja ɲuman kɛ a ye.

Vast archives of military photos have been digitized and made available online, allowing researchers to study them from anywhere in the world.

This has led to a number of new discoveries, as researchers are able to compare photos from different sources and identify previously unknown individuals.

In one case, researchers were able to identify a soldier who had been missing for over 70 years using photos from a military archive.

The soldier's family was overjoyed to finally learn what had happened to him, and they were able to hold a proper funeral for him.


Poyi ye fɛn ye diɲɛ bɛ bɛnlen do a kan min tɛ dan jamana kelen na.

A bɛ se ka kɛ ka dusukunnataw jira, ka maanaw fɔ, ani ka hakilina gɛlɛnw misɛnmanw ɲɛɲinin.

N'i ye kanbayɛlɛmala ye, sababu bɛ n bolo ka dɛmɛ don walasa ka poyi lase lamɛnnikɛla kuraw ma n’a bayɛlɛmali ye kan wɛrɛ la.

Nin ye baara gɛlɛn ye nka nafa bɛ min na, bawo n man kan ka poyi kɔrɔ yɛrɛyɛrɛ dɔrɔn Lase, nka n ka kan k’a cɛɲan n’a fanga fana Lase.

Fɛn minnu ka kan ka jateminɛ kosɛbɛ poyi kanbayɛlɛmalila, olu dɔ ye fɔcogo ni mɛtɛrɛ ye.

O fɛn ninnu nafa ka bon poyi in nɔ bɛɛ lajɛlen na, wa u laseli cogo bɛ se ka gɛlɛya kan wɛrɛ la.

Tuma dɔw la, n’a sɔrɔla n ka kan ka fɔlikan walima mɛtɛrɛ ladilan dɔɔnin walasa ka poyi in ka seka a yɛrɛ soro cokoya nyuman la kan laɲininen na.

Nka, n b'a janto tuma bɛɛ ka poyi in kɔrɔ fɔlɔ n'a ŋaniya mara ka to a nɔnn na.

An ka kan ka jateminɛ nafama wɛrɛ min kɛ, o ye kumasenw fɔcogo ye.

Tuma caman na, poyikɛlaw bɛ baara kɛ ni ntalenw ye, n’u bɛ tali Kɛ ɲɔgɔn na, ani kumasen wɛrɛw la walasa ka ja ɲɛnamaw dabɔ ani ka dɔ fàra u ka baara kan.

N'i bɛ nin minɛn ninnu kanbayɛlɛmala, N ka kan ka ɲɔgɔn bɔlenw sɔrɔ kan laɲinilen na minnu bɛna nɔ kelen bila kalanden na.

Poetry is a universal language that transcends time and place.

It can be used to express emotions, tell stories, and explore complex ideas.

As a translator, I have the privilege of helping to bring poetry to new audiences by rendering it in another language.

This is a challenging but rewarding task, as I must not only convey the literal meaning of the poem, but also its beauty and power.

One of the most important things to consider when translating poetry is the rhythm and meter.

These elements are essential to the poem's overall effect, and they can be difficult to reproduce in another language.

In some cases, I may need to adjust the rhythm or meter slightly in order to make the poem flow more naturally in the target language.

However, I always take care to preserve the poem's original meaning and intent.

Another important consideration is the use of figurative language.

Poets often use metaphors, similes, and other figures of speech to create vivid imagery and add depth to their work.

When translating these devices, I must find equivalents in the target language that will have the same impact on the reader.


Tulon bebedeniw ani bebedeni fenw ye denmisɛnw ka tulonkɛ ni kalan kɛcogo ye min ka di kosɛbɛ.

Tulon bebedeniw bɛ se ka kɛ jirimɔgɔniw ye, ka baganw walima hali danfɛn miirilenw jira.

U bɛ se ka don fini suguya caamanw la, ka minɛn suguya caamanw di u ma u ka tulon kɛ ni minnu ye, ka bila yɔrɔw la minnu tɛ kelen ye.

Denmisɛnw bɛ se ka baara kɛ ni tulon bebedeniw ye walasa ka maanaw kɛ, ka jɔyɔrɔ suguya caman sɛgɛsɛgɛ, ani ka diɲɛ kalan u lamini na.

Misaliya la, denmisɛnnin dɔ bɛ se ka baara kɛ ni tulon bebedeni ye walasa k’a kɛ i n’a fɔ dɔgɔtɔrɔ, karamɔgɔ, walima tasumafagala.

Dolls and doll accessories are a popular way for children to play and learn.

Dolls can represent people, animals, or even imaginary creatures.

They can be dressed up in different clothes, given different furniture to play with, and placed in different settings.

Children can use dolls to act out stories, explore different roles, and learn about the world around them.

For example, a child might use a doll to pretend to be a doctor, a teacher, or a firefighter.


A tɛ dan i ka fini donta dɔnni dɔrɔn ma, nka i b’a don cogo min na.

Ni i bɛ furasendo tuma bɛɛ ani ni i ka finiw bɛ kurukuru, o b’a jira ko i t’i janto i yɛrɛ la.

U bɛ se k’a miiri ko i ye saliyabagatɔ ye walima ko i tɛ i yɛrɛ ladon.

U yɛrɛ bɛ se k’a miiri k'i tɛ mɔgɔ ɲuman ye.

Awɔ, wagati dɔw la, anbɛ tun bɛ fini mɔsɔlen do.

N’a sɔrɔ an bɛ cidenyabaara dɔrɔn de la walima an bɛ baara kɛ so lamini na.

Nka n’i bɛ fini nɔgɔlenw don tuma bɛɛ, i kan k’i yɛrɛ lajɛ.

Yala i nisɔndiyalen don tiɲɛ na i i kɛcogoya la wa?

Ni o tɛ, o tuma na, a waati sera k'a yɛlɛma do i ka ko la.

A daminɛ ni waati dɔ tàli ye ka miiri i yɛrɛ ka sape cogoya la.

Fini sugu jumɛnw b’a to i bɛ i jigi dà ni ka làa i yɛrɛ la?

Ni i bɛ i fɛtaw don, i k’a daminɛ ka finiw san minnu bɛ bɛn i ka jogo ma.

A nafa ka bon fana ka a lajɛ ni aw ka finiw sanuyalen don ani ko u bɛ bɛn ɲɔgɔn ma kosɛbɛ.

N'u kurulen don walima n'u nɔgɔlen don, o bɛna aw cɛ juguya dɔrɔn.

Aw bɛ waati ta ka aw ka finiw sufilɛ ani ka a lajɛ ni u bɛ bɛn ka ɲɛ.

A laban na, aw kana siran ka sape cogoya wɛrɛw sufilɛ.

I bɛ na min ye, o bɛ se ka kɛ i kabakoya.

Finicogo sape masiri caman bɛ yen, o la aw kana siran ka fɛn kuraw kɛ k’a lajɛ.

N'i tora sufilelila ka taa a fɛ, i bɛ se ka sape cogoya dɔ sɔrɔ min ka di i ye kosɛbɛ.

N'i bɛ fini don ka ɲɛ, o b’a jira k'i bɛ waso i yɛrɛ la.

O fana b’a to i bɛ i làa ani ka jigi da i yɛrɛ kan kosɛbɛ.

O la sa, n’i bɛ fɛɛrɛ ɲini walasa ka làa ani k’i yɛrɛ jigi da i yɛrɛ kan, i k’a daminɛ k’i ka finidoncogo lajɛ.

Fini kura damadɔw bɛ se ka danfara caaman kɛ.

It's not just about what you wear, but how you wear it.

If you're always slouching and your clothes are rumpled, it shows that you don't care about yourself.

People will notice and they'll make assumptions about you.

They might think that you're lazy or unkempt.

They might even think that you're not a good person.

Of course, there are times when we all wear shabby clothes.

Maybe we're just running errands or we're doing chores around the house.

But if you find yourself wearing shabby clothes all the time, it's time to take a look at yourself.

Are you really happy with the way you look?

If not, then it's time to make a change.

Start by taking some time to think about your personal style.

What kind of clothes do you feel good in?

What kind of clothes make you feel confident?

Once you know what you like, start shopping for clothes that fit your personality.

It's also important to make sure that your clothes are clean and well-fitting.

If they're rumpled or stained, it will only make you look worse.

Take the time to iron your clothes and make sure they fit properly.

Finally, don't be afraid to experiment with different styles.

You might be surprised at what you find.

There are so many different ways to dress, so don't be afraid to try new things.

The more you experiment, the more likely you are to find a style that you love.

When you dress well, it shows that you take pride in yourself.

So if you're looking for a way to boost your self-confidence, start by taking a look at your wardrobe.

A few new clothes can make a big difference.


Ghana ye jamana ye min ka laadalakow nasuguya ka ca, ani a ka taabolo laada koro ye fan bà de ye.

Laada minnu nafa ka bon kosɛbɛ, olu dɔ ye denkundi tɔgɔladon ye, o min bɛ kɛ den bangenen kura ye.

Sukoya laadala sarakalasebaa walima maakɔrɔ dɔ de bɛ o seli ɲɛminɛ, wa den tɔgɔ fɔli ka fara delili ni dugawuw kan den ka siniɲɛsigi kama.

Janaja ye laada gɛlɛma wɛrɛ ye min bɛ kɛ ni mɔgɔ sala.

A ka c’a la, o sukoya bɛ kɛ ka ɲɛ kosɛbɛ, wa a bɛ kɛ ni dɔnkiliw, dɔnw ani dumuni ye.

A ka c’a la, suw bɛ su don n’u ka nafolow ye, kaburu dɔ bɛ jɔ u kama.

Ghana fana ye laadala seli damadɔw kɛ soh dɔ ye, i n’a fɔ Odwira seli, min bɛ kɛ Ashanti mara la.

Festiwali ɲaka seli in ye seli ni barika dali waati ye, wa a bɛ kɛ ni laadala fɔlifɛnw, dɔnw, ani dumuniw ye.

San laban ninnu na, Ghana jamana ka laadalakow dɔw bɛrɛbɛnna ka kɛɲɛ ni bi ɲɛnamaya ko kura ye.

Misali la, denkundi tɔgɔda seli dɔw bɛ kɛ sisan ɛntɛrinɛti mansiniw na i n’a fɔ ɔridinatɛriw ani projɛktɛriw.

O b’a to lajɛn seli bɛ kɛ ni bɛɛ sendolila ye ani ka kɛ sababu ye ka lajɛdenw bɛɛ ka cesira yira ala.

Baakuruba fɔlà, laadalakow Ghana jamana na, olu ye jamana ka laadalakow yɔrɔba dɔ ye, wa u bɛ senna hali bi.

Ghana is a country with a rich and diverse culture, and its traditional customs are a major part of that.

One of the most important customs is the naming ceremony, which is held for a newborn child.

The ceremony is typically presided over by a traditional priest or elder, and it involves the naming of the child, as well as prayers and blessings for the child's future.

Another important custom is the funeral ceremony, which is held for a deceased person.

The ceremony is typically very elaborate and involves music, dancing, and food.

The deceased person is typically buried with their belongings, and a shrine is often built in their honor.

Ghana is also home to a number of traditional festivals, such as the Odwira festival, which is held in the Ashanti region.

The festival is a time for celebration and thanksgiving, and it involves traditional music, dancing, and food.

In recent years, some traditional customs in Ghana have been adapted to modern life.

