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.

Yella Ṭṭrad Aɣarim Amuzenbiqi d amennuɣ i iṭṭfen seg 1977 almi d 1992.

Yeḍra-d yar Tirni n Tlelli n Muzembiq (FRELIMU), tin i yellan teṭṭef leḥkem seg tlelli-s seg Burtugal deg useggas 1975, d Usegdel Aɣelnaw Amuzembiqi (RENAMU), d tterbaɛt taɣewwaɣt yettwallen sɣur Irudisyen d Unabaḍ n Tefriqt n Wenẓul.

I yla-d ṭṭrad-nni s usmatu n usenger d trewla, u yewwi ɣer tmenxiwt n wazal n 1 umelyun n yemdanen.

Ṭṭrad yebda send mi yeẓḍem RENAMU ɣef FRELIMU deg 1977.

RENAMU yella mgal tisertiyin n FRELIMU d ucudd-is iqeben ɣer Tidukkla Tasubyatit.

Yecɛel ṭṭrad s lemɣawla, u deg tazwara n iseggasen 1980, teṭṭef RENAMU tugett n temnaḍin n umagam.

Yettwaḥettem-as i FRELIMU ad ttsenned ɣef Tidukkla Tasubyatit d tallelt taɛessekrit Takubit akken ad tessebɛed RENAMU.

Deg useggas n 1984, jerrdent FRELIMU d RENAMU lufeq n talwit, maca ikemmel umennuɣ.

Deg useggas n 1992, jerrdent snat n tamiwin lufeq n talwit amaynut, win id yessawlen ɣer uɣebbus n ṛṣaṣ d tiggin n tefranin s zeddi n waṭas ikabaren.


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.

Yella d ass iberrqen u dwin deg id yecreq yiṭṭij deg taddart tamecṭuḥt n wid itteggen Tizekrunin, u tameɣra n tzekrunt teggeḍ ɣer tqacuct-is.

Iberdan ččuren d imdanen, ffuden akk ad walin tatiknulijit n ṣṣenɛa n tzekrunin taneggarut akk d ttin yelhan akk.

Llan imezzunza yeznuzun yal taɣawsa seg tzekrunin tifrarayin ɣer tezkrunin n usemlil tukrisin, d imeqqasen id yesskunan timusniwin-nsen deg leddi n tzekrunin d tiggin n tzekrunin.

Deg anig n tlemmast n taddart, ires yiwen n wansa i wussan-nni n tmeɣra.

Yiwet n terbaɛt n iɣeyyaḍen llan kkaten aẓawan yehan, u zzin-asen medden, ttṣaffiqqen yerna ceṭṭḥen.

Sufella n wansa, yella yiwen n win ixeddmen tizekrunin iqeffzen yeskunay-d amek ar ateldid tazekrunt, u imdanen-nni teswehmiten tmusni-s.

Mi yebda yetteɣlay yiṭṭij, truḥ tmeɣra-nni ad ttekkfu.


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.

Yiwen n wass, nuɣal-d nekk d umdakkel-iw Abel seg lakul, mi inwala eggan ajmaɛ n idammen deg uɣaram-nneɣ adigan.

Nella nesɛa i sin yidneɣ 17 n iseggasen, u yerǧin nefka idammen send.

Nyezmitt deg rray dakken ad nneḥbes u anwalli dacu akk i yellan.

Tiggin n tuffka n idammen dayen akk isehlen.

Neččur i sin yidneɣ yiwen n umseqsi u nerra-d ɣef kra n tuttriwin ɣef umezruy n tezmert-nneɣ.

Ssin akin, qasen-aɣ lḥers n yidammen-nneɣ u sfeqden iẓuran-nneɣ mayella meqqret akken ilaq.

Mi id nesɛa ttesriḥ dakken ad annekkes idammen, yal yiwen deg-neɣ yeqqim ɣef ukarsi u yren-aɣ tissegnatin deg iɣallen-nneɣ.

Ttwajemɛen idammen-nni deg teckart, u tiggit akk tekka azal n 15 n tisdatin.

Ḥulfaɣ gerrzeɣ mi ḥṣiɣ dakken nella nettallel akken an sellek tudrin.

Mi i nnefka, fkan-aɣ-d tabwat n yiẓmi d tgaṭṭut akken aɣ allen ad nerr lǧehd.

Fkan-aɣ-d daɣen takerḍiwt n usenmer sɣur lbanka-nni n idamen.

Umreɣ dakken nekk d Abel neyzem-it deg rray akken ad nnefk idammen.

Yella-d s lemɣawla yerna yeshel ad yegg yiwen amgared deg umaḍal.

Ad sbeɣseɣ yal yiwen ad yerr deg lbal dakken ad yefk idammen ma yezzmer.

D taggit tafrarayt n tnadfut i izemren ad tallel ad sellek tudrin.


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.

Yettnaf yiwen n umnag iman d amalzay send mi yesɛedda sin n wuḍan yeɛreq deg idurar n Swis Albs.

Tamzṭṭut-nni yesɛan 25 n iseggasen deg leɛmer-is, tin ur ḥṣin ara anti, tella ileḥḥu deg idurar mi itefreq d tterbaɛt-is.

Tettwaberreḥ dakken teɛreq ass n Lexmis, u tirebbuyaɛ n unadi ttwazuzrent iwakken ad att-afent.

Tagara ufan tameṭṭut-nni ass n Lexmis, azal n 10 n imaylen seg anida tella tleḥḥu.

Tella yenɣatt u ṣemmiḍ u tekkaw, maca ayen nniḍen tgerrez lḥalat.

Tenna-asen i yimselken dakken tella teṭṭef yiwen n webrid mi i tuɣal tdewwer.

Tesɛedda iḍ deg yiwet n tgennarit, u tedder s wučči n wedfel d ttissit seg iɣẓer.

Tarmit n tmeṭṭut-nni d askemekti ɣef wazal iyesɛa uheggi i tikli deg idurar.

Wid ileḥḥun deg idurar yessefk yal tikelt ad awin takerḍiwt, tabuṣult, d llamba, u yessefk ad inin i wabeɛḍ anida ad rzun u melmi ad raǧun ad uɣalen.


When I was a kid, I would spend hours pouring 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.

Mi lliɣ d agrud, lliɣ zemreɣ ad sɛeddin isragen deg leqraya n tesɣunin.

Lliɣ zemreɣ ad ɣreɣ yal tinawt, ad muqqleɣ ɣer yal tuggna, u yzzmeɣ-d tid id iy-ihwan deg ulbum-iw n tuggniwin.

Ḥemleɣ amek id yettawint tesɣunin ɣer imaḍalen yemgaraden u ttarrant-iyi ttxemmimeɣ ɣef tɣawsiwin s wudmawen yemgaraden.

Yiwen n wass, lliɣ qqareɣ yiwet n tanit ɣef tussna n wallaɣ deg yiwet n tesɣunt.

Tanit-nni tella tesɛa azal s tidett, u terra-iyi ttxammimeɣ ɣef wamek i iqeddec wallaɣ-iw.

Ufiɣ-d dakken zemreɣ ad sqedceɣ allaɣ-iw i wakken ad lemdeɣ yal taɣawsa i bɣiɣ, u aya yella d aḥulfu igerrzen.

Seg imiren aqqareɣ tisɣunin, u ar tura mazal-iyi ḥemleɣ amek izemren ad ldin allaɣ-iw ɣer taktiwin t imaynutin.


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.

Ameslay ɣef mayella iɣerṣiwen umren deg teẓgi naɣ deg weqwiṛ n iɣerṣiwen d win yellan d ukris mebla tiririyyin isehlen.

Llan waṭas n yimgan ad neddem deg leḥsab, gar-asen lḥuǧ abarar n iɣerṣiwen, ṣṣenf n weqwiṛ n iɣerṣiwen, d tɣara n useḥbiber id ttaken.

Kra n iɣerṣiwen, am yiluten, d inmettiyen aṭas u uḥwaǧen ad myeskker d iluten nniḍen i wakken ad ǧǧuǧǧyen.

Deg teẓgi, ttidiren yiliwen deg tqeḍɛiyin yesɛan almi d 100 n iqerruyen.

Sɛaddayen ussan-nsen deg unadi ɣef wučči, turart, d uxaleḍ.

Deg weqwiṛ n iɣerṣiwen, yezmer dakken iliten ur sɛɛun ara tiwnatin am tigi iwakken ad mxalaḍen d iliten nniḍen, ayen yettawen ɣer uɣilif d umeḥyaf.

Iɣerṣiwen nniḍen, am yizmawen, tteṣṭaḍen iman-nsen.

Deg tiẓgi, ttidiren yezmawen deg tqeḍɛiyyin yesɛan almi d 15 n iqerruyen.

Maca, yal izem yesɛa tamnaḍt-is u ur yettxalaḍ ara aṭas izmawen nniḍen.

Deg weqwiṛ n iɣersiwen, zemren yizmawen ad idiren deg tmizar yesɛan ugar n lehri i ucali, ayen i izemren asen-yefk ugar n tewnatin i tazla d unadi.

Ṣṣenf n weqwiṛ n iɣerṣiwen yetturar daɣen tamlilt deg lḥala n iɣerṣiwen-is.

Kra n Yeqwiṛen n iɣerṣiwen meqqrit aṭas u tteggen i yiɣerṣiwen-nsen timizar hrawen, mayella d ttiyyaḍ mecṭuḥit u yezmer lḥal ur sɛint ara aṭas n lehri.


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.

Mi i yelliɣ nehreɣ deg ubrid, walaɣ yiwet n ttaɣaṭ turew-d deg tlemmast.

Teḍleq ɣef yidis-is u sin n yiṛen-is n zzat ulin qbala-s.

Aqelwac-nni amecṭuḥ yekka-d seg idis-is ayeffus u yebda yakan uqerru-s yettban-d.

Taɣaṭṭ-nni tettmuqqul-d ɣur-i u zemreɣ ad waliɣ tuggdi deg allen-is.

Tella ahat tettxammim mayella ad at-ḍurreɣ naɣ ad ḍurreɣ mmi-s.

Ruḥeɣ ɣer taɣaṭṭ-nni u qqimeɣ ɣef tgecrar-iw ɣur-s.

Selfeɣ-as s leḥnana i uqarru-s u nniɣ-as yal taɣawsa ad ttɛeddi akken iwata.

Ibda yitteffeɣ-d uqelwac-nni amecṭṭuḥ u zemreɣ ad waliɣ dakken d ttawtemt.

Tella tettettraw u yemma-s tmecceḥ-it akken ad ttessiddeg-itt.

Ttwaliɣ mi taɣaṭṭ-nni d yelli-s neṭḍent u ḥulfaɣ s uḥulfu n talwit.


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.

Tella temdint-nni meqqret, ttamdint hrawen, teččur d tudert d ufud.

D amkan anida yezmer ad ttili yal taɣawsa, u tirga zemrent ad uɣalent d tidett.

Maca yal yiwen i yufan rrbeḥ deg temdint-nni, llan waṭas i yettnaɣen iwakken ad as-dafen ixef-is.

Imdanen-a ttidiren deg tɣerma n ujeddur, deg ixxamen ḍayyiqen yellan yal tikelt ččuren u hudden.

Qeddcen isragen ɣezzifen s ssuma irexsen, u yal tikelt ur zmiren ara ad sɣen ayen ilaqen am wučči d ttujjya.

Yiwen deg imdanen-a d yiwet n temṭṭut umi semman Amelya.

Tusa-d ɣer temdint-a s tirga meqqren, maca tufa s lemɣawla dakken tilawt temgarad aṭas ɣef akken i tɣal.

Teqdec d taqqeddact deg yiwet n usatetc, u tezmer kan ad yer kra n yedrimen akken ad ttxelleṣ lekra.

Tkeččem yal tikelt ɣer wusu akken telluẓ, u tella yal tikelt tettuggad ɣef uzekka-s.

Yiwen n wass, mi tella Amelya tleḥḥu seg uxeddim ar wexxam twala yiwen n urgaz yeqqim deg yiwen n udekkan.

Yella ur yesɛara axxam, u yeddem yiwen n uzmul id yeqqaren, "Ad d-qedceɣ s uɣrum." Tesḥassef Amelya i wergaz-nni, u tgzemitt deg rray dakken ad as-d-aɣ asandwič.

Mi tella tettmeslay d wergaz-nni, tufa dakken isem-is Čarli.


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.

Tuksadrimt d akala n tukksa n yedrimen imurduten deg usikel.

Deg Lhend, Iberreḥ-d Uneɣlaf Amezwaru Narendra Mudi deg 8 Unbir, 2016, akk tiwriqin n yedrimen n ₹500 d ₹1000 ad d-ḥebsent ad d-ilint d idrimen imurduten seg tnaṣfa n yiḍ.

Asurif-a iswi-s d aḥareb n umsuɣ d tanet, maca yegla-d daɣen s urway meqqren d iɛawwiqen i waṭas n yemdanen.

Llant waṭas n sebbat akken ad d-nili ncukk deg tukksadrimt.

Tamezwarut, ur iban ara mayella ad d-ttsudd deg usenqes n umsuɣ.

Usuɣ d aɣbel ukris ur nezmir ara ad nnefru s tukksa kan n yedrimen deg usikel.

Deg tilawt, yella kra nettbut dakken tukksadrimt yezmer ad d-ttessali usuɣ s tidett, mi tessaɛar ugar i yemdanen akken ad ḍefren u ad afen idrimen-nsen.

Tis snat, tukksadrimt teqreb ad ttesɛu taseqqit tuzdirt ɣef ugellil.

