Introductory Bambara Course :: Julakan karan\nfr dyu bam\nFrançais Julakan Bambanakan\nJulakan English in French Technology\nJula Morphology in the Watchtower\nBambara Study Manual\nJula Study Resources\n. It has been modified and reformatted here to appeal to a wider audience:\nTable 1. BAMBARA List of Communicative Tasks\nGreet alone in appropriate ways according to the different moments of the day, in the community.\nTell with precision your first name, his family name and where he/she comes from.\nUse, at least, three types of questions to know the name of some objects in a real situation.\nExpressions related to the situation\nExpressions for introducing\nExpressions for leave taking\nTo be (bε) (ye… ye) at the present tense\nInterrogative words: min? jon? jumεn?\nTransitive, reflexive and intransitive verbs at the present tense\nThe postposition la\nAsking the world for something\nAsk, at least, three types of questions to find out the name and the use of five different objects in a real situation.\nIdentify, at least, five different objects in your sector.\nTell the use of, at least, five different objects in your community.\nUse three expressions of possession.\nUsual expressions for identifying\nThe possessive adjective ka\nThe possessive pronoun ta\nThe emphatic personal pronoun\nThe emphatic de\nCite six family relationships in your host family.\nTell exactly the profession of three family members and where they live.\nTell the social status and the age of, at least, three family members in the target language.\nExpressions such as to be alive, dead, married, old, single, etc.\nTo have (fε)\nHow much/many joli?\nUse efficiently the local money in a Malian market.\nBuy two or three items in a market or a shop.\nItems of the market, in the shops\nTransitive, reflexive and intransitive verbs at the pass tense\nLocate, at least, two places.\nUse, at least, three expressions to ask and give directions.\nTerms of locating and giving direction\nDescribe a person, an object and a place\nName, at least, ten (10) parts of human body.\nDescribe a person by pointing out, at least, five physical and five moral traits.\nDescribe, in five correct sentences, your training site.\nDescribe an object by giving two or three characteristics.\nCite, at least, five common sicknesses in Mali.\nAdjectives describing morally and physically\nExpressions for describing\nThe ka auxiliary\nQualifying adjectives + man suffix\nThe passive voice with the len/nen suffix\nDescribe one’s mental and physical state\nAsk, at least, one accurate question to get information about someone’s physical state.\nFormulate two or three blessings to a sick person.\nExpressions for feelings, emotions and desires\nExpressions for blessings\nCite, at least, four daily activities of a man and four of a woman according to the different periods of the day.\nCite five activities of your own.\nCite, at least, five daily or seasonal activities according to the gender, and the age.\nTell your daily timetable to your host family.\nThe name of the periods of the day\nVerbs linked to daily activities\nExpressions linked to activities\nThe Hypothetical future with mana\nTalking about traveling\nCite the three most used transportation means in Mali.\nAsk three appropriate questions to get informed about the means, the fare and the schedule of transportation regarding your trip, in a real situation.\nUse three appropriate expressions to wish welcome or safe trip to a traveler.\nVerb expressing habit (ka deli ka) at the present tense, the past tense and the Imperfect tense\nTalking about meals\nCite, at least, five Malian meals.\nExplain, at least, one recipe to someone.\nEnumerate four behaviors when eating in Mali and compare them to the American ones.\nName of dishes, utensils, ingredients, beverages\nThe use of kε\nTalking about feasts and leisure\nCite three religious and three traditional feasts in Mali.\nName, at least, three leisure time activities in your community and describe one of them.\nName of religious and traditional feasts\nUse, at least, three expressions to invite someone in a real situation.\nUse appropriately three expressions to accept or decline an invitation.\nExpressions to invite someone\nExpressions to accept an invitation\nExpression to decline an invitation\nVerbs expressing desire and obligation at the present tense, the past tense and the Imperfect tense\nUse three appropriate expressions to ask for or decline a proposal of help in a given situation.\nExpressions and words for soliciting, proposing, accepting or politely declining help\nExpressions for giving instructions to an employee\nCite three characteristics of the main seasons in Mali.\nCite, at least, two activities related to the seasons, according to gender.\nName of seasons, months\nCharacteristics of each season\nActivities during each season\nTalking about one’s skills\nExplain in detail your work to another person.\nExplain in detail one specific activity related to your work.\nTerms of describing skills\nThe action nouns\nThe agentive nouns\n* Grammatical Notes\nUse proper prefixes and suffixes to form new words and expressions.\nWords and expressions linked to grammatical notes\nThe suffix lan\nThe suffix ntan\nThe suffix ta\nThe suffix bali\nThe suffix ka\nThe prefix la\nUse the items alone.\nUse of proverbs in daily communication\nIntroductory beginners course into culture by stories\nExpressions found through stories and legends\nUse of stories and proverbs in practice\n1. FOLI | MƆGƆ ƝƐ JIRA MƆGƆ WƐRƐ LA | FOLI BILA\nGREETING | INTRODUCING ONESELF | SAYING GOODBYE\n1.1. Communicative Task:\nGreet alone in appropriate ways according to the different times of the day.\nTell with precision your first name, family name and where you come from.\nUse at least three expressions to say goodbye in a real situation.\nFigure 1. Sali and Amadu: Guess what they are saying?\nGreeting is very important in Bambara. The one who arrives initiates the greeting.\nNever greet people in the morning before washing the face.\nThe family name is very significant because it allows you to identify the joking cousins, the ethnic group and the origin of the identified person.\nAlways announce where you are going and when you will probably be back.\nThe host should always accompany the visitor to the gate.\n1.2. THE IMPORTANCE OF GREETINGS\nIn Africa, greetings and salutations are extremely important to people. For the American, who is used to saying nothing more than “ hi ” and then moving on, this may be hard to get used to. The Bambara people and their language presente no exception to this generalization. The exchanges presented to you in this and the following lessons represent only a beginning upon which you can build up your inventory of salutations and eventually perfect the art of greeting in the Bambara world. When two good friends meet, the greetings may last as long as five minutes, and even longer if they haven’t seen each other for a long time. Greetings are a way of showing the respect that people have for each other. Greetings always involve at least one handshake and usually involve a series of handshakings of varying durations. You will often see the men putting their hands to their chests after each handshake - part of showing respect. The greetings should always be begun with a handshake, and leavetaking will also require one handshake.\nWhen you pass people that you know in the street, it is best to stop and go through at least a short greeting exchange with them. Whatever your dealings may be with various Malian people, it is important to start off your conversation or your business with the greetings. You should never be in so much of a hurry that you don’t have time to greet someone - it doesn’t pay.\nIn a typical greeting dialogue, one person usually starts out and remains the initiator for several exchanges while the other person responds to the various greetings and questions. When that series is completed, then the roles switch and the initiator becomes the answerer for several exchanges.\n1.3. TIMES OF DAY\nFor greetings and for referring to the times of the day, the Bambara language makes four different divisions of the day:\nthe morning (sɔgɔma)\nthe heat of the day - around noon (tile tere)\nthe afternoon (wula) and\nthe evening and night (su)\nThere is a greeting for each of these divisions of the day. The greeting i ni sɔgɔma would be literally translated as meaning “ you and the morning “, but really corresponds with the English “ Good morning “and the French “bonjour “.