For example, some naming ceremonies now include electronic devices such as computers and projectors.

This allows for the ceremony to be more interactive and engaging for the participants.

Overall, traditional customs in Ghana are a major part of the country's culture, and they continue to be practiced today.


A tun bɛ sigarɛti foroko kelen min tile kɔnɔ, wa a tun bɛ o kɛ a be sàn 20 bɔ.

A tun b’a dɔn ko sigarɛtimin man ɲi a ka kɛnɛya ma, nka a tun bɛ iko a tun tɛ se k’a dabila.

Don dɔ la, Klaus tun bɛ ka taama sira kan, a ye cɛ dɔ ye min tun kɛcogo ma diya.

Cɛ ka fini tun ye jɛman jan dɔ an minɛn suguya dɔ tun b’a tɛgɛla.

Klaus ko: " hakɛto n'ye." "I be ka mun kɛ?"

Cɛ ko: "N'ye siyansi dɔnnikɛla ye." "Ne bɛ baara kɛ ni minɛn kura ye min bɛna mɔgɔw dɛmɛ u ka sigarɛtimin dabila."

"Nin minɛn in bɛna aw bila yɔrɔ wɛrɛ la, aw bɛna se ka sigarɛtimin kewalen nɔ ye aw ka kɛnɛya la yɔrɔ min na."

Klaus ko: " A bɛ i n'a fo nin tɛ danaya fɛn." "N b'a fɛ k'a lajɛ."

Cɛ yɛlala. "A ka ɲi kosɛbɛ," a ko ten. "I sen don nin minɛn in kɔnɔ dɔrɔn, N'bɛna baara daminɛ."

Klaus donna minɛn kɔnɔ ani cɛ ye da tugu a kan.

He smoked a pack of cigarettes a day, and he had been doing so for over 20 years.

He knew that smoking was bad for his health, but he couldn't seem to quit.

One day, Klaus was walking down the street when he saw a strange man.

The man was wearing a long white coat and had a strange device in his hand.

"Excuse me," Klaus said. "What are you doing?"

"I'm a scientist," the man said. "I'm working on a new device that will help people quit smoking."

"This device will send you to another space where you will be able to see the effects of smoking on your health."

"That sounds incredible," Klaus said. "I'd like to try it."

The man smiled. "Very well," he said. "Just step into this device and I'll start the process."

Klaus stepped into the device and the man closed the door behind him.


O tun ye don cɛɲi ye pikini yalayala kama, o de la ne ni n ka denbaya y’a latigɛ ka taa parikini lafiyen yoro la.

An sera parikini lafiyenbɔ yɔrɔ la tuma min na, an ye yɔrɔ ɲuman sɔrɔ k’an ka finimugu fɛnsɛn ani k’an ka tilelafana dun.

Sandiusi, sipusi, jiridenw ani bisiki kukiw tun b’an bolo.

An kɛlen ka dumuni kɛ o kɔfɛ, an ye tulon dɔw kɛ ani a tun ka di an ye dɔrɔn ka waati kɛ ɲɔgɔn fɛ.

It was a beautiful day for a picnic, so my family and I decided to go to the park.

We packed a lunch and set out early in the morning.

When we got to the park, we found a nice spot to spread out our blanket and eat our lunch.

We had sandwiches, chips, fruit, and cookies.

After we ate, we played some games and just enjoyed spending time together.

We didn't think about anything except having fun.


Nin Dunanjigiso lotɛli in ye sugandili ɲuman ye mɔgɔ minnu bɛ yɔrɔ ɲini Lisbon dugu cɛmancɛ la.

A bɛ sentà nyɛ damadɔɔnin dɔrɔn de la ka bɔ dugu cɛmancɛ la ani jida la, wa a bɛ yɛcogo nyuman di pɔri ma.

Sokɔnɔnaw ka bon ani u labɛnna ka ɲɛ, wa baarakɛlaw ye teriw ye ani u be mɔgɔw dɛmɛ.

Dunanjigi lotɛli fana basigilen lafiyalen don kosɛbɛ, o ye ko ɲumanba ye mɔgɔ minnu b’a fɛ ka sunɔgɔ ɲuman sɔrɔ.

Sokɔnɔnaw mankan tɛ bɔ, wa Dunanjigi lotɛli bɛ yɔrɔ la min basigi lafiyalen don, yɔrɔ min yɔrɔ ka jan dugu cɛmancɛ mankanbɔ mɔgɔw la.

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

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

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

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

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


Nyamakomasegin nyumayala ye wale nafamaba ye min bɛ dɛmɛ don ka sigida lakana ani ka sigida nafolo mara.

N'an be nyamakomasegin a cogoyaniuma la, an bɛ se ka dɔ bɔ nyaman hakɛ min be taa nyamatondigen na ni nyamajenikasisi yɔrɔ la, ka kuran mara, ani ka wari mara.

Nyamakomasegin nyumayala taabolo bɛ daminɛ ni fɛnw dalajɛli ye minnu bɛ se ka segin ka kɛ fɛn wɛrɛw ye.

O fɛnw bɛ sɔrɔ ka tila-tila ka kɛ dofɛnw ye minnu bɛ se ka kɛ ka fɛn kuraw dilan.

Misali la,buteli manamanw bɛ se ka segin ka kɛ buteli manamana kura ye, aliminiyɔmu bidonw bɛ se ka segin ka kɛ aliminiyɔmu bidon kura ye, ani papiye bɛ se ka segin ka kɛ papiye fɛn kuraw ye.

A bɛ dɛmɛ don ka dɔ bɔ nyama hakɛ la min bɛ taa nyamatow ni nyamajeninsisi yɔrɔ la, o bɛ se ka dɛmɛ don sigida lakanani na ani ka sigida kɔnɔ fɛnw mara.

Nyamakɔmasegin nyumayala fana bɛ kuran mara, bawo kuran min don a bayɛlɛmali ka dɔgɔ ni min do a dilan tola kura ye.

Ka fara o kan, nyamakɔmasegin nyumayala bɛ se ka dɔ bɔ wari, bawo o bɛ se ka dɔ bɔ fɛn kuraw baaracogo la.

Nyamakɔmasegin nyumayala baarabolada kura daminɛni jamana fanba la, o ye nyamakɔmasegin kɛ damina nin kuleri kɛli nyamadomina.

O bɛ kɛ bawo Taabolo porogaramu kura ninnu dabɔra walasa ka sɔn fɛnw bɛɛ ma minnu bɛ se ka segin ka kɛ fɛn wɛrɛw ye, u kulɛri mana kɛ min o min ye.

Taabolo porogaramu kura ninnu fana bɛ baara kɛ ka ɲɛ, bawo u bɛ baara kɛ ni fɛnw ye minnu bɛ se ka segin ka kɛ fɛn wɛrɛw ye.

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

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

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

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

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

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

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

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

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

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

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


Fileriw felenw tun sɔngɔ ka gɛlɛn, nka ne m'a o jate.

U tun ye fileri cɛɲiw ye ne ma deli ka minnu ye, wa ne tun b’a dɔn ko u bɛna a nisɔndiya.

N ye roziw tannifila sàra san, u bɛɛ kulɛri tɛ kelen ye.

N y’u labɛn a donanni kɔnɔ k’u bila tabali kan a ka dilan kɛrɛfɛ.

A ye nisɔndiya jira à kelen k'u ye. "U cɛ ka ɲi." a ko tenh " I ni cɛ."

N ye nisɔndiya komasegin jira a fɛ. "N'i te foyi ye." N y’i sigi a ka dilan kɛrɛ fɛ k’a bolo minɛ.

A ye n filɛ ni a ɲɛkisɛ belebelebaw ye minnu ɲɛ ye sokolaman ye.

"Ne nisɔndiyara kosɛbɛ i ka naali la yan.",a ko tenh . "Ne fana nisɔndiyara n'ka yan naali la," Ne ko tenh.

An kumana an ka lagninisugow kan, an ka jigiyaw kan, ani an ka siranw kan.

N ka taa waati sera tuma min na, a ye n cɛminɛ ka sumunsumu.

"I ni ce i ka nali la." a ko tenh "N b'i fɛ."

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

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

I bought a dozen roses, all different colors.

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

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

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

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

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

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

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

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

I kissed her on the forehead and then I left.


Kɔrki dugumalan ye sugandili ye min ka di dutigi caman ye bawo a bɛ mɛn, a na ka cɛna do, wa a ladonni ka nɔgɔn.

Nka, a nafa ka bon ka kɔriki duguma ladoncogo ɲuman dɔn walasa k’a si janya ani k’a to a ka ɲɛ.

Aw bɛ se ka fɛn nafama minnu kɛ walasa ka aw ka kɔriki dugumalanw ladon, olu dɔ la kelen ye k'a ko, ka buguri bo a la walima k'a fiyɛ tuma bɛɛ.

O bɛna dɛmɛ ka nɔgɔ ni fɛnmisenw bɔ minnu bɛ se ka ɲɔgɔn sɔrɔ dugumalan sanfɛ ani ka kɛ sababu ye ka a tiɲɛ.

Ni sokɔnɔbaganw bɛ aw bolo, a nafa ka bon kɛrɛnkɛrɛnnenya la aw ka to ka aw ka kɔriki duguma fiyɛ walasa ka sokɔnɔbaganw kunsigi ni u shishi bɔ.

Ka fara a ko kan, ka buguri bo walima k'a fiyɛ, i ka kan fana ka i ka kɔriki duguma ko ni waduriliyi ɲiginnen ye tuma dɔw la.

O bɛna dɛmɛ ka nɔgɔ walima nɔgɔ fɛn o fɛn bɔ fiyɛsama aspiratɛri fɛ.

Nka, a nafa ka bon ka wadutiliyi ɲiginnen kɛ, a kana kɛ ni mopɛri ɲiginnen ye, barisa ji caman bɛ se ka kɔri duguma tiɲɛ.

Ni fɛn dɔw bɔnna aw ka kɔriki duguma, a nafa ka bon aw ka u saniya joona.

Aw ka fini sanuman kɛ ka ji bɔn ka sɔrɔ ka o yɔrɔ ko ni mopɛri ɲiginnen ye.

Ni ji bɔnnen be namaya kanɔro, aw bɛ se ka safinɛ nɔgɔman dɔ kɛ walasa k’a saniya.

A nafa ka bon fana ka aw ka kɔriki dugumalan tanga perenperennon ni kurkukuru ma.

Walasa k’o kɛ, aw bɛ se ka fɛnbaa bila mebilii senw kɔrɔ ani ka aw yɛrɛ tanga fɛn girinmanw samali ma duguma.

Aw ka kan fana ka aw yɛrɛ tanga fɛn nɔgɔlenw kɛli ma aw ka kɔriki duguma, barisa o bɛ se ka a yɔrɔ tiɲɛ.

N'i ye ladili gafe ye ninnu labato, i bɛ se ka dɛmɛ don walasa i ka kɔri dugumalan ka to a cogo ɲuman na san nataw kɔnɔ.

Laadilikanw minnu fɔra fɔlɔ la, fɛn wɛrɛw dɔw bɛ yen minu bɛ i dɛmɛ.

Fɔlɔ, aw kana furakisɛ gɛlɛnw kɛ aw ka kɔriki duguma, barisa o bɛ se ka a ɲɛda tiɲɛ.

Filanan, aw kana aw ka kɔriki duguma da tile yeelen tilennen na waati jan kɔnɔ, barisa o bɛ se ka kɛ sababu ye ka a kulɛri bɔ.