Aṭas n yemdanen igellilen deg Lhend ttkalayen ɣef yedrimen deg tegrigwin-nsen n yal ass.

Ajbad nteswiɛt n waṭas n tewriqin n yedrimen yessuɛerasen tagnit akken ad aɣen učči, ad xelṣen tifakturin-nsen, naɣ ad ggen imeẓla nniɣen yesɛan azal.

Tis tlata, tukksadrimt teyla-d s urway ameqqran i tdamsa.

Yessefk dakken tiḥuna ad belɛent i kra n wussan naɣ i ledwar aredqal ad aɣen tanumi d tedrimt tamaynutt.


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.

Nan-d daken laṣel n uḍebṣi-a d Lfilibin, anida yettwassen s Lečun.

Yettwasen daɣen deg temnaḍin n Unẓul n Usamer n Asya, am Indunizya, Malizya, d Tayland.

Iwakken ad heggid lečun, ad ttekseḍ akk ayen yellan zdaxel n yilef d akemmali u ad ttessizedyeḍ, ssin akin ad ttečareṭṭ s urrugay n teccert, zneǧbil, tarizwit, d iɛeqqaren nniḍen.

Ad yegg yilef-nni ɣef tmes n lefḥem n weṣɣar, naɣ n weṣɣar i waṭas n yisragen.

Agemmuḍ d aksum yettɣiṭṭiren, bninen igerrzen i tegnitt tusligt.

Yettwasrusa-d Lečun s umata s rruẓ d izegza.

Yezmer daɣen ad yettwičč d aḍebsi agejdan naɣ i usefteḥ n wul.

Mayella tesɛiḍ zzher ad ttɛerḍeḍ Lečun, ur d-ttendemmayeḍ ara.

Zyada ɣer tarayt taqburt n useggi n Lečun, llant daɣen waṭas n tsemririn tatrarin.

Kra n imnawalmen sseggayen ilef deg umessiw lqayen, ma d wiyyaḍ sseqdacen tacewwayt.

Llant daɣen tsemlin i uheǧǧi n Lečun deg lkuca umi qessiḥet ara tmes-is naɣ deg umessiw.

Akken yebɣu yettwahegga, Ličun d ayen iḥemmlen yemdanen.

D aḍebṣi aḥmayan u abninan i yellan ifaz i yal tagnitt.

Ihi mayella tettḥawwiṣed ad ttɛerdeḍ aḍebṣi amaynut u yelhan, yuklal ad ttwaliḍ Lečun.


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.

Nekk: Dacu i yellan d amaynut ɣef tkerrust-nni? tetteg-d yiwen n ṣṣut yessewhamen tagara-a.

Xali: Ih, ẓriɣ. Ad tt-awiɣ ɣer umikanik azekka.

Xali: Yezmer lḥal. Takerrust ttaqburt, u tibyasin weɛrent atent-afeḍ. Maca ssarameɣ dakken ad ttilli d ttaluft ttameẓyant.

Nekk: Ihi, afud igerrzen. Ini-iyi-d dacu ar ak-d-yini umikanik.

Nekk: Ah, aḥeqqa, taḥṣiḍ dakken llant tkeryas tibelqamin?

Nekk: Ih, gerrzent aṭas. Sseqdacent ssehd abelqam i usufeɣ n trisiti, tin yesseddawen amutur n tkerrust.

Xali: Iban-d dakken ad ttili ɣlayet s tidett.

Nekk: Yezmer lhal, maca ad ttili daɣen tettsuddu ugar n tkeryas tiqburin. Tikeryas tibelqamin zemrent ad lḥunt imeyyaten n usariǧ n imaylen s yiwen n userɣu.


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.

Yiwen n wergaz yekcem ɣer uklub akumidi u yessuter afili minyu.

Yewwi-as-d uqeddac tacriḥt-nni u yebda yitett-itt.

Send kra n ikennicen, yeḥbes u yenna, "Tacriḥt-a diritt! Teqqur yerna ubninet ara."

Yerra-d u qeddac-nni, "Yelaha, A Mass, teṣṣutreḍ fili minyu."

"Ih, maca ur ssutreɣ ara afili minyu ur yeggin ara!"

"A mass, ticriḥin-nneɣ akk ur tent-nesseggay ara aṭas. N cerreḍ deg imectariyyen-nneɣ dakken atent-seggen nutni."

"Aya maci d aɣbel-nneɣ. Nekni d aklub akumidi maci d asatetc."

Ibedd wergaz-nni s wurfan u yezenter yeffeɣ seg uklub-nni.


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.

Yella deg yiwen ubaxix n tkerrust, u yella yesreɛ.

Imawlan-is, yellan ɛeddan-d ssinna mi yexdem abaxix, uzzlen ɣer yidis-is.

Ggḍen-d iɣallen n usellek u ddmen aqcic-nni ɣer lambilans.

Tefren imawlan-is deg tkerrust, kkaten wulawen-nsen deg tuggdi.

Deg ṣbiṭar, ṭṭallen imejjayen aqcic-nni u ufan-d dakken yesɛa ahuzzu deg allaɣ-is u yerrẓ uḍar-is.

Qqimen imawlan n weqcic-nni ɣer yidis-is, werǧin ǧǧant iman-is.

Ttmuqulen ɣur-s mi yeṭṭeṣ, ččuren wulawen-nsen s tayri d usirem.


"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.

"Tageldit," yenna Uḥeddad, "d ttaɣawsa tanecnact. Dayen icuban tiḥergit, s tidett.

Tettqalliq akk imdanen, yerna ur ḥṣin ara ula acuɣer.

Maci am akken igelliden d ttgellitin sɛan kra n tzemmar, ussan-a. D lexyalat kan.

Maca banen-d imdanen ammakken uḥwaǧen-tent.

Uḥwaǧen wabeɛḍ ar ad ḥemmlen, wabeɛḍ ar ad ignesesen tikti n tagruma." Yesteɛfa uḥeddad-nni.

"Ɣileɣ d ayen icuban ɣer wari," ikemmel.

"Ad tteḥṣuḍ dakken yella wabaɛḍ id ik-yifen.

Wabaɛḍ izemren ad yerr amaḍal d amkan yufraren.

Mebla ccek, aya akk d axayel kan. Maca aya ur ttyettarra ara ur tesɛara azal.

Uḥwaǧen yemdanen ixaylen-nsen. Uḥwaǧen ad amnen s kra n tɣawsa.

U mayella taɣawsa-nni d agellid naɣ d ttagellit, ihi ili-k d nutni."

Yesteɛfa Uḥeddad-nni i kra n wakud, ssin akin yezmumeg.


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.

Santyago, d yiwen n useggaḍ Akubi d amɣar, yeffeɣ rabɛa u tmanyin n wussan mebla ma yeṭṭf-d aslem.

D netta akk id argaz ameqqran deg taggart, u amecṭuḥ akk, Manolin, ur yebɣara ad iɛawed ad yeḍṭaḍ yid-es acku amɣar-nni ur yesɛi ara afud.

Yiwen n wass, yeffeɣ s teflukt-is u yeṭṭef-d yiwen n umarlin d ameqqran.

Meqqer aṭas umarlin-nni almi i yejjbed taflukt-nni ɣer yilel.

Yennuɣ Santyago sin n wussan d wuḍan d umarlin-nni, maca ur yezmir ara ad t-id-yerr ɣer daxel.

Ẓẓay aṭas umarlin-nni, u amɣar-nni yeɛya aṭas.

Yezmer Santyago ad iyyer aqejmar deg umarlin-nni, u yenɣa-t.

Maca amarlin-nni meqqer aṭas u santyago ur yezmir ara ad t-iyyer ɣer teflukt-nni.

Icudd amarlin-nni ɣer yixef n teflukt u yebda inehher ɣer teftist.

Tḍeffredd terbaɛt n iweqqasen, u bdan tetten amarlin-nni.

Yennuɣ Santyago d iwaqqasen-nni, maca ur yezmir ara aten-yeḥbes akk.

S wakud yeggeḍ ɣer teftist, yeggra-d ala uqerru d uzeḥḥaf n umarlin-nni.


The police will likely take the person to the station and question him.

They will want to know where he got the wallet and why he was carrying it.

If the person cannot provide a satisfactory explanation, he may be arrested and charged with theft.

If the person is arrested, he will be taken to jail and held until his trial.

At his trial, the prosecution will have to prove beyond a reasonable doubt that he is guilty of theft.

The defense will have the opportunity to present evidence and witnesses that may help to exonerate the person.

If the person is found guilty, he may be sentenced to jail time, probation, or community service.

He may also be ordered to pay restitution to the victim of the theft.

In some cases, the person may be able to avoid criminal charges by entering into a diversion program.

Diversion programs are designed to help people who have committed minor crimes avoid the criminal justice system.

In a diversion program, the person may be required to complete community service, pay restitution, or attend counseling.

If the person is found not guilty, he will be released from jail and the charges against him will be dropped.

He will be able to go on with his life without a criminal record.

It is important to note that the above is just a general overview of what may happen to a presumed thief who is held by police.

The specific circumstances of each case will vary, and the outcome may depend on a number of factors, such as the evidence available, the person's criminal history, and the judge or jury's decision.

Yezmer lḥal ad awin imessulta amdan-nni ɣer uxxam n tmessulta ad at-beḥten.

Ad bɣun ad ḥṣun ansa id yewwi ateẓḍam-nni u iwacu id tyeddem.

Mayella amdan-nni ur yezmir ara ad yefk asegzi, yettqanniɛen, yezmer ad t-ḥebsen u ad tellumsen s tukerḍa.

Mayella ṭṭfen amdan-nni, ad t-yren ɣer lḥebs u ad t-ṭṭfen almi iɛedda deg ccreɛ.

Deg ucareɛ-is, yessefk i teɣdemt ad beyyen mebla kra n ccekk dakken yettutehhem s tukerda.

Ibugaṭuten ad sɛun tagnit ad efken ttbut d inayan i izemren ad allen akken ad smellen amdan-nni.

Mayella ufan dakken amdan-nni yettutehhem, yezmer ad ḥekmen fella-s s lḥebs i kra n wakud, ad yili ddaw n ttɛessast, naɣ ad yeqdec i lfayda n tmetti.

Yezmer daɣen ad ḍelben deg-s ad ixelleṣ lexrama i win akken yuker.

Geg kra n tewnatin, yezmer umdan-nni ad yeslek seg ttuhmat timenɣay s ukeccum ɣer wahil n ferru s tin n lxil.

Ahil n ferru s lxir yettwahegga-d i tallelt n yemdanen i yeggan imenɣan imecṭaḥ iwakken ad selken seg ahil n teɣdemt tamennaɣt.

Deg wahil n ferru s tin n lxir, yezmer ad ssutren deg umdan-nni ad yegg leqdicat n tmetti, ad ixelleṣ leɣrama, naɣ ad yezdi deg iɣimiyen n iwallihen.

Mayella ufan amdan-nni zeddig, ad t-ssufɣen seg lḥebs u ad sseɣlin ttehmat-nni yellan fella-s.

Ad yezmer ad iruḥ ad ikemmel tudert-is mebla kra n usekles n ttehmat.

Yessefk ad d-nbeggen dakken ayen id nebder ibsawen d tamuɣli tamatut kan mef wayen izemren ad yeḍru ɣef win icukken d amakur teṭṭef temsulta.

Imaɣlayen iɣaranen n yal tagnit ad ttbeddel, u yezmer ad icudd ugemmuḍ ɣer yiwen n wuṭun n yimgan, am ttbut yellan, amezruy amennaɣ n wemdan-nni, d ugzam n unezraf d iɛeggalen n usqamu n wezref.


The couple, a renowned linguist and a world-renowned pastry chef, had been trying for a baby for years.

They had been to every doctor and specialist they could find, but nothing seemed to work.

The linguist was starting to lose hope, and the pastry chef was worried that their reputation would be ruined if they couldn't have a child.

One day, the linguist was working on a new translation of a difficult poem when he had a breakthrough.

He realized that the key to having a child was to find a way to combine their two passions.

He called the pastry chef and told her his idea.

The pastry chef was skeptical at first, but she agreed to give it a try.

They spent the next few months working on a new recipe for a cake that would be infused with the linguist's love of language and the pastry chef's love of baking.

When the cake was finally finished, they took it to the premier of a new play that the linguist was translating.

They waited until the after-party, and then they cut the cake and served it to everyone.

Everyone loved the taste, and they were all impressed by the story behind it.

Tayuga-nni, yiwen u asnelsan yettwasnen d yiwet n temnawalt n lgaṭṭu yettwasnen deg umaḍal, bɣan ad d-sɛun allufan aṭas n iseggasen aya.

Rzan ɣer yal amejjay d umazzag izemren ad afen, maca kra ur yelli.

Yebda usnelsan-nni yeqṭeɛ layas, u tamnawelt-nni n lǧaṭṭu tugad dakken ad tthudd cciɛa-nsen mayella ur zmiren ara ad sɛun llufan.

Yiwen n wass, yella usnelsan-nni iqeddec ɣef yiwet n ttsuqilt tamaynutn yiwen n usefru aweɛran mi id yufa-d asekkfel.

Yufa-d dakken tasarrut iwakken ad sɛun llufan d tufin n tarayt amek ar acudden sin n irumsa-nsen.

Yessawel i temnawelt-nni n lgaṭṭu u yenna-as tikti-s.

Tamnawel-nni n lǧaṭṭu tella tcukk deg tazwara, maca teqbel ad tteɛreḍ.