\n1.4. GREETING PATTERNS\nThe following diagrams are designed to represent the various possibilities for use of the basic greeting patterns presented in this lesson. Only one item is to be selected at a time from boxes containing several listed items. Use these to check out the different possibilities and to make up new ones. The order of the diagrams represents an acceptable ordering of the greetings.\nkεnε (wa) ?\ni cε /muso\nThe words nba and nse are used extensively in response to various greetings. Trying to translate them is useless, since we don’t have their equivalents in English. Essentially they are signs of acknowledgement indicating acceptance of the greeting and recognition of the other person. Nba is the male response and nse is the female response.\nI ni sɔgɔma, n balimamuso!\nNse i ni sɔgɔma, n balimakε! balimancɛ Hεrε sira?\nHεrε dɔrɔn! I ka kεnε?\nTɔɔrɔ tε! I tɔgɔ?\nN tɔgɔ Amadu Jara. E dun ile do?\nN tɔgɔ Sali Tarawele. I Jara!\nNba! Tarawele muso, i bε bɔ min?\nN bε bɔ Segu. Jarakε, i fana bε bɔ Segu?\nEh, ayi! N bε bɔ yan.\nO ka ɲi! Ala ka tile hεrε caya!\nAmiina! K’an b’u fo! b’o fo!\nU n’a mεn! O bena mɛn!\nGreeting facilitates the integration and guarantees respect, personal and material security in the community.\nThe joking cousin plays the role of an icebreaker and a social stabilizer between Malian communities.\nTable 2. Vocabulary\ni ka kεnε?\nx ka kεnε\nx is healthy (fine)\ntɔɔrɔ t’u la\nx bε di?\nhow are x?\na bε ten\npeace only (fine)\nhεrε tilenna? terena\nx dun? do\nand x? (what about x)? (a form of greeting)\njon don? jon lo/ne?\nnin ye x ye\nrestaurant, eating place.\nka taa taga\nka x mεn\nto hear x\nka x kun bεn\nto meet x\ntɔɔrɔ si tε\ntɔɔrɔ t’a la\ni bε di?\na bε di?\nis there peace? (How are you?)\njamu duman juman?\ni + family name\nacknowledging your family name\nAfrica x sigilen don le/lo + place x is settled in… ( live )\nx don le/lo\nka x fo\nto greet x\nka x caya\nto increase x\nk’i ɲεnajε ɲanagwɛ\nTo take leave of someone at different moments of the day: usually there is a leave taking expression followed by the answer.\nsunɔgɔ bε n na\nn sεgεnnen don le/lo\nk’an b’u fo\nSay we greet them; tell them hello\nu n’a mεn o bena mɛn\nthey will hear it\nk’an b’a fo\nSay we greet him/her a n’a mεn: a bena mɛn: She/he will hear it.\nDUGAW / Blessings\nka su hεrε (caya)\nk’an kelen kelen wuli\nMay we get up one by one (Good night)\nka segin n’i ɲuman ye\nMay you come back safe.\nAla ka tile hεrε caya\nMay god increase the peace of the day (Have a nice day)\nka dugu ɲuman jε\nk’an si (hεrε la)\nMay we spend the night in peace\nka taa ni ka segin nɔgɔya\nIn the afternoon (15h)\ntile fε/tilegan fε\nIn the afternoon (12h)\nn m’a faamu\nsegin a kan\nhakε t’i la\ni ko di?\nn m’a mεn\na fɔ tuguni\n1.7. GRAMMAR THE PRESENT TENSE:\nTranslations for “ to be “\nAs will become apparent to you, there are a number of forms in Bambara that translate the English verb “ to be. “ In this lesson we have been briefly exposed to two of these.\nbε in the sentence hεrε bε: “ There is happiness.“\ntε in the sentence tɔɔrɔ tε: “ There is no trouble.“\nThis form is used to express existence, location, and state. The negative of this form is indicated by the word tε, as in the second example above. In example 2-, this form is used for expressing existence. In the following two examples from this lesson, the same form is essentially used for location.\nka in the question: i ka kεnε (wa)? “ How are you? “\nThis form is used for what we will refer to as adjectives. Literally translated, the question corresponds to “ are you healthy? “ or “ are you well? “ in English, but it is used like the English “ How are you? “ or the French. Remember that ka is the sign of this form and that kεnε meaning “ healthy “ is an adjective. Adjectives will be more closely examined in Communicative Task: Describing a person, an object, a place.\nTo describe somebody or something in order to translate the English to be, ye… ye is used.\nJohn ye kalanden ye.\nNew-York ye ameriki dugu ye.\nN.Y. is an American city.\nMali ye jamana ye.\nMali is a country.\nThe descriptive adjective is placed between the two ye.\nThe negative form is constructed as follows:\nJohn tε karamɔgɔ ye.\nJohn isn’t a teacher.\nLos Angeles tε jamana ye.\nL.A. isn’t a country.\nI bε mun kalan?\nN bε Bamanankan kalan.\nI study Bambara.\nbε/tε is the auxiliary element for the present in Bambara.\nIn Bambara, the direct object occurs before the verb.\nka __ kalan\nka __ dun\nka __ sεbεn\nka __ tobi\nka __ fɔ\nka __ wele\nka __ fo\nSubj + bε + Direct Object + V\nSubj + tε + Direct Object + V\nN tε Bamanankan mεn kɔsεbε.\nI study Bambara\nI don’t speak Bambara very well.\nSubj + bε + Direct Object + V (wa)?\nSubj + tε + Direct Object + V (wa)?\nI bε Tubabukan mεn wa?\nAw tε bamanankan fɔ?\nDo you (hear)/undertand/speak French?\nYou don’t speak Bambara?\nReflexive verbs or pronominal verbs always have an object pronoun that refers to the same person as the subject. The object pronoun occurs before the verb.\nN bε n ko.\nBut in Bambara, the third person object noun can be i in reflexive constructions.\nA bε a sigi = A b’i sigi.\nKaramɔgɔ t’i sigi kalanso kɔnɔ.\nThe teacher doesn’t sit down in the classroom.\nSuj + bε + Pron + V\nSuj + tε + Pron + V\nN bε n ko sɔgɔma ni sufε.\nN tε n da joona sufε.\nSuj + bε + Pron + V (wa)?\nSuj + tε + Pron + V (wa)?\nI b’i ko sɔgɔma ni wula fε (wa)?\nAw t’aw da joona sufε?\nThe reflexive pronoun always immediately precedes the reflexive verb in the infinitive:\nN bε taa n yaala.\nI am going to take a walk.\nAw bε taa aw ɲεnajε.\nYou are going to amuse yourself.\nI bε bɔ min?\nN bε bɔ Ameriki.\nI come from Amerika.\nI bε taa min?\nN bε taa sugu la.\nIn Bambara, the indirect object (object + postposition) occurs after the verb.\nNegative form: sm\nSuj + bε + V + indirect Obj + postp sm\nSuj + tε + V + indirect Obj +postp\nSali bε taa sugu la.\nSali tε segin joona so.\nInterrogative form: sm\nSuj + bε + V + indirect Obj + postp (wa)? sm\nSuj + tε + V + indirect Obj +postp (wa)?\nAmadu bε kuma kalandenw fε wa?\nI ba tε taa sugu la don le/lo go don?\nThe verb kε\nThe verb kε has many meanings: to do, cause, happen, occur. Here, it is used as a transitive verb, meaning “do”.\nka kalan kε (ka kalankε)\nto do studying (to study)\nka baara kε (ka baarakε)\nto do work (to work)\nIn the above two examples kalan is a noun meaning “studying” and baara is a noun meaning “work”. Both are direct objects of the verb kε.\nSuj + bε + Vkε + Obj + postp sm\nSuj + tε + Vkε + Obj + postp\nN bε baarakε kɔridelapε la\nU tε sεnεkε don le/lo go don.\nSuj + bε + Vkε + Obj + postp (wa)? sm\nSuj + tε + Vkε + Obj + postp (wa)?\nA bε barokε a somɔgɔw fε su o su wa?\nI tε sεbεnnikε kalanso kɔnɔ?\nThe verb ko\nI ko mun?\nN ko, n bε taa so.\nI say, I am going home.\nThe verb ko that appaeared once in these sentences means “to say”. It is a defective verb (one wich does not have all tenses) very frequently used in Bambara. It does not take any auxiliary elements in Present tense.\nThe postposition “la”\nLa is a preposition used for a place. It comes always after the place in the sentence. Therefore, it is called a postposition.\nS + bε + Verb + Place + la\nN bε taa lakɔli la. A bε kalankε University la.\nLa becomes na after nasal sounds.\nAn bi taa ɲεgεn na.\nLa is not used after so (specific place)\nN bε taa so.\nLa is not used with geographical names\n(except for Mali).\nAn bε bɔ Ameriki.\nU tε taa Bamako.\nA bε bɔ New-York.\nBut: U bε na Mali la.\nWrite the possible answers:\nSomɔgɔw bε di?\nI fa n’i ba bε di?\nCreate a conversation between Amadu and Bakari.\nMatch the words in A with those in B.\nn bε taa\nu n’a mεn\nka tile hεrε caya\nGreet at least two to three persons you meet.\nObserve their acts and gestures.\nGet informed on their identity and where they are from.\nUse at least three expressions to take a leave in this real situation.\nNote down new expressions.\n2. FƐNW TƆGƆ ƝININKALI\nASKING THE WORD FOR SOMETHING\n2.1. Communicative Task:\nAlways greet people before asking questions.\nTable 3. Vocabulary\nbed gafe (liburu/kitabu)book\nka x fifa\nto fan x\nka x don\nto wear x\nka x ta\nto take x ka x don le/lo y kɔnɔ/la to put x(solid) in y\nka x sεbεn\nto write x\nka x faga\nto put off (light)\nka x (da) yεlε\nto open x\nka x ɲininka\nto ask x\nka x ɲεfɔ\nto explain x\nk’i biri ni x ye\nto cover oneself with x\nka x furan\nto sweep x\nka x ko\nto wash ka x mεnε/ka x tugu to light\nka x kε y kɔnɔ/la\nto put x(liquid) in y\nka x siri\nto tie x/to fasten x\nto fan one self\nka x tigε\nka x (da) tugu\nto close x / to shut x\nka x jaabi\nto answer x\nka x lajε\nto look at x/to watch x\nnin bε fɔ cogodi bamanankan na?