Kun cɛli kuma la, n’aw b’a fɛ ka aw ka so minɛnw bila yɔrɔ falen, aw kana to kun fonfon duguma, o fonfonni bɛ se ka a duguma yɔrɔ tiŋɛn.

Ni aw ladili gafe ye ninnu labato, aw bɛ se ka dɛmɛ don ka aw ka kɔriki dugumalan si janya ani ka a to a ka ɲɛ san nataw kɔnɔ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Nafa ba de bɛ frigow ni konselateri walasa dumuni ni minfɛnw mara ka ŋɛ.

U bɛ baara kɛ ni fɛɛrɛ suguya caman ye walasa k’u kɔnɔfɛnw sumaya, i n’a fɔ : * Kondensatɛri bobinew : O bobinew bɛ sɔrɔ frigo kɔfɛ walima a duguma, wa u bɛ funteni bɔ frigo kɔnɔ ka taa kɛnɛma fiɲɛ na * Evaporateri bobinew: Ninnu bobinew bɛ sɔrɔ frigo kɔnɔ, wa u bɛ funteni minɛ ka bɔ fiɲɛ na frigo kɔnɔ * Frigo : Nin ye ji kɛrɛnkɛrɛnnen ye min bɛ yaala friji kɔnɔ ka funteni minɛ ka bɔ fiɲɛ na frigo kɔnɔ.

O kɔfɛ, sumayali nɛnɛmadalan bɛ tɛmɛ kondensatɛri bobinew fɛ, o yɔrɔ la, a bɛ funteni bila kɛnɛma fiɲɛ na * Tɛmɛsira : O bɛ frigo ni konselatɛri kɔnɔ funteni kɔlɔsi.

Frigo walima konselateri bɛ se ka funteni hakɛ min bɔ a kɔnɔfɛnw na, o bɛɛ bɛ wele ko sumaya nɛnɛ hakɛ.

Nɛnɛ sumuya seko bɛ suman angile tubabu funteni hakɛw (BTU) la lɛrɛ kelen kɔnɔ.

Frigow ni konfirɛziw bɛ jate ka kɛɲɛ n’u ka sumaya dilalin dan ye.

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

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

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

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

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

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


Burukina Faso tariku ka jan, a ka misen gɛlɛn, nka ko minnu kɛra jamana tariku kɔnɔ, olu dɔ ye san 1983 fanga tiɲɛni ye min ye Toma Sankara bila fanga la.

Sankara tun ye sɔrɔdasi ɲɛmɔgɔ kamalennin dɔ ye min tun cɛsirilen don kosɛbɛ sigida tilennenya ni sɔrɔ yiriwali la.

A ye fɛn caman yɛlɛmali kɛ joona, i n’a fɔ bankiw ni iziniw kɛli jamana kɔnɔ, ka dugukolo tila-tila kokura, ani ka musow ka josariyaw yiriwa.

Sankara ka politiki tun diyara Burkinabe caman ye, nka u ye nafa barikamaw fana bɔ ɲɔgɔn na, jamana kɔnɔ ani jamana kɔkan.

Blaise Compaoré ye Sankara bɔnɛ a nin na fanga dafiri nɔfɛ min kɛra san 1987.

Compaoré ye Burkina Faso mara san 27 kɔnɔ, o waati kɔnɔ a ye Sankara ka yɛlɛmani caman kɔsegin, ka jagofangatigi dankarili sigi senkan.

San 2014, Compaoré binna jamanadenw ka wuliliko la, Burkina Faso bɛ basigibaliya furance fangan la sisan.

Gɛlɛyaw bɛɛ n’a ta,Burukina Faso dɔnlen do ni a ka muɲuli fɛ ani a ka ŋɛtaga.

Jamana lakodonle don a ka laadalakow la and a ka kun keleya la.

Burkinabéw ye fasoden ye minw cɛsirilen don ka siniɲɛsigi ɲuman jɔ u yɛrɛw n’u denw ye.

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

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

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

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

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

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

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

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

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

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


Tile bin waati la, Raman ye so sira minɛ kalan baana waati mina.

A y’a kɔlɔsi ko wulu tununnen dɔ bɛ ka tugun a kɔ a tamatɔla.

Wulu in tun fasalen tun do and a tun nɔgɔlen tun do, n'ka a tun bolen bɛ wulu ŋanama fɛ.

Raman hinɛ donna wulu la, o kama a ye a n'ganiya ka taga ni a ye so.

Raman ye a ka wulu ko fɔ a so mɔgɔw ye tuma mina a sera so.

U bɛ tun sigasigara fɔlɔ, n'ka u labanna ka wulu in to a bolo.

Raman ye wulu tɔgɔ da ko Buddy, wa u degera ŋɔgɔna joona.

Buddy tun bɛ Raman dɛmɛ tuma bɛɛ cogoya bɛɛla.

A tun bɛ foli la da la tuma min na a bɔra lakɔli la ka na so, wa a tun bɛ ka a hakili sigi tuma min na a dusu tiɲɛna.

Don dɔ la, Raman tun bɛ tulon na for kɔnɔ, fo sugunɛ nege ye a minɛ.

A ye kasi daminɛ, Buddy bolitɔ nana k'a joginda nɛmu.

Wuli in nɛ bɛ dɔ bɔ Raman ka dimina, ani sɔɔni a ɲinɛna jogin ni bɛɛ kɔ.

Raman ni Buddy tun bɛ diya kɔnɔ san cama.

U ye tolonkɛ kɛ, ka fetch tulon nakɔ kɔnɔ, ka laban ka lafia dilan kan ɲɔgɔn fɛ.

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

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

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

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

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

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

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

Buddy was always there for Raman, no matter what.

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

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

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

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

Raman and Buddy shared many happy years together.

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


Sci-fi filimuko baara bɛ ka dɔgɔya nin san laban ninnu na, wa filimuw bɛ ka dɔgɔya ka taa a fɛ.

Wa, Kɔsa in na, Ameriki filimuw tɔnba ka sɛgɛsɛgɛli y’a jira ko dɔnniyako filimu minnu bɛ bɔ sinemasow la, k'u hakɛ dɔgɔyara ka bɔ 20 la san 2010 ka jigi 10 dɔrɔn ma san 2015.

Kun caman bɛ o dɔgɔyali in na, i n’a fɔ cɛfarinba filimuw wulili ani ka taa a fɛ ka taa a fɛ ka ɲɛsin filimuw bɔli ma.

Cɛfari filimuw kɛra fɛn ye min diyara kosɛbɛ nin san laban ninnu na, k’a sababu kɛ kɔnɔnajɛya ɲɛtaa ye i n’a fɔ Marvel Cinéma so ba ani DC Cinéma so ba. .

O filimuw bɛ lajɛlikɛlaw ɲɛnajɛ ɲɛnajɛ ni kɛlɛ filimuw ni tunka filimuw, o min tɛ sɔrɔ tuma caman na sci-fi filimuw kɔnɔ.

Tɔgɔ ŋuma ma kɛ Baarakɛlaw minnun bɛ jaa carili kan dɔnniya filimuko fan fɛla la.

O baarakɛyɔrɔw taga bolo ka ca, i n’a fɔ dɔnniyako filimuw minnu musaka ka dɔgɔ ko cugun.

O bɛ gɛlɛyaba dɔn dɔnniyako filimuw ka ŋɔngɔn dan sinemasow minnu, u sɔngɔ ka gɛlɛ tuma cama.

O kow de kosɔn, filimu so min ka baara bɛnnen do sci-fi ma yɛlɛmaba dɔn a ka kɛ taw la.

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

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

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

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

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

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

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

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

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


An ka miri ka lajɛ, ko i bɛ se k’i ka ɲɛnamaya diyabɔ k’a sɔrɔ i ma siran fangaw dɔgɔya bana ŋɛ tuma si.

Sugunɛbilenni (UTI) ye gɛlɛya ye min ka teli ka sɔrɔ, kɛrɛnkɛrɛnnenya la musow ta ye.

U bɛ taamasiɲɛ suguya caman bila mɔgɔ la, kɛnrɛnkɛnrɛnniyala dimi, jenininɔ, ani tuma bɛ sugunɛ kɛ.

Tuma dɔw la, UTI bɛ se ka na ni gɛlɛya jugumanbaw ye, i n’a fɔ komoklilli bana.

U bɛ se ka kɛ sabau ye ka dimi, koli gɛlɛya ani nin minɛn po bila mɔgɔ la.

Tuma dɔw la, Sugunɛbilenni bɛ se ka sugunɛ tɛmɛ yɔrɔ datugu, min bɛ se ka kɛ ka na ni fura kɛli min bɛ se ka hadamaden ka ɲɛnamaya bila farati la.

kɔmɔkili bana ye gɛlɛya jugumanba ye min bɛ se ka mɔgɔ si hakɛ bɛɛ minɛ.

U bɛ se ka taamasiɲɛ suguya caman bila mɔgɔ la, i n’a fɔ sɛgɛn, kɔnɔboli, ani fɔɔnɔ.

Tuma dɔw la, komokilibana bɛ se ka kɛ sababu ye ka sugunɛbaralabana bila mɔgɔ la, o ye bana ye min bɛ mɔgɔ faga.

Ni nin bana ninnu dɔ bɛ ka gɛlɛyaa k'aw la, dɛmɛ bɛ yen.

Aw bɛ ka taamasiɲɛw ni furakɛli suguyaw koma kɛ ni ika dɔgɔtɔrɔ ye.

Furakɛli suguya caman bɛ kɛ UTIw, sugunɛbara faraw, ani kɔmɔkilibanaw na.

Furakɛli ŋuman bɛ se ka nɔgɔya don i ka ban tamaserew la ani k'i taŋan gɛlɛya wɛrɛw ma.

Kana a to o cogoyaw ka dankari i ka ɲɛnamaya la.

Aw ye kuma ni aw ka dɔgɔtɔrɔ ye bi bɛ walasa ka kɛnɛyali daminɛ.

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

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

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

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

Bladder stones are another common problem.

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

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

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

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

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

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

Talk to your doctor about your symptoms and treatment options.

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

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

Don't let these conditions control your life.

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


Madamu Smith ka kuma kan ye nin ye "ne bɛ dumuni ni diwɛn seli makɔnɔ tiɲɛ na nin dɔgɔkun laban in na."

N y'a mɛn ko fɛn timiyaw bɛna kɛ kabako ye."

"Awɔ, u bɛ ten," Madamu Smith y'a jaabi.

"Nka aw k'aw janto aw kana kojugu kɛ. I t'a fɛ ka fa kojugu walima ka dɔlɔmin kojugu!"

"Ne tɛna o kɛ," ne ko. "N bɛna fɛn damadɔw ta dɔrɔn ka bɔ sɛnɛyɔrɔ kelen-kelen bɛɛ la."

Madamu Smith ye a fɔ ko "Hakilina ɲuman don", "Wa aw ye aw jija ka ji caman min walasa ka to farikolojidɛsɛ la."

N sera ɲɛnajɛ yɔrɔ la joona, o yɔrɔnin bɛɛ la, fɛnw yelenw ni kasaw ye n degun.

Dumuni kasa tun ye yɔr o bɛ minɛ. Wa dumunikɛyɔrɔw tun bɛ yen ka bɔ diɲɛ fan bɛɛ la.

