Tɔŋ de Mozambican ee yee tɔŋ ëcë run jɔt gɔl në run de biänabuur thiɛ̈ɛ̈r ku dhoŋuan ku thiɛ̈rdhorou ku dhorou (1977) agut cë biänabuur thiɛ̈ɛ̈r ku dhoŋuan ku thiɛ̈rdhoŋuan ku rou (1992).

Ee räm në kɛm ke Mozambique Liberation Front (FRELIMO), yen man cë baai kuum mïnnë teem ë baaikɔ̈u ënɔŋ Portugal në run de 1975, ku Mozambique National Resistance (RENAMO), akutnhom anyagɛ̈ɛ̈t cë kuɔny në akuma de Rhodesian ku South Africa.

Go tɔŋ kä juïc riɔ̈ɔ̈k ku cop kɔc roor, ku nɛ̈k cin de kɔc cëmɛɛk man ye thiɛ̈rnyɛny tök (1) de kɔc.

Tɔŋ ee gɔl rɔt wën cennë RENAMO tɔŋ cë juiir jɔ̈t FRELIMO në run de 1977.

RENAMO ee wääc kennë FRELIMO në alakat ku thiɔ̈k de yicde kennë Soviet Union.

Tɔŋ ee cë guɔ thiɛ̈ipiny, ku në gɔ̈l de run de biänabuur thiɛ̈ɛ̈r ku dhoŋuan ku thiɛ̈rbɛ̈t (1980s), RENAMO ee cë ɣän juïc dɔm ke baai.

FRELIMO ee cë riɛɛt bë rɔt gɛi në Soviet Union ku Cuban jec kuɔɔny ago RENAMO mɔ̈k nhial në poothic.

Në run de 1984, FRELIMO ku RENAMO aacë dɔ̈ɔ̈r thaany, lekïn tɔŋ ee dhiac ke räm.

Në run de 1992, gokë dɔ̈ɔ̈r yam/jedit thaany, yen man cë moi de dhaŋ cɔk kääc ku muŋ de kuɛ̈ny de akutnhom de thiathïïn.

The Mozambican Civil War was a conflict that lasted from 1977 to 1992.

It was fought between the Mozambique Liberation Front (FRELIMO), which had ruled the country since its independence from Portugal in 1975, and the Mozambique National Resistance (RENAMO), a rebel group backed by the Rhodesian and South African governments.

The war caused widespread devastation and displacement, and led to the deaths of an estimated 1 million people.

The war began after RENAMO launched an insurgency against FRELIMO in 1977.

RENAMO was opposed to FRELIMO's socialist policies and its close ties to the Soviet Union.

The war quickly escalated, and by the early 1980s, RENAMO had control of much of the countryside.

FRELIMO was forced to rely on Soviet and Cuban military aid to keep RENAMO at bay.

In 1984, FRELIMO and RENAMO signed a peace agreement, but the fighting continued.

In 1992, the two sides signed a new peace agreement, which called for a ceasefire and the holding of multiparty elections.


Ee yee riar ku kööl aköl në paan thiin kën yɛ̈ɛk de Looksmiths, ku miɛ̈thdïït de locks ee tɔ̈ ëbɛ̈n ke geerrɔt.

Cɛ̈r geep aake cë thiäŋ në kɔc, ëbɛ̈n aake nɔŋ piɔ̈ɔ̈th bïkë këjedin ku këdït tïŋ ënɔŋ lockmaking technology.

Anɔŋ duɣɔ̈ɔ̈c ëke ɣɛɛc käŋ kedhiɛ gɔl në tobulai piɔliic agut cë tobulai riliic, ku duthuur aa nyooth nyïcden në thïŋjɔt ku thïŋcuïc.

Në ciliny de paan kënnë yïk cë thɔɔŋ, të dïït de kɔ̈ɔ̈c acë cuïïc bennë kööl de miɛt de piɔ̈ndït looi.

Akutnhom de dukëët aake pool alooŋ, ku dundïït de kɔc aake kuɔt nhïïm ëtɛ̈ɛ̈n, maŋkë ke cin ku diɛ̈ɛ̈rkë.

Në kɔc nhïïm, anyïny de thïŋcuïc ee nyooth lon yennë thïŋjɔt, ku dundïït de kɔc ee cë gäi në nyïcde.

Cït man ë thiith aköl, go miɛ̈thdït bɛ̈n të bennë ye thiɛ̈ɛ̈k/thök.

It was a bright and sunny day in the small village of Locksmiths, and the festival of locks was in full swing.

The streets were crowded with people, all eager to see the latest and greatest in lockmaking technology.

There were vendors selling everything from simple padlocks to complex combination locks, and artisans demonstrating their skills in lockpicking and locksmithing.