\nhow do you say this in Bambara?\nnin bε wele cogodi?\nrepeat it ( again )\ni ko di?/i ko mun?/i ye mun fɔ?\nI didn’t hear it\ni y’a mεn wa?\ni y’a faamu?\nit is not x\nlook at this/watch this\nnin ye mun ye?\nnin ye jɔn ye?\nthis is x / that is x\nnin tε x ye\nthis is not x\na fɔ dɔɔni dɔɔni\na fɔ ka pεrεn\nɲininkali bε n fε\n2.3. GRAMMAR The possessive case:\nThe possessive adjective: The Bambara word “ka“ translates the possessive adjectives my, your, his, her, its, our, your, their in English.\nka + obj.\nTable 5. 2\n* S + ka + obj. + don\nIt’s Subj.’s obj.\n* N ka duloki don\n* A ka sigilan don\nIt’s his chair.\nTable 6. 3\n* Nin ye + S + ka + Obj. ye\nThis is Subj.’s Obj\n* Nin ye jɔn ka saki ye?\n* Nin ye n ka saki ye.\n“Ka“ never varies. It is the possessed object which takes the plural form.\nA ka sigilanw\nAn ka sakiw\n“Ka“ is not used with the family or intimate relations and the parts of the body.\nN fa don\nNin ye n ba ye.\nThis / that is my mother.\nA tericε don.\nThe possessive pronoun “ ta “\nThe word “ ta “ replaces the object possessed. It translates the English words: mine, yours, his, hers, its, ours, yours, theirs according to the subject.\nSubj. + ta + don\nIt is Subj.’s\nSubj. + ta + tε\nIt is not Subj.’s\nN ka saki don.\nN ta don\nAw ta tε.\nNin + ye + Subj.+ta + ye\nThis is Subj.’s\nNin + tε + Subj.+ta + ye\nThis is not Subj.’s\nNin ye n ka samara ye.\nThis is my shoe.\nNin ye n ta ye\nNin tε John ka samara ye.\nThis is not John’s shoe.\nNin tε John ta ye.\nThis is not John’s.\n“ta “ always replaces an object possessed which we mentioned before. When objects possessed are many, “ ta “ becomes “ taw “ ( plural form. ).\nJohn ka bikiw don. A taw don.\nTable 7. The emphatic personal pronouns\nhe, him; she,her; it\nThe emphatic “ de “\nIt is used to insist on a situation. It always goes with the emphatic pronouns.\nJɔn ka biki don?\nNe de ka biki don.\nNe de ta don.\nThe emphatic pronouns can also be subjects whenever emphasizing a factor or situation.\nNe de bε bɔ Ameriki.\nIt’s me who comes from USA.\nAle de bε taa Bamako.\nIt’s him who goes to Bamako.\nUsing the structure:\nSubj. + bε + Obj. + V + ni + x + ye Subj. + V + with the Obj.\nN bε so furan ni furalan ye.\nI sweep the house with the broom.\nA bε ji ta ni shiyo ye.\nHe/she takes water with the bucket.\nThis structure can be used only with hand objects.\nThe above structure is used to answer to the question below\nSubj. + bε + mun + kε + ni + x + ye? What does Subj. do with x?\nI bε mun kε ni alimεti ye?\nWhat do you do with the matches?\nN bε lanpan mεnε ni alimεti ye.\nI light the kerosene lamp with the matches.\nBut when the object is not taken to work with the question is:\nSubj. + bε + mun + kε + Obj. + la/na?\nI bε mun kε taji la?\nWhat do you do with the kerosene?\nN bε taji kε lanpan kɔnɔ.\nI put the kerosene in the kerosene lamp.\nTranslate the following sentences in Bambara:\nNo it is not his.\nNo they are mine.\nAsk people the name of things you want to know.\nWith someone’s help:\nIdentify at least five objects of your choice in a court yard;\nIdentify at least five objects in your room;\nIdentify at least five objects in the kitchen.\n3. DENBAYA / SOMƆGƆW\n3.1. Communicative Task:\nAmadu ka denbaya filε. A muso tɔgɔ Assa. A denw tɔgɔ Fanta, Madu, Awa ani Seku.\nIn Bambara the family, refers to the extended one.\nCousins are considered as siblings and there is a joking relationship between them as well as between sisters-in-law and brothers-in-law, or grand-parents and grand children.\n3.2. VOCABULARY FAMILY MEMBERS\nx sigilen don le/lo + place/x sigilen bε + place\nx is settled + place\nn tε n bangebaaw bara\nI don’t live at my parent’s\nx balolen don\nx is alive\nx balolen tε\nx isn’t alive\nx sara/x bana\nx furulen don\nx furulen tε\nx isn’t married\nx furu salen don\nx is divorced\nx ye cεganan ye\nx is a bachelor/single\nx ye musoganan ye\nx is single\nx kɔrɔlen don\nx is old\nx san ye + number ye/x ye san + number\nx is number year old\n3.3. GRAMMAR Possessive “ Fε “\nPossessive “have“ in English is commonly expressed in Bambara by what we call a locative construction. These constructions do not contain verbs. They consist of a noun (or noun phrase) followed by the auxiliary bε or tε, fε followed by a postpositional phrase (a noun or noun phrase followed by a postposition). A postposition is much like a preposition with the exception that it follows its object rather than preceding it.\nNoun + Aux. + Noun + Post.\nThe most common postposition for expressing possession is Fε, which translates very roughly into English as "with". But here it means have.\nSubject have the Object\nSubject have not the Object\nI have not a child.\nBalima joli b’i fε?\nDen joli b’i bangebaw fε?\nI balimaw bε min?\nI balima jumεn sigilen b’i bangebaw bara?\nI bangebaw bε mun baarakε?\nJɔn ye kalanden ye ekɔliba la aw ka so?\nJɔn bε sokɔnɔbaara kε aw ka so?\nI balimaw ye san joli ye?\nI n’i mɔkε ani i mɔmuso sigilen bε dugu kelen kɔnɔ wa?\nTranslate into Bambara.\nMy sister has a daughter.\nThey have too many children.\nMy brother is not yet married.\nMy mother works at the hospital.\nTheir sisters live in England.\nShe has ten brothers and five sisters.\nWe have good trainers.\nYou’re my brother.\nMy aunt is divorced.\n4.1. Communicative Task:\nUse local money in a market.\nMun ni mun bε sɔrɔ nin sugu la?\nKiliyan! Kiliyan! Na yan! Bagi ɲumanw bε yan!\nI ni sɔgɔma! N bε bagi ɲumanw fε, nka da duman!\nOla, i sera a yɔrɔ la. Ne ka bagiw bεε da ka nɔgɔn. U lajε.\nNin mεtiri ye joli ye?\nN b’o da diya i la! O mεtiri ye kεmε saba ni bi duuru lɔɔru ye. Kɔmi e don, le/lo barika b’a la\nAyiwa! A barika, caman bɔ a la.\nA ka ɲi forokiya la. I b’a san joli?\nA to kεmε fila la. N bε mεtiri wɔɔrɔ san.\nA kari kari ye kεmε saba ye. Nka, i bε se ka kεmε fila ni bi duuru lɔɔru sara.\nI ni ce! Mεtiri wɔɔrɔ ye wa fila ni dɔrɔmε kεmε ye. Hɔn! warimisεn segin.\nFini ni warimisεn filε. I kεnε k’a kɔrɔ!\nAmiina! Ka sugu diya!\nIn Burkina Faso, Côte d’Ivoire, and Mali, the monetary unit is dɔrɔmε kelen. It equals five francs.\n(dɔrɔmε) duuru lɔɔru\n(dɔrɔmε) biduuru lɔɔru\n(dɔrɔmε) kεmε fila\n(dɔrɔmε) kεmε duuru lɔɔru\n(dɔrɔmε) waa kelen\n(dɔrɔmε) waa fila\nBUTIGI KƆNƆFƐNW (THINGS IN THE SHOP)\nburu kala (kelen)\nSUGULAFƐNW (THINGS IN THE MARKET)\npile (tiga sara/a pile of peanut )\na half of litre\nTable 8. SOME EXPRESSIONS FOR BARGAINING\nka x san\nto buy x\nka x falen\nka x segin\nto give back x\nx ye joli ye?\nhow much is x x + bε + place (la) x is at place\nreduce or increase it\na di yan x (la)\ngive it to me at … price i kari kari ye joli ye? what is your last price?\nka x feere\nto sell x\nka x tεrεmε\nx is finished x da/sɔngɔ ka gεlεn x is expensive\ndɔ bɔ a la\na san x (la)\nbuy it at …price\no t’a sɔrɔ\nyou can’t have it at this price\nx da/sɔngɔ ka nɔgɔn /ka di/man gεlεn\nx is cheap\nx + bε + Pers + bolo/x + bε Pers + fε\nobjet + bε sɔrɔ place (la)\nobject is found at place\n4.4. GRAMMAR THE PAST DEFINITE\nThe past in Bambara is grouped into categories: Regular verbs and irregular Verbs. All verbs requiring an object, all verbs ending by kε and all reflexive verbs are regular. In transitive constructions the past is indicated by the auxiliary ye. In the negative, the past is formed in the same way for both transitive and intrasitive constructions: the auxiliary is ma in regular auxiliary position.\nHere are their structures:\nDon go don le/lo sɔgɔma, n bε kafe min. (Present tense)\nBi sɔgɔma, n ye mɔni min. (Past definite)\nKunun, n taara sugu la.\nTable 9. i\nSubj + yε + Obj + V\nSubj + ma + Obj + V\nBi sɔgɔma, n ye safinε san butigi la.\nBi sɔgɔma, n ma safinε san butigi la.\nThis morning I bought soap in the shop.\nThis morning I didn’t buy soap in the shop\nSubj + yε + Obj + V (wa)?\nSubj + ma + Obj + V (wa)?\nBi sɔgɔma, i ba ye ji kalaya joona wa?\nSurɔ i ma dute min wa?\nDid your mom heat water earlier this morning?\nDidn’t you drink tea last night?\nTable 10. ii\nSubj + ye+ Vkε + Obj + postp\nSubj + ma+ Vkε + Obj +postp\nA ye baarakε kɔridelapε la\nU ma sεnεkε foro la.\nSubj + ye + Vkε + Obj + postp (wa)?\nSubj + ma + Vkε + Obj +postp (wa)?\nI ye barokε i somɔgɔw fε surɔ wa?