N y’a daminɛ ni sigida foro ka foromazi dɔw, o kɔfɛ ne taa sɛnɛyɔrɔ dɔ la min tun bɛ jɛgɛ tobilen dilan.

Ostris tun ka timi, wa ne ye dɔlɔ sumalen kɛ ku lajigi.

N tora ka n ka sira kɛ seli in lamini na, ka fɛn bɛɛ lajɛ k’a ta dumunikɛyɔrɔ la ka taa a bila shokola la.

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

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

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

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

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

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

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

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

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

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


A ka wari bɛ seginin walima fɛn min sanna o ka kan ka falen dɔwɛrɛla tile 14 kɔnɔ sanni kɔfɛ.

Suguda ka jurudon sɛbɛn bɛ se ka kɛ sugu feereyɔrɔ o sugu la.

Ni o sanni fɛn kanka segin ni lɛtɛrɛ ye, sanikɛla ka kan ka o fɛn lasegin a sanna cogonina tile 14 kɔnɔ a sani kɔfɛ

O kɔfɛ, sannikɛla ka wari bɛ sigin a ma walima a ye fɛn mi san o bɛ falen.

Kiliyan de bɛ o fɛn seginni musakaw jate.

Ni aw mako bɛ kunnafoni wɛrɛw la, aw bɛ se ka se sugu feereyɔrɔ ɲɛmɔgɔ ma.

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

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

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

The customer will then be sent a refund or exchange.

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

For more information, please contact the market stall manager.


Furakɛla: O la, i bɛ yan bawo i ni i ka so kɔnɔmɔgɔ bɛ mankan dɔw la.

Kiliyan: Awɔ, a kɛra gɛlɛya ye tiɲɛ na. An tɛ ka seka bɛn ɲɔgɔn ma dɔrɔn.

Furakɛla: Yala i bɛ se ka dɔnni fɔ n ye min bɛ ka kɛ wa?

KIliyan: Ayiwa, a daminɛna a kalo damadɔw filɛ nin ye, waati minna a ye fura tali daminɛ a ka jɔrɔnanko la.

A kɛra mɔgɔ ye min dimi kadi ani min kumun kadi ko fitininan.

A bɛ ka nsurunbele taama nko tuma bɛɛ, wa a bɛ ka daminɛ ka an ka jɛɲɔgɔnya tiɲɛ.

Kiliyan: A bɛ tenh. N t'a dɔn n ka kan ka min kɛ.

Ne tun ya lajɛ k'a kula ni aye, n'ka a ma sɔn ka ne lamɛ, ale fɛ ne ti ka famu.

Furakɛla: Ne bɛ a faamuya ko i dusu bɔlen do.

Ka muɲu mɔgɔ wɛrɛ ka nɛni na, o ma nɔgɔ.

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

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

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

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

She's become really irritable and short-tempered.

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

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

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

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

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


Kerecɛnya sinsinnen bɛ Yesu Krisita ka ɲɛnamaya ni a ka kalanw kan.

Kerecɛnya ye dinɛba ye diɲɛ nikerecɛn baa fila.

Kerecɛnw dalen fɛ Yesu ye Ala Denkɛ ye ani ko a nana diɲɛ in na walisa ka mɔgɔw kisi ka bɔ jugu la.

U dalen bɛ la ko a kununna ka bɔ suw cɛma ka yɛlɛn sankolo la.

Yesu kanuya nafa ka bon kosɛbɛ kerecɛnya la.

Kerecɛnw kan ka kɛ Ala fɛ ni u dusukun , u ni, u hakili ani u fanga bɛɛ ye.

A fɔra ko u k’u sigiɲɔgɔnw fana kanu i n’a fɔ u bɛ yɛrɛw kanu.

Kanuya in tɛ dusukunnata dɔrɔn kofɔ, n'ka a bɛ ɲɛnamaya kɛcogo fana kofɔ.

Ni bɛ Yesu fɛ, an tɛ an ka kanu jira a le dɔrɔn na, an b'a jira ala fana la.

Ni an ye Yesu kanu, an bɛ anka kanuya jira ala fana na.

Yesu ka kanuya ni bɛse k'i ɲɛnamaya falen.

O bɛ se ka an ka jigiya, fanga fa ani ka na ni basigi ye.

O bɛ an dɛmɛ ka yafa mɔgɔ wɛrɛw ani an yɛrɛ ma.

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

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

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

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

The importance of love for Jesus is central to Christianity.

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

They are also called to love their neighbors as themselves.

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

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

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

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

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

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

It can give us hope, strength, and peace.

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


Don dɔ la, cɛdennin dɔ taara bɔ mize fɛnkoromara yɔrɔ dɔ la n’a bangebagaw ye.

A dabali ban ye a minɛ a ye fɛn suguya minnu ye, k'a daminɛ fɛn kɔrɔw la ka taa a bila bi seko ni dɔnko la, o fɛnw ye a kabakoya.

Dinɔsɔriw jirali tun ka di a ye kɛrɛnkɛrɛnnenya la, wa a tun bɛ se ka lɛrɛ caman kɛ ka kolotugudaw ni fɛnɲɛnamaw lajɛ dɔrɔn.

A tun bɛ ka dinɔsɔri kunkoloba kɛrɛnkɛrɛnnen dɔ ɲɛnajɛ tuma min na, a ye kan dɔ mɛn a kɔfɛ. "O ye Tyrannosaurus rex ye," kan y'a fɔ.

"Danfɛn bɛla juguma de kun do min ɲɔgɔn ma ye dugu koloni kan."

Cɛnnin y'i yɛlɛma k'a ye cɛ dɔ jɔlen bɛ a kɛrɛ fɛ.

A tun ka jan ani a ka dɔgɔ, a kunsigi ka jan ani a cɛkaɲi. "walima, e ye fɛnkɔrɔw dɔnbaga ye wa?" ɲinikali kɛra cɛnin fɛ.

Cɛ ko: "Awɔ, ne de don." "Ne bɛ dinɔsɔriw kalan kabini san caman."

Cɛnnin nisɔndiyara ka fɛnkɔrɔw paleyontolosi dɔnbaga sɛbɛ dɔ kunbɛn, an' a ye ɲininkali caman kɛ a la dinɔsɔriw ko la.

Cɛ ka ɲininkaliw bɛɛ jaabili ye a to cɛni ye famuyali cama sɔrɔ ni danfɛn dumaw kan.

Waati dɔ tɛmɛnen kɔ, cɛnin bangebagaw y’a wele ka na, a ye kanbɛ foli kɛ fɛnkɔrɔw paleyontolosi dɔnbaga ye.

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

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

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

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

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

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

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

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

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

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

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


Hɔrɔnya ye daɲɛ ye min kɛra ka baara kɛ n’a ye ani ka tiɲɛni kɛ mɔgɔ caman fɛ, ko caman na, fo a bɛ ɲini ka ban a kɔrɔ la.

Ne ka famuyali la, hɔrɔnya ye ko nɔgɔnba ye.

O kɔrɔ ye ki bɛ i diya ika ŋanamaya kɔnɔ i yɛrɛ sagola cogo mina mɔgɔ si ka sariya walima mara boli i kan.

Ne wolola waati, cɛw tun tɛ musow tun jatelen.

A tun ɲininen bɛ an fɛ an ka to so kɔnɔ, ka denw lamɔ ani k’an cɛw ladon.

Ne tun bɛ fɛ kɛ ne yɛrɛ sagoye ka fɛn kɛ min kadi n'ye, kalan kɛli ni kɔrɔyali, ka kɛbali kɛ.

Ne kunna diyara ka bangebagaw sɔrɔ minnu ye ne ka laɲiniw dɛmɛ.

U ye jukɔrɔ ma tonton walasa ne ka taa kolɛji la, ka baara sɔrɔ, ani ka n'ka lafiya n'ka ŋanamaya kɔnɔ.

Wa, n'ninsɔnjalen do ni taama in na ka, ani aya to ne ye mɔgɔ kouraw don an u taa bolo

Ne yɛrɛ b'a dɔn ko n'ku na diyara ina fɔ tɔw.

Mɔgɔ caman bɛ diɲɛ kɔnɔ hali bi minnu bɛ ban u ka hɔrɔnya la, k’a sababu kɛ u siya, u cɛya ni musoya ye walima u ka diinɛ dɔrɔn ye.

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

But for me, freedom is a very simple thing.

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

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

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

But I never wanted to live that kind of life.

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

I was fortunate to have parents who supported my ambitions.

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

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

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

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


Dɔgɔtɔrɔso ye kɛnɛyaso ye min bɛ banabagatɔw furakɛ k'u to yoro mungnubalila .

Teli joona furakeli mun te seka munyu be bɛ kɛ dɔgɔtɔrɔso bolofara min be joonjona ko taa ani kilini kokan la,

Dɔgɔtɔrɔsow baarakɛlaw ye minu ye dɔgɔtɔrɔ kalan kɛ, infirɛriw ani kɛnɛya dɔn baga wɛrɛw.

Depariteman caman fana bɛ se ka sɔrɔ dɔgɔtɔrɔso kɔnɔna la, olu ye furakɛli sɛbɛnni di dilan yɔrɔ, fura fere yɔrɔ, laboratuwari, arajo kɛ yɔrɔ k'a laban ni banabaga tɔw la dege yɔrɔ.

Tuma caman na, dɔgɔtɔrɔsow bɛ tila ka kɛɲɛ ni u bɛ baara kɛ taw de fɛ, i n’a fɔ dɔgɔtɔrɔsobaw, dɔgɔtɔrɔso minu bɛ bana kɛrɛnkɛrɛnnenw dɔrɔn furakɛ, ani dɔgɔtɔrɔsow minu bɛ hakilina banaw furakɛ.

Dɔgɔtɔrɔsobaw bɛ fura kɛli cama kɛ, kɛnɛnkɛnrɛn ya la, furakɛli, digini ani denmisɛnw lakɔlɔsili.

Dɔgɔtɔrɔso minu bɛ bana kɛrɛnkɛrɛnnenw furakɛ bɛ u sinsin furakɛli suguya kɛrɛnkɛrɛnnen dɔ kan, i n’a fɔ kansɛri, dusukun , walima kolotugudaw furakɛli.

Hakilila bana-dɔgɔtɔrɔsow bɛ hakilibana bɛ mɔgɔ minnu na ku furakɛ.

Nafaba de bɛ dɔgɔtɔrɔsow la kɛnɛyako yɔrɔ la.

U bɛ bana suguya caman ni joginw furakɛ, wa u jɔyɔrɔ ka bon banaw kunbɛnni, u sɛgɛsɛgɛli ani u furakɛli la.

Dɔgɔtɔrɔsow fana bɛ kɛnɛyabaarakɛlaw kalan ni kuw dege, wa u bɛ ɲininiw kɛ walasa ka dɔfarafurakɛli kɛcogo ɲɛ.

Dɔgɔtɔrɔsow ka tariku tu bɛyen kabini lawale.

Dɔgɔtɔrɔso fɔlɔw jɔra Ɛndujamana, Sinuwa ani Gɛrɛsi jamanaw na.

Mɔyin naji waatiw la, diinɛ jɛkuluw de tun bɛ dɔgɔtɔrɔsow labaara.

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

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

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

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

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

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

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

Psychiatric hospitals provide care for people with mental illness.

Hospitals are an important part of the healthcare system.

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

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

The history of hospitals dates back to ancient times.