In the center of the village square, a large stage had been set up for the day's festivities.

A group of musicians were playing lively tunes, and a crowd of people were gathered around, clapping and dancing.

On the stage, a skilled locksmith was demonstrating how to pick a lock, and the crowd was mesmerized by his skill.

As the sun began to set, the festival came to a close.


Mäthdhiɛ̈, Abel, ku ɣɛɛn aake ciɛɛth baai ke wuɔ bɔ̈ në thukulic kööltök goku riɛm geer yök ke cë tɔ̈ɔ̈u në ɣëëlada yic cilic.

Wuɔ ëke nɔŋ run ke thiɛ̈ɛ̈r ku dhorou (17), ku wuɔ kën riɛm kan juaar ëtë ɣɔn.

Acukku tak buk kɔ̈ɔ̈c thïn ku tïŋku ë yeeŋö ëbɛ̈n ëkënë.

Wuɔɔk ëbɛ̈n wuɔ cë thual ëbɛ̈n kuany ku joopku thual lik në akököl de pial de guɔ̈pda.

Etɛ̈ɛ̈n, wuɔ ëke cennë ke lɔ nhial de riɛmkuɔ thëm ku rɛ̈lkuɔ aake cë ke them agoke nyic man dït kë nyïn.

Wën cennë wuɔɔk ye nyic ke wuɔ bë rim gaam, wuɔ cë nyuc piiny wuɔdhiɛ në kuïrthïkkic ku cɔkku liprɔt tääuë në wuɔ kök.

Rim aake cë kuɔ̈t në bɛkkic, ku yeen ë lonnë ëbɛ̈n ee cë moimoi kee thiɛ̈ɛ̈r ku dhïc jɔt (15 minutes).

Ee rɔt yök ke piɛth të nyicë ye ke wuɔ koony agoku pïïr kuɔny.

Wën cennë wuɔɔk rim gaam, wuɔ cë bɛ̈n yiɛ̈n karaton athiir ku kë de thär ago wuɔ kuɔny bë guɔ̈pda cil ciɛ̈ɛ̈n.

Wuɔ cë kan aleec lööm ënɔŋ baŋ de riɛm ëyadɛ̈.

ɣɛn cë piɔ̈u miɛt nëkë cennë Abel ku ɣɛɛn ye tak bukku rim gaam.

Ee yeen dhöl thiɔ̈k ku piɔlic bë wuɔ̈ɔ̈c looi në pinynhom.

ɣɛn ye raan ëbɛ̈n wɛɛi bë rim yaa gaam të cennë ke puɔ̈l.

Ee käc de piɔ̈u yennëka lëu bë pïïr kony.

My friend, Abel, and I were walking home from school one day when we saw a blood drive being held at our local community center.

We were both 17 years old, and we had never donated blood before.

We decided to stop in and see what it was all about.

The process of donating blood was actually pretty simple.

We both filled out a questionnaire and answered some questions about our health history.

Then, we had our blood pressure checked and our veins were checked to make sure they were big enough.

Once we were cleared to donate, we each sat down in a chair and had a needle inserted into our arms.

The blood was collected in a bag, and the whole process took about 15 minutes.

It felt good to know that we were helping to save lives.

After we donated, we were given a juice box and a cookie to help us recover.

We also received a thank-you card from the blood bank.

I'm glad that Abel and I decided to donate blood.

It was a quick and easy way to make a difference in the world.

I encourage everyone to consider donating blood if they are eligible.

It's a simple act of kindness that can help save lives.


Ducɛ̈nh de Solo ee cë yök ke piɛth wën cen nïn kee rou nɔ̈k ke cë määr në Swiss Alps.

Tiŋ nɔŋ run kee thiɛ̈rrou ku dhïc (25), yen man kënë teet, ee cath në kuurnhom wën cen puɔ̈k kennë gurupde.

Ee cë guɛɛl ke liu në kööl de rou, ku amatnhom de kɔ̈ɔ̈r ee cë puɔ̈k ke kën kë yök.

Tiŋ ee cë yök në kööl de ŋuan, nëkë cïn mil kee thiɛ̈ɛ̈r (10) të ë cathë yeen.

Ee lir ku cë guɔ̈p thök në pïu, lekïn atɔ̈ të piɛth.

Ee cë lɛ̈k dukuuny man naadɛ̈ ëkuany gɔtɔr cök wën cen rɔt wel.

Ee cë nïn nɔ̈k në ɣön thar piiny, ku pïïr ke ye cam në koi de pïu ku ye dëk në pïu të thiin kuɛ̈ɛ̈r.

Kë cïï tiŋ yök ee kɔc täk nhïïm në piath de juɛ̈ɛ̈r de rɔt të cathë në kuurnhom.