\nI ma sεbεnnikε kalanso kɔnɔ?\nTable 11. iii\nSubj + ye + Pron + V\nSubj + ma + Pron + V\nN ye n ko bi sɔgɔma.\nN ma n da joona surɔ.\nI washed myself this morning\nI did not lie down early last night.\nSubj + ye + Pron + V (wa)?\nSubj + ma + Pron + V (wa)?\nI y’i ko bi sɔgɔma (wa)?\nAw m’aw da joona surɔ?\nIn intransitive constructions the auxiliary is the suffix ra or na or la attached to the verb.\nSuffix ra/la is the basic form\nSubj + Vra + Compl + postp\nSubj + ma +V + Compl + postp\nKunun, n taara sugu la\nAw ma taa sugu la kunun.\nYesterday I went to the market.\nYesterday I didn’t go to the market.\nSubj + Vra + Compl + postp (wa)?\nSubj + ma +V + Compl + postp (wa)?\nAw sunɔgɔra joona surɔ?\nAw ma sunɔgɔ joona surɔ?\nDid you sleep early last night?\nDidn’t you sleep early last night?\nSuffix na: after nasal consonants\nSubj + Vna + Compl + postp\nAn kununna joona\nAw ma kuma u fε.\nSubj + Vna + Compl + postp (wa)?\nAw kumana u fε wa?\nAw ma kuma u fε?\nDidn’t you talk to them?\nSuffix la: if the consonant immediately preceding is an l\nSubj + Vla + Compl + postp\nKunun wula fε an bolila dugu sira kεrεfε.\nAw ma boli bi sɔgɔma.\nYesterday afternoon we ran by the road.\nYou did not run this morning.\nSubj + Vla + Compl + postp (wa)?\nAw wulila joona bi sɔgɔma?\nAw ma boli bi sɔgɔma?\nDidn’t you run this morning?\nHere are some time expressions used with the past definite.\nDo the following matching game:\nkεmε wɔrɔ ni biduuru lɔɔru\nwa kelen ni kεmε segin ni biwolonfila ni kelen\nwa kelen ni kεmε\nmugan ni fila\ndɔ bɔ a la/a barika\ni b’a san joli?\no t’a sɔrɔ.\ni kari kari ye joli?\nduloki ye joli ye?\nwari di yan.\nsafinε bε sɔrɔ butigi la.\nburu tε yan.\ntiga dɔrɔmε tan na di yan.\nkεmε falen b’i bolo wa?\nmun b’i kun?\nwhat’s your last price?\nthat cannot afford it.\ngive the money.\ngive the change back.\ncan you change 500F?\nyou can find soap in the shop.\nsoap is finished.\ngive me peanut for 50F.\nmilk is finished\nChange the following sentences into the past definite\nN bε namasa baranda san sugu la.\nAn bε na kalanyɔrɔ la sɔgɔma joona.\nA tε sannikε bi.\nN bε wuli joona ka boli.\nI tε foyi kε nakɔ la.\nAn bε dumunikε yan dimasi.\nRefering to this picture complete this dialogue between Amadu and Samba.\nNba i ni sɔgɔma\nfini mεtiri ye wa kelen ye\nIn a village, identify at least five products from the places below:\nAt the market;\nIn a shop;\nFrom a street seller.\nUse the board below:\nShop items Market items Fruits/jiridenw Sauce ingredients/nafεnw Others/fεn wεrεw\nBuy two or three items of your choice in a shop or in the market.\nObserve the sellers attitudes before and during buying;\nBargain the prices of items (what were the proposed prices and the ones at which you bought your articles?)\n5. YƆRƆW TAMASERECOGO\n5.1. Communicative Task:\nA’ ni sɔgɔma!\nNba, a’ ni sɔgɔma! Dɔ di!\nBaasi tε! A’ bε hakε to! N bε dugutigi ka so de ɲinin.\nDutigi ka so bε an kεrεfε, An bε se ka taa ɲɔgɔn fε.\nI ni ce! A sira ɲεfɔ n ye, n yεrε kelen bε se ka taa.\nAyiwa! I tilen nin sira kelen in fε. I bε kare saba tεmεn,o kɔ, fara i numan fε. Da naaninan don le/lo i kini fε. Mangorosunba bε soda la.\nI ni baraji! K’an bεn!\nK’an bε! Ka se ni i ɲuman ye!\nThere are some places people refer to locate a given point ( common or public places or buildings, well known people…)\nside of x\ndugutigi ka so\nthe village chief’s house\nx fan fε\nat x side\nThe following expressions are used to lead someone to a certain point.\ni tilen ka taa.(fo…)\nfara i kini fε.\ntεmεn so la.\nPass over the house\nfara i numan fε\nse so ma.\nReach the house.\nThese other expressions are very polite used by someone who wants a help to find your way.\nɲε n ma!\nExcuse me! x yɔrɔ ka jan wa? Is x far?\na ka ja dɔɔni\nIt’s fairly far i b’i tilen nin sira fε You go straight on this road.\ni bε se ka ɲε n ma?\nx bε fan jumεn fε?\nWhere is x ?\na ma jan (wa)?\nIsn’t it far?\nx sira bε min?\nWhere is the way to x ?\ni ni baraji\nHere are some useful prepositions for giving or receiving directions.\nin front of x\nnext to x\nx ni y cε\nx cεmancε la\nat the center of x\nThe are other common words you meet in the context of giving or receiving directions.\nka x ɲinin\nto look for x\nx tununnen don\nx is lost\nk’i munumunu x kɔfε\nto go around x\nka x jira pers. la/na to show x to pers. ka tunun:: to be lost x ka jan y la/na:: x is far from y\nThe Ordinal numbers are built on the cardinal numbers by adding nan, except for fɔlɔ (first) and laban (last). Here are some examples:\nIn big cities, people hesitate to indicate somebody’s house. (Because of security issues)\nAlways double-check when you are given a direction.\n“He who asks doesn’t get lost”.\n5.4. GRAMMAR The Imperative\nThe Imperative in Bambara is used for making polite requests, suggestions or commands.\n(obj) + Verb\nkana + (obj) + Verb\nJi min! (Drink water!)\nkana ji min!\nI ko! (Wash!)\nThis is formed by using the auxiliary ka in the affirmative and kana in the negative.\nSuj + ka + (obj) + Verb\nSuj + kana +(obj) + Verb\nAn ka ji min! (Let’s drink water!)\nAw kana kɔlɔnnaji min!\nAn k’an ko! (Let’s wash!)\nI kan’i ko kɔji la!\nAn ka taa! (Let’s go!)\nAn kana taa!\nThe second-person plural imperative (you all) is frequently formed by using the pronoun a and the auxiliary ye.\nSuj + ye + (obj) + Verb\nA(w) ye ji min!\nA(w) y’aw ko!\nAw kan’aw ko kɔji la!\nA(w) ye taa!\nAw kana taa!\nTranslate the following sentences into Bambara\nCross the third road.\nDon’t speak English.\nWe are in the classroom.\nThe blackboard is in front of us.\nMy book is on the wall.\nThe mosque is in the center of village\nMy house is near the shop.\nThe book is under the table._\nSegu is between Bamako and Mopti.\nSometimes we study outside.\nThe bag is on the floor.\nTranslate these sentences into Bambara.\nExcuse me. Can you show me the way to Bamako?\nGood morning brother. I am lost. Do you know where the hospital is?\nIt is not far from here\nGo straight. Cross the fifth road and turn right\nYes, I know him. Do you see the big house other there? It is behind that one.\nIs Segou far from Bamako?\nTurn around over this red car then turn left and go straight.\nThe mosque is in front of you.\nUse the command or the imperative form of these sentences below. Please follow the modeles.\nI bε taa sugu la.\ntaa sugu la.\nAn bε mangoro dun.\nAn ka mangoro dun.\nAw tε biyεri min.\nA kana biyεri min.\nAw bε lεtεrε ci aw teriw ma.\nAw t’aw ko baji la.\nI bε barokε i somɔgɔw fε.\nAw bε kuma bamanankan na tuma bεε\nI tε kuma Angilεkan na.\nAw t’aw sigi duguma\nI b’i ko don le/lo o don\nI tε mɔgɔw neni dugu kɔnɔ.\nI bε taa dute min i teriw bara\nAw bε na kalanso la joona\n6. MƆGƆ NI FƐNW TAMASERE COGO\nDESCRIBING A PERSON, AN OBJECT AND A PLACE\n6.1. Communicative Task:\nDescribe an object by giving two or three characteristics without notes.\nNin muso in man jan, a man surun. A ɲεkisεw ka kunba, a ɲinw jεlen don. A cεkaɲi. A nison ka di tuma bεε. Mɔgɔ sεbε don.\nQUALIFIERS ( PHYSICAL )\nThe following adjectives are used to describe physical traits.\nx ka jan\nx is tall\nx ka dɔgɔn\nx ka kɔrɔ\nx ka girin\nx is heavy\nx is ugly\nx ka surun\nx is short.\nx ka kunba\nx is strong\nx ka fin\nx is black\nx is beautiful (handsome)\nx ka bon\nx is big/fat\nx ka misen\nx is thin.\nx ka jε\nx is light (complexion)\nQUALIFIERS ( MORAL)\nThese adjectives are used to portray moral state.\nx ka jugu\nx is bad/mean\nx ka kisε\nx is devoted/hard working x nison ka di x is happy/glad x hakili ka di x is intelligent\nx ka ɲi\nx ka kegun\nx is clever\nx nison man di\nx is sad\nx hakili ka go/(man di)\nx is stupid (not intelligent)\nx ka farin\nx is courageous\nQUALIFIERS ( TASTE )\nx ka di\nx is good Namasa ka di Namasa duman don\nx ka kunan\nx is bitter Woro ka kunan Woro kunanman don\nx ka kumun\nx is sour Lenmuru ka kumun Jiriden kumun don\nx ka timi\nx is sweet abibi ka timi Jiriden timiman don\nx is hot Foronto ka farin Foronto farinman don\nx ka go\nx is bad in jiriden ka go Jiriden goman don\nx bε cogodi?\nHow is x? ( What is x like? )\nx ɲε bε cogodi ?\nWhat color is x?\nx fεrεlen don.\nx is spacious/roomy/comfortable\nx korilen don.\nx is round.\nx ka magan.\nx is smooth.\nx ka gεlen.\nx is hard/tough\nx ka gonin\nx is hot\nx ka kalan\nx ka di n ye\nx is good to me ( x likes )\nPlease note the different forms of expressing colors in Bambara.