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

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


Ne ka siɲɛ fɔlɔ ka finiko kɛcogo lajɛ, ne tun cɛsirilen don ka pilan fitini min ka gɛlɛn.

N'ye patɔrɔn dɔ sugandi min kɔnɔna na, fɛn misɛnnin caman bɛ a la, wa n y’a daminɛ ka baara kɛ o kan ni nusɔn diyaye.

Nka, lɛrɛ damadɔw kɔfɛ, ne y’a famuya ka fɔ ko n'filila.

Ne bolo tun bɛ ka kirin, sabula, nɛgɛw tun ka dɔgɔ kojugu ani u tun sirilen don.

N y’a latigɛ ka o baara bila kɛrɛfɛ ka fɛn wɛrɛ kɛ k’a lajɛ.

Siɲɛ wɛrɛ n y’a ɲini ka maɲɛkɛrɛ kɛ, n ye finimugu belebeleba dɔ sugandi ni finimuguw ye minnu ka nɔgɔn.

N sera ka baara kɛ o poroze la waati jan kɔnɔ k’a sɔrɔ n ma sɛgɛn, wa nɛgɛw dilanni tun ka nɔgɔn.

Ni aw ye mɔgɔ kura ye finiko la, aw ka daminɛ ni finimugu baw ye ni sɔgɔlilanw ye minnu ka nɔgɔn.

O bɛna sɔgɔli ni fɛɛrɛ jɔnjɔnw degeli nɔgɔya.

Ni aw ye fɛn jɔnjɔnw dɔn kosɛbɛ, aw bɛ se ka daminɛ ka misali misɛnninw ni sɔgɔli sirilenw kɛcogo kɔrɔbɔ.

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

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

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

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

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

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

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

I was also able to create a more beautiful result.

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

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

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


Malawi jamana ladamulen an kariku jamana don.

Yɔrɔ minnu nafa ka bon kosɛbɛ Malawi, olu dɔw ye Malawi baji, Shire baji ani Nyika plato ye.

Malawi kɔ ye kɔ sabanan ye Farafina kɔnɔ ani jɛgɛ suguya caman ani kungosogo wɛrɛw bɛ yen.

Shire baji ye Zambezi baji bolofara belebele ye ani jibɔyɔrɔ nafamaba don jiko ni bolifɛnw na.

Nyika Plateau ye kuluw mara ye Malawi worodugu fɛ ani kungosogo suguya caman bɛ yen, i n’a fɔ waraw, waraw ani warabilenw.

Malawi ka tariku nafama bɛ kuma David Livingstone, John Chilembwe ani Hastings Kamuzu Banda kan.

Livingstone tun ye Ɛsipeɲi ciden ani ɲininikɛla ye min kɛra sababu ye ka jɔnfeere ban Farafina kɔnɔ.

Malawi Baptiste minisiri tun ye Chilembwe ye min ye a to murutili tala ka Angletɛri jɔmaya fanga sɛgɛrɛ san 1915.

Malawi jamanakuntigi fɔlɔ tun ye Banda ye ani a ye jamana mara ka a daminɛ san 1964 fo san 1994.

The capital and largest city in Malawi is Lilongwe.

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

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

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

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

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

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

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

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

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


Sanujiman Alabatoso, n’o ye hadamadenw ka nafantanw ni fatɔya kabakomayɔrɔ ye min bɛ manamana, o jɔlen bɛ i n’a fɔ niinla nege tiɲɛni fanga seereya.

Yɔrɔ don sugow bɛ kɛ yɔrɔ min na ani ka tiɲɛ yɔrɔ min na, jigiyaw bɛ sɔrɔ yɔrɔ min na ani ka tiɲɛ yɔrɔ min na, ani kanuya ni koniya, ɲɛnamaya ni saya, olu bɛɛ sirilen don ɲɔgɔn na yɔrɔ min na, u tɛ se ka bɔ ɲɔgɔn na.

Alabatoso in jɔra maharaja nafolotigi dɔ fɛ min tun b’a fɛ ka yɔrɔ dɔ dilan a bɛ se k’a ka alah bato yɔrɔ min na hɛrɛ la.

Nka, Alabatoso kɛra yoro ye min tun be hejikera taamakɛlaw lasàma ka na ka bɔ diɲɛ fan bɛɛ, wa a ma mɛn, a kɛra jago ni falennin kɛyɔrɔ ye.

Maharaja ka sugo min tun ye batoyɔrɔ hɛrɛma ye, o tiɲɛna jɔɔna, wa bàtoso kɛra nàmara, nɔgɔlenya ani benkani yɔrɔ ye.

Don dɔ la, kamalennin dɔ sera Alabatoso la, n’a tɔgɔ tun ye ko Amritsar.

A tun ye cɛ konɔgɔmantigi ye, sugo nɔgɔman tun b’a bolo: ka bɛn ni nisɔndiya hɛrɛ sɔrɔ.

Nka, a ma mɛn, Amritsar y’a ye ko Alabatoso tɛ bɛn sɔrɔ yɔrɔ ye.

A sàmara ka don namara ni nanbarako kɔnɔ, wa a labanna ka bɔnɛ a bolofɛn bɛɛ la.

Amritsar ka maana tariku ye lasɔmini maana ye min bɛ kuma niinla nege faratiw kan.

O ye hakilijigin ye ko fɛn minnu nege b'an na kosɛbɛ, bɛ n’a sɔrɔ olu tɛ fɛn ye min ka fisa an ma.

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

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

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

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

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

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

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

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

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

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

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


Ne ye aw ka sigida teriya Uber bolibaga dɔrɔn de ye, yan ka taa n’aw ye yɔrɔ o yɔrɔ aw mago bɛ taa yɔrɔ o yɔrɔ.

N nisɔndilen do i ye ɲininkali kɛ danbe ko la.

O kɔrɔ ko ka ɲumaya kɛ hali gɛlɛya waati.

O bɛ mɔgɔ sɛbɛya, dali mɔgɔ la, ani ka kɛ jogoɲumanya tigi ye.

Ne fɛ, danbe nafa ka bon kaɲa barisa o b’an dɛmɛ ka danaya da mɔgɔ wɛrɛ kan.

Mɔgɔ minnu b’a dɔn ko an ye kuma jɛlenw fɔ ani ko an ye mɔgɔ sɛbɛw ye, olu bɛ sɔn ka u ka gundo fɔ an ye ani k’u hakilinaw n’u hakilinaw fɔ an ye.

O bɛ se ka nafolotigi ka ɲanamaya dilan.

Awɔ, a man nɔgɔ cogoya sinla ka ko ɲuman kɛ.

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

Nka n’an b’a fɛ ka ɲɛnamaya kɛ cogo sɛbɛ la, an ka kan ka labɛn k’an ka dannayakow lafasa, hali ni o ka gɛlɛn.

N b’a dɔn fana ko i tɛ tologɛ kɛ ni i ka danbe ye.

Ne nisɔndilen do sabula, e ye ne ka passage ye.

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

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

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

It means being honest, trustworthy, and ethical.

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

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

That can make for a richer and more fulfilling life.

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

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

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

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


Fufu ye dumuni ye min bɛ kɛ ni tomugu ye, min bɛ kɛ ni mugu ye, min dilannen don ni loko namasan walima bananiku mugulen ye.

Dumuni nafama don Farafina Tlebi jamana caman na, ani a ka teli ka kɛ ni nanji walima a niakamulen ye.

A ka c’a la, fufu bɛ dilan ni Loko namasan walima bananku gosili ye bɔgɔdaga belebeleba dɔ kɔnɔ fo ka u kɛ nɔgɔ ye ani ka kɛ paste ye.

O kɔfɛ, fufu min bɛ sɔrɔ, o bɛ kɛ kuru balonman walima toh lɔgɔ, ka dilan.

Fufu ye dumuni ye min bɛ mɔgɔ fa kosɛbɛ, wa a ka teli ka dun i n’a fɔ dumuni kunbafɔlɔ.

A fana ye kariboidarati , witaminiw ani jolifenw naan soro cogo do ye.

Fufu ye laadala dumuni ye min bɛ dun Farafina tilebinyanfan fɛ kabini san kɛmɛ caman.

A ye Farafina Tlebi jamana caman ka laadalakow n’u ka danbe dɔ ye.

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

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

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

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

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

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

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

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


Mɔgɔ A: Fɛnkurayali dɛsɛ bɛ tulumafɛnw ni kasa dumanw dilanni na. Parfɛnw bɛɛ kasa ye kelen ye, wa u tɛ foyi fɔ ne ko la tiɲɛ na.

Mɔgɔ B: N b’a dɔn i b’a fɛ ka min fɔ. N tun bɛ ka tulu sumalen dɔ ɲini min ɲɔgɔn tɛ, min bɛna n bila ka bɔ jama cɛma, nka n ma ɲɛnajɛ foyi sɔrɔ.

Mɔgɔ A: Ne hakili la, an ka kan k’an yɛrɛ ka parfɛn sosiyete daminɛ. An tun bɛ se ka kasa dumanw dilan minnu ye fɛn fɔlɔw ye tiɲɛ na ani minnu bɛ an ka mɔgɔya jira.

Mɔgɔ B: O hakilina ni kaɲi! Ne nisɔndiyara ka tɛmɛ ka daminɛ.

Mɔgɔ A: An bɛ se k'a wele kɛ "Bɔ Australia". O tun bɛna kɛ an ka jamana bonya ye ani an ka kasa kɛrɛnkɛrɛnnenw seli.

Mɔgɔ B: A ka di n ye kosɛbɛ! N tɛ se ka kɔnɔni kɛ ka daminɛ ka kasa dumanw dilan minnu bɛna Ausitirali kɛ waso ye.

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

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

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

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

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

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


Jisira Kanal de Suez tun ye enjeniere baara belebele ye min ye Mediterane Kɔgɔji ni Kɔgɔji Bilen mer rusi tuku gnonkonan.

A jɔra Faransikaw fɛ, a dayɛlɛ san 1869.

O kanal tun ye jago sira nafamaba ye Misira Egypti ani diɲɛ fan tɔw fɛ.

A tun bɛ sira di fana sɔrɔdasiw ni fɛnw ka taa-ka-segin ma, o min tun nafa ka bon kɛlɛ waati.

San 1956, Misra Egypti ye Suez kanal kɛ jamana ta ye, o min kɛra sababu ye ka Suez Gɛlɛya sɔrɔ.

O gɛlɛya in Kɛra diɲɛ jamanaw ka koba ye min labanna ka ɲɛnabɔ Nasiyon uni dunuya tonba ka hɛrɛ sabatili fanga dɔ sababu fɛ.

Suez kanal ye jago sira nafamaba ye hali bi, wa a ye jibolisira nafamaba dɔ ye diɲɛ kɔnɔ.

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

It was built by the French and opened in 1869.

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

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

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

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

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


Waati dɔ la, kamalennin dɔ tun bɛ yen min tɔgɔ ye ko Rajiv, a tun sigilen bɛ dugu misɛnnin dɔ la.

A tun ye faantan ye, kɔngɔ tun bɛ to ka a n'a bamuso minnɛ.

Don dɔ la, Rajiv taa kungo kɔnɔ dumuni kɔsɔn.

A bɛ ka taama kungo kɔnɔ tuma min na, Rajiv gɛrɛla jiri ni la.