Kɔc ye cath në ke cök akɔɔr bïkë athuurpiny, anyooth piny, ku jal yaa nuur, kuka kɔɔr bïkë të leerë kɔc thïn yaa lueel ku yee naa bennë kɔc dhukciɛ̈ɛ̈n.

A solo traveler was found safe after spending two nights lost in the Swiss Alps.

The 25-year-old woman, who has not been identified, was hiking in the mountains when she became separated from her group.

She was reported missing on Tuesday, and search teams were dispatched to find her.

The woman was eventually found on Thursday, about 10 miles from where she had been hiking.

She was cold and dehydrated, but otherwise in good condition.

She told rescuers that she had been following a trail when she got turned around.

She spent the night in a cave, and she survived by eating snow and drinking from a stream.

The woman's experience is a reminder of the importance of being prepared when hiking in the mountains.

Hikers should always bring a map, compass, and a flashlight, and they should tell someone where they are going and when they expect to return.


ɣɔn yan meth, ɣɛn ee ye thɛɛ jɔt ke ɣɛn daai në kä cë ke gɔ̈t nɔŋŋiic thuurai.

ɣɛn ee ye kë cë gɔ̈t ëbɛ̈n kueen, tiɛ̈ŋ thuurai ëbɛ̈n, ku tɛm kë nhiaar ba tääu në buŋdiɛ̈ɛ̈n cë riääkkɔ̈u bei.

ɣɛn nhiaar lonnë yennë kë cë gɔ̈t ɣa jat në baaikɔ̈kkiic tɔ̈ në pinynhom ku ye ɣa looi ba tak në kɛ̈ŋ në dhöl yam (jedin).

Kööl tök, ɣɛn ee kueen kë cë gɔ̈t man ë jam në nyïc de nyith nëkë cë gɔ̈t nɔŋic thuurai.

Yeen kë cë gɔ̈t ee piɛth arëët, ku looi ɣa ba tak në lon yennë nyithdiɛ̈ luui.

Aca tak man naadɛ̈ ke ɣɛn lëu ba nyithdiɛ̈ luɔ̈ɔ̈i bän kë kaar ba piɔ̈ɔ̈th ëbɛ̈n nyic, ku yeen ee ye këdïït gɛ̈ië ye yök.

ɣɛn cë kuɛ̈n de kë cë gɔ̈t dac jɔɔk, ku ɣɛn dhiac ke ɣɛn nhiaar dhël wën yennë keek ɣa liepnhom në wël yam (jedin).

When I was a kid, I would spend hours poring over magazines.

I would read every article, look at every picture, and cut out the ones I liked to put in my scrapbook.

I loved the way magazines could transport me to different worlds and make me think about things in new ways.

One day, I was reading an article about brain science in a magazine.

The article was really interesting, and it made me think about how my brain works.

I realized that I could use my brain to learn anything I wanted, and that was an amazing feeling.

I've been reading magazines ever since, and I still love the way they can open my mind to new ideas.


Kë lueelic/teer ë yic në kɛm ke läi man naadɛ̈ ke läi mitpiɔ̈ɔ̈th rokic awelë të de mɛ̈c arilic arëët ke cïn juɔɔp piɔliic/kɔ̈c yiic.

Anɔŋ kä juïïc yeke kɔɔr, agut cë kä yee lɛ̈n de raan ke kɔɔr, ducɛ̈ŋ de të de mɛ̈c, ku tiɛ̈t piɛɛth ye bɛ̈i.

Läi kɔ̈k, cëman akɔ̈n, aaye määth arëët kennë kɔc kuka kɔɔr bïkë yaa mat kennë akɔ̈n kɔ̈k agokë dït ëke ril.

Në rokkic, akɔ̈n aaye rëër në guruup cëke tekiic në buɔɔt (100) ke pɛ̈c.

Aa cë nïn jɔt ëke kɔɔr cuïn, poolkë, ku römkë apiɛth.

Të de mɛ̈c, akɔ̈n acïï lëu bïkë naŋ miɛt de guɔ̈p bïkë yök kennë akɔ̈n kɔ̈k, yen man dë kë bïï dɛ̈ŋ de guɔ̈p ku ɣök.

Läi kɔ̈k, cëman de köör, aaye ayiɛ̈ɛ̈p ye mat ëtök.

Në rokkic, kör aaye rëër në lɛc agut cë thiɛ̈ɛ̈r ku dhïc (15) ke pɛ̈c.

Nëŋö, köör në lɛcde yic anɔŋ tëdeen yen rëërthïn kuka cie mat kennë kör kɔ̈k në köölthok.