Sɛeddan kra n waguren-nni id iḍefren qeddcen ɣef tesmelt tamaynut i tǧaṭṭutt ar ad yesdaklen tayri n usnelsan i tutlayt d tayri n temnawelt n lǧaṭṭu i useggi.

Mi ikfan tagaṭṭutt-nni, wwin-tt ɣer uskan amezwaru n yiwet tceqquft tamaynutt, tin yella yessuqqul usnelsan-nni.

Urǧan almi id tɛedda tmeɣra-nni, u ssin akin bḍan tagaṭṭutt-nni u ferqent i yal yiwen.

Yal yiwen iɛeǧǧeb-as waram-is, u tɛeǧbasen akk teqqṣit yellan deffir-s.


Hockey is a fast-paced, physical sport that is played on ice.

It is played with two teams of six players each, with one goaltender.

The object of the game is to score goals by shooting the puck into the opponent's net.

Hockey is a popular sport in Canada, the United States, and Europe.

The first indoor hockey game was played in Montreal, Canada, in 1875.

The National Hockey League (NHL) was established in 1917.

Hockey is a demanding sport that requires a high level of skill and athleticism.

Players must be able to skate, shoot, pass, and stickhandle at a high level.

They must also be able to think quickly and make split-second decisions.

Hockey is a great sport for people of all ages.

It is a fun and challenging way to stay active.

Hukey d addal iɣeṣben yerna yuḥwaǧen lǧehd i tturaren ɣef ugris.

Tturaren-t s snat n trebbuyaɛ n setta n yemyuraren deg yal yiwet, d yiwen n uɛessas n ucebbak.

Asentel n wurar d tiggin n yisweyyen s tyita n teẓbibt ɣer ucebbak n wexṣim.

Hukey d addal mucaɛen deg Kanada, Timura yeddukklen n Marikan, d Luruba.

Urar amezwaru n hukey zdaxel n wexxam yella-d deg Munriyal, Kanada, deg 1875.

Tasqmut Taɣelnawt n Hukey (NHL) tettwagga deg useggas n 1917.

Hukey d addal yesɛan tiweltin yeḥwaǧ aswir aɛlayan n tmussni d imerkiden n waddal.

Yessefk ɣef imyuraren ad zemren ad ḥnunecgen, ad uwten, ad ɛeddin, u ad ṭṭfen ageṭṭum s yiswi ɛlayen.

Yessefk daɣen ad zemren ad ɣemmen s lemɣawla u ad ddmen agzam s lemɣawla.

Hukey d addal ifazen i yemdanen n akk leɛmur.

D tarrayt n usedhu d ufuher i tɣimit d imeskiren.


Were it within my power to impart to you the incredibly detailed information concerning my deepest fear, I would do so without hesitation.

However, such knowledge is not mine to give.

Suffice it to say that my greatest dread is something so insidious and far-reaching that it defies description.

It is a terror that lurks in the shadows, waiting to pounce at the most unexpected moment.

It is a predator that feeds on my very essence, leaving me feeling weak and vulnerable.

This insidious fear has been with me for as long as I can remember.

It has shaped my life in ways that I am only beginning to understand.

I have become a recluse, afraid to venture out into the world lest I come face to face with my worst nightmare.

I have lost friends and family, and my relationships have suffered.

I am constantly on edge, waiting for the other shoe to drop.

I know that I am not alone in my suffering.

We are a community of the damned, united by our fear.

We are the ones who walk in the shadows, afraid of the light.

We are the ones who are haunted by the past, and who live in fear of the future.

Mayella deg tezmert-iw ad ak-d-fkeɣ isefka ifeṣṣlen s wudem yessewhamen ɣef tugda-w lqayen, ad ak-ten-d-fkeɣ mebla akukru.

Maca, tamusni-a maci d aglaw akken ad tt-id-fkeɣ.

Icaḍ ad iniɣ dakken tigdi-w tameqrant d taɣawsa iweɛran u lqayen u isfuhuren yal aglam.

D rrehba yeffren deg tiliwin, tewǰed ad ttǧelleb deg akud ur tettraǧuḍ ara.

D aɣerṣiw aṣeggaḍ i tetten deg iman-iw, i yittaǧǧan ttḥulfuɣ fecleɣ u rhifeɣ.

Tagdi-a iweɛren tella dgi seg mi id cfiɣ.

Temmug-d talɣaw s tarrayin tid ibdiɣ kan gezzuɣ.

Uɣaleɣ ttɣamayeɣ iman-iw, ugadeɣ ad fɣeɣ ad qableɣ amaḍal ugadeɣ ad qableɣ udem ɣer wudem yir targit-iw n diri akk.

Sruḥeɣ imduka d twacult, u nneɛtaben wassaɣen-iw.

Ttiliɣ yal tikelt qelqeɣ, ttraǧuɣ ad yeɣli werkas nniḍen.

Ḥṣiɣ dakken maci iman-iw i yelliɣ deg leɛtab-iw.

Nekni d amɣiwen n imesxuten, neddukkel s tugdi-nneɣ.

Nekni d wid ileḥḥun deg tili, yettugaden tafat.

Nekni d wid yettwazedɣen s wayen iɛeddan, u ttidiren deg tugdi n wayen id iteddun.


Grandmother is sitting in her rocking chair, knitting a sweater.

Her granddaughter, a teenager, is sitting on the couch, watching TV.

Grandmother: I remember when I was your age, we didn't have any of these fancy gadgets.

Granddaughter: I know, Grandma. You've told me that story a million times.

We had to use our imaginations to have fun.

We didn't have all these video games and computers to entertain us.

Granddaughter: But I like video games and computers. They're fun.

Grandmother: I'm not saying they're not fun, but they're not the same as playing outside.

When you play outside, you get exercise and you meet new people.

Granddaughter: I know, Grandma. But I still like video games.

Grandmother: Well, I guess you're just a product of your generation.

[Grandmother smiles and goes back to knitting.

Granddaughter goes back to watching TV.]

Sett-i tella teqqim deg ukersi yetteqluqulen, tẓeɛtɛt atriku.

Yelli-s n mmi-s, ttilemẓit, teqqim deg ukeddan, tettwali tiliẓri.

Sett-i: Cfiɣ m yelliɣ anec-im, nella ur nesɛi ara kra deg dduzanat-a igerzen.

Yessefk fella-neɣ ad neffeɣ ɣer berra u anurar.

Yell-is n mmi-s: Ḥṣiɣ, Sett-i. Tennid-iyi-d anecta amelyun n tikal.

Yessefk ad nesseqdec imaguren-nneɣ akken ad neddhu.

Nella ur nesɛara uraren-a ibidyuten d iselkimen akken aɣ-ssedhun.

Yelli-s n mmi-s: Maca ḥemleɣ uraren n ubidyu d iselkimen. Ssedhawen.

Sett-is: Ur d-nniɣ ara dakken ur ssedhawen ara, maca maci kifkif am turart deg berra.

Mi ara turareḍ deg berra, ad ttazleḍ u ad ttemlaleḍ imdanen imaynuten.

Yelli-s n mmi-s: Ḥṣiɣ, A sett-i. Maca ḥemleɣ uraren n ubidyu.

Sett-i: Ih, ttwaliɣ dakken kemmi d afares n tsuta-im.

Yelli-s n mmi-s tuɣal ɣer uwali n tiliẓri.]


The influences of religion on music are vast and varied.

From the chanting of hymns in ancient temples to the soaring melodies of gospel songs, music has long been used to express religious beliefs and emotions.

In many religions, music is seen as a way to connect with the divine.

The sounds and rhythms of music can create a sense of awe and reverence, and can help to transport the listener to a higher plane of consciousness.

For example, in Hinduism, music is considered to be a form of yoga.

The practice of kirtan, or devotional chanting, is said to help to purify the mind and open the heart to the divine.

In Buddhism, music is often used as a form of meditation, helping to focus the mind and bring about a state of calm and tranquility.

In addition to its spiritual role, music can also be used to address social and political issues.

In the civil rights movement, for example, music played a powerful role in mobilizing people and inspiring them to fight for justice.

The songs of Martin Luther King Jr, Mahalia Jackson, and others helped to give voice to the hopes and dreams of African Americans, and helped to bring about a more just and equitable society.

Iḥuzuyen n ddin ɣef uẓawan meqqrit u mgaraden.

Deg cennu n tnedrin deg temjagujin tiqburin ɣer izliyen yettalin n ṣdawi n linǧil, aẓawan yettwaseqdec i waṭas n wakud i ubeggen n isfalsen d iḥulfan imasɣanen.

Deg aṭas n ddiyyanat, ttwalin aẓawan d tarrayt i ucuddu d yillu.

Leṣṣwat d icalaten n uẓawan zemren ad xelqen aḥulfu n weɛǧab d leɣḍer, u yezmer ad yallel aṣiweḍ win isellen ɣer yiwen n weswir n tefririt ɛlayen ugar.

Amedya, deg Thindusit, aẓawan yettwaddam am akken d talɣa n yuga.

Tiggin n kirtan, naɣ ccna n ṭṭaɛa, qqaren-d dakken ttallen asizdeg n wallaɣ u leddin-d ul i yillu.

Deg Tbudit, yettwaseqdac yal tikelt uẓawan am talɣa n uɛeḥḥed, yettallen ɣef userrus n wallaɣ d waggay n lḥala n talwit d lehna.

Ɣef zyada ɣer tamlilt-is n yiman, yezmer daɣen uẓawan ad yettwiseqdec i fessi n tlufa timettiyin akked tsertanin.

Deg umusu n izerfan iɣarimen, ɣef umedya, yurar uẓawan tamlilt meqqren deg unesesker n yemdanen u yerra deg-sen ahrag akken ad nnaɣen ɣef teɣdemt.

Cnawi n Martin Luter King Gr, Mahalya Ǧaksun, d wiyyaḍ ullen akken ad efken awal i yisirmen d ttirga n Yefriqiyyen Imarikaniyyen, yerna ullen akken ad awin timetti tuɣdimt u iɛedlen.


The peacock is a large and colorful bird that is native to Asia.

It is known for its beautiful plumage, which is made up of iridescent blue, green, and purple feathers.

Peacocks are also known for their elaborate courtship displays, which they perform to attract mates.

During these displays, the male peacock will spread his tail feathers and fan them out to create a large, colorful fan.

The female peacock will then choose a mate based on the size and beauty of his tail feathers.

Peacocks are also known for their intelligence and ability to learn.

They can be trained to perform tricks and can even be taught to talk.

In addition to their beauty and intelligence, peacocks are also important members of the ecosystem.

They help to control the population of insects and other pests, and their droppings can help to fertilize the soil.

Afrux n ṭṭawes d ayḍiḍ d ameqqran yesɛan initen win yesɛan laṣel seg Asya.

Yettwasen s rric-is icebḥen, win yettwaggan s inecciwen izeggzawen n ubaggus lɣula, adalen, akked idemdamen.

Ttwasnen daɣen yifrax n ṭṭawes s yeskanen n tayri igerrzen, wid i iteggen akken ad jebden imdukkal-nsen.

Deg iskanayen-a, affrux n ṭṭawes awtem ad yeldi iferran n tzeḥaft-is aten-d-yessufeɣ amttemrewwaḥt akken ad yexleq tamrewwaḥt d ttameqrant, yeččuren d initen.

Afrux n ṭṭawes tawtemt ad ttefren ssin akin acrik ɣef wanect d cbaḥa n ifarran n tzeḥḥaft-is.

Ttwasnen daɣen yefrax n ṭṭawes s tḥerci-nsen d ttzemmar-nsen akken ad lemden.

Zemren ad ten-sluɣmun akken ad ggen tiḥila u zemren ula ad lemden akken ad mmeslayen.

Zyada ɣer cbaḥa-nsen d leṛucya-nsen, ifrax n ṭṭawes d iɛeggalen igejdanen n unagraw n twennaṭ.

Ttallen akken ad sneqden ibeɛɛac d wayen yettḍurrun, yerna tufɣa-nsen tezmer ad ttallel deg usenkef n wakal.


I sit on the edge of the bed, my feet dangling over the side.

The air is thick with the smell of sweat and sex.

The sheets are tangled around my legs, and I can feel the warm imprint of his body on the mattress next to me.

I reach for the postcard on the nightstand and write my name and address on the front.

Then I turn it over and begin to write "Dearest Ted," I write. "I'm having the time of my life here in Italy.

The weather is perfect, the food is delicious, and the people are so friendly.

I've been swimming in the ocean, exploring the ruins of ancient cities, and eating the best things the country has to offer."

I think of Ted's disintrest in outdoor activities and his bland cooking. I glance at Alfonso.

"I'm enclosing this postcard with a picture of the beach where I'm staying.

It's a beautiful spot, with white sand and crystal-clear water."

Qqimeɣ deg ixef n wusu, iḍarren-iw tturaren deg rrif.

Lhawa ẓẓay s lfuḥa n tidi akk d ttuzzuft.

Lidrat-nni zzint i yiḍarren-iw, zemreɣ ad ḥulfuɣ i leḥmu n tarkit n tfekka-s deg umeḍreḥ-nni zdat-i.

Ddmeɣ-d takerḍiwt-nni n lbusṭa sufella n ṭṭabla n yiḍ u uriɣ deg-s isem-iw d tansa-w ɣer deffir.

Ssin akin qelbeɣ-t u bdiɣ ttaruɣ "Aɛziz-iw Ted," Taruɣ. "Aqli ttidireɣ akud n tudert-iw dagi deg Ṭṭelyan.

Tiynewt tgerrez, učči bnin, u imdanen lhan aṭas.