Jiri tun datugulen bɛ ni pɔmi sanujiman ye, wa Rajiv tun ma deli ka o ɲɔgɔn ye fɔlɔ.

A ye pɔmi dɔ tigɛ, nka a magara tuma minna, jiri kumana a fɛ.

Jiri ko "Kana maga ne ka pɔmiw la,". "U tɛ i ta ye."

Nka, kɔngɔ tun bɛ Rajiv la o de kama a ma jiri lamɛn.

Fɛn dɔ kɛra a la tuma minna a magara ala.

A y’a ye ko barika ka bon ani fanga tun b’a la, wa a tun b’a dɔn ko a ye kojugu dɔ kɛ.

Jiri ko: “Ne bɛ Pomi Sanuman Jiri jira. “Sisan, i ye ne den dun, I bɛ danga.

I tɛna wasa cogoya sila, don ko don i bɛ dɔ wɛrɛ tuma."

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

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

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

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

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

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

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

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

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

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

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

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


Kɛnɛma sugu bɛ fa jamala dugi fitini ani dugubaw kɔnɔ.

U bɛ fɛnw ni baara suguya caman kɛ, k’a tà fɛn kuraw la ka Taa sè bololabaarakɛminɛnw gilanen ma.

Dunanw bɛ se ka sɔngɔba sɔrɔ fɛn bɛɛ la, k’a ta finiw na ka taa a bila hakilijiginfɛnw na.

Kɛnɛma sugu kɔnɔna de la mɔgɔw be se ka jɔrɔjan lajɛli kɛ and ku jɛnnajɛ.

Kɛnɛma sugu nafama yɔrɔ fiɲɛn bɛ do nɔgɔyala.

Baara walina fɛn dɔ bɛ kɛ u bolo k'a kɛ.

I bɛ mankan min mɛn feerekɛlaw bɛ ka wele bila u ka kiliyanw ma, buru ni patisri dilannen kura kasa, ani mɔgɔw bɛ ka fɛnw sɔngɔko sɔngɔko ye, o bɛɛ ye fɛnw ye i bɛna minnu sɔrɔ k’i makɔnɔ.

Kɛnɛma sugu in nafa wɛrɛ ye min ye, fɛn sugubɛ bɛ sɔrɔ yen.

Fɛn santa bɛ be sɔrɔ bololabaarakɛminɛnw in na.

Sabu feerekɛlaw ye kɛ n'yɛrɛ bara kɛlaw de ye, tɛrɛmɛli kid'u ye tuma dɔw la.

O la, n’i bɛ fɛn sɔngɔ gɛlɛn ɲini, sugu dafalen ye yɔrɔ ye min ka kan ka kɛ.

Ɔwɔ, an tɛ se ka kuma kɛnɛ suguw kan k’a sɔrɔ an ma dumuniko fɔ.

Suguw ye yɔrɔ ɲanama de ye, yɔrɔ mina I bɛ se ka dumini cama nɛnɛ.

I bɛ fɛn bɛɛ sɔrɔ k’a ta sogo jɛninen na ka taa a bila kɔgɔjilafɛn kuraw la ka taa a bila laadala dumunifɛnw na.

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

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

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

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

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

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

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

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

You can find everything from fresh produce to handmade crafts.

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

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

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

These markets are a great place to sample local cuisine.

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


Ambedkar Jayanti ye seli don ye Ɛndujamana na ani jamana wɛrɛw la diɲɛ kɔnɔ walasa ka bonya da sigida labɛnbaga, sariyatigi ani politiki ɲɛmaa Dɔgɔtɔrɔ Bhimrao Ramji Ambedkar hakili kan, ale min tun ye mɔgɔba ye Ɛndujamana ka yɛrɛmahɔrɔnya laɲini na ani Ɛndujamana sariyasunba sigibaga .

Ambedkar bangera Dalit denbaya kɔnɔ, mɔgɔ jenkulu min tun jatera mɔgɔ ye maga tɛ se ka ke minnu la Ɛndujamana ka laada caste maara kɔnɔ.

A ye danfara ni gɛlɛya sɔrɔ a ka ɲɛnamaya bɛɛ kɔnɔ, hali ni fɛn bɛɛ kɛra, a ma ban abada a ka siko la min ye ka bɛn Ɛnduw bɛɛ ma.

Ambedkar tun ye kalanden ŋana ye, wa a taara dɔgɔtɔrɔya diplomu sɔrɔ sariyako la Columbia Iniwɛrisite sanfekalanso la Ameriki.

A ye sɔrɔko kalan de kɛ Lɔnduru, ka laban ka kɛ avoka ye.

A segilen Ɛndujamana na, Ambedkar kɛra ɲɛmɔgɔba ye Ɛndujamana ka jɛkulu min bɛ yɛrɛmahɔrɔnya kɛlɛ kɛ.

A tun ye Ɛndujamana jamana ka tɔnden ye, nka a labanna ka bɔ o politikitɔn la, ka a yɛrɛ ka politikitɔn sigi senkan, n’o ye Laadala Castes Federation yelenen ye.

Ambedkar ye jɔyɔrɔ cama fa Ɛndujamana sariyasunba labɛnni la.

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

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

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

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

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

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

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

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


Baganw ɲagili kɔrɔ ye ka baganw degun walima ku faga.

Farikoloɲɛnajɛ min bɛ kɛ ni dɛsɛ ye, o ye tɔɔrɔ suguya dɔ ye min jɛnsɛnnen don.

Cɛw bɛ se ka faga ka bugɔ ɲɛnajɛ dɔrɔn kama.

Baganw miliɔn 2 de degunlen do san o san.

A tɛ sariya kɔnɔ jamana fanba la, nka a ka c’a la, sariya labatoli bɛ kɛ fɛn ye min bɛ lafiya.

Jɛkulu caman bɛ yen minnu bɛ baara kɛ walasa ka baganw lakana, nka u kan ka baara kɛ hali sisan.

An bɛɛ bɛ se ka dɛmɛ ɲini walasa ka baganw lakana ni ka mɔgɔw kunnafoni kosɛbɛ.

O kɔ, k’a sanni kɛ jagokɛlaw fɛ minnu tɛ baganw ka sɛgɛ ani ka jɛkuluw dɛmɛ minnu bɛ baganw hakɛ ɲini.

Baganw ka juguya ye ko juguba ye min bɛ kɛ don o don.

An bɛ se ka o gɛlɛya in jalaki ani ka jɛkuluw dɛmɛ minnu bɛ nin wale in kɛlɛ.

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

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

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

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

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

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

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

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

Animal cruelty is a terrible thing that happens every day.

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


O bɛ kɛ barisa muso ka kalolabɔ fɔlɔ bɛ kɛ ni o si hakɛ cayalenba ye san 12 ye, ani muso ka kalolabɔjɔli ye ni o si hakɛ cayalenba ye san 45 ye.

O kɔrɔ ye ko muso ka den sɔrɔwaati bɛ sàn 33 ɲɔgɔn Bɔ.

Nka den sɔrɔli bɛ daminɛ ka dɔgɔya san bisaba kɔnɔ, wa ni a si bɛ san 40 la, kɔnɔ tacogo bɛ dɔgɔya kosɛbɛ a yɛrɛ la.

Fɛn caman bɛ yen minnu bɛ se ka kɛ sababu ye ka muso ka den sɔrɔli dɔgɔya, i n’a fɔ a si hakɛ, sigarɛtimin, a belebeleya ginriya, ani a furakɛcogo dɔw.

Ni muso bɛ kɔrɔ ka ta'a fɛ a den kisɛ bɛ fɛgɛya, wa a bɛ kɛ inafɔ bana banbali de b'u la.

O bɛ se ka dɔ fara kɔnɔtiɲɛ, den salenw bangeli, ni dendafabali wololi.

Sigarɛtimin fana bɛ se ka muso ka den sɔrɔli tiɲɛ ni a bɛ dɔ bɔ joli bɔli la denso ni kɔnɔbara la.

Belebeleya girinya bɛ se ka kɛ sababu ye ka ɔrimɔni balanbaliya lase mɔgɔ ma min bɛ se ka kɔnɔbara bɔli bali.

Ani bana dɔw: kɔnɔbara basigilen (PCOS) ani kɔnɔbara basigilen ye fɛn ye min bɛse ka muso ka kɔnɔta gɛlɛya.

Ni aw ye muso ye min si bɛ san 30 sanfɛ, ni aw jɔrɔlendon den sɔrɔli la, aw jagoyalendon ka kuma aw ka dɔgɔtɔrɔ fɛ aw ka bangecogo kan.

Fɛn caman bɛ yen aw bɛ se ka minnu kɛ walasa ka kɔnɔta cogoya ɲɛ, i n’a fɔ ka aw farikolo girinya dɔgɔya ni aw girinya ka ca walima ni aw fasalen don, ka sigarɛtimin dabila, ani ka to ka farikoloɲɛnajɛ kɛ.

Aw ka dɔgɔtɔrɔ bɛ se ka bangefuraw walima furakɛli wɛrɛw fana fɔ aw ye walasa ka kɔnɔta dɛmɛ.

A nafa ka bon fana aw k’aw hakili to a la ko fɛɛrɛ caman wɛrɛw bɛ yen walasa ka denbaya sɔrɔ, hali n’aw tɛ se ka kɔnɔ ta i yɛrɛ la.

Aw bɛ se ka denfaya ni den ladonni ye fɛrɛ minu ye aw kan ka minu jate minɛ.

Ni bi furakɛli dɛmɛ ye, fɛɛrɛ caman bɛ yen walasa ka denbaya sɔrɔ, i si hakɛ mana kɛ min o min ye, walima i bangecogo mana kɛ min o min ye.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Samaw ye dugukolo kan baganw bɛɛ la belebele ye dugukolo kan wa u girinya bɛ se kilo 15.000 ma.

U ye bindunnaw ye wa u ka dumuni bɛ Kɛ buluw ni jiribuluw ni jiridenw de ye kosɛbɛ.

Nûhn jamujan bɛ samàw la,u bɛ baara kɛ ni min ye ko caman na, i n’a fɔ jî minni, k'u kooh, ani dumuni dalajɛli.

U bɛ baara fana n'u ka nûhn Kɛ walasa ka kumaɲɔgɔnya Kɛ ɲɔgɔn fɛ ani k’u yɛrɛ Lafasa fɛnɲɛnamafagalanw ma.

Samàw bɛ balo kuluw la wa u ye baganw ye minnu bɛ ɲɔgɔn fɛ kosɛbɛ.

U bɛ jɛɲɔgɔnya ɲuman don ɲɔgɔn na, ka tila k’u denw ladon.

Samàw fana ye bagan hakilitigiw ye kosɛbɛ wa a dɔnna ko u bɛ baara kɛ ni baarakɛminɛnw ye.

A fɔ man di nka, Samàw bɛ farati la sigiyɔrɔ bɔnɛni ni sogo ɲinini fɛ.

Nka, kungosoko maarali cɛsiri caman bɛ sen na walasa ka o bagan kabakomaw lakana.

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

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

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

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

Elephants live in herds and are very social animals.

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

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

Unfortunately, elephants are threatened by habitat loss and poaching.

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


Fɔ ka na se o waati ma, a tun ye nsiirin ye min bɛ bɛn sariya ma, masakɛdenmuso tun bɛ ɲɛnamaya dogolen kɛ a ka sankanso kɔnɔ ani masadenkɛ tun bɛ na a kisi.