Të de mɛ̈c, kör alëu bïkë rëër të dïït lääu agokë cath ëke lääu, yen man lëu bë ke cɔk yök miɛt de guɔ̈p bennë keek thuëëth ku beer kë piny caath.

Tän de mɛ̈c anɔŋ të ye looi ëyadɛ̈ në kä ke läike yiic.

Mɛ̈ckɔ̈k aa dït ku yekë läiken yiɛ̈n të dïït lääu cë rɔk, ku kɔ̈k aa koor ku kaa cïn të dïït lääu.

The debate about whether animals are happier in the wild or in zoos is a complex one with no easy answers.

There are many factors to consider, including the individual animal's needs, the type of zoo, and the quality of care provided.

Some animals, such as elephants, are highly social and need to interact with other elephants in order to thrive.

In the wild, elephants live in herds of up to 100 individuals.

They spend their days foraging for food, playing, and socializing.

In a zoo, elephants may not have the same opportunities to interact with other elephants, which can lead to boredom and frustration.

Other animals, such as lions, are solitary hunters.

In the wild, lions live in prides of up to 15 individuals.

However, each lion within the pride has its own territory and does not interact with other lions very often.

In a zoo, lions may be able to live in larger enclosures with more space to roam, which can provide them with more opportunities to exercise and explore.

The type of zoo also plays a role in the welfare of its animals.

Some zoos are very large and provide their animals with spacious enclosures, while others are smaller and may not have as much space.


Cëman ë gɛɛrë ɣɛɛn piny në cäärnhom, guɔ thɔ̈k tïŋ ke dhïth në cäär cɛlic.

Atɛ̈c ke cë rɔt röŋ ku cök ke kee rou aa cë ke tääu në yenhom tueŋ.

Mɛnh de thɔ̈k abɔ̈ biyic në lɔŋ cuïïc kuka cë nhom tïc wën thɛɛr.

ŋun ë beu/thɔ̈k acë ɣa lieec ku ɣɛn cë riɔ̈ɔ̈c tiɛ̈ŋ ee nyin.

Yeen agɛ̈i man bän ye luɔ̈ɔ̈i tɔ̈ɔ̈k awelë mɛnhde.

ɣɛn cë ciɛɛth ënɔŋ thɔ̈k/beu ku tuɔ̈k ɣa nhiɔl të thiääk ke ye.

Aca yup nhom ku lɛ̈k en cëman naadɛ̈ ke riɛ̈ɛ̈c ëbɛ̈n bë piath.

Mɛnh de thɔ̈k/beu acë gɔl në bɛ̈n biyic ku ɣɛɛn ayaa tïŋ ke yee ŋun thiin de thɔ̈k.

Yeen adhiaau go Moorde/Mamade nyan apiɛth abë dik.

ɣɛn daai në ŋun de thɔ̈k kennë mɛnhde ku ɣɛn cë dɔ̈ɔ̈r yök në kɛm ken.

As I'm driving down the road, I see a goat giving birth in the median.

She's lying on her side and her two front legs are extended in front of her.

The baby goat is coming out of her right side and it's head is already visible.

The mother goat looks up at me and I can see the fear in her eyes.

She's probably wondering if I'm going to hurt her or her baby.

I walk over to the goat and kneel down next to her.

I gently stroke her head and tell her that everything is going to be okay.

The baby goat starts to emerge and I can see that it's a little girl.

She's crying and her mother licks her clean.

I watch as the mother goat and baby bond and I feel a sense of peace.


Madïna ee dït, cë thiɛ̈ibiyic ke cë thiäŋ në kɔc, thiëëŋ në pïïr ku riɛɛr.

Ee yeen të wën lëu bennë këriɛ̈ɛ̈c ëbɛ̈n rɔt lëu, ku yeen të wën lëu bennë këtak/kë kɔɔr yaa yic.

Lëkïn, kɔc ëbɛ̈n cë pïïr tiaam në madïna yic, anɔŋ kɔc juïc kɔ̈k kɔɔr bïkë akër yök.

Kɔckë aa rɛ̈ɛ̈r në ɣän kën yiɛ̈ɛ̈k, në ɣän thii koriic cë thiäŋ në kɔc ku kɔɔr ke bëke looi.

Aacë luui në thaŋbääric bë ke dɔ̈m wënh koor, ku kaa ye cool ëke jiɛ̈l ëke cïn kä kɔɔr guɔ̈pke cëman de cuïn ku pial de guɔ̈p.

Ee cë bɛ̈n madïna kennë tɛ̈ŋ dït, lekïn acë dac yök man naadɛ̈ ke yic wääc yic arëët në thööŋ cen ye thɔ̈ɔ̈ŋ.