\nnin ye jεman ye\nnin jεlen don le/lo\na ka jε\nnin ye finman ye\nnin finnen don le/lo\na ka fin\nnin ye bilenman ye\nnin bilennen don\nnin ye bulaman ye\nx bulaman don\nnin ye ɲugujiman ye\nnin ye nεrεmuguman ye\nnin tε bilenman ye\nIn Mali for many rural or illiterate people there are only two concepts of colors: WHITE ( for bright ) and BLACK ( for dark ).\n6.4. GRAMMAR ka auxiliary\nThe ka auxiliary is used to express the english is/are in the affirmative.\nThe man is the negative form of ka and it expresses is/are not.\nSubject + ka + adj\nSubject + man + adj\nMike Tyson ka surun.\nMagic Johnson man surun.\nMike Tyson is short.\nMagic Johnson is not short.\nChart of exception\nThese are exceptions to the formation of adjectives in Bambara\nTable 12. Chart of exception\nWhen you use a substantive ( noun ) to express is, the following is used:\nSubject + ye + noun + adj(man) + ye\nSubject + tε + noun + adj(man) + ye\nMike Tyson ye cε suruman ye.\nMike Tyson tε mɔgɔ jiman ye.\nMike Tyson is a short man.\nMike Tyson is not a white person.\nThe ye… ye is negated to tε… ye.\nThe don le/lo is used to express is/are ( or it is, they are ) as in the following examples:\nMobili bilenman don le/lo __ It is a red car.\nAmerikεn finman don le/lo He/She is a black american.\nThe negative of don le/lo is tε\nMobili jεman tε\nIt is not a white car.\nMuso juguman tε\nShe is not a mean woman.\nPassive voice “ len/nen “\nIn this Communicative Task you have been briefly introduced to the Bambara Passive voice. In the following sentence occurred: “Karamɔgɔ jɔlen don le/lo kalanso kɔnɔ“. Jɔ is the root of the verb “stand”. jɔlen is a Passive voice.\nPassive voice is not used to describe actions, but to describe the state achieved upon completion of the action. The Passive voice is formed for all verbs without exception with the verb root plus the suffix len (which becomes nen in nasal environments.)\nka jɔ _ jɔlen ka sεgεn _ sεgεnnen\nSubject + Verb + len/nen + don le/lo\nSubject + Verb + len/nen + tε\nKaramɔgɔ jɔlen don le/lo kalanso kɔnɔ.\nKalandenw sεgεnnen tε.\nSubject + Verb + len/nen + don le/lo (wa)?\nSubject + Verb + len/nen + tε (wa)?\nKalandenw jɔlen don le/lo kalanso kɔnɔ wa?\nIdentify each part of the body according to the following indications:\nDo as in these examples (using the modified adjectives).\nNin dute ka gonin. gban _ Dute gonin(man) don\nNin muso ka ɲi\nNin cε ka surun\nNin jiri ka jan.\nNin ji ka suman\nNin namasa baranda ka di\nNin jiriden ka kumun\nNin sɔgɔn ka ca\nNin so ka bon\nNin mobili ka dogon\nNin cε ka kunba\nDo as in these examples (using the passive voice).\nA fa ka kɔrɔ _A fa kɔrɔlen don.\nBob kunsigi man fin _A kunsigi finnen tε.\nI ka mobili ye bilenman wuleman ye wa?\nA cε man kɔrɔ.\nMadu fari ka fin.\nUmaru kunsigi man jε.\nNin lenmuru ka kumun wa?\nNin so man fεrε.\nN nison ka di bi.\nShe’s a tall, dark woman.\nShe and her husband are really good people.\nThey have a blue car.\nDescribe your charming prince/the lady you dream of.\nDescribe a person of your choice. Then, draw him/her respecting your description.\nDescribe the tastes of two foods and two drinks.\nOne of each that you like and one of each that you don’t like. Present your description.\nVisit 2 or 3 different places.\nFor each place, record whether it’s a big or small one, whether there are lots of people there or not. In short, describe each one of the places visited. Present the results to someone and ask questions on the subject.\nIdentify at least two or three child frequent sicknesses in this season.\n7. FARIKOLO LAHALAW\nDESCRIBING ONE’S MENTAL AND PHYSICAL STATE\n7.1. Communicative Task:\ncite, at least, five common sicknesses\nAblo ni Musa bε min? Ablo ye jɔn ye? Mun bε Musa la?\nI ni sɔgɔma, Bakari. I nisɔn man di, mun b’i la?\nN fari man di n na.\nI yɔrɔ jumεn b’i dimi?\nN ɲin de bε n dimi kojugu bi.\nI ye fura ta wa?\nAyi, n bεna taa dɔgɔtɔrɔso la.\nAla ka nɔgɔyakε, k’a ban pewu!\nAmiina. Ala ka dugaw minε.\nI ni sɔgɔma, Bakari. Munna an m’i ye surɔ?\nN tun man kεnε.\nEe! Mun tun b’i la?\nN kungolo ye n dimi kojugu kunun wulada. Sufε, n ma se ka sunɔgɔ, n fari bεε tun ka kalan.\nO bε sɔrɔ sumaya ye dε?\nN hakili la, a bε sɔrɔ o ye. N bεna taa dɔgɔtɔrɔso la.\nI ka kan k’i yεrε tanga sosow ma.\nTiɲε! N bεna sange sulen damadɔ ɲinin n ka denbaya ye. Ola, sumaya ni bana misεnw tεna an tɔɔrɔ.\nAla ka nɔgɔyakε, ka tɔɔrɔ dɔgɔya!\n(banabaatɔ) a sick person\nkungolodimi bε x la/na\nx has a headache\nIn these expressions it says: sickness is at the person\ndimi translates ache\nkungolo bε a dimi\nx’s head is aching him/her\nN ɲin bε n dimi\nmy tooth is aching me\nThis means person’s part of body is hurting : him/her\nSɔgɔsɔgɔ bε Paul la\nPaul has a cough\nMura bε Tom la\nTom has a cold\nKungolodimi bε John la\nJohn has a headache\nKɔnɔdimi bε Lucie la\nLucie has stomachache\nFarigan bε Sarah la\nSarah has a fever +\nn man kεnε\nWhich part of your body is hurting you?\ni fan jumεn b’i dimi?\nmun b’i la ?\nkɔngɔ bε x la/na\nx is hungry\nn sεgεnnen don\nn tɔɔrɔlen don\nn degunnen don\nn dusukasilen don\nn nisɔn ka di\nn nisɔn diyalen tε\nfosi/Foyi tε x la\nx has nothing\nSOME EXPRESSIONS OF PHYSIOLOGICAL STATES:\nAla ka nɔgɔyakε\nMay God grant relief.\nAla k’a tɔɔrɔ dɔgɔya…\nAla ka sini fisaya ni bi ye\nMay tomorow be better than today\nAla k’i segin i yεrε ma\nMay you come back to yourself\nAla k’a kε jurumu kafari ye\nMay it be a sin expiator.\nAla ka dugaw jabi\nMay God answer the blessings\nTable 13. Vocabulary\noral rehydration water\nx kɔsalen (don)\nx is energyless\nx walakalen (don)\nx open, extravert\nmun ye x sɔrɔ?\nwhat happened to x\nmun binna/cunna x kan?\nwhat struck x?\nmun gεrεgεrε ye x sɔrɔ?\nwhat unexpected thing (mishap) happened to x\nto apply an ointment\nto transpire through smoke or vapour\nka fura ta\nka furakisε kunun\nka furaji min\nto drink (a drinkable)\nHere are some ways to say that someone is (not) sick.\nPart of body + dimi + bε + Pers. +la/na\nPart of body + dimi + tε + Pers. + la/na\nKungolo dimi bε John la.\nKɔdimi tε Sarah la.\nPart of body + dimi + bε + Pers. +la (wa)?\nPart of body + dimi + tε + Pers. +la (wa)?\nKungolo dimi b’i la wa?\nTHE IMPERFECT TENSE: Tun bε\ntun bε/tun tε is the auxiliary element for the Imperfect tense in Bambara.\nSuj + tun bε + obj + Verb\nSuj + tun tε + obj + Verb\nSoso tun bε Bakari cin su o su.\nBakari tun tε sange sulen siri.\nKalandenw tun bε kalankε don le/lo go don.\nU tun tε baarakε san’u ka na Mali la.\nSuj + tun bε + obj + Verb (wa)?\nSuj + tun tε + obj + Verb (wa)?\nSoso tun bε Bakari cin su o su?\nBakari tun tε sange sulen siri wa?\nKalandenw tun bε yaala Ameriki kɔsεbε wa?\ntun ka/tun man is the auxiliary element for the Imperfect tense with adjectives in Bambara.\nSuj + tun ka + Adj\nSuj + tun man + Adj\nA tun ka di\nIt was good/pleasant.\nHere are some ways to say that someone was sick.\nPart of body + dimi + tun bε + Pers. +la/na\nPart of body + dimi + tun tε + Pers. +la/na\nKungolo dimi tun bε John la.\nKɔdimi tun tε Sarah la.\nPart of body + dimi + tun bε + Pers. +la (wa)?\nPart of body + dimi + tun tε + Pers. +la?\nKungolo dimi tun b’i la wa?\nTHE FUTURE TENSE: bεna (bε)\nbεna (bε)/tεna(tε) is the auxiliary element for the Future tense in Bambara.\nSuj + bεna + obj + Verb\nSuj + tεna + obj + Verb\nSoso bεna Bakari cin su o su.\nBakari tεna sange sulen siri.\nSuj + bεna + Verb + Obj\nSuj + tεna + Verb + Obj\nKalandenw bεna kalankε don le/lo go don.\nU tεna yaala dɔrɔn Mali la.\nSuj + bεna + obj + Verb (wa)?\nSuj + tεna + obj + Verb (wa)?\nSoso bεna Bakari cin su o su?\nBakari tεna sange sulen siri?\nSumaya bεna Bakari minε?\nBakari tεna kεnεya sɔrɔ (wa)?\nSuj + bεna + Verb (wa)?\nSuj + tεna + Verb (wa)?\nKalandenw bεna barokε dugumɔgɔw fε wa?\nU tεna taa Ameriki sisan?\nHere are some ways to say that someone will be sick.\nSickness/disease + bεna + Pers. +minε\nSickness/disease + tεna + Pers. +minε\nFarigan bεna Tom minε barisa mura b’a la.\nSumaya tεna Sarah minε barisa a bε fura ta.\nSumaya bεna Bakari minε.\nSickness/disease + bεna + Pers. + minε (wa)?\nSickness/disease + tεna + Pers. + minε?\nFarigan bεna Tom minε wa?\nSumaya tεna Sarah minε?\nDo you need pills?\nNo, thank you. I am tired. / I am sleepy.\nRefering to the picture make a dialog between Fanta and Ablo\nI ni sɔgɔma, Fanta. I nisɔn man di, mun bε den na?\nA fari man d’a la.\nFill in the blanks by using the appropriate auxiliary.\nTuma min, n camancε lakɔli la, n kegun dɔɔni.\nN _ marabatiga cimin kalanso kɔnɔ.\nN _ (neg) taa farikolo ɲanajε kε yɔrɔ la tuma bεε.\nNe ni n teriw _ taa kalanso kɔfε ka sigarεti min.\nN basikεti ton na, nka n npogotigininw lajε dɔɔrɔn.