Lliɣ ttɛummuɣ deg ugaraw, ttwaliɣ ayen id yeqqimen deg temdinin tiqburin, u tetteɣ ayen akk yelhan i tezmer tmurt ad ttidefkit."

Xemmeɣ ɣef wazal ur yettak ara Ted i taggitin n berra d useggi-s yeɛyan. Muqqeleɣ ɣer Alfunsu.

"Ad fakeɣ takerḍiwt-a n lbusṭa s yiwet n tuggna n teftist anida i yettiliɣ.

D amkan icebḥen, s ukzuz amellal d waman zeddigen am lemri."


The history of Cameroon is long and complex, dating back to the earliest human settlements in the region.

The area was first settled by Bantu peoples around 3000 BCE, and it was later conquered by the Kanem-Bornu Empire in the 11th century.

In the 15th century, the Portuguese arrived in Cameroon and established trade relations with the local people.

The region was later colonized by Germany in the 1880s, and it became a German colony known as Kamerun.

During World War I, Cameroon was occupied by British and French forces, and it was divided between the two countries after the war.

The British-controlled region became known as Southern Cameroons, while the French-controlled region became known as French Cameroon.

In 1960, Southern Cameroons became independent from Britain, and it merged with French Cameroon to form the Federal Republic of Cameroon.

In 1972, the federal system was abolished and Cameroon became a unitary state.

Cameroon has experienced a number of political and economic challenges in recent years.

Amezruy n Kamrun ɣezzif u d ukris, yettuɣal ɣer tmezduɣt n wemdan amezwaru deg temnaḍṭ-nni.

Tettwazdeɣ temnaḍṭ-nni deg tazwara sɣut imdanen Bantu azal n 3000 n iseggasen uqbel talalit n Syedna Ɛisa, u ssin akin tettwaṭṭef sɣur Tamnekda Kanem-Burnu deg lqern wiss 11.

Deg lqern wiss 15, ggḍen-d Iburtugaliyyen ɣer Kamrun u ssersen assaɣen n tnezzuyt d yimdanen igiganen.

Ssin akin tettwasteɛmer sɣur Lalman deg iseggasen n 1880, u tuɣal d ttimestaɛmert Talmantt yettwasnen s Kamerun.

Deg Ṭṭraḍ Agraɣlan I, tettwasteɛmer Kamrun sɣur iɣallen Ibriṭaniyyen d Ifransisen, u tettwabḍa gar snat tmura-a mi yekkfa ṭṭraḍ.

Tama i iteṭṭef Legliz tuɣal tettwasen s Kamrun n Wenẓul, ma tama teṭṭef fransa tuɣal tettwassen s Kamrun n Fransa.

Deg 1960, Kamerun n Wenẓul teggi tilelli sɣur Legliz, u tuɣal teddukkel d Kamrun n Fransa akken ad ggent Tagduda Tafidiralit n Kamrun.

Deg 1972, yettwakkes unagraw afidirali u tuɣal Kamrun d ttamurt yedduklen.

Tesɛedda Kamrun uṭun n icqirriwen isertanen idamsanen deg iseggasen-a ineggura.


Mystery surrounds disappearance of Eva Green.

Eva Green, a 25-year-old woman from London, has been missing for over a week.

She was last seen on February 25th, leaving her apartment in the city's Notting Hill neighborhood.

Green is described as being 5'6" tall, with long brown hair and green eyes.

She was last seen wearing a black coat, jeans, and a white t-shirt.

Police have said that they are concerned for Green's safety and are asking anyone with information about her whereabouts to come forward.

Green's family and friends are desperate for news of her.

They have been posting flyers and distributing missing person's posters around the city.

They have also set up a Facebook page to help spread the word about her disappearance.

The police have not yet released any information about possible suspects or motives in Green's disappearance.

They are asking anyone with information to come forward, no matter how small.

Green's disappearance is a mystery, but her family and friends are hopeful that she will be found safe and sound.

Eba Grin, ttamṭtut yesân 25 n iseggasen seg Lundun, ur dban ara nnig n ddurt.

Temzer tikelt taneggarut ass n 25 Furar, mi teffeɣ seg uxxam-is id yezgan deg ubrid n Nuting Hil.

Grin tettwaseglem dakken tesɛa 5'6" deg laɛli, s ucekkuḥ aqahwi aɣezzfan d wallen tadalin.

Temzer tikelt taneggarut telsa takebbuṭ ttaberkant, lǧin, d utriku d amellal.

Tenna-d temsullta dakken tceɣbiten tɣellist n Grin u steqsayen yal yiwen yesɛan isallen ɣef umkan anida tella akken ad d-binen.

Tawacult d imdukkal n Grin qeḍɛen layas ɣef isallen fella-s.

Llan ssenṭaḍen tugniwin u zzuzuren ibustiren n yemdanen iɛerqen deg temdint.

Ldin-d daɣen yiwen n usebter Feysbuk iwakken ad allen ad zzuzren awal ɣef weɛraq-is.

Mazal ɛad ur d-ssufeɣ ara temsullta kra n isalen ɣef kra n yemdanen icukken naɣ ssebbat n weɛraq n Grin.

Sseqsayen kra win yesɛan isallen akken ad ibin, akken bɣun ilin mecṭuḥit.

Aɛraq n Grin d adrug, maca tawacult-is d yemdukal-is ssaramen dakken ad ttafen deg tezmert igerrzen.


Trimming your dog's nails is a necessary part of grooming, but it can be a daunting task for some pet owners.

If you're not sure how to trim your dog's nails, don't worry - it's easier than you think.

The first step is to gather your supplies.

You'll need a pair of sharp scissors or a nail clipper, a styptic powder or pencil, and a towel.

Next, you'll need to clip your dog's nails in a comfortable place.

If your dog is nervous, try clipping their nails in a quiet room where they can't see out the window.

You may also want to have someone help you hold your dog still.

To trim your dog's nails, start by gently grasping their paw.

Then, use your scissors or clippers to clip the tip of the nail.

Be careful not to cut too short, as this can cause pain and bleeding.

If you do cut your dog's nail too short, apply a styptic powder or pencil to stop the bleeding.

Styptic powders and pencils are available at most pet stores.

Once you've trimmed all of your dog's nails, be sure to reward them with a treat.

Trimming nails can be a stressful experience for some dogs, so it's important to make it a positive experience.

With a little practice, you'll be able to trim your dog's nails like a pro.

And your dog will be happy to have their nails trimmed, too!

Here are a few additional tips for trimming your dog's nails:

* Start by trimming the nails on your dog's front paws.

This is usually the easiest place to start.

* If your dog is nervous, try trimming their nails one at a time.

You don't want one nail to be shorter than the others.

* If you're not sure how to trim your dog's nails, ask your veterinarian or a groomer for help.

With a little care and attention, you can keep your dog's nails trimmed and healthy.

Tukksa n waccaren n weqjun-ik d aḥric ilaqen deg tezdeg, maca yezmer ad ttili d leqdic iwaɛren ikra n wid yettrabbin iɣerṣiwen.

Mayella tesɛiḍ ccek ɣef wamek ar tekkṣeḍ accaren n waqjun-ik, ur ttaggad ara - yeshel ugar n wakken id tɣileḍ.

Ad ttuḥwaǧeḍ tayuga n temqestin tiqeṭṭɛanin naɣ lmus n waccaren, awren n lǧerḥ naɣ leqlam rṣaṣ, d tserfiṭ.

Ssin ɣer-s, yessefk ad stekkseḍ accaren-is i weqjun-ik deg umkan igerrzen.

Mayella yeqleq weqjun-ik, ɛreḍ ad ttekseḍ accaren-is deg texxamt irekden anida ur yezmir ara ad iwali deg ṭṭaq.

Yezmer daɣen ad ttebɣuḍ ad ak-d-yallel wabeɛḍ ad ak-d yeṭṭef aqjun-ik ur yettḥarrik ara.

Iwakken ad ttekṣeḍ accaren n weqjun-ik, bdu s tuṭṭfa n ttxabbazt-is s ttawil.

Ssin akin, seqdec timqestin-ik naɣ lmus-ik n waccaren i wakken ad ttekseḍ ixef n yiccer.

Err lbal-ik iwakken ur tent-ttekṣeḍ ara wazzilit aṭas, axater aya yezmer ad yeylu s leqriḥ d ttazla n idammen.

Mayella tekkṣeḍ accaren n waqjun-ik wazzilit aṭas, seqdec awren n lǧerḥ naɣ leqlam rṣaṣ i weḥbas n tazla n idammen.

Iwernen n lǧerḥ d leqlamat n rṣaṣ llan deg tugett n tḥuna n iɣerṣiwen n urebbi.

Ma tekfiḍ tukksa n waccaren n weqjun-ik, ur tettu ara ad s-tefkeḍ kra n wučči yelhan.

Tukksa n waccaren yezmer ad yili d tarmit yettqelliqen ikra n yeqqjan, ihi yessefk ad att-negg d tarmit yufraren.

S kra n tallilt, ad ttẓemreḍ ad ttekṣeḍ accaren n weqjun-ik am umusnaw.

Yerna aqjun-ik ad yili yumer mi ttwakksen waccaren-is, daɣen!

Atna kra n iwellihen i tukksa n waccaren n weqjun:

* Bdu s tukksa n wacaren deg txabbazt n rzzat n weqjun-ik.

D wagi i d amkan amezwaru s umata seg wacu ad tebduḍ.

* Ma yella yeqleq weqjun-ik, ɛreḍ ad s-tekkṣeḍ accaren-is yiwen ɣer wayeḍ.

* Kkes ccek dakken ad asen waccaren-nni akk kifkif.

Ur tbeqquḍ ara dakken ad yili yiwen n yiccer i iwezzilen ɣef wayeḍ.

* Mayella ur tessineḍ ara amek ara tyeẓmeḍ accaren n weqjun-ik, seqsi amajjay-ik n iɣerṣiwen naɣ win ilaqen i tallelt.

S cwiṭ n useḥbiber d uḥader, tzemreḍ ad tteǧǧeḍ accaren n weqjun-ik ttwaksen yerna sɛan tazmert.


Ivory Coast is a country in West Africa that has been in the midst of a civil war since 2010.

The conflict began after incumbent president Laurent Gbagbo refused to accept defeat in the 2010 presidential election.

Gbagbo was eventually ousted by forces loyal to Alassane Ouattara, who was declared the winner of the election.

However, the conflict has continued, with sporadic violence breaking out in the country.

In 2017, there were hopes that the country would finally be able to move on from the civil war.

However, these hopes were dashed when Gbagbo was acquitted of charges of crimes against humanity by the International Criminal Court.

Gbagbo's acquittal was seen as a blow to the peace process, and it led to renewed violence in the country.

In 2018, the United Nations Security Council imposed sanctions on Gbagbo and his supporters.

The sanctions were aimed at pressuring Gbagbo to end his support for violence in the country.

The sanctions have had some success, and there has been a decrease in violence in Ivory Coast since they were imposed.

However, the country is still far from stable.

Kuṭdibwar d ttamurt id yezgan deg Tefriqt n Umalu yellan deg Ṭṭrad Aɣarim seg useggas n 2010.

Yebda umennuɣ send mi yugi uselway ara ad yeffɣen Lurun Gbagbu ad yeqbel lexṣara deg tefranin n tselwayt n 2010.

Tagara yettwaseɣli Gbagbu sɣur iɣallen yellan ddan d Hasan Waṭara, win yettwaberḥen d amernay n tefranin.

Maca, ikemmel umennuɣ, s tekriḍt yettwayyzamen i yekkren deg tmurt.

Deg useggas 2017, yella usirem dakken dayen yezmer lḥal ad tteffeɣ tmur seg ṭṭraḍ aɣarim.

Maca, asirem-a ihudd imi surfen-as i Gbagbu deg ttehmat n imenɣiyyen mgal talsa sɣur Tasenbert Tafgurt Tagraɣlant.

Asuref i Gbagbu walan-t d tiyita i ukala n talwit, u yeyla-d s tuɣalin n cwal deg tmurt.

Deg useggas 2018, iḥettem Usqamu n Teɣellist n Tmura n Leǧnas Yedduklen tifgurin ɣef Gbagbu d win i yeddan yid-es.

Iswi n tefgurin-nni yella d aḥettem ɣef Gbagbu akken ad yekfu tilelt-is i cwal deg tmurt.

Ylantt-d tefgurin-nni s kra n igummaḍ igerrzen, u yella-d wenqas n cwal deg Kutdibwar seg mi i tent-ḥettmen.

Maca, tamurt mazal-itt tebɛed ɣef werkad.


There are many different ways to do laundry, from using a traditional washing machine and dryer to more eco-friendly methods like hand washing and line drying.

One way to do laundry without using a machine is to hand wash your clothes in a basin or sink.

To do this, fill the basin with warm water and add a small amount of laundry detergent.

Soak your clothes for a few minutes, then scrub them with a washcloth or brush.

Rinse your clothes thoroughly in clean water, then wring them out.

Hang your clothes to dry on a clothesline or drying rack.

Another option is to use a washing machine without a dryer.

This can save energy and money, but it does require more time and effort.

To wash clothes in a machine without a dryer, fill the machine with water and add laundry detergent.

Set the machine to the appropriate cycle, then start it.

When the cycle is complete, remove your clothes from the machine and hang them to dry.

If you live in an area with a lot of rain, you may be able to use the rain to help you dry your clothes.

Hang your clothes on a clothesline outside in the rain.

Llant waṭas n tirrayin i usired n imelsa, seg useqdec n tmacint n iceṭṭiden taqburt d umeskaw ɣer tarrayin yeseḥbibiren ɣef twennaḍṭ am tarda s ufus d uskiw ɣef lxiḍ.