Ee luui ke yee durëër të thiin yennë kɔc cam thïn, ku yen wëu juïc looi ben ke rɛ̈ɛ̈rde cuatpiny.

Ee yee cool ke lɔ agennic ke nɛ̈k cɔk, ku yeen ee yee butë riɔ̈c në pïïrdeen tueeŋ.

Akol tök, Amelia ayë cääth kë lä bääi kä jël tëne luoi wën tïŋ ɣën muoc ke cï nyuoc bämbar kɔu.

Yeen acïn nhom baai, ku kee muk kë cë gɔ̈tic jiɛɛm, "bë luui në cuïn." Amelia acë piɔ̈u bɛ̈n käc në yeen, ku tɛk bë ɣɔ̈c rïkëp.

Cëman ë jiɛɛm ë yeen kennë moc, go nyic man naadɛ̈ ke rinke ye cɔɔl Charlie.

The city was a vast, sprawling metropolis, full of life and energy.

It was a place where anything was possible, and where dreams could come true.

But for every person who found success in the city, there were many more who struggled to make ends meet.

These people lived in the slums, in tiny apartments that were often overcrowded and in disrepair.

They worked long hours for low pay, and they often had to go without basic necessities like food and healthcare.

One such person was a young woman named Amelia.

She had come to the city with big dreams, but she quickly found that reality was much different than she had imagined.

She worked as a waitress in a small diner, and she could barely make enough money to pay her rent.

She often went to bed hungry, and she was always worried about her future.

One day, Amelia was walking home from work when she saw a man sitting on a bench.

He was homeless, and he was holding a sign that said, "Will work for food." Amelia felt sorry for the man, and she decided to buy him a sandwich.

As she was talking to the man, she learned that his name was Charlie.


Demonetization ee kueer wën yennë kë ëbïïë në löŋ nyaai në thiɛ̈i biyic.

Në india, wudhïrdïït tɔ̈ wudhïïr nhïïm Narendra Modi acë cɛɛlbii në pɛɛi de Thiɛ̈ɛ̈r ku tök pɛɛi nïn bɛ̈t (8), run de biänabuur kee rou ku thiɛ̈ɛ̈r ku dhetem (2016), cëman naadɛ̈ ke kɛ̈ŋ ëbɛ̈n yïï buɔt kee dhïc (500) ku biänabuur (1000) ke wëu bë ke looi ëke ye wëu në löŋ ëman kääuë.

E cɛ̈nhë ee looi ke nyic bë luui de kɔc nyic ku lueth cë gaam ke yee yic, lekïn ee kɛ̈ŋ riɔ̈ɔ̈kkiic ku kä ril ënɔŋ kɔc juïc.

Anɔŋ kä juïïc wën lëu bennë ke jai në demonetization.

Kë tueeŋ, akuc man ben luui apiɛth në wɛipiny de luui de kɔc nyic.

Luui de kɔc nyic ee kë dïït ril yen man cïï lëu ë nyɛɛi në lon bennë wëu yeke dɔ̈m nyaai në thiɛ̈ipiny.

Në yic, anɔŋ kë ëye nyuɔɔth man naadɛ̈ ke demonetization ye luui de kɔc nyic cɔk lɔ nhial/dhiit rɔt, cëman yen yic riɛɛr ënɔŋ kɔc bïkë wëuken kɔɔr ku yök kë keek.

Kë de rou, demonetization abë nɔŋ kërac ënɔŋ aŋɛ̈ɛ̈ŋ.

Kɔc juïïc ŋɔ̈ŋ tɔ̈ në india aaye rɔt gɛi në wëu yeke muk në kɔc cin yennë keek ɣööc në akölriɛ̈ɛ̈c ëbɛ̈n.

Dac bïï biyic de dundïït de wëu acë ye looi ke rilic ënɔŋ ke bïkë cuïn ɣɔɔc, cuat kë käken piny, ku yökkë kɔ̈k wën piɛɛth yennë kɔɔr.

Kë de diäk, demonetization acë kä juïc riɔ̈ɔ̈k në baŋ de cuïïc de wëu.

Tajiir akör bë kë thïïk në nïn awelë wiik agokë rɔt cɔ̈k piny në wëu yam/Jedit.

Demonetization is the process of removing legal tender from circulation.

In India, Prime Minister Narendra Modi announced on November 8, 2016, that all ₹500 and ₹1000 banknotes would cease to be legal tender from midnight.

This move was intended to crack down on corruption and counterfeiting, but it also caused significant disruption and hardship for many people.

There are several reasons to be skeptical of demonetization.

First, it is not clear that it will be effective in reducing corruption.

Corruption is a complex problem that cannot be solved simply by removing cash from circulation.

In fact, there is some evidence that demonetization may actually increase corruption, as it makes it more difficult for people to track and trace their money.