\nN (neg) kalankε kɔsεbε nka n ko di karamɔgɔ ye.\nN karamɔgɔw dεmε ka kalansow labεn. O kɔsɔn, u hakili la n kalanden ɲuman ye.\nSurɔ n _ dakabana sogo kε. N _ mobili kura dɔ boli la.\nN _ cεkɔrɔnin dɔ ye sira kan n ɲε fε. A ka sira tigε fali kan.\nCεkɔrɔnin _n ye nka a tεmεn a ka sira fε.\nN ’a ɲinin ka mobili lajɔ nka a fεrεnw _ (neg) sɔn.\nN _ ’a fε ka kule nka n da ___ (neg) se ka yεlε.\nMobili _ ka girin. N _ _ cεkɔrɔnin faga wa?\nYɔrɔnin kelen, mobili jεnsεn__.\nN _ n yεrε sɔrɔ, n sigilen dugumakolo kan; mobili walan _ n bolo kɔnɔ.\nCεkɔrɔnin _ n lajε i n’a fɔ foyi _ (neg) kε.\nA _ n ɲininka, “ E _ taa min tan?”\nSay how the person in each of these picture is feeling.\nRefering to the picture do the following matching:\nSange su ji la, a yεlεma siɲε caman f’a ka ji min miniti 5 kɔnɔ.\nI tεgεw ni tasaba ko k’u jε ni safinε ye.\nSange fεnsεn sumaman yɔrɔ la, k’a laja.\nSan’i k’a daminε, ganw don.\nJi tɔ ni ganw kε dingε kɔnɔ, walima u fili ɲεgεn kɔnɔ.\nI ka sange sulen siri, i ka sunɔgɔ i lakananen.\nJi litiri 1 kε tasaba kɔnɔ.\nBulɔku kisε kε ji la, a ka yelen.\nJi ni bulɔku ɲagami.\nIdentify at least five day time activities.\n8. DELINAKOW / TALKING ABOUT DAILY ACTIVITIES\n8.1. Communicative Task:\nCite, at least, five daily activities of men and women according to the different periods of the day.\nCite five activities of your own by him/herself.\nWhat is your daily timetable.\nNin musow bε ka mun kε? Aw ka dugu musow bε ji bɔ kɔlɔn na don le/lo go don le/lo wa? Dugu kɔnɔ cεw bε mun kε don le/lo go don?\nMusow ka baara dugumisεnw kɔnɔ.\nDugumisεnw kɔnɔ, musow ka baara ka ca. U bε wuli kabini fajiri. U bε fɔlɔ ka ji bɔ kɔlɔn na. U bε tasuma mεnε ka koliji kalaya. U bε yɔrɔw furan ka sɔro ka daraka tobi. Daraka mana dun, u bε minan nɔgɔw ko. U bε susulikε, u bε fini nɔgɔw ko, u bε denw ladon. Mali dugumisεn musow sεgεnnen!\nTable 14. Vocabulary\nka te wuli\nka balɔn tan\nka fɔlɔ ka\nto begin by/with\nka sɔrɔ ka\nsɔgɔma o sɔgɔma\n8.4. GRAMMAR THE HYPOTHETICAL FUTURE: with mana\nmana is the auxiliary that marks what is called the hypothetical future in Bambara. It is often used like a conditional sentence with “if”, “when” or “whenever” in English. Mana is always found in a subordinate clause in Bambara.\nN bε taa n ka dugu la, n bε baara daminε. N mana taa n ka dugu la, n bε baara daminε.\nSubj + mana + (obj) +Verb + Subj + bε(na) + (obj) + Verb…\nFanta mana daraka dun, a bε(na) minan nɔgɔw ko.\nIf Fanta eats breakfast, she will wash the dishes.\nSubj + mana +Verb + Subj + bε(na) + (obj) + Verb…\nFanta mana wuli, a bε(na) ji bɔ kɔlɔn na.\nIf Fanta gets up, she will draw water from the well.\nmana is not used in the negative form. The negative form is used with ni.\nTHE CONDITIONAL TENSE: with ni\nWhen the past occurs with ni in the firts clause, it is not referring to past action but rather to something that will have happened in the future.\nNi + Subj + (obj) Verb (Past tense) Subj + bε(na) + (obj) + Verb…\nNi Fanta ye daraka dun, a bε(na) minan nɔgɔw ko…\nNi + Subj + ma (obj) Verb (Past tense) Subj + tε(na) + (obj) + Verb…\nNi Fanta ma minan nɔgɔw ko, a tε(na) i lafiɲε.\nIf Fanta does not wash the dishes, she will not take a rest.\nIn contrefactual conditional sentences that involve tun plus the completive in the first clause. The second clause can be compled with the future auxiliary bεna or tεna preceded by tun.\nNi + Subj + tun + (obj) Verb (Past tense) Subj + tun bεna/tεna + (obj) + Verb…\nNi n tun ye wari sɔrɔ, n tun bεna mobili san\nIf I had gotten money, I would have bought a car.\nNi n tun taara, an tun tεna ɲɔgɔn ye.\nIf I had gone, we wouldn’t have seen each other.\nArrange the scrambled words in the boxes to form complete sentences:\nDon o don le/lo\nDo as indicated in this example:\nN bε taa n ka dugu la, n bε baara daminε.\nna taa n ka dugu la, n bε(na) baara daminε.\nsibiri bε se, an b’an lafiɲε.\na bε nakɔ sεnε, a bε nakɔfεn caman dun.\nu bε surafana dun, u bε dute wuli.\nan bε tila kalan na, an bε barokε an somɔgɔw fε.\ndugu bε jε, n terikε bε soli ka na denkundi la.\nTransform the following sentences into the negative form.\nN bε mobili sɔrɔ, n bε taa Bamako.\nNi n ma mobili sɔrɔ, n tε taa bamako.\nBaara bε jigin, an bε marasi bɔ\nN bε soli ka wuli, n bε fini nɔgɔw ko.\nFitiri bε se, u bε taa misiri la.\n“Stage” bε ban, an bε nisɔndiya.\nAn bε surafana dun, an bε te wuli.\nn bε taa Bamako, n bε tilen yen\nni n taara Bamako, n bε (na) tilen ye.\nsanji bε na, an tε taa yɔrɔ la.\nn bε surafana dun, n bε tele lajε.\na bε mankankε, n tε se ka sunɔgɔ.\nn bε mobili sɔrɔ ka ta Bamako, o bε diya n ye.\nComplete the following sentences according to the structure of conditional:\nFanta mana ji bɔ kɔlɔn na, a (ka minan nɔgɔwko).\nFanta mana minan nɔgɔw ko, a (k’i lafiɲε dɔɔni).\nFanta man’i lafiɲε dɔɔni, a (ka taa lɔgɔ ɲini).\nFanta ka baara mana ban, a (k’i da ka sunɔgɔ).\nNi "stage" banna, a (ka taa an ka duguw la ).\nNi Fanta denw ye tilelafana dun, u (ka taa lɔgɔ ɲini).\nTurn the following sentences into the negative form:\nNi Fanta ye tasuma mεnε, a bε ji kalaya.___\nA mana wuli joona, a denw bε daraka dun joona.\nN’a banna baara la, a b’i lafiɲε dɔɔni._\nA mana lïtiri sɔrɔ, a bεna nisɔndiya kosïbε.\nCombine according to the following sentences:\nN bε surafana dun, n bε taa dɔnkεyɔrɔ la.\nN mana surafana dun, n bε taa dɔnkεyɔrɔ la.\nNi n ye surafana dun, n bε taa dɔnkεyɔrɔ la.\nN bε safinε san, n bε fini ko.\nI bε taa so; i b’i ko.\nSanji bε na; an b’an lafεɲε gwa kɔrɔ.\nMidi bε se, an bε kalan dabila.\nDugu bε jε, n bε soli ka taa Bamako.\nNi n wulila joona, n bεna soli ka taa Bamako\nNi n ma wuli joona, n tɛna soli ka taa Bamako.\nNi ye wari sɔrɔ, n bεna mobili kura san.\nNi "Stage" banna, an bεna baara daminε.\nNi n somɔgɔw nana bɔ n ye, n bï nisɔndiya kɔsεbε.\nN’aw ye baarakε, aw bï wari sɔrɔ.\nNi n ye bamanankan mεn kɔsεbε, an bεna baarokε ɲɔgɔnfε.\nFɔlɔ fɔlɔ, dugumisεnw kɔnɔ, musow ka baara _ ca. U _ soli ka wuli kabini\nfajiri. U _ fɔlɔ ka ji bɔ kɔlɔn na. O kɔ, u _ tasuma mεnε ka koliji kalaya. U _\nyɔrɔw furan ka sɔro ka daraka tobi. Daraka kɔfε, u _ tila ka minan nɔgɔw ko. U _\nlaban ka susulikε, ka fini nɔgɔw ko. U _ denw ladon nin bεε kɔ.\nMali dugumisεn musow _ sεgεnnen!\n9.1. Communicative Task:\ncite the three transportation means.\nask three questions to get informed about the means, the fare and the schedule of transportation\nuse three expressions to wish welcome or safe trip to a traveler.\nMali mɔgɔw bε taama kɔsɔbε duniya kɔnɔ. U bε taa yɔrɔ caman na. I b’u sɔrɔ Farafinna jamanaw bεε la. Mali denmisεnw bε taama farajεla jamanaw fana kɔnɔ.\nMali kɔnɔ, mɔgɔw ka taama ka suma, barisa siraw man ɲin. Bolimafεnw man ca, ani u tε se ka taa yɔrɔ bεε. Togodamɔgɔw bε bɔ dugu ni dugu u sen na, nεgεsow la, wotorow la, wala bagaw kan i n’a fɔ: faliw, sow, misiw, ɲɔgɔmεw. Mɔgɔw bε bato ta Kulikoro ni Gao cε, sisikuru bε bɔ Bamako fo kayes.\nNe sera Sirakoro ntεnεn don, le/lo uti kalo tile mugan ni segin san ba fila ni wɔrɔ Mobili donna dugu kɔnɔ ka bεn ni fitiri ye, o y’a sɔrɔ san nana. An taara dugutigi ka so. A y’an bisimila koɲuman.\nAn sira, dugu jεlen an sɔrɔla ka taa dugu maabaw caman fo (Perefe dankan, Mεri, Dɔgɔtɔrɔ kuntigi, Muso kuntigi, Alimami, Pasitεri, cεmisεn kuntigi, ani n ka karamɔgɔ). Wula fε, dugutigi ni a ka kɔnseyew y’an bisimila a ka so. An y’an nali kun fɔ u ye. A diyara u ye kosεbε, u ko an k’an bisimila. O kɔfε ne ni n ka karamɔgɔ ye kalan daminε. Aa! Sisan kɔni, ne ye bamanankan caman faamu.\nAlamisa don, le/lo uti kalo tile bisaba ni kelen, sɔgɔma dizεri waati, dugu musow bεε ni jenbe nana ka donkε n jatigiya la, ka ne fo. An ye donkε kosεbε. Jɔn ko allah, Sirakoro ka di!!!\n— Fox Emily\n9.3. DIALOG dɔgɔkun kelen taama\nN nana n sara i la, n bεna taa dɔgɔkun kelen taama na sini.\nEh! Sini ? Ayiwa, ka taa ka segin nɔgɔya.\nA miina, ka ɲɔgɔn ye nɔgɔya, ka hεrε fɔ n kɔ.\nk’an b’u fo! Ka segin n’i ɲuman ye. I k’an sama. I delila ka se yen wa?\nAyi, n ma se yen fɔlɔ. Ni alah sɔnna, n bεna aw sama.\nka taa dugula\nka taa x kunbεn\nto go meet x.\nka biye ta\nto take a ticket\nka pase sara\nto pay the trip fees\nka x sama\nto give a trip gift.\nka taa x bila sira\nto accompany x\nka taa bɔx ye/la\nto pay visit to x.\nx fara/x falen don le/lo\nx is full\nx broke down.\nx tiɲεnen don le/lo\nx is broken down.\ni danse/ i ni sε\ni (aw) bisimila\nkodi/kori i ɲuman nana ?\na ka na aw ɲuman sɔrɔ:: I had a nice trip i ni fama:: It was a long time. a kεra fama ye:: It was a long time n nana n sara i la:: I came to inform you about my trip.