Yiwet n tarrayt n usired n iceṭṭiden mebla aseqdec n tmacint d asired n iceṭṭiḍen-ik s ufus deg umennas naɣ deg unarad.

I tiggin n waya, ččar amennas s waman i yeḥman u rnu-as ṣṣabun n tarda.

Bbeɣ iceṭṭiḍen-ik i kra n tisdatin, ssin akin ḥukkiten s tḥebbakt naɣ s cita.

Sufeɣ iceṭṭiḍen-ik akken iwata deg waman zeddigen, ssin akin kksiten-d ad d-kkiwen.

Fser iceṭṭiḍen-ik akken ad kkiwen deg umrarn wefsar naɣ deg umeskaw.

Abrid nniḍen d aseqdec n tmacint n iceṭṭiḍen mebla ameskaw.

Aya yezmer ad yessenqes ssehḍ d yedrimen, maca yessutur ugar n wakud d lǧehd.

Iwakken ad nessired iceṭṭiḍen s tmacint mebla ameskaw, ččar tamacint d aman u arnu-as ṣṣabun n ttarda.

Err tamacint-nni ɣer uqusis ilaqen, ssin akin cɛel-itt.

Mi yekfa uqusis, kkes iceṭṭiḍen-ik seg tmacint u fesriten ad kkiwen.

Mayella tettidireḍ deg temnaḍṭ yesɛan aṭas n ugeffur, tẓemreḍ ad ttesqeḍceḍ ageffur akken ak-yallel ad tteskiweḍ iceṭṭiḍen-ik.

Fser iceṭṭiḍen-ik deg umrar n wefsar deg berra i ugeffur.


In the beginning, there was only darkness.

Then, out of the darkness, came a spark.

This spark was the first sign of life in the universe.

It grew and expanded, becoming a small ball of fire.

Around the sun, the planets began to form.

The Earth was the third planet from the sun.

It was a small, rocky planet with a thin atmosphere.

On the Earth, the first living things began to appear.

These were simple organisms, such as bacteria and algae.

Over time, these organisms evolved into more complex forms of life, such as plants and animals.

The first humans appeared on Earth about 200,000 years ago.

Humans have evolved and developed to become the dominant species on Earth.

The universe is still expanding and evolving.

Scientists believe that it will continue to expand for billions of years.

Eventually, the universe will reach a point where it can no longer expand.

At this point, the universe will begin to contract.

Eventually, the universe will collapse in on itself and disappear.

But even though the universe may end, the story of life will continue.

Yella umeɣrad d ilem hrawen, ur yeččuren ara.

Ssin akin, seg tebrek-nni, yeffeɣ-d ifeṭṭiwej.

Ifeṭṭiwej-nni yella d azmul amezwaru n tudert deg umeɣraḍ.

Yemɣur yrna yuhraw, yuɣal d takurt tamecṭuṭ n tmes.

Deg ayin id yezzin i yiṭṭij, bdan ttmagan-d yemtiwgen.

Lqaɛa tellaseg d amtiweg wis tlata seg iṭṭij.

Tella d amtiweg d amecṭuḥ, n yedɣaɣen s tegnawt ttarqaqt.

Deg Lqaɛa, bdant ttbinentt-d tɣawsiwin timezwura yesɛan tudert.

Tigi d udusen ifrarayen, am tibaktiriyin d tmadlikt.

S wakud, nnernan wudusen-a ɣer talɣiwin n tudert tukkrisin ugar, am yimɣan d iɣerṣiwen.

Imdanen imezwura banen-d deg Lqaɛa azal n 200000 n iseggasen aya.

Imdanen nnernan u gman akken ad uɣalen d ttiwsatin yufraren sufella n Lqaɛa.

Umnen imusnawen dakken ad ikemmel ad yihriw i imelyaren n iseggasen.

Tagara, ad ayiweḍ umeɣraḍ ɣer yiwet n ttneqqit anida ur yezmir ara ad d-yihriw.

Deg tneqqiṭṭ-a, ameɣraḍ ad yebdu ad d-yikerri.

Tagara, ameɣraḍ ad yedrem ɣef yiman-is u ad yenger.

Maca ɣas akken yezmer ad yekfu umeɣraḍ, taqṣit n tudert ad ttkemmel.


I'm concerned about the environment and the impact that climate change is having on our planet.

I'm also a big fan of technology and gadgets, so I'm always looking for ways to reduce my carbon footprint without sacrificing my lifestyle.

That's why I'm so excited about renewable and alternative energy sources.

Renewable energy is energy that comes from sources that are naturally replenished, such as solar, wind, and water power.

Alternative energy is energy that comes from sources that are not traditionally used for power generation, such as biomass and geothermal energy.

Both renewable and alternative energy sources are clean and sustainable, meaning they don't produce greenhouse gases or other pollutants.

One of the best ways to make a difference is to switch to renewable energy sources for your home.

You can do this by installing solar panels on your roof, buying a wind turbine, or signing up for a green power plan from your utility company.

You can also reduce your energy consumption by unplugging appliances when you're not using them, turning off the lights when you leave a room, and using energy-efficient appliances.

Tceɣb-iyi twennaḍṭ d usemdu i yesɛa unbeddal n unezwi ɣef umtiweg-nneɣ.

Nek daɣen d win iḥemlen tatiknulujit d irellucen, ihi ttnadiɣ yal tikelt ɣef tarriyin i wakken ad sneqseɣ later-iw n lkarbun mebla ma yliɣ s uɣanib n tudert-iw.

Ɣef waga ay-lliɣ ḥruriɣɣef iɣbula n ssehḍ imjedded ubdil.

Ssehḍ ubdil d ssehḍ id yettekken seg iɣbula yettuɛawaden s wudem agaman, am ssehḍ n yiṭṭij, abeḥri, d waman.

Ssehd ubdil d ssehḍ id yettekken seg iɣbula ur yellan ara ttwaqdacen zik i usufeɣ n ssehḍ am ssehḍ byumas d ssehḍ n lḥumman n wakal.

Iɣbula n ssehḍ yittwejdaden d wid yittwabdalen zeddigit yerna dumen isin, dayen ibɣan ad yini dakken ur d-ttaǧǧan ara lgaz anazɣal naɣ isafaren nniḍen yissamasen.

Yiwet gar tarrayin yilhan aṭas iwakken ad negg amgirred d abeddel ɣer iɣbula n ssehḍ yittwajdeden deg uxxam-ik.

Tzzmerḍ ad attgiḍ waya s usrusu n igalisen n yiṭṭij ɣef ssqef n uxxam-ik, timesɣiwt n trubintt n ubeḥri naɣ ajerred ɣer uɣawas n ssehḍ azegzaw sɣur takubbanit n imeẓla.

Tzemreḍ daɣen ad tesneqseḍ učči n ssehḍ s tukksa n tmacinin seg trisiti mi ur tent-sseqḍaceḍ ara, asnes n ttafatin mi tefɣeḍ seg texxamtt, d useqdec n tmacinin ur ntett ara aṭas n ssehḍ.


The old wooden boat sat on the shore, its sails furled and its hull weathered by the sun and the rain.

It had seen many years of service, carrying its owners on voyages to far-off lands.

But now, it was retired, its days of sailing over.

One day, a young boy named Thomas came to the beach.

He had heard stories about the old boat, and he was eager to see it for himself.

When he saw the boat, he was amazed by its size and its beauty.

He could imagine himself sailing off on adventures in the vast ocean.

Thomas asked the owner of the boat if he could take a closer look.

The owner smiled and said, "Of course you can. Come aboard!"

Thomas climbed into the boat and sat down in the captain's chair.

He looked out over the water and imagined himself sailing away to a faraway land.

The owner of the boat watched Thomas for a moment, then said, "Do you want to learn how to sail?"

Ireṣṣa-d lbabur-nni aqdim n wesɣaṛ ɣer teftist, ifuwwa-s ttwajemɛen ajuɣlal-is.

Iqdec aṭasn isugasen, ittawi imawlan-is deg isakalen ɣer tmura ibeɛden.

Maca tura, yesteɛafa, kfan wussan-is n ubeḥḥer.

Yiwen n wass, yusa-d yiwen n weqcic umi semman Tumas ɣer teftist.

Yesla ɣef tmucuha n lbabur-nni aqbur, u yella yeffud ad t-iwali.

Mi i ywala lbabur-nni, yewhem deg wannect-is d cbaḥa-s.

Yezmer ad iwali iman-is yettbaḥḥir deg icaliyyen deg ugaraw ahrawan.

Yesseqsa Tumas bab n lbabur-nni mayella yezmer ad yeṭɣar ɣur-s ugar.

Yecmumeḥ bab-is u yenna, "Ih tzemreḍ. Rwaḥ ɣer daxel!"

Yuli Tumas ɣer lababur-nni u yeqqim deg umkan n lqubṭan.

Yemmuqel ɣer waman u yezra iman-is yettbaḥḥir ɣer tmurt ibeɛden.

Imuqel bab n lbabur-nni ɣer Tumas i kra n wakud, ssin akin yenna, "Tebɣiḍ ad ttlemdeḍ abehher?"

Yecmumeḥ bab n lbabur-nni i tikelt nniçden.


Scene: Two friends, Jasmine and Joseph, are sitting at a coffee shop.

Jasmine: I'm so glad you could meet me today, Joseph.

Jasmine: I'm having a really tough time at work.

I'm not sure if I'm going to be able to keep my job.

But basically, my boss is really unfair to me.

She's always picking on me and making me do all the worst jobs.

And she's not even giving me a fair chance.

I can't believe she's treating you like that.

Joseph: Well, first of all, you need to take a deep breath and calm down.

Tafelwit: Snat n yemdukkal, Yasmin d Juzef, qqimen deg yiwet n lqahwa.

Yasmin: Umreɣ aṭas mi id tzemreḍ ad y_temlaleḍ ass-a, a Juzef.

Yasmin: Sɛiɣ iɣeblan meqqren deg uxeddim.

Ur ḍmineɣ ara mayella zemreɣ ad d-ḥerzeɣ axeddim-iw.

Maca deg tidett, tamɛellemtt-iw iḍlem-iyyi s tidett.

Tettawitt-id yal tikelt s deffir-i yerna tettek-iyi-d leqdicat n diri akk.

U yerna ur y-tettak ara ula ttawnitt iɛedlen.

Ur umineɣ ara dakken t ttɛamal-ikem akka.

Juzef: Ihi, tamezwarut, yessefk ad tterreḍ nnefs s telqey yerna ad ttrekdeḍ.


The smell of fresh-baked bread wafted through the air as the baker pulled a tray of golden brown loaves from the oven.

He carefully set them on a cooling rack and smiled, pleased with his work.

The loaves were perfectly browned and had a delicious aroma that made his mouth water.

The baker cut a slice of bread and took a bite.

It was even better than he had imagined, with a soft, chewy texture and a rich, flavorful taste.

He closed his eyes and savored the moment, enjoying the feeling of contentment that came from eating something so delicious.

The baker knew that he was lucky to have the ability to bake such delicious bread.

He took pride in his work and was always happy to share his creations with others.

Yuggi-d ubeḥri rriḥa n weɣrum yeggan kan d amaynut imi id yekkes ukewwac sniwa n weɣrum awraɣ seg uferran.

Yesniten slemḥadra deg sniwa n usismeḍ u yecmumeḥ, yumer s uqeddic-is.

Yegga weɣrum-nni akken iwata u yesɛa lbenna igerrzen i it-yerran yeɣli-yas-d uledda.

Ur yezmir ara ad iraǧu akken ad yeɛreɛd yiwet!

Iyzem-d ukewwac-nni yiwet n tteḥdert n weɣrum u ikennec kra.

Tella bninet ugar n wakken i igɣil, s tecriḥt leqqaqen, yettwaffaẓen d lbenna ifazen, igerrzen.

Yeqqmec allen-is u yedder taswiɛt-nni, yehwa-yas uḥulfu-nni n tumert id yekkan seg wučči n kra d abninan aṭas.

Yeǝsa ukewwac-nni dakken yella yesɛa afud dakken yezmer ad yessew aɣrum abninan am wa.

Yeddem iseɣ seg leqdic-is u yella yal tikelt yumer akken ad yefreq isnulfuyen-is d wiyyaḍ.


The type of fish you choose will depend on your personal preferences and the intended use for the fish.

If you are looking for a fish that is high in omega-3 fatty acids, then you may want to choose a wild river fish.

These fish are typically lower in contaminants than farm-raised fish.

However, wild river fish can be more expensive and difficult to find.

If you are looking for a fish that is mild in flavor and easy to cook, then you may want to choose a calm lake fish.

These fish are typically not as high in omega-3 fatty acids as wild river fish, but they are still a good source of protein and other nutrients.

Calm lake fish are also typically more affordable and easier to find than wild river fish.

If you are looking for a fish that is low in cost and easy to care for, then you may want to choose a stock pond farm raised variety.

These fish are typically raised in controlled environments and are fed a diet that is designed to promote growth.

Stock pond farm raised fish are typically not as high in omega-3 fatty acids as wild river or calm lake fish, but they are still a good source of protein and other nutrients.

Ultimately, the best type of fish for you will depend on your individual needs and preferences.

Do some research to learn more about the different types of fish available and choose the one that is right for you.

Ṣenf n iselman ad tferneḍ ad yicudd ɣer ismenyifen-ik udmawanen d lebɣi n usqeḍceḍ n iselman-nni.