Second, demonetization is likely to have a negative impact on the poor.

Many poor people in India rely on cash for their daily transactions.

The sudden withdrawal of large-denomination banknotes made it difficult for them to buy food, pay their bills, and access other essential services.

Third, demonetization has caused significant disruption to the economy.

Businesses had to close for days or even weeks while they adjusted to the new currency.


Aye lueel cëman naadɛ̈ ke aläla ëbɔ̈ ënɔŋ Philippines, të wën nyicë ye ke ye cɔɔl lechon.

Anyic arëëticdïïtë ëyadɛ̈ në biäk cuïïcciɛ̈ɛ̈n de Asia, cëman de Indonesia, Malaysia, ku Thailand.

Ago lechon looi, kudhuruk ëbɛ̈n aye goolic ku wec apiɛth, ku jal thiɔ̈ɔ̈ŋ ku liɛ̈ɛ̈pë kennë bathɔltum, ginger, lemongrass, ku wɛlmaŋöök kɔ̈k.

Kudhuruk acë nyop në many de cool awelë tim në thɛɛ juïc.

Kë cë bɛ̈n biyic ee cë thiäŋ në pïu miit ke wal, rïŋ mit man ye kɔɔr në kä ye ke looi yiic.

Lechon aaye mat kennë ruth ku wɛ̈lmaŋöök.

Alëu bë cam ëyadɛ̈ ke yee kë dïït tueŋ awelë bë cɛ̈m juakkic.

Të mit ë yïïn guɔ̈p arëët ba lechon thëm, yïn cïï lëu ba yï piɔ̈u kan gɔ̈k.

Ee yic pacɔ̈k man wääc ë yeen ku yee aduŋ mit.

Bë juak në dhöl thɛɛr yennë ke lechon thaal, anaŋ dhöl kɔ̈k yam ëyadɛ̈ wääc.

Duthɛ̈ɛ̈r kɔ̈k nyicke aaye kudhuruk thaal në adin de nyup, ku kɔ̈k në mutaamiic.

Anɔŋ dhöl wën kɔ̈k ëyadɛ̈ yennë ke lechon looi amääthic në adin de thär awelë adin de nyup.

Pɛ̈l të yennë ye thaal thïn, lechon ee cool ke miit duutpiɔ̈ɔ̈th.

Aduŋ piɛɛth ye kɔc miɛ̈tpiɔ̈ɔ̈th ku kony kɔc man ye piath kennë kä yeke looi ëbɛ̈n.

Të kɔɔr ë yïïn aduŋ yam/jedit ku piɛth ba thëm, lechon ee gut ke yee yeen ë piɛth ba tïŋ.

The dish is said to have originated in the Philippines, where it is known as lechon.

It is also popular in other parts of Southeast Asia, such as Indonesia, Malaysia, and Thailand.

To make lechon, a whole pig is gutted and cleaned, then stuffed with a mixture of garlic, ginger, lemongrass, and other spices.

The pig is then roasted over a fire of charcoal or wood for several hours.

The result is a juicy, flavorful meat that is perfect for a special occasion.

Lechon is often served with rice and vegetables.

It can also be eaten as a main course or as an appetizer.

If you are ever lucky enough to try lechon, you will not be disappointed.

It is truly a unique and delicious dish.

In addition to the traditional method of cooking lechon, there are also several modern variations.

Some chefs cook the pig in a pit oven, while others use a rotisserie.

There are also recipes for making lechon in a slow cooker or in the oven.

No matter how it is cooked, lechon is always a crowd-pleaser.

It is a hearty and flavorful dish that is perfect for any occasion.

So if you are looking for a new and exciting dish to try, lechon is definitely worth a look.


ɣɛɛn: Yeeŋö cë yiɛ̈ndɛ̈ kennë riäŋdu? ee cool ke looi awuɔɔu cë piɛth mïn wäär.

Nɔ̈ɔ̈rdiɛ̈: Ee yeen, Anyɛc. Aba lɛɛr ënɔŋ dulun adir miäkduur.

Nɔ̈ɔ̈rdiɛ̈: Alëu bë yiɛ̈n ya. Riäi ee rïäŋ thɛɛr, ku biɔ̈kke aa riliic në bɛ̈n. lekïn ayaa ŋɔ̈ɔ̈th ke yee kë thiin koor.

ɣɛɛn: Apiɛth, Cathë apiɛth. Caa nyɛc kë bïï dulun adir lueel.

ɣɛɛn: Looi ëdɛ̈, në dhöldɛ̈, nyic man naadɛ̈ ke riɛ̈th ke awuɔɔk ye kɛ̈ŋ?