\nn sama bε min?\ni sama filε\ni sama bε kɔ\nI will bring it later.\nka taa ka segin nɔgɔya\nMay going and returning be easy\nka ɲɔngɔn ye nɔgɔya\nMay seeing each other be easy\nɲuman taa ɲuman segin\ngood trip, good return\nka hεrε k’i ɲε\nMay peace be front of you. Have a good trip.\nka sira diya\nMay the trip/road be good\nMay you return well\nka se n’i ɲuman ye\nMay arrive well\nka hεrε fɔ n kɔ\nMay peace come after me.\n9.5. GRAMMAR THE HABIT OF DOING SOMETHING: ka deli degi ka\nThis structure is used in the present to induicate that the subject has “the habit of doing something” or is used to do something. ka deli ka is follwed by the infinitive.\nS + bε + deli ka + V (transitif/intransitif)\nS + tε + deli ka + V (transitif/intransitif)\nA bε deli ka na n ka so.\nA tε deli ka taa a sen na baarakε yɔrɔ la.\nHe is used to come to my house.\nHe is not used to going to the office on foot.\nS + bε/tε deli ka + V (transitif/intransitif) ?\n“ka deli ka” is used in the past tense to indicate that the subject has experience of doing something. It denotes that the subject has done something already or at least once.\nS + delila ka + V (transitif/intransitif)\nS + ma + deli ka + V (transitif/intransitif)\nN delila ka taa Gao bato la.\nA ma deli ka don le/lo awiyɔn kɔnɔ.\nI’ve been to Gao by boat\nHe has never been in a plane.\nS + delila ka + V (transitif/intransitif)?\nS + tun bε + deli ka + V (transitif/intransitif)\nS + tun tε + deli ka + V (transitif/intransitif)\nA tun bε deli ka taa sinema na weekend o weekend\nN tun tε deli ka dumuni san sirada la.\nI tun bε deli ka mun kε weekend o weekend sani i ka na Mali la?\nI taara min site-visit la?\nI taara don le/lo jumεn? I seginna don le/lo jumεn?\nI taara cogodi?\nI taara bolifεn jumεn na?\nA tun falen don le/lo wa?\nI ni jɔn taara ɲɔgɔn fε?\nI ye tile joli kε yen?\nKa bɔ Bamako ka taa i ka dugu la, i ye joli sara?\nI ye mun kε tile fɔlɔ?\nI ka dugu bε Mali fan jumεn fε?\nI ka dugu bε cogodi?\nA taama kεra cogodi? I ka taama ɲεfɔ an ye.\nI delila ka nin taama ɲɔgɔn kε wa?\nReadjust the following situations:\nYou are coming from a trip.\nI danse B:_\ntaayɔrɔ mɔgɔw ka kεnε? B:_\nkor’i ɲuman nana? B:_\nSira diyara wa? B:_\nN sama bε min? B:_\nI am going to travel, make some blessings for me.\nN nana sara i la, n bεna taa dugu la B:_\nk’a hεrε fɔ n kɔ B:_\nMake as in the following example.\nN bε to ka wuli joona\nN bε deli ka wuli joona.\nA bε to ka n dεmε n ka baara la. _ An bε to ka ɲɔgɔn sɔrɔ yen. A tε to ka n fo. _\nA binna moto la.\nA delila ka bin moto la.\nAn taamana ɲɔgɔn fε _ An ma taa jamana wεrε la _ A ye nin mobili ɲɔgɔn dilan. _ N ma dɔlɔ min fɔlɔ. _\nName five cooking tools\nName five meals\n10.1. Communicative Task:\nCite, at least, five West African meals\nExplain, at least, one recipe to someone\nEnumerate four behaviors when eating in West Africa and compare them to the American ones.\nNin muso in bεka mun tobi? Mun ni mun bε gabugu kɔnɔ?\nIt’s important to invite people to eat (feel free to say yes or no).\nAvoid smelling food.\nAlways use your right hand to eat.\nGenerally people eat together in the same bowl but men and women eat separately.\nCooking is a women’s role.\nDumuniw ani dumunikεyɔrɔ ladaw.\nMali ka bon, a siyaw fana ka ca. O n’a ta o ta, siyaw ka dumuniw n’u ka dumuniyɔrɔ ladaw man jan ɲɔgɔn na kosεbε. Mali siyaw caman bε to, basi, dεgε, mɔni, seri, samε ani malokini dun. U bεε bε dumuni kε siɲε saba tile kɔnɔ: daraka, tilelafana ani surafana. Musow ni cεw tε dumunikε ɲɔgɔn fε yɔrɔ caman na Mali la. Cεw wali musow bε dumunikε ɲɔgɔn fε minεn kelen kɔnɔ. Danfara dɔw bε siyaw ni ɲɔgɔn cε. Bamananw bε seri sukarontan walima tosira kε daraka ye. Bamananw fana ka surafana n’u ka tilelafana caman ye to ye. Malokini bε tobi nisɔndiya donw dɔrɔn. Kɔrɔbɔrɔw bε furufuru kε daraka ye. U caman ka tilelafana ni surafana ye malokini ye. Basi ka di marakaw ye kɔsɔbε. Siyaw dɔw bε barika da dumuni kɔfε nka dɔw t’a da. Dumuniyɔrɔ ye kalansoba ye Mali la.\nNin muso in bεka mun tobi? O dumuni in tobicogo ɲεfɔ.\nFinfin kε furunε kɔnɔ, tasuma kε finfin na. A fifa.\nNi tasuma kamina, barama wala kasilɔri sigi tasuma kan. Ji dɔ k’a kɔnɔ.\nI tεgε ko k’a jε. Tamati ni jaba ko k’u jε.\nTamati kε ji kalaman na. U kelen kelen ta, u fara b’u la.\nU bila tasa jεlen dɔ kɔnɔ. U nɔɔni.\nBarama sigi tasuma kan tuguni. Tulu hakε min bε bεn i ka tamati ma, o kε barama kɔnɔ.\nTulu mana kalaya, tamati dɔɔni dɔɔni kε tulu la. To ka kutu kε k’a lamaga.\nJaba tigε-tigε. A kε tamati na kan.\nkɔgɔ kε tamati na la, dɔɔni dɔɔni. To k’a nεnε.\nDuncogo n’a lamaracogo\nNin tamatina in bε se ka kε sogo jeninen, jεgε jirannen, woso, wala kɔmitεri balabalalen kan, k’u dun. Waa, a ka di kɔsεbε.\nA lamaracogo man gεlεn. I b’a kε buteli dɔ kɔnɔ ka tulu dɔɔni k’a kan k’a lasago yɔrɔ sumannen na.\nTamatina kεfεnw ye jumεnw ye?\nKεfεnw wεrεw bε se ka don le/lo a dilanni na wa?\nI bε se k’a lamara cogo wεrε jumεn na?\nTable 15. Vocabulary\nceam made of cereale\nto (malian food)\ncokked rice with condiments mixed\nleft over to\nleft over cous-cous\nthe powder of x.\nx without sugar\nka barika da/ ta\no n’a ta o ta\nka x susu\nto pound x.\nka x ko k’a jε\nka x wɔrɔ\nka x kisε/kolo bɔ\nto take out seed\nka x tigε tigε\nka x suma\nka x daji\nka x si\nka x tobi\nka x kε minε kɔnɔ\nto put x in\nka x mara\nka x lasagon\nka x jε\nka x nɔɔni\nto cut x.\nka x kε y la/na\nto put x in y\nka x wele y la\nto call x for y\nka x datugu\nto cover x\nka x dayεlε\nto open x.\nHERE ARE OTHER WORDS AND EXPRESSIONS WHICH CAN HELP YOU TO TALK MORE EASILY ABOUT MEALS.\nthank you(after a meal)\na barika Ala ye\ni ni gwa\ni ni daba\nk’a suma i la\nk’a suma i kɔnɔ\nna dumuni na\nn’an ka dumunikε\nn falen don le/lo\nn faara teu-teu\nI’m completely full\nn ye dumunikε sisan\nk’i ni hεrε bεn\nmun b’i bolo?\nmun ni mun bε yan?\na kɔkɔ cayara dɔɔni\nthere is too much salt\nkɔkɔ t’a la\nthere is no salt in it.\nkan’a caya kosεbε\ndɔɔni far’a kan\nNba. Cε! a kεra di? An m’i ye gεrεn na surɔ dε!\nFoyi ma kε! N tun bε furusiridɔn yɔrɔ la. A kεra ɲεnajεba ye.\nA diyara wa?\nKojugu! Dumuni ma kε foyi ye! An y’an kɔnɔ fa ani ka dɔnkε fo ka dugu jε.\nAla ka kε furu ye!\n10.5. GRAMMAR THE USE OF kε\nKε has many meanings but in these strucures it means: to be done; to be made; to occur or happen. Below are the structures and some examples.\nSuj + bε kε + Compl + ye\nSuj + tε kε + Compl + ye\nMɔni bε kε daraka ye sɔgɔma o sɔgɔma.\nTo tε kε tilelafana ye an ka so.\nMɔni is made for breakfast every morning\nTo is not made for lunch at our place\nSuj + kεra + Compl + ye\nSuj + ma kε + Compl + ye\nA kεra baara ye!\nA ma kε foyi ye!\nFoyi ma kε!\nA kεra dɔgɔtɔrɔ ye.\nAw ma kε wɔlɔntεriw ye fɔlɔ.\nSuj + bεna kε + Compl + ye\nSuj + tεna kε + Compl + ye\nAw bεna kε wɔlɔntεriw ye sɔɔni .\nA tεna kε foyi ye.\nTranslate the following sentences into Bambara.\nSauce is made of peanut butter.\nThe trainee becomes volunteer after nine weeks.\nOne should not chat in class.\nOne should not dance in the mosque.\nJohn will be a good volunteer.\nWhat will happen if you don’t go?\nExplain the recipe of a meal you like to cook.\nExchange a recipe you know for a West Afrian one with a friend.\nThe types of meals in West Africa\nThe recipies for these meals\nThe typical meals of an ethnic group.\n11.1. Communicative Task:\nNin ye mun ɲεnajε ye ?\nDugumɔgɔw y’aw bisimila ka ɲε aw na don le/lo wa ?\nAw nisɔndiyara kɔsεbε wa ?\nAn ni sɔgɔma!\nTiɲε don. N tun bε furusiridɔn yɔrɔ la. A kεra ɲanajεba ye.\nKojugu. Jamaba de tun bε yen. An ye dumunikε ani ka dɔnkε fo ka dugu jε.\nFɔlifεn jumεn tun bε yen?\nAn ye balani dɔn fo k’an sen kari.\nAn ni su!\nNba , aw ni su!\nHεrε tilenna wa?\nMɔgɔ nakun ka fisa i yεrε ye. N’i ye n wulilen ye ka se yan, juguman tε. A kun ye furu sira ye. Keyitalakaw ye woro tan ni fura siri, k’u ɲε bɔra aw denmuso Fanta fε. U dun t’a ŋaniya ni foyi ye n’u denkε Bakari furumuso tε. Woro tan filε n’a bε bεn aw ma, o bε diy’an ye kɔsεbε.\nAn bε woro minε fɔlɔ. Den bε yan, den baw bε yan. N’an y’olu ɲininka, olu mana jaabi min di, an n’o fɔ aw ye. Nin diyar’an ye, a bεnn’an ma. Hakεto b’o kan.\nAw Keyita! Ala k’a ɲεn k’a d’an ma. N bε sira ɲinin.\nKuyate! Sira dir’i ma. K’an b’u fo!\nU n’a mεn! Ka su hεrε d’an ma!\nan indigenous guitare\nsan yεlεma seli\nyεrεma hɔrɔnya seli\nka x sɔn\n11.4. GRAMMAR THE PASSIVE VOICE:\nThe passive voice is formed by adding ra (na, la) to the infinitve form without ka (or bε of course). You can then notice that we get past form of the verb.