Mayella tettṇadiḍ ɣef yiselman yesɛan aṭas n lasid n tasemt umiga-3, ihi yessefk ad ttferneḍ iselman wasif abuhyun.

Iselman-a sɛan drus n iɛeqqaren yessamasen ɣef iselman id yettwarebban seg lfirma.

Maca, iseman n wasif abuhyun zemren ad ilin ɣlayit ugar yerna weɛren aten-yaf yiwen.

Mayella tettṇaḍḍ iselman yesɛan lbena fsusen u sehlen atent-afeḍ, ihi tẓemreḍ ad ttferneḍ iselman n ugelmim irekkden.

Iselman-a ursɛan ara lacid n tasemt umega-3 am iselman n wasif abuhyun, maca zgan d aɣbalu igerrzen n brutin d wayen yesseččayen nniḍen.

Iselman n ugelmim daɣen llan s tugett u sehlen ugar atent-afeḍ ɣef iselman n wasif abuhyun.

Mayella tettnadiḍ ɣef iselman irexsen deg ssuma u sehlen i useggi, ihi yessefk ad ttferneḍ tasemrirt yettwarebban deg ibasalen n lfirma.

Iselman-a ttwarebban-d deg twennaḍt yettwasneqden u ččan lqut yessegmawen.

Iselman idyettwarebban seg ibasalen n lfirma ursɛan ara lacid n tasemt umega-3 am iselman n wasif abuhyun naɣ iselman n ugelmim irekden, maca zgan d aɣbalu igerrzen n brutin d wayen yesseččayen nniḍen.

Tagara, ṣṣenf n iselman ifazen akk i kunwi ad yicudd ɣer lḥuǧ-nwen asemdan d isemenyifen-nwen.

Egg kra n inadiyyen akken ad ttlemdem ugar ɣef leṣnaf yemgaraden n iselman yellan tfernem wid i iken-ilaqen.


Unsolved mysteries have captured the public's imagination for centuries.

From the disappearance of Amelia Earhart to the identity of Jack the Ripper, these cases have left us wondering what really happened.

While some of these mysteries may never be solved, they continue to fascinate us because they offer a glimpse into the unknown.

One of the most famous unsolved mysteries is the disappearance of Amelia Earhart.

Earhart was an American aviator who became the first woman to fly solo across the Atlantic Ocean.

In 1937, she set out on an around-the-world flight with navigator Fred Noonan.

The pair disappeared over the Pacific Ocean on July 2, 1937, and their fate remains unknown.

There are many theories about what happened to Earhart and Noonan.

Some believe that they crashed into the ocean, while others believe that they were captured by the Japanese.

Still others believe that they deliberately disappeared in order to escape the public eye.

The mystery of Earhart's disappearance has been the subject of books, articles, and documentaries.

In 2017, a team of researchers announced that they had found evidence that Earhart's plane crashed on a remote island in the Pacific Ocean.

Idrugen ur nefri ara ṭṭfen allaɣen n yemdanen i waṭas n leqrun.

Seg uɛraq n Amelya Irhart ɣer tmagit n Ǧak id iqelɛen leɛbabeḍ, tiwnatin-a ǧǧantt-aɣ nesseqsay dacu i yeḍran deg tidett.

Mi llan kra deg idrugen-a yezmer werǧin ad sɛun tifrat, mazal ssewhamen-aɣ acku ttaken-d tamuɣli ɣef wayen yeffren.

Yiwen yar yedrugen yettwasnen akk ur nefri ara d aɛraq n Amelya Irthart.

Tella Irthart d ttanehhart n tmesrifegt tin yuɣalen d ttameṭṭut tamezwarut ara yafgen iman-is sufella n Agaraw Atlantik.

Deg useggas n 1937, thegga-d asikkel s tmesrifegt ɣef umaḍal d ubeḥḥar Fred Nunan.

Ɛerqen sin-a sufella n Ugaraw Abasifik deg 2 Yulyu, 1937, u uriban ara ar tura anida-ten.

Llant waṭas n isekkuḍen ɣef wayen yeḍran i Irthart d Nunan.

Kra umnen dakken teɣli-d tmesrafegt- ɣernsen ɣer ugaraw, mi wiyyaḍ umnen dakken ṭṭfen-tent Ijabbuniyen.

Mazal wiyyaḍ umnen ɛerqen s lebɣi-nsen i wakken ad rewlen ɣef yemdanen.

Aderig n weɛraq n Irhart yella d asentel n yedlisen, imagraden, akked ifetrawen.

Deg useggas n 2017, tberreḥ-d yiwet n terbaɛt n yimnadiyyen dakken ufan-d ttbut daken tamesrifegt n Irhart d aɣelluy id t-ɣli deg yiwet n tegzirt ibeɛden deg Ugaraw Abasifik.


Giant wolf spiders are the largest species of arachnid in the world, with some individuals reaching lengths of over 12 inches.

They are found in tropical rainforests around the world, and are known for their aggressive behavior and venomous bite.

Despite their fearsome reputation, giant wolf spiders are actually quite docile creatures.

They are not aggressive towards humans unless they are provoked, and their venom is not typically fatal to humans.

However, their bite can be quite painful, and can cause swelling, redness, and itching.

Giant wolf spiders are excellent climbers, and can use their silk to create webs that can reach up to 30 feet in length.

They are also very fast runners, and can move at speeds of up to 10 miles per hour.

Due to their size, speed, and climbing ability, giant wolf spiders are a popular choice for people who want to experience the thrill of riding a giant arachnid.

However, it is important to remember that these creatures are wild animals, and should be treated with respect.

If you are thinking about riding a giant wolf spider, it is important to do your research and make sure that you are properly prepared.

You should also make sure that you have the proper equipment, such as a harness and a leash.

Once you are properly prepared, you can begin your journey by finding a suitable giant wolf spider.

Once you have found a spider, you can approach it slowly and gently.

Once the spider is comfortable with you, you can slowly climb onto its back.

Once you are on the spider's back, you can hold on tightly and enjoy the ride.

The spider will use its silk to create a web that will support you as you ride.

Riding a giant wolf spider is an unforgettable experience.

It is a great way to experience the thrill of the wild, and to get up close and personal with one of the world's most fascinating creatures.

Tissisin n wuccen timeqranin d tiwsatin n tissisin timeqranin akk deg umaḍal, s kra n iqerruyen ttiwḍen almi d ugar n 12 n yinčen.

Ttwafen-t deg tẓegwa titrubikalin deg umaḍal, u ttwasnen-tt s tikli-nsent iweɛren d ttuqqsa-nsent yeɛan ssem.

Ɣas ulama ttwasnent dakken ssaggadent, tissisin n wuccen timeqranin d ibaɛɛac yelhan aṭas.

Ur uɛirent ara ɣer yimdanen ala mayella ttwawḍent, yerna ssem-nsent ur yettnuɣ ara imdanen.

Maca tuqqsa-nsent tezmer ad d-tteqqreḥ, u tezmer ad d-ylu s ucuffu, tezweɣ, d wučči.

Tissisin n wucen timeqqranin d ttid yettalin akken iwata, yerna zemrent ad sqedcent leḥrir-nsent i izemren ad yaweḍ almi d 30 n iḍarren deg teɣzi.

Zemrent daɣen ad azzlent aṭas, u ad dduntt s iɣawel n 10 n imaylen deg usrag.

Ɣef sseba n wanect, leɣṣeb, d ttezmert n walluy, tissisin n wuccen timeqqranin d afran yettwasnen n yemdanen yebɣan ad jerben tumert n rrekba n tissist tameqqrant.

Maca, dayen yellan d agejdan akken ad nemmekti dakken ibeɛɛac-a d iɣerṣiwen ibuhyuten, u yessefk ad neddu yid-sen s leqḍer.

Mayella tettxemmimeḍ ad ttrekbeḍ tissist n wuccen tameqqrant, dayen yellan d agejdan akken ad ttnadiḍ yerna ad ttekleḍ dakken theggaḍ iman-ik akken i iwata.

Yessefk daɣen ad d-ttiliḍ tettekleḍ dakken tesɛiḍ dduzan ilaqen, am leḥlas d tteqlaṭṭ.

Ma tessawdeḍ theggaḍ iman-ik akken i iwata, tzemreḍ ad ttebduḍ isekkil-ik s tufin n tissist n wuccen ilaqen.

Mayella teṣṣawdeḍ tufiḍ tissist, tẓemreḍ ad tteṭɣareḍ ɣur-s krakta yerna s ttawil.

Mayella tessaweḍ tissist-nni tella terked yid-ek, tẓemreḍ ad d-ttaliḍ s ttawil sufella n weɛrur-is.

Mayella teṣṣawdeḍ tuli-d ɣef weɛrur n tissist-nni, tẓemrḍ ad tteṭfeḍ akken i iwata u ad ttesɛeddiḍ akud igerrzen.

Ad ttesseqdec tissist leḥrir-is iwakken ad xiḍ aẓeṭṭa win ara ak-yeddmen mi trekbeḍ.

Rrekba n tissist n wucen tameqrant d tamlilt ur nelhi ara.

D tarrayt igerrzen i ujerreb n uhetwir n teẓgi, yerna ad qerbeḍ ugar ɣer yiwen n lxelq garnwid yessewhamen akk deg umaḍal.


Fatima Messaoudi: I'm an actor and a furniture designer. I'm also passionate about flowers, especially those that bloom in the winter.

Interviewer: What drew you to acting and furniture design?

Fatima Messaoudi: I've always loved performing and creating things.

Acting allows me to express myself creatively, and furniture design allows me to use my creativity to make something beautiful and functional.

Interviewer: What are some of the challenges you've faced as an actor and a furniture designer?

Fatima Messaoudi: One of the challenges I've faced as an actor is the lack of diversity in the industry.

I've often been told that I'm not the right type for a role because of my race or ethnicity.

As a furniture designer, I've faced the challenge of breaking into a male-dominated industry.

Interviewer: How have you overcome these challenges?

Fatima Messaoudi: I've overcome these challenges by working hard and never giving up.

Fatima Mesɛudi: Nekk d ttasegbart yerna d ttamsugent n iruka. Ḥemleɣ daɣen tiǧeǧǧgin, ladɣa tid id yileddin deg tegrest.

Amseqsi: Dacu i ikem-yeggin ɣer sinima d umsugen n iruka?

Fatima Mesɛudi:Lliɣ dima ḥemleɣ asegber d usnulfu n tɣawsiwin.

Asegber yettaǧa-iyi ad ssufɣeɣ asnulfu-iw, amsugen n iruka yettaǧǧa-iyi ad sqedceɣ asnulfu-iw akken ad d-gger kra n tɣawsa icebḥen yerna tettwaseqdac.

Amseqsi: dacu n iɛewwiqen i itemlaleḍ am tsegbart akked ttamsugent n iruka?

Fatima Mesɛudi: Yiwen gar ifuhren i yemlaleɣ am ttsegbart d anqas n uberrar deg temguri-a.

Qqaren-iyi-d yal tikelt mačči d ṣṣenf ilaqen i temlilt ɣef ssebba n ccetla-w d laṣel-iw.

Am temsugent n iruka, mlaleɣ aɛewwiq n terẓi n temguri ṭṭfen yergazen.

Amseqsi: Amek i tessawdeḍ tɣalbeḍ iɛawwiqen-a?

Fatima Mesɛudi: Ɣelbeɣ iɛewwiqen-a s uxeddim yerna werǧin fecleɣ.


Translation has many benefits, including increasing the relative value of content, improving accessibility, and opening up new markets.

When content is translated, it becomes accessible to a wider audience, which can lead to increased sales and profits.

In addition, translation can help to build relationships with customers in other countries and cultures.

By displaying content in multiple languages, businesses can show that they are committed to reaching a global audience.

This can help to build trust and credibility with potential customers.

Here are some specific examples of how translation has benefited businesses: * A small business that sells handmade jewelry translated its website into Spanish, French, and German.

As a result, it saw a significant increase in sales from international customers * A large corporation that manufactures medical devices translated its product manuals into multiple languages.

This helped to ensure that doctors and nurses in other countries could use the devices safely and effectively * A nonprofit organization that provides humanitarian aid translated its brochures and websites into dozens of languages.

This helped to reach people in need who would not have otherwise been able to access the organization's resources.

Translation is a powerful tool that can help businesses to grow and succeed.

Tesɛa tsuqilt aṭas n lfayda, geg-s azal amassaɣ n ugbur, aseggem n ukeccum, d leddi n igadazen imaynuten.

Mi ara yettwasuqqel ugbur, yettɣal yettwaggzay sɣur aṭas n yemdanen, ayen i izemren ad yeylu s usali n uzenzi d lfayda.

Rnu ɣer waya, tezmer tsuqilt ad ttallel deg lebni n wassaɣen d imectariyen deg tmura d idelsen nniḍen.

S weskan n wegbur s waṭas n tutlayin, zemren imawlan n iweẓla ad beggnen dakken sleffen dakken ad ḥazen imdanen n umaḍal merra.

Aya yezmer ad yebnu laman d tesfelsant d wid izemren ad ilin d imectariyen.

Hatna ya kra n imedyaten iɣaranen ɣef wamek i d-tesfayden iweẓla seg tsuqilt: * Aweẓlu amecṭuḥ yeznuzuyen isɣunen yettwaggen s ufus yessuqqel asmel-is web ɣer Tesbenyulit, Tafransist, akked Ttalmant.

Agemmuḍ, iwala alluy d ameqqran deg uzenzu sɣur imectariyyen igraɣlanen * Yiwet n tkebbanit ttameqrant id yettfarasen dduzan n tujjya tessuqel adlis n ifuras-is ɣer waṭas n tutlayin.