Nɔ̈ɔ̈rdiɛ̈: ɣei, Ee kuɔ̈c. yeen apiɛth arëët.

ɣɛɛn: Ee yeen, aa piɛth ëbɛ̈n. Aaye many awuɔɔk luɔ̈ɔ̈i bennë keek nuur bɛ̈i, man ye many de riäi.

Nɔ̈ɔ̈rdiɛ̈: Kënë ee rɔt looi cït kë bïï ɣɔ̈c lɔ nhial arëëtic.

ɣɛɛn: Alëu bë yiɛ̈n ya, lekïn alëu bë luui apiɛth awɛ̈r thurunbil/riäi thɛɛr. thurunbil/riäi ke mac aaye piny caath piny ye buɔt ke mil jɔt në makueŋ töŋ de jaath.

Nɔ̈ɔ̈rdiɛ̈: Andɛ̈ɛ̈, ɣɛn bë yekënë tïŋ ŋic.

Me: What's up with your car? It's been making a weird noise lately.

Uncle: Yeah, I know. I'm taking it to the mechanic tomorrow.

Uncle: It might be. The car is old, and parts are hard to come by. But I'm hoping it's just a minor issue.

Me: Well, good luck. Let me know what the mechanic says.

Me: Hey, by the way, did you know that nuclear cars are a thing?

Uncle: No, I didn't. That's interesting.

Me: Yeah, they're pretty cool. They use nuclear power to generate electricity, which powers the car's motor.

Uncle: That sounds like it would be really expensive.

Me: It can be, but it's also a lot more efficient than traditional cars. Nuclear cars can go for hundreds of miles on a single tank of fuel.

Uncle: Hmm, I'll have to look into that.


Moc eecë ciɛɛth të yennë jam në kä ke dɔl ku cɔɔl Filet mignon.

Go dutïït biäk thiin de rïŋ bɛ̈i ënɔŋ yeen ku gɔl në cɛ̈m.

Wën cen kac në kä diääk, go kɔ̈ɔ̈c ku lueel, "E rïŋë arac! yeen arir ku apiɛ̈l."

Go duïït dhuknhom, "apiɛth, sir, yïn kën cööl në filet mignon."

"Ee yeen, lakïn ɣɛn kën cööl në filet mignon kënnë thaal!"

"Sir, rïŋkuɔ ëbɛ̈n akënnë thaal. wuɔ kɔɔr duɣɔ̈ɔ̈ckuɔ bïkë ke thaal keek në gupken ke pɛ̈c."

"Acie yeen ye kë rilic ëkënë. wuɔ ye ɣön de dɔl, acie ɣön de cɛ̈m."

Go moc rɔt jɔt ke cë ɣök ku jiɛ̈ɛ̈l ɣön de diɛ̈ɛ̈r.

A man walks into a comedy club and orders a filet mignon.

The waiter brings him the steak and he starts to eat it.

After a few bites, he stops and says, "This steak is terrible! It's tough and tasteless."

The waiter replies, "Well, sir, you did order a filet mignon."

"Yes, but I didn't order a raw filet mignon!"

"Sir, all of our steaks are served raw. We require our customers to cook them themselves."

"That's not our problem. We're a comedy club, not a restaurant."

The man angrily gets up and storms out of the club.


Yï wun ku man, ɣɔn geer thurumbil në thaa ɣɔn cïn në ke gut, go kë dac kɛt në ye lɔ̈ɔ̈m.

Go kɔc ke pan de akïm bɛ̈n ku tɛ̈ɛ̈u kë dhuk/meth në thurumbil de pan de akïm yic.

Go yï wun ku man thurumbil kuany cök, ku gut piɔ̈ɔ̈th ken ë ke cï riɔ̈ɔ̈c.

Paan de akïm, go dïktoor/akïïm yök ke dhuk cï naŋ ŋääp në nyithic ku cï cök dhuɔŋ.

Go kë tääc pan de akïm ku gɔl kë në töök/dɔ̈c.

Go yï wun ku man rëër në ye lɔ̈ɔ̈m, ku cï kë jël bë kë waan ye tök.

Ku jɔlkë ɣoi ke nin, ke piɔ̈ɔ̈th ken cï thiäŋ në nhiɛ̈ɛ̈r ku ŋɔ̈ɔ̈th.

He had been in a car accident, and he was unconscious.

His parents, who had been driving by when the accident happened, rushed to his side.

The paramedics arrived and loaded the boy into an ambulance.

His parents followed in their car, their hearts pounding with fear.

At the hospital, the doctors examined the boy and determined that he had a concussion and a broken leg.

They admitted him to the hospital and began treatment.

The boy's parents stayed by his side, never leaving him alone.

They watched over him as he slept, their hearts filled with love and hope.