Maana bɛ sira wɛrɛ ta pewu, n’a bɔra dɔrɔn,

O yɔrɔnin bɛɛ la, masakɛdenmuso bɛ diɲɛ gɛlɛnma ni yafabali dɔ kunbɛn.

A b’a ye joona ko a tɛ dɛmɛnbali ye i n’a fɔ a tun b’a miiri cogo min na, a y’a yɛrɛ wajibiya ka ɲɛnamaya dege a yɛrɛ ma.

A bɛ mɔgɔ suguya wɛrɛw sɔrɔ minnu ka di a ye sira kan, wa a bɛ fɛn caman dɔn a yɛrɛ kan ani diɲɛ min bɛ a lamini na.

O sɛbɛn gafe bɛ laban ni masakɛmuso y’a yɛrɛ ka sira sɔrɔ diɲɛ kɔnɔ, wa a laban na, a bɛ nisɔndiya ani ka wasa sɔrɔ.

A tɛ siran tugun ka gɛlɛyaw ta minnu bɛ na a ma, bawo a y’a dɔn ko a barika ka bon ani ko a yɛrɛmahɔrɔnyalen don.

Nin gafe in ye ɲɛnamaya maana ye ka bo denmiseniya fo korobalenya, wa a bɛ tugu masakɛdenmuso kɔ, n’a bɛ ka korobaya ka bɔ sungurunnin dogomalenyala ka kɛ baliku ye min dalen bɛ a yɛrɛ la ani min bɛ se kosɛbɛ kɛ.

Nin maana in ye yɛrɛdɔn ni fanga dili ye, wa a b’an hakili jigin ko an bɛɛ bɛ se ka kobaw sɔrɔ n’an sɔnna ka bɔ an ka lafiya yɔrɔ la, ka gɛlɛyaw ta, ɲɛnamaya bɛ minnu bila an bolo.

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

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

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

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

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

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

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

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

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


Ni diɲɛ sɔrɔko bɛ ka taaga ɲɛ , o cogo kelen na, dɔ be fara kɔrimuku ɲinini kan.

Ka fara o kan, finidoncogo sabatilenw bɛ ka kɛ dɔ be fara kori tubabu angirentan ɲinini kan.

O kɛra sababu ye ka nafolodonni caya kɔri baara la, ka sɔrɔ ka sɛnɛyɔrɔ kura sigi senkan jamanaw kɔnɔ i n’a fɔ Ɛndujamana ani Sinuwa.

Kɔri ɲinini cayalenba ye gɛlɛya don jiko la, wa fɛnɲɛnamafagalanw ni bagajiw tali kɛra sababu ye ka sigida nɔgɔ.

Ka fara o kan, sara dɔgɔman min bɛ di kɔri sɛnɛkɛlaw ma jamana yiriwalenw na, o kɛra sababu ye ka hami bila baarakɛlaw ka nafabɔli la.

O gɛlɛyaw bɛɛ n’a ta, kɔri baara tora diɲɛ sɔrɔko yɔrɔ nafamaba ye.

O bɛ baara di mɔgɔ miliyɔn yiri ma, wa a ye sɔrɔba ye jamana yiriwalen bolo.

Ka fara o kan, bɔgɔ bɛ kɛ fɛn caman na, k’a ta finiw na ka taa a bila minɛnw na, wa a ye fɛn ye min bɛ se ka kɛ fɛn caman na, wa a bɛ mɛn.

Ni diɲɛ jamanaden hakɛ bɛ ka caya ka taa a fɛ, a ka c’a la, kɔri ɲinini bɛna to ka caya.

O bɛ gɛlɛyaw ni cogoyaw bɛɛ lase kori baarakɛlaw ma.

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

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

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

However, this growth has not been without its challenges.

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

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

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

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

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

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

This presents both challenges and opportunities for the cotton industry.


Hali bi ne ma ɲina ne ka denbaya ka foro suman fɔlɔ la.

O tun ye samiyɛ don duman ye, an tun bɛ tile la k’a sɔrɔ an baarakɛɲɔgɔnw tun bɛ baara kɛ forow la.

Nka an ma hami, bawo an tun nisɔndiyara k’an ka baara denw ye.

Anw tun bɛ baara kɛ waati bɛɛ fo ka nafa sɔrɔ a la.

An ye tomati ni pepinɛri mɔlenw tigɛ k’u don kamiyɔn kɔfɛ.

O kɔ, an tagara ni u ye foro la k’u tila-tila.

Nakɔfɛnw saniya ka banlen, an y’u don sigarɛtimin na.

Tasuma sisi bɛ jɛnsɛn dɔɔni dɔɔni nakɔfɛnw kan, ka dumuni duman di u ma.

An y'u sisi waati damadɔ kɔnɔ, fo u tobira ka ɲɛ.

Ikomi an bɛɛ nisɔndiyara kosɛbɛ an ka jaabi la, an nisɔndiyara kosɛbɛ ka nin jiridenw ni nakɔfɛn duman ninnu tila an bangebagaw ni an teriw ka kulu cɛ.

Su tɛmɛlen, an ye dumuniba kɛ, an bɛɛ ye dumuni kɛ ka an min an sago la.

O kɛra don ye min bɛ to ra hakili la tiɲɛ na, wa ne tɛna ɲinɛ don min kɔ abada.

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

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

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

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

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

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

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

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

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

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

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

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


kɛnɛkan yɔrɔ: Lajɛ kɛyɔrɔ dɔ la jàgokɛyɔrɔ dɔ la.

Cɛ dɔ,Kevin, ani muso dɔ, Elena, olu sigilen bɛ tabali dɔ kan.

Kevin: Ne tun bɛ ka miiri ka jàgo kura daminɛ.

Elena: O ka di kosɛbɛ! Jàgo sugu jumɛn bɛ kɛ?

Nka ne ye dɔmɔ mɛ nin fɛɛrɛ kura in kalan min b’a to i bɛ se ka cɛncɛn ta ka bɔ kɔgɔji ji kɔnɔ.

N hakili la, a bɛ se ka kɛ jago ye min bɛ nafama tiɲɛ na.

Nka, i bɛna cɛncɛn bɔ ji la cogoya jumɛna?

Fɛɛrɛ wɛrɛ ye ka baara kɛ ni masin ye min bɛ ji sama.

Fɛɛrɛ wɛrɛ ye ka porodisimi fɛɛrɛ dɔ kɛ walasa ka kɔgɔ bɔ jî la.

Elena: A bɛ ina fɔ jago sɔngɔ daminɛli ka gɛlɛ.

Kevin: A bɛ sɔ ka kɛtiɲa ye, nka ne fɛ, tɔnɔ minnu bɛ se ka sɔrɔ, olu nafa bɛna bonya.

N b’a fɛ ka ɲinini wɛrɛw kɛ sani n ka se ka laɲini ta.

Scene: A meeting room in a business office.

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

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

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

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

I think it could be a really profitable business.

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

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

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

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

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

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

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


Baɲuman kɛwaleya bɛ daminɛ so kɔnɔ, o ye ntalen ye min kɔrɔ ye ko mɔgɔw ka kan k’u janto u yɛrɛ ka denbaya n’u ka sigida la ka sɔrɔ ka mɔgɔ wɛrɛw dɛmɛ.

Nin kumasen in kun ye ka dusu don mɔgɔw kɔnɔ u ka dɛmɛ don kosɛbɛ magojirabagaw ma, nka a bɛ se ka kɛ fana ka yɛrɛɲini walima walekɛbaliya ɲɛfɔ.

O kumasen bɛ se ka labaara cogo min na, o misali dɔ ye ni a ɲinina mɔgɔ dɔ fɛ a ka bolomafara di dɛmɛjɛkulu dɔ ma min bɛ mɔgɔw dɛmɛ jamana wɛrɛ la.

O tigila mɔgɔ bɛ se k’a fɔ ko a ka fisa a ma ka bolomafara di sigida ka dɛmɛjɛkulu dɔ ma min bɛ mɔgɔw dɛmɛ u yɛrɛ ka sigida la.

O bɛ kɛ bawo u dalen b’a la ko mɔgɔ minnu ka surun u la, olu dɛmɛni nafa ka bon ka tɛmɛ mɔgɔ yɔrɔ janw kan.

Kumasen nɔna "dɛmɛni bɛ daminɛ ie yɛrɛ ka so kɔnɔ" o bɔra Bibulu de kɔnɔ.

Mace ka kitabu kɔnɔ, Yesu ko: “Ni i ye fɛn di faantanw ma, i ka dilifɛn na segin i ma a hakɛ bɛɛ la, ka digidigi, ka yɛrɛyɛrɛ, ka boli.”

Sabu a na suman aw ka sumanikɛlan fɛ." (Mace 6:20).

Nin tɛmɛsira bɛ cɛw wele u ka bolomafara di mɔgɔ wɛrɛw ma. O b’a jira fana k’u bɛ daminɛ ni bolomafaraw ye u sigiɲɔgɔnw ma.

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

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

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

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

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

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

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

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

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


Hippie tɔn tun ye sigida ni laadalako ye min bɔra ka sangasɔrɔ Ameriki san 1960 waatiw la.

A kɔlɔsira kɛrɛnkɛrɛnnenya la a ka ban ka tugu nafa kɔrɔw kɔ ani a ka sinsin nafaw kan i n’a fɔ hɛrɛ, kanuya ani hɔrɔnya.

Donkilila jɔyɔrɔ tun ka bon hippie tɔn na, barisa a ye dɛmɛ don ka sigida hakilina ni danbe tila a kɔnɔmɔgɔw cɛ.

Hippie tɔn ka fɔlifɛnw tun ka ca, nka tuma caman na, a tun bɛ dɔn a ka kɔrɔbɔli cogoya fɛ ani a ka sinsin hakilimaya ni sigida caman yeli kan.

Hippie fɔlikulu ɲuman dɔw tun ye Grateful Dead, Jefferson Airplane ani Doors ye.

O fɔlikuluw ye mankan kura Dabɔ min ni mankan min tùn bɛ yen fɔlɔ, o tɛ kelen ye, wa u ka fɔlifɛnw ye dɛmɛ Dòn ka ladamu-kɛlɛ-jɛkulu lawuli.

Hippie tɔn ye nɔ banbali bila dɔnkilida la, wa a nɔ bɛ se ka ye hali bi.

Bi dɔnkilidala caman bɛ ka taa a fɛ ka hakilinaw sɔrɔ waati tɛmɛnen wɛrɛw la, wa a nafaw, n’o ye hɛrɛ, kanuya ani hɔrɔnya ye, olu bɛ ka taa a fɛ ka mɔgɔw dusu lamin diɲɛ fan bɛɛ.

Hippie fɔlisen nafama yɔrɔ ye a sinsinni ye balansi kan.

Hippie dɔnkilidalaw tun b’a ɲini ka dɔnkiliw da minnu ka di wa kɔrɔ b'u la, wa u tun bɛ to ka hakilina sɔrɔ yɔrɔ caman na, i n’a fɔ kɔrɔnfɛla filozofi, diɲɛ dɔnkiliw ani dɔrɔgu minnu bɛ mɔgɔ hakili la.