Aya yullel ad yeḍmen dakken imejjayen d ifremliyen deg tmura nniḍen zemren ad d-sqedcen ifuras-ni s laman d usuddu * Yiwet n tuddsa ur iqeddcen ara i tedrimt tin id yettakken tallalt talsawit tessuqel tirezzitin-is d isemlen-is web ɣer tteẓḍinat n tutlayin.

Aya yullel ad ttiweḍ ɣer imdanen yuḥwaǧen wid ur yizemren ara akken nniḍen ad kecmen ɣer iɣbula n tuddsa-nni.

Tasuqilt d afecku iǧehden win izemren ad yallel imawlan n iweẓla akken ad nnernin yerna ad rebḥen.


This is because we are all created in God's image, and God is the essence of rationality and order.

When we live in accordance with our true nature, we are able to experience peace and harmony.

However, when we allow our thoughts and actions to become chaotic and inconsistent, we experience inner conflict and turmoil.

There are many ways to achieve internal consistency.

One way is to live according to our values.

When we know what is important to us and we make choices that are consistent with those values, we feel a sense of purpose and direction.

Another way to achieve internal consistency is to be honest with ourselves about our strengths and weaknesses.

When we are aware of our true selves, we can make choices that are in alignment with our authentic nature.

Of course, achieving internal consistency is not always easy.

There will be times when we make mistakes or when we are faced with difficult choices.

However, if we are willing to strive for consistency, we will eventually find our way back to peace and harmony.

Aya acku nettwaxleq-d akk s tuggna n Yillu, yerna Illu d rruḥ n tmeɣẓent d leqwam.

Mayella nedder akken itella tumast-nneɣ n tidett, nezmer ad njerreb talwit d umsasi.

Maca, ma neǧǧa tiktiwin-nneɣ d tigawin-nneɣ akken ad uɣalen-t rwint yerna yefecfec, ad d-njerreb amennuɣ d urway n daxel.

Llant waṭas n tirray i wakken ad d-nniweḍ ɣer untam n daxel.

Yiwet n tirrayt d tudert s tuṭṭfa deg wassaɣen-nneɣ.

Mi ara neḥṣu dacu id aɣ-yellan d agejdan yerna n tegg ifranen i yellan ddan d wassaɣen-nni, ad d-nḥulfu anamek n yeswi d lewhi.

Tarrayt nniḍen i wakken ad d-naweḍ ɣer untam d tilin zeddigit d yiman-nneɣ ɣef tzemmar-nneɣ d facalat-nneɣ.

Mayella neḥṣa s yima-nne akkeniwata, nezmer ad d-negg afranen i yeddan d tumast-nneɣ tanaṣlit.

Mebla ccek, aggaḍ ɣer untum n daxel maci dayen yezgan yeshel.

Ad d-ilin wakuden anida ara d-negg tucḍiwin naɣanida ara d-nemlal ifranen i iweɛren.

Maca, mayella nebɣa ad d-naweḍ ɣer untum, ad -d-naf ɣer tagara abrid-nneɣ akken ad d-nuɣal ɣer talwit d umsasi.


It was the kind of headache that made you want to tear your hair out, or at least write a strongly worded letter to the makers of whatever it was that had given you the headache in the first place.

In this case, the headache was the result of a particularly trying day at work.

Vimes had been investigating a series of robberies, and he was starting to feel like he was getting nowhere.

He was tired, he was frustrated, and he just wanted to go home and sleep for a week.

As he was walking back to his office, Vimes passed a small stationery shop.

In the window, he saw a sign that said "Best Letters in the City".

Vimes stopped and stared at the sign for a moment.

He thought about his headache, and he thought about all the letters he had to write.

The shop was full of all sorts of stationery supplies.

There were pens, pencils, paper, envelopes, stamps, and even a few typewriters.

D ṣṣenf n leqriḥ ara d-k-yeǧǧen ad d-ttebɣuḍ ad d-qelɛeḍ acekkuḥ-ik, naɣ tama n wadda ad d-ttaruḍ tabratt s wawalen i iǧehden i wid i ik-d-yefkan leqriḥ n uqerru d amezwaru.

Deg tegnnit-a, leɣriḥ-nni n uqerru d agemmuḍ n wass yemgaraden yesseɛyawen deg uxeddim.

Bimes yella yettnadi ɣef umazrar n tukerḍiwin, u yebda yettḥulfu am akken ur yeggiḍ sani.

Yella yeɛya, yella iḍaq, u yella yebɣa kan ad d-yuɣal s axxam u ad d-yeṭṭes i wazal n ddurt.

Mi id ileḥḥu ad d-yuɣal ɣer unaray-is, yekka-d Bimes ɣef yiwet n tḥanutt n ttewriqin.

Sufella n ṭṭaq, iwala azmul id yennan "Tibratin Yelhan Akk deg Temdint".

Yeḥbes Bives u yessers tamuɣli-s ɣer uzamul-nni i kra n wakud.

Ixemmem ɣef leqriḥ n uqerru-is, yerna ixemmem ɣef tebratin-nni akk i yessefk ad d-yaru.

Taḥanutt-nni teččur d kra yellan d dduzan n ttwerqatin.

Llan imarawen, leqlamat n rṣaṣ, tiwriqin, tiǧellabin, ttambrat, u d ula tamacint n tira.


It is true that there exist in this world situations that defy all explanation, events so strange and wondrous that they seem to be the stuff of dreams or nightmares.

Such is the case with the story I am about to tell you, a tale of supernatural forces and the strange events that unfolded when they were unleashed upon the world.

It all began one night, when a group of friends were gathered together for a party.

They were drinking and laughing, enjoying each other's company, when suddenly the lights went out.

The room was plunged into darkness, and the only sound was the sound of their own breathing.

Then, in the darkness, they saw it: a strange, glowing light.

It seemed to be coming from nowhere, and it was growing brighter and brighter.

The friends were terrified, but they were also curious.

They wanted to know what this light was, and where it was coming from.

As they got closer, they could see that it was coming from a small, glowing sphere.

The sphere was hovering in the air, and it was surrounded by a faint aura.

D ttidett dakke llant deg umaḍal-a tewnatin yettfuhuren yal tazzegzayt, tidyanin timagarin aṭaṣ u igerrzen aṭaṣ id yettbinen am akken kkantt-d seg tirga naɣ seg yir tirga.

D ttayi d tawnitt n tteqṣit-a id d-tedduɣ ad aken-d-ḥkuɣ, d ttamacahutt n iɣalen ugar igmawanen d tedyanin yessewhamen tid id ibanen mi i ittwaserḥent ɣef umaḍal.

Yal taɣawsa tebda deg yiwen n yiḍ, mi yiwet n tterbaɛt n yemdukal mlalen lwaḥit i wakken ad ggen tameɣra.

Llan ttessen yerna ttaḍṣan, ḥemlen tilin akk lwaḥi, mi taswiɛt kan texsi tafat.

Tekcem texxamt-nni deg tebrek, u ṣṣut i yellan d ṣṣut kan n usnuffes-nsen.

Ssin akin, deg tebrek-nni, walan-tt: yiwet n tafat yessawhamen, iberrqen.

Tban-d am akken ur d-t-ekki sani, u simmal tettuɣal tberreq.

Imdukal-nni teṭṭfiten rreḥba, maca llan daɣen d iwnafen.

Bɣan ad ḥṣun d acutt tafat-nni, u seg ansa id tekka.

Mi iqerben aṭas, zemren ad walin dakken tella tekka-d seg yiwet n takurt tamecṭuḥt, iberrqen.

Tella tkurt-nni tɛelleq deg lhawa, u tella tezziyaz-d yiwet n tafat tafsast.


"Dude, I'm so heartbroken right now. My girlfriend of 2 years just broke up with me."

"I don't know. She just said she wasn't feeling it anymore.

"I'm sorry, man.I know how you feel. Heartbreak sucks."

And then, when you're ready, start to move on.

There are plenty of other fish in the sea."

"I know. But I don't know if I'm ready to date again yet."

"That's okay. You don't have to be ready right away. Just take your time and heal."

"Ay amdakkel, aqli yejreḥ wul-iw aṭas tura.Teǧǧa-iyi teḥbibt-iw d wacu i yelliɣ 2 n iseggasen."

"Ur ḥṣiɣ ara. tenna-d kan dakken ur tuɣal ara tettḥulfu.

"Sḥasfeɣ, a yargaz. ȟṣiɣ amek tettḥulfuḍ. Ajraḥ n wul yettfelliq."

"D ttidett. Ur ḥṣiɣ ara dacu ara d-ggeɣ."

U ssin akin mi telliḍ twejdeḍ, bdu ad ttbeddleḍ abrid.

"Ḥṣiɣ. Maca ur ẓriɣ ara mayella zemreɣ ad fɣeɣ i tikelt nniḍen tura."

"Igerrez. Ur yessefk ara ad ttiliḍ twejdeḍ tura ya. Efk akud i yiman-ik teḥluḍ."

"Tanemirt, ay argaz. teɛǧeb-iyi tallalt-ik."


A: Do you think the dowry system is a good thing?

I think it's a form of discrimination against women.

It puts an unfair financial burden on the bride's family, and it can lead to women being treated as commodities.

A: But some people say that the dowry system is a way to protect women.

In fact, I think it can put women in danger.

If a woman's family can't afford to pay a dowry, she may be less likely to be able to find a husband.

And if she does get married, she may be more likely to be abused or mistreated by her husband.

A: So what do you think we should do about the dowry system?

B: I think we should work to abolish it.

We should educate people about the harmful effects of the dowry system, and we should support laws that make it illegal to demand or accept a dowry.

A: I agree. I think the dowry system is a relic of a bygone era.

A: Tɣileḍ dakken anagraw-a n ṣṣḍaq d ttaɣawsa igerrzen?

Ttxemmimeɣ dakken d ttarrayt n usnuhyu mgal tilawin.

Yessrusuy taɛkemt n tedrimt ur neɛdil ara ɣef twacult n teslit, u yezmer ad yeylu ɣer tikli d tlawin am akken d ttiɣawsiwin.

A: Maca kra n yemdanen qqaren-d dakken anagraw n ṣṣḍaq d tarrayt i useḥbiber ɣef tlawin.

B: Ur ɣileɣ ara dakken anecta d ttidett.

Deg tidett, ttxammimeɣ dakken yezmer ad yerr tilawin deg umihi.

Mayella ur tezmir ara twacult n tmeṭṭut ad d-ttxelleṣ ṣṣḍaq, yezmer dakken ad as-yaɛer lḥal akken ad ttaf argaz.

U mayella tezwiǧ, yezmer lḥal dakken ad yettɛaddi fella-s urgaz-is naɣ ad ttiḥqer.

A: Ihi dacu id tettxammimeḍ ad d-negg i unagraw n ṣṣḍaq?

B: Ttxammimeɣ dakken yessefk ad d-neqqdec akken ad yettwikkes.

Yessefk ad nrebbi imdanen ɣef ifecka yettḍurrun n unagraw n ṣṣḍaq, u yessefk ad d-nili ɣer tama n iṣudaf id t-yettarran d aruzrifdakken ad ttessutreḍ naɣ ad ttqebleḍ ṣṣḍaq.

A: D ttidett. Ttxammimeɣ dakken anagraw n ṣṣḍaq d ayen id yeggran deg tallit iɛeddan.


I have been living with type 1 diabetes for over 20 years.

I was diagnosed when I was just 10 years old, and it has been a lifelong journey.

There have been many challenges along the way, but I have also learned a lot about myself and what it means to be a strong, resilient person.

One of the biggest challenges I have faced is managing my blood sugar levels.

Diabetes is a condition that affects the way your body turns food into energy.

When you eat, your body breaks down the carbohydrates in your food into glucose, which is then absorbed into your bloodstream.

Your pancreas releases insulin, a hormone that helps glucose get from your blood into your cells.

In people with type 1 diabetes, the pancreas doesn't make enough insulin, or it doesn't make any at all.

This means that people with type 1 diabetes have to take insulin injections to help their bodies use glucose for energy.

Managing my blood sugar levels can be a tricky business.

There are a lot of factors that can affect my blood sugar, including what I eat, how much I exercise, and how much stress I am under.

I have to constantly monitor my blood sugar levels and make adjustments to my insulin doses as needed.

Ttidireɣ s waṭṭan n sker ṣṣenf 1 i ugar n 20 n iseggasen.

Ufant dgi mi lliɣ sɛiɣ 10 n iseggasen deg leɛmer-iw, u yella d inig d aɣezfan.

Mlaleɣ aṭas n iɣeblan deg ubrid, maca lemdeɣ-d daɣen aṭas ɣef yiman-iw u dacu id anamek ad ttiliḍ d amdan iǧehden, angeẓwir.

Yiwen gar ifuhren imlaleɣ d lqis n yeswiren n sker deg idammen-iw.

Aṭṭan n sker d aṭṭan yettḥazen tarrayt amek tettarra tfekka-k učči ɣer ufud.

Mi teččiḍ, tafekka-k ad yerr tikarbuhidratin deg wučči-ik ɣer glukoz, win ar yettwajebden sɣur tuzzya n idammen-ik.

Abeqqadmi-k ad iserreḥ i lansulin, d ahurmun yettallen glukoz ad yeffeɣ seg idammen-ik ɣer tebniqin-ik.

Deg imdanen yesɛan sker n ṣṣenf 1, ur d-yettak ara ubeqqami azal ilaqen n lansulin, naɣ ur t-id-yettak ara akk.