"Bääny," aluël Blacksmith, "yë kën kɔc dïïr. Eë kë cït kën tiëët, yën yïc.

Kɔc ebën acï röt yäth thïn aläŋ dë ic, ku këk acïïk cɔ̈k ŋïc yëŋɔu.

Acë wɛ̈t nɔn dë ëë bäny rör ku bäny diär nïŋ këk riɛ̈l dït dɛ̈t, yë aköl kä. Këk atɔu kë rɛ̈r päth kë cïn riɛ̈l.

Këk awïc rän awën bïïk yën athëëk, rän awën bï wëël kë bääi yä luël." Blacksmith acï biɛ̈t.

"Ɣën ayä tïŋ kë yë kë cït rɛ̈r päth." yën acï lä tueŋ.

"Wɛ̈t bä ŋïc nɔn dë tɛ̈i rän dɛ̈t aɣer tën kë wäär yïn piäth.

Rän awën cë yök kë käŋ riëc ebën acï guiric.

Yën tëdë, yë kën yë täkic päth. Lakin acë yë loi bï yä kuät kën wën cë muhïm.

Kɔc awïc käŋ kën yë kë täkic. këk ayë kë wïc bïïk këdäŋ gääm.

Ku të yë kën ëë bäny muoc au bäny tïïk, kë yën alë bï yiën ayä."

Blacksmith acï biɛ̈t yë dhäman, kë yën acë thok muony.

"Royalty," said the Blacksmith, "is a curious thing. It's a kind of magic, really.

People get all worked up about it, and they don't even know why.

It's not as if kings and queens have any real power, these days. They're just figureheads.

They need someone to look up to, someone to represent the idea of the nation." The Blacksmith paused.

"I suppose it's a kind of comfort," he continued.

"To know that there's someone out there who's better than you.

Someone who can make the world a better place.

Of course, it's all an illusion. But that doesn't make it any less important.

People need their illusions. They need to believe in something.

And if that something is a king or a queen, then so be it."

The Blacksmith paused for a moment, then smiled.


Santiago, rän dït cï dhiɔ̈p amɛ̈ɛ̈i yë Cuban, acï nïɛ̈ŋ nïïn kä thiärbɛ̈t-ku ŋuän kä cïn rɛ̈ɛ̈c cï dɔm.

Eë yën muony dït cï dhiɔ̈p apɛ̈i bääi, ku rän mëëth apɛ̈i, Manolin, acï bën wïc bë mɛ̈ɛ̈i këk yën rïn puol muony dït cï dhiɔ̈p guop.

Ɣɔ̈n akol tök, Santiago acï jäl këk riän dën ku dɔ̈m rɛ̈ɛ̈c dït cot.

Cot ää dït apɛ̈i gut bë riän wïïr acuot wëi të mëëc wääric.

Santiago acï thɔ̈r këk cot tën aköl ku thëi kä rou, lakin yën akëc lɛ̈u bï bɛ̈ɛ̈i bëi.

Cot athiɛ̈k apɛ̈i dït, ku muony dït cï dhiɔ̈p acï dääk apɛ̈i.

Santiago acï lɛ̈u bï cot thɔ̈ric bïïth, ku acï nɔk.

Lakin cot ää dït apɛ̈i gut Santiago eyë gök bï bɛ̈ɛ̈i riän wïïric.

Yën acï cot ruɔk riän wïïr kɔu ku jɔ̈k lɔ̈n kuëth yën riäi kë dhuuk ciën wäär thok.

Akuut riäl kë buɔ̈th riän wïïr cök, ku këk acï jɔ̈k bïïk cot cääm riäi kɔu.

Santiago acï thɔ̈r këk riäl, lakin yën akëc lɛ̈u bïïk këk cuɔp wëi ebën.

Dhäman awën ɣët yën wäär thök, kë töŋ yë cï döŋ ëë nhom ku yiɔ̈l cot.

Santiago, an old Cuban fisherman, has gone eighty-four days without catching a fish.

He is the oldest man in the village, and the youngest, Manolin, no longer wants to fish with him because the old man is unlucky.

One day, Santiago sets out in his skiff and hooks a giant marlin.

The marlin is so big that it pulls the skiff far out to sea.

Santiago fights the marlin for two days and nights, but he cannot bring it in.

The marlin is too heavy, and the old man is too tired.

Santiago is able to get a harpoon into the marlin, and he kills it.

But the marlin is so big that Santiago cannot bring it into the boat.

He ties the marlin to the side of the boat and begins to row back to shore.

A school of sharks follows the boat, and they begin to eat the marlin.

Santiago fights the sharks off, but he cannot stop them all.

By the time he reaches shore, only the head and the tail of the marlin are left.