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

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

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

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

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

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

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

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

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

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


Ɲininikɛla: Ne y’a ye tuma bɛɛ ko jatebɔ ka nɔgɔn. Miirili ni gɛlɛyaw ɲɛnabɔcogo min bɛ o ko la, o ka di ne ye kosɛbɛ. N ka baara tɛmɛnen na, n tun bɛ jatebɔ misaliw labɛn walasa ka kunnafoniw sɛgɛsɛgɛ ani ka kirayakumaw kɛ. N ye jatebɔ kalanw fana kɛ sigida lamini kalanso la.

Baaratigi: O bɛ i n’a fɔ i bɛ se kosɛbɛ jatebɔ la. I hakilina ye mun ye jatebɔ nafa kan baarakɛyɔrɔ la?

Ɲininikɛla: Ne hakilila jatebɔ nafa ka bɔ baara o baara la min bɛ miirili jateminɛ laɲini. A nafa ka bon fana hakilina gɛlɛnw lasecogo la cogo jɛlen na ani cogo surun na. Ne jɔyɔrɔ la sisan, ne bɛ jatebɔ kɛ walasa ka feereli bolodalenw labɛn, ka kiliyanw ka kunnafoniw sɛgɛsɛgɛ, ani ka wariko jateminɛw dilan.

Baaratigi: I ka jatebɔ seko ni i ka ko kɛlenw ye ne kabakoya. N hakili la, i tun bɛna dɛmɛ ba ye an ka kulu kan.

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

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

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

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

Applicant: Thank you for the opportunity.


O maana in tɔgɔ ye ko "Basketball bolotolantan".

A bɛ kuma kalanden kulu dɔ kan minnu bɛ basikɛti kɛ lakɔliso farikoloɲɛnajɛyɔrɔ la.

U bɛɛ bɛ ka tulon caman kɛ, wa u bɛ baara kɛ ɲɔgɔn fɛ i n’a fɔ jɛkulu.

Kalanden dɔ, n’a tɔgɔ ye ko Ayanda, ale ye mɔgɔ kura ye lakɔliso la, ani a tɛ se basikɛti la kosɛbɛ.

Nka a b’a seko bɛɛ kɛ, wa a ka kulu mɔgɔw b’a jukɔrɔmatin-tin.

Kalanden dɔ, Christian ye ntolatannaba ye ekipu kɔnɔna la.

A bɛ sèh kosɛbɛ, ani a bɛ sɔn tuma bɛɛ k’a ka kulu mɔgɔw dɛmɛ.

Ɲɛmɔgɔ ɲuman do, wa misali ɲuman do kalanden tɔw ma.

Kalandenw tun bɛ tulon kɛ kosɛbɛ, wa u bɛɛ nisɔndiyalen don.

Tulon ngannen do, wa a bɛ jija ka taa fo alaban la.

Segin filana labanw na, krecɛnw bɛ basikɛti dɔ dilan walasa ka se sɔrɔ tulon in na a ka kulu ye.

Kalandenw bɛɛ ye seli kɛ, wa u bɛɛ nisɔndiyalen don.

U ye fɛn caman famuya jɛkulu ka baara ni farikoloɲɛnajɛ la, wa u bɛɛ ye ɲɛnajɛla ca ɲɛ..

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

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

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

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

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

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

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

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

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

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

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

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

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


Ɲɛnajɛw tun kadi Patrick ye k’a lafiɲɛ waati kɔnɔnala.

A tun ye kalanden timinandiyalen ye ani a tun bɛ to ka lɛri caman kɛ gafemarayɔrɔ la walima ka a yɛrɛ biri a ka sigilan kan min ka di a ye kosɛbɛ ni gafe ɲuman ye.

Gitari fɔli ka di a ye ani a tun bɛ to ka dege waati caman kɔnɔ.

A tun ka di Patrick fana ye ka taa taama na ani ka kanpaɲi kɛ n’a teriw n’a somɔgɔw ye.

Patrick loved to spend his free time pursuing his hobbies.

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

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

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

He found peace and tranquility in the great outdoors.


"Laadala dɔnko suguyaw cɛɲi bɛ bɔ u kɛcogo nɔgɔya la", dɔnkɛla y'o fɔ.

"Lamagali kelen-kelen bɛɛ bɛ labɛn ka ɲɛ walasa ka dusukunnata walima hakilina kɛrɛnkɛrɛnnen dɔ jira."

O kɔlɔlɔ ye seko ni dɔnko baara ye min bɛ mɔgɔ kabakoya ani ka dusukunnataw lawuli."

Kalan den dɔ ye "Nka gɛlɛya fanfɛla dun?". " an'ka laadala dɔnw kalanni ka gɛlɛn kosɛbɛ."

Dɔnkɛla ko “tiɲɛ don, nka gɛlɛya in ye fɛn dɔ ye min b’u barika bonya.

Ni i sera ka dɔn dɔ dɔn min ka gɛlɛn kosɛbɛ, i b’a ye ko i mago bɛ baara la min ni fɛn tɔw bɛɛ tɛ kelen ye.”

"Ne b'a ye kun mun na laadala dɔn ka di i ye kosɛbɛ," kalanden y'a fɔ "A ye seko ni dɔnko ye min ɲɔgɔn tɛ tiɲɛ na."

"O don," dɔnkɛla ko "Wa n bɛ waleɲumandɔn jira ko n ye sababu sɔrɔ k'a tila i ni ɲɔgɔn cɛ".

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

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

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

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

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

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

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

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


Maloya mɛna a yɛrɛ kun ina fɔ a farikolo .

A tun y’a to mɔgɔ wɛrɛw k’a fɔ a ye ko a filila, ko a nɔgɔlen don, ko a man kan ka kanu.

Nka o ɲɔgɔn ye kɔnɔ, a labanna k’a ye k’u filila.

Bella ka dimi tun ye kɛnɛya la barisa o tun ye tilenbaliya jaabi ye min ɲɛsira a ma.

A tun dimina ko u y’a bila ka maloya na yɛrɛ ye, wa a dimina ko u ma sɔn a ka kanuya jogo ma.

O y’a bila k’a ka josariyaw kɛlɛ, wa o y’a dɛmɛ k’a yɛrɛ nafa dɔn kokura.

O ɲɔgɔnye in na, Bella labanna ka jɔ a yɛrɛ ye.

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

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

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

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

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

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

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

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


Npogotiginin dɔ bɛ ka dumuni ɲini ɲaman mobiliba dɔ kɔnɔ.

A bɛ fini faralenw don ani a kunsigi bɛ ɲaŋamilen do.

A bɛ a lamini lajɛ ni hakilisigi ye, i n’a fɔ a bɛ siran mɔgɔ ka minɛ.

A bɛ dumunikɛminɛn damadɔw sɔrɔ k’u don bɔrɔ dɔ kɔnɔ.

O kɔfɛ, a bɛ munu munu, a hakili falen bɛ miirinaw cogo min na a bɛna a yɛrɛ n’a ka denw balo.

A young woman is searching for food in a dumpster.

She is wearing tattered clothing and her hair is matted.

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

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

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


Npogotiginin jɔlen tora nbɛda la, yɛrɛyɛrɛla nɛnɛ bolo.

A tun bɛ ka ɲini ka takala feere tile bɛɛ, nka mɔgɔ si tun ma dɔ san.

A ye cɛ dɔ natɔla ye a tun bɛ fɛ ka a bɛɛ dabila.

A bɛ i n’a fɔ a kɔrɔtɔlen don, nka a y’a jɔ a kɛlen ka npogotiginin ye tuma min na.

"E kelen bɛ ka mun de kɛ yan kɛnɛma?" a ye ɲininkali kɛ.

"Ne bɛ ka takala feere," denni y'o fɔ. "N'ka mɔgɔ si tɛna u san."

"Ayiwa, n'bɛ kelen san," cɛ ko "Nka i ka kan ka roso di n ma o nɔ na."

A bolila ka taa so ka filɛri roso cɛɲuman dɔ tigɛ.

O kɔ fɛ, a seginna ka taa cɛ fɛ ka takala ni roso d'a ma.

"I ni ce" cɛ ko "I ye sunguru ɲuman ye." A ye takala ta k’a mana.

Tasuma bɛ ka bonya tuma min na, denni y’a ye ko o ye majigi takala ye.

A yɛlɛma ka kɛ filɛri rosow kulu cɛɲuman ye.

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

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

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

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

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

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

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

The little girl was surprised, but she agreed.

She ran home and picked a beautiful rose.

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

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

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

It turned into a beautiful bouquet of roses.


Samaw bɛ se ka yaala-yaala lafiya kɔnɔ k’a sɔrɔ u ma siran ko mɔgɔ bɛna faga, wa sɛnɛkɛlaw bɛ se ka da a la k’u ka sɛnɛfɛnw tɛna tiɲɛ.

Kanna arajo ye fɛnw fitiniw ye minnu bɛ siri bɛ bagan kan la.

U bɛ taamaʃyɛn dɔ kɛ min bɛ se ka lajɛ ni jaabi sɔrɔbaga fɛ.

O b’a to dɔnnikɛlaw bɛ se ka bagan in ka lamagaliw ye waati la.

Saàmaw ta fan fɛ, o kunnafoniw bɛ se ka kɛ ka u ka so yɔrɔw kartiw dilan ani ka yɔrɔw dɔn u ni hadamadenw ka teli ka kɛlɛ kɛ yɔrɔ minnu na.

Sɛnɛkɛlaw bɛ se ka baara kɛ ni o kunnafoniw ye walasa ka fɛɛrɛw tigɛ walasa k’u ka sɛnɛfɛnw tanga saamaw ma.

U bɛ se ka sima kogow jɔ, ka ŋaniw sɛnɛ, walima ka fɛɛrɛ wɛrɛw kɛ walasa ka saamaw bali ka don u ka forow kɔnɔ.

Ni dɔnnikɛlaw ni sɛnɛkɛlaw jɛna ka baara kɛ ɲɔgɔn fɛ, u bɛ se k'u dɛmɛ walasa saamaw ni hadamadenw bɛɛ ka lakana.

Nin ye misali ye min b’a jira cogo min na ni kanna arajo kɛra ka saàmaww ni sɛnɛkɛlaw dɛmɛ.

Kenya jamana na, dɔnnikɛlaw ka bɔ Cambridge Iniwɛrisite la, olu ni sigidamɔgɔw ye baara kɛ walasa ka waraw ka taamaw lajɛ.

O kunnafoniw kɛra sababu ye ka saàmaw ka so yɔrɔw kartiw dilan.

Kartiw tilalen don sɛnɛkɛlaw ni ɲɔgɔn cɛ, minnu y’u kɛ ka kogow jɔ u ka forow lamini na.

O ye dɛmɛ don ka dɔ bɔ kɛlɛw hakɛ la samaw ni hadamadenw cɛ.

Arajo kɔla ye baarakɛminɛn nafama ye walasa ka saàmaw kalan ani ka dɛmɛ don ka dɔ bɔ hadamadenw ni saàmaw ka kɛlɛ la.

U bɛ kunnafoni nafamaw di dɔnnikɛlaw ma saàmaw taamacogo kan, wa u bɛ se ka sɛnɛkɛlaw dɛmɛ u ka sɛnɛfɛnw lakana.

Ni dɔnnikɛlaw ni sɛnɛkɛlaw bɛ baara kɛ ɲɔgɔn fɛ, u bɛ se ka dɛmɛ don walasa ka siniɲɛsigi dɔ sigi senkan, saàmaw ni hadamadenw bɛ se ka sigi ɲɔgɔn fɛ cogo min na bɛn kɔnɔ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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