Aya anamek-is dakken imdanen yesɛan sker n ṣṣenf 1 yessefk ad awwten tisegnatin n lansulin i wakken ad allen tifekkiwin-nsen akken ad sqedcent glukuz i wafud.

Aselḥu n yeswiren-iw n sker n idammen yezmer ad yili d ttaluft yettɛattiben.

Llan waṭaṣ n yimgan i izemren ad ḥazen sker n idammen-iw, yarasen ayen i tetteɣ, acḥal iqeddceɣ, d wacḥal n uqelleq ddaw wacu ay lliɣ.

Yessefk dakken ad ɛasseɣ yal tikelt iswiren n sker deg idammen u ad srekdeɣ lansulin-iw akken ilaq.


The flavors dance on your tongue, creating a symphony of delight.

The pineapple is sweet and tart, the apple is crisp and juicy, the stone fruit is juicy and flavorful, and the pear is sweet and refreshing.

The flavors are perfectly balanced, and each one complements the others.

You can enjoy this delicious fruit salad on its own, or as a topping for yogurt or ice cream.

It is also a great addition to a summer picnic or potluck.

No matter how you enjoy it, you are sure to love this fruit salad.

Ad ttceṭṭeḥ lbenna sufella n yiles-ik, as snulfu tasinfunitt n uzwet.

Ananas ẓiḍ yerna semmum, tteffaḥ yesgermic yerna yesɛa aman, agummu yesɛan iɣess yesɛa aman yerna bnin, tifirest ẓidet yerna tessismiḍ.

Lbennat-nni ttwaweznent akken iwata, u yal yiwet tettkemmil tayeṭṭ.

Asdukkel-nni ur s-t-sebberḍ ara s ufraray.

Tzemṛed ad atfarṣaṭ claḍa n igumma ayyi taẓident imanis, naɣ ad attternuṭ sufel n uyawurt naɣ n tmagrist.

Yerna d ttinernit yelhan i itcaɛbanin n unebdu naɣ tiremtt n wefraq.

Akken tebɣuḍ tfursaṭ, iban kan ad ttḥemleḍ claḍa n igumma ayyi.


A: Did you know that deforestation is one of the leading causes of climate change?

A: Well, when we cut down trees, we're not just destroying the trees themselves.

We're also destroying the habitats of countless animals and plants.

And when we lose these habitats, we also lose the benefits that they provide us.

A: Well, for example, trees help to regulate the climate.

They absorb carbon dioxide from the air and release oxygen.

They also help to prevent soil erosion and flooding.

And they provide food and shelter for animals.

B: So deforestation has a lot of negative effects.

And it's a problem that's only getting worse.

Every year, we lose millions of acres of forest to deforestation.

And if we don't do something to stop it, the consequences will be devastating.

A: There are a number of things we can do.

We can reduce our demand for wood products.

A: Tezriḍ dakken tuksa n yisekla d yiwet gar tmental n ubeddel n inezwi?

A: Ih, mi ara negzem isekla, ur nettḥuddu ara kan isekla-nni.

Nettḥuddu daɣen leɛcuc n iɣerṣiwen d imɣan i yellan mebla leḥsab.

Yerna mi ara nneṣruḥ ixxamen-a, ad d-neṣruḥ daɣen lafaydad id aɣ-d-ttaken.

A: ih, ɣef umedya, isekla ttallen akken ad tteslugen inezwi.

Jebbden karbun dyuksayd seg yenni u ssufuɣen-d uksiǧin.

Ttallen daɣen akken ad ḥebsen amččeč n wakal d iḥemmalen.

Yerna ttaken-d učči d yexxamen i yiɣerṣiwen.

B: Ihi aqlaɛ n isekla yesɛa aṭas n ifecka uzdiren.

Yerna d aɣbel id irennun kan deg lettwiɣ.

Yal aseggas, nesruḥuy imelyunen n yegtaren n tẓgwa s ssebba n uyzam n isekla.

Yerna mayella ur neggi ara kra n tɣawsa akken ad tt-neḥbes, ad ilin inalkamen ssengaren.

B: Dacu i innezmer ad d-nnegg akken ad d-neḥbes aya?

A: Yella wuṭṭun n tɣawsiwin i innezmer ad d-negg.

Nezmer ad nessenqes asuter-nneɣ ɣef ifuras n wesɣar.


I was fortunate to attend a school that offered a wide range of AP courses and extracurricular activities, which gave me the opportunity to explore my interests and learn about different career paths.

One of the most important things I learned in high school was how to think critically and solve problems.

My AP English and math classes taught me how to analyze text and data, and my science classes taught me how to design and conduct experiments.

These skills have been essential in my college courses and my career as a software engineer.

Another important thing I learned in high school was how to work effectively with others.

My participation in extracurricular activities such as student government and the debate team taught me how to communicate my ideas clearly and persuasively, and how to work as part of a team to achieve a common goal.

These skills have been invaluable in my career, where I often have to collaborate with others to solve complex problems.

Finally, my high school experience helped me to develop a strong work ethic and a commitment to excellence.

The challenging academic courses I took taught me the importance of hard work and perseverance, and the extracurricular activities I participated in taught me the value of teamwork and dedication.

These qualities have helped me to succeed in college and in my career.

I am grateful for the opportunity to have attended a high school that provided me with such a strong educational foundation.

I believe that the skills and knowledge I gained in high school have helped me to become a successful college student and a professional.

Sɛiɣ tawenza dakken ḥeḍreɣ deg uɣerbaz id yefkan azrar ameqqran temsirin AB d irmad n wahil n zyada, ayen iy-d-yefkan tagnitt akken ad sqedceɣ lfaydat-iw u ad lemdeɣ ɣef iberdan n uqeddic yemgaraden.

Yiwet gar tɣawsiwin tigejdanin i ilemdeɣ deg tesnawityella d amek ara xemmeɣ s usenqed d wamek ara fruɣ iɣeblan.

Timsirin-nu AB n teglizit d tusnakt slemdent-iyi amek ara sebrurzeɣ aḍris d isefka, u timsirin-iw n tussna slemsent-iyi amek ara ssuggneɣ yerna ad ggeɣ tamlilt.

Timusniwin-a llan-t ttigejdanin deg ulmad-iw deg tesdawit akked leqdic-iw d ajenyur n useɣẓan.

Taɣawsa tagejdant nniḍen i ilemdeɣ deg tesnawit d amek ara qedceɣ s wudem isudden d wiyyaḍ.

Attikki-w deg iqeddicen n wahil n berra i uɣerbaz am unabaḍ n uɣerbaz d terbaɛt n usqerdec n wawal slemden-iyi amek ar aassiwḍeɣ tiktiwin-iw aken ilaq yerna s uqenneɛ, d wamek ara qedceɣ am uɛeggal deg terbaɛt akken ad leḥqeɣ ɣer yiswi yedduklen.

Timussniwin-a sɛant azal meqqren deg uqeddic-iw, anida i yelliɣ yal tikelt yessefk ad alleɣ d wiyaḍ iwakken ad fruɣ iɣeblan ukrisen.

Tagara, tamlilt-iw deg tesnawit tullel-iyi ad snerniɣ assaɣ n leqdic d umyadar ɣer wayen yufraren.

Timsirin tikadimiyyin iweɛren i yeɣriɣ seɣrent-iyi tanbuya n uxeddim d tkayayt, ma d iqeddicen berra i uɣerbaz deg wacu i ittikkiɣ slemdent-iyi azal n uqeddic n terbaɛt d umidwel.

Imerkiden-a allelen-iyi akken ad rnuɣ deg tesdawit akked leqdic-iw.

Aqli ukzeɣ i tegnitt ay sɛiɣ akken ad ɣreɣ deg tesnawit i iy-d-yefkan yiwen n lsas iṣeḥḥan am wayi.

Umneɣ dakken tizmarin d ttmusniwin id rebḥeɣ deg tesnawit ullent-iyi akken ad uɣaleɣ d anelmad ud aqeddac n tesnawit ifazen.


Pottery is a craft that involves making objects out of clay.

Pottery is often used for utilitarian purposes, such as storing food or water, but it can also be used for decorative purposes.

The process of making pottery begins with gathering clay.

Clay is a natural material that is found in the ground.

Once the clay has been gathered, it is mixed with water and kneaded until it is soft and pliable.

The potter then uses a variety of tools to shape the clay into the desired form.

Once the clay is shaped, it is dried and fired in a kiln.

Afexxar d ṣṣenɛa n tiggin n iyennaten s ideqqi.

Afexxar yettwaseqdac yal tikelt i yiswiyyen inefɛen, am ujmaɛ n wučči naɣ aman, maca yezmer daɣen ad yettwaqdec i yeswi n ucebbeḥ.

Akala n tiggin n ufexxar ibeddu s wejmaɛ n yideqqi.

Ideqqi d tanga tagmawit i inezmer ad nnaf deg wakal.

Mi yeṣṣaweḍ yettwajmeɛ-d ideqqi, yettwaxlaḍ d waman u yettwamsal almi yuɣal yerṭeb yerna yettneɛwaj.

Aqeddac-nni n ufexxar ad yesseqdec ssin akin tasemrirt n dduzan akken ad yefk talɣa i yideqqi-nni akken id is-yehwa.

Mayella yeṣṣaweḍ yideqqi-nni yesɛa talɣa, ad yeqqar u ad yettwiqqed deg uferran.


Rainstorms are a common occurrence in many parts of the world, and they can have a significant impact on our lives.

They can bring much-needed water to parched land, but they can also cause flooding, mudslides, and other damage.

Rainstorms are caused by the rising of warm air, which causes water vapor to condense and form clouds.

When the water droplets in the clouds become too heavy, they fall as rain.

The amount of rain that falls in a rainstorm is measured in inches.

A light rainstorm might produce only a few inches of rain, while a heavy rainstorm can produce over a foot of rain.

Rainstorms can have a variety of effects on our lives.

They can wash away dirt and debris, making roads and sidewalks impassable.

They can also cause power outages and flooding.

Flooding can be especially dangerous, as it can quickly sweep away people and property.

Despite the potential dangers, rainstorms can also be beneficial.

They can help to improve soil quality and water the plants.

Rainstorms can also be a source of entertainment, as people enjoy watching the rain and listening to the thunder.

Iɛeǧǧaǧen n ugeffur dayen yellan d amagnu deg waṭas n tamiwin n umaḍal, u zemren ad sɛun aḥuzu agejdan ɣef tudrin-nneɣ.

Zemren ad ylun s waṭas n waman i wakal yeffuden, maca zemren daɣen ad ylun s iḥemmalen, tucḍa n wakal, d lexṣarat nniḍen.

Iɛeǧǧaǧen n ugeffur ssebba-nsen d alluy n lhawa yeḥman, ayen id iyellun s dukkli n lefwar n waman u ad ggen asigna.

Mi ara yuɣalent tmiqwa-nni n waman deg usigna d ttiẓayanin aṭas, ad ɣlint d ageffur.

Anect n waman id yetteɣlayen deg uɛeǧǧaǧ n ugeffur yettwaqas s inččiyen.

Aɛeǧǧaǧ n ugeffur afsas yezmer ad yefres kra kan n inčeyyen n ugeffur, mayella aɛeǧǧaǧ aẓayan yezmer ad yefres ugar n uḍar n ugeffur.

Iɛeǧǧaǧen n ugeffur zemren ad sɛun iḥuzuyen yemgaraden ɣef tudrin-nneɣ.

Zemren ad ṣefḍen lewsex d iceqfan, ad rren iberdan d leryuf-nsen ur sɛeddayen ara.

Zemren daɣen ad ylun s tirẓiwin d iḥemmalen.

Zemren iḥemmalen ad ilin sɛan amihi, akken izemren ad berzen ayeliwen d yemdanen s lemɣawla.

Ɣas akken llan imihiten s wacu izemren ad ylun, zemren iɛeǧǧaǧen ad ilin sɛan lfayda.

Zemren ad allen deg useggem n wakal d useggi n izegza.

Zemren daɣen ad ilin iɛeǧǧaǧen d aɣbalu n dehhu, imi imdanen ttfaraṣen deg umuqel ɣer ugeffur d ttmesliwt i rreɛd.


Eyes are complex organs that allow us to see.

They are located in the front of the head and are protected by the eyelids.

Each eye is made up of three layers: the sclera, the choroid, and the retina.

The sclera is the white part of the eye, the choroid is the dark layer behind the sclera, and the retina is the light-sensitive layer at the back of the eye.

The retina contains millions of light-sensitive cells called rods and cones.

Rods are responsible for night vision, while cones are responsible for color vision.

When light hits the retina, it is converted into electrical signals that are sent to the brain via the optic nerve.

Allen d igmanen ukrisen id iɣ-yettaǧǧan ad nwali.

Zgantt-d deg tama n sdat n uqerruy u ttwaḥadrent s icelbuḍen.

Yal tiṭṭ tettwagga s tlata n ussuwen: slira, kruyid, d retina.

Slira d aḥric-nni amellal n ttiṭṭ, kruyid d ussu-nni aberkan deffir n slira, d retina d ussu-nni afsas arḥifan deffir n ttiṭṭ.

Tesɛa retina imelyan n tebniqin tifsasin tiraḥfanin umi qqaren tiɣlalin d ikaswaren.

Tiɣlalin ṭṭebbirent ɣef usekkud deg iḍ, mayella d ikaswaren ṭṭebbiren ɣef usekkud n yiliten.

Mi ara tewwet tafat retina, tettuɣal d timuliyyin tizarurin yettwaceggaɛen ɣer wallaɣ s ttawil n iẓuran idekḍanen.