\nSuj (passif)+ Vra/na/la + Compl (suj act) +(fε/bolo)\nWoro dira denfa ma jelikε fε.\nWoro minεna denfa fε.\nDumuni sigira Fanta fε\nThe meal has been set by Fanta\nTea has been boiled\nMobili kora Musa fε\nSuj (passif)+ ma +Verb + Compl (suj act) +(fε/bolo)\nAyi furu ma siri fɔlɔ.\nAyi wεri ma ci ne bolo.\nMobili ma ko Musa fε\nBakari ye wari di Musa ma -→ Wari dira Musa ma Bakari fε.\nFanta ye ji kalaya.\nKɔɲɔnmuso ye fini kuraw don.\nJelikε ye gitari fɔ furusiri yɔrɔ la.\nAn ye dɔn dabila su fε\nU ye balani fɔ kɔsεbε\nJelikε ye wari caman sɔrɔ\nDumuni sigira ka ban -→ Dumuni ma sigi fɔlɔ.\nFurusiri kεra misiri la.\nAn kunbεna ka ɲε u fε.\nMobili tiɲεna a bolo.\nKini dunna ka ban.\n12. MƆGƆ WELELI\n12.1. Communicative Task:\nFanta! i ni fama sa!\nAn bεε ni fama.\nI tununna dε!\nO kεra! N tun taara dugu la.\nI nani diyara n ye. Tiɲε don, le/lo n dɔgɔmuso ka furusiri bε kε sibiri don. N’i b’a masɔrɔ, n b’a fε i ka na o la. An bε ɲanajεba kε wula fε.\nBasi tε, ni Ala sɔnna i bεna n ye.\nI ni wula, Susan!\nNse! Umaru, hεrε tilenna?\nN bε Ala tanu! A bε diy’an ye n’i bε se ka n’an ka furusiridɔn yɔrɔ la bi su in na.\nBi su in na! Haa! N tεn’a masɔrɔ. N bolo degunnen don le/lo barisa ɲɔgɔnye kεrεnkεrεnnen dɔ bε n bolo. A kεra baara ye. Kana jigin n na. Ala ka siɲε wεrε jir’an na.\nN tεna jigin i la. Ala ka dugawu minε!\nn ba ɲin’i fε\nn jigi b’i kan\no bε diya n ye\nIt will please me\nn b’i deli\nPlease (I am begging you).\no diyara n ye\nIt’s my pleasure(pleased me).\ni bε n ɲεsigi\nOrganize a meal for me (set something for me).\nAla k’an to ɲɔgɔn ye\nMay we count on each other.\nni Ala sɔnna, i bε n ye\nIf god pleases, you will see me.\nEXPRESSIONS TO DECLINE AN INVITATION\nn t’a masɔrɔ\nn bolo degunnen don\na kεra baara ye\nkana jigi n na\n12.4. GRAMMAR THE EMPHATIC SA\nSa is used in two situations:\nAs an emphatic: It means very.\nI ni fama sa!\nNin cε ka jugun sa!\nThis man is so mean!\nIt can mean, please.\nI sigi sa!\nTHE EXPRESSIONS OF DESIRE AND OBLIGATION\nThe expressions of desire and obligation require the use of the infinitive.\nk’a fε ka\nN b’a fε aw ka tilen n ka so.\nI want you to spend the day at my house.\nK’a ɲini x fε\nto ask someone to.\nN y’ a ɲini Mamadu n’a muso fε u ka na dumuni kε.\nI asked Mamadou and his wife to come and eat.\nA ka di x ye\nto please to.\nA ka di n ye i ka n dεmε tobili la.\nI want you to help me to cook.\nWajibi don le/lo n ka taa nin dekundi yɔrɔ la.\nI have to go to this baptism.\nComplete this dialog. Accept the invitation.\nI ni sɔgɔma.\nI ni fama.\nSini sufε, n bε te wuli n ka so. I bε se ka na wa?\nO diyara n ye.\nComplete this dialog. Decline the invitation.\nN terimuso, i tununna dε.\nN ba fε i ka taa bɔ n ye sini su fε, an bε te min ka barokε.\nN b’i deli sa !\nI b’a masɔrɔ don le/lo jumεn.\nAyiwa, k’an b’u fo.\nSusan is invited by her brother to a wedding party. Her brother’s cousin Invites her to dance repeatedly. A bit later she decides to go back home. The following day, she learns her brother and his cousin had a fight. Since then, she feels uncomfortable at home.\nYou have a very nice malian friend. He invites you at his house. Tell him you are busy. Find out 2 or 3 excuses to decline the invitation.\nInvite a friend or family to an activity.\n13. DƐMƐ ƝININ\n13.1. Communicative Task:\nAsk for or decline a proposal of help in a given situation.\nNin cε in bε mun na kεnεma? A ka baara ye mun ye?\nEe! Mun kεra? N ka nεgεso bila! I bε taalen ni n ka nεgεso ye min? A ye son bεn! A' ye n dεmε!\nJɔn kulekan bε yan? Mun y’i sɔrɔ? Jɔn donna i kan?\nA’ ye na! A’ ye bɔ! Son taara ni n ka nεgεso ye. N b’aw deli. A’y’a kunbεn! A’ye ɲε n ma!\nI hakili sigi. A tε se ka taa yɔrɔ jan.\nKule dabila n balimamuso. U ye i ka son minε. A ni nεgεso b’u bolo ka na.\nO ye Ala tanu ye. Aw ni ce! Aw ni baraji! Hakεto! Musa, n hakili la, n ka kan ka sokɔlɔsila dɔ ɲinin min bεna n ka dukɔnɔna kɔlɔsi, k’a janto da la.\nO ka nɔgɔn. An bεna mɔgɔ sεbε ɲinin i ye. Hali ni mɔgɔ wεrε fɔra i kɔ, ale na sɔrɔ yan.\nEXPRESSIONS USED TO ASK FOR HELP:\nwooyi! wooyi! wooyi n ba den!\ninterjection used to ask for help\na/u bεna bin n kan !\nshe/he (they are) is agressing me.\na/u bε n kɔ!\nshe/he (they are) is purchasing me.\ni bε se ka n dεmε wa?/a’ye n dεmε!\nEXPRESSIONS USED TO REFUSE HELP:\ni lafiɲε (sa)!\nn ma jigin i la.\nI excuse you\na ka ɲi ten.\nEXPRESSIONS USED IN A CASE OF AGRESSION:\nn bila!/ n bolo bila!\na ye son bεn!\nthief ! thief !\nbe tolerant (easy)\nhinε n na !\nn b’i deli !\nn to ala ye (kama/kɔsɔn)\nfor god’s sake, leave me.\nEXPRESSIONS USED IN A CASE OF INDESIRED ATTENTION:\nbɔ n kun na!\nn to yen!\ni da bɔ n na!\nfara n na!\ni ɲε bɔ n na!\nwhy do you stare at me?\ni bε n lajε munna?\ni bε n foto fε wa?\nDo you want my picture?\ni ma n ɲɔgɔn ye wa?\nhaven’t you seen anyone like me?\nmun kεra?/a kεra di ?/mun don?\nEXPRESSIONS USED TO ADDRESS A GUARDIAN/A HOUSEWORKER:\nk’i janto x la/na\nto pay attention to x.\nka x kɔlɔsi\nto take care of/to look after x.\nka x bila ka don le/lo\nto let x get in\nka x gεn\nto chase x.\nka x makɔnɔ\nto wait for x.\nka fɔ x kɔ\nka x kalifa\nto give/to look after\nka gεrεn x la\nto get close to x.\nTranslate the following sentences and phrases into Bambara.\nCome early tomorrow. Clean up the courtyard.\nDon’t leave the door open. Lock it.\nWatch out the wall behind.\nDon’t let anyone enter the house.\nChase animals and water the trees.\nIf my friend comes while I am not here, tell him/her to wait for me.\nIdentify at least two activities according to the seasons and the genre\n14. WAATIW LAHALAW\n14.1. Communicative Task:\nCite three characteristics of the main seasons in West Africa.\nAmadu, i ni sɔgɔma.\nNba, hεrε sira John?\nHεrε dɔrɔn. N bε taa bɔ n terikε ka foro la ka na.\nEe! I t’i jɔ dɔɔni. E ɲε tε sanfinnenba la?\nE ko nin san bε na sisan?\nFunteni b’a kɔrɔ cogo min na, ne miiri la a bε na.\nFunteni ye sanji tamasere ye aw fε yan wa?\nɔwɔ, nka o dɔrɔn tε dε! San tamasere dɔ wεrεw ye kabanɔgɔ, tile bɔ cogo ani fiɲε ci cogo ye. Hali kɔnɔ dɔw bε san kibaruya fɔ an sεnεkεlaw ye.\nKabako! Ni n bε taa, n bεna n ka sanji minεfini ta. I ni ce. Amadu, n mana segin, an bε se ka barokε Mali waatiw ni Ameriki taw kan wa?\nO bε diya n ye kosɔbε. Ola n yεrε bεna faamuya dɔ sɔrɔ Ameriki kan. K’an bεn sɔɔni .\nK’an bεn! Ka hεrε fɔ n kɔ.\nAmina! K’i ɲuman segin!\nTable 16. Vocabulary\nhot and humid season\nA bad wind blew before the rain.\nKids hid themselves behind the big tree.\nThe big Moussa fell into the mud\nHis clothes are very dirty now\nAsk someone about their activities during different seasons.\nUse the board below: Baaraw/hajuw Sankɔnɔ kalow waati (Write the number corresponding to the activities/events) Zanwuye(kalo) fonεnε waati 1 m/w Feburuye(kalo) Marisi(kalo) Awirili(kalo) Mε(kalo) Zuwεn(kalo) Zuluye(kalo) Uti(kalo) Sεbutanburu(kalo) ɔkutɔburu(kalo) Nowanburu(kalo) Desanburu(kalo)\nwari sɔrɔ tuma\n15. SEKO NI DƆNKOW\n15.1. Communicative Task:\nSekow ni bololabaaraw\nBololabaarakεlaw jɔyɔrɔ ka bon kɔsɔbε jamana in kɔnɔ. Kabini lawale la, an ka minεnw fanba bεε bε dilan bololabaarakεlaw de fε. Dugu si tε taa u kɔ. Ulu de b’an mago caman ɲε. I bε garankεw, gesedalaw, numuw, sanu ni warijε fagalaw, dagadilannaw, kɔlɔnsennaw, sojɔlaw, jiridεsεlaw, kundigilaw, mekanisiɲεw, menizenw sɔrɔ an ka dugu caman kɔnɔ. Nin seko ni dɔnko mɔgɔw fana tε taa sεnεkεlaw, nakɔbaaralaw, bagangεnnaw, mɔnikεlaw, dosow ni jeliw kɔ.\nN terikε John, e yεrε bε mun baarakε an ka dugu in kɔnɔ?\nɲinikali ɲuman! Ne ye yiriforow ni kungoyiri nafamaw lakanabaa wɔlɔntεri ye. N bε baarakε sεnεkεlaw ni nakɔtigiw fε. N bε ladilikan di mɔgɔw ma yirituru ni yiriw ladoncogo ɲuman kan. N bε dugu mɔgɔw dεmε yirishεnw sɔrɔ cogo n’u turu cogo la ani nɔgɔ ni nɔgɔdingεw dilanni fana la. N bε taa nakɔw ni forow kɔnɔ tuma ni tuma ka kuma nin fεnw kan.\nAyiwa! Ne hakili la, n y’i ka baara faamu sisan. Ala k’i dεmε.\nkεnεya ni saniya baara\nji ni saniya baara\nwater sanitary work\njagomisεn layiriwali baarakεla\nx tε fosi dɔn\nx knows nothing\nx tε se foyi la\nx can’t do anything\nx ye fugari ye\nx is good for nothing\nx baara nɔ ka ɲi\nx does a good job\nx bε se baara ɲuman na\nka x kε ka ɲε\nto do x well\nka dεsε x la\nnot to be able to x\nk’i kamana gan\nto cause trouble/to puzzle\nk’i kɔnɔna fili\nka se ka\ncan/ to be able to\nka se x la\nto be able to do x\nWulicogo N’i bε te wuli, i bε fɔlɔ ka:\ntasuma ɲaga, o kɔ i bε te kε barada kɔnɔ.\nI bε ji wεri ɲε naani ni tila k’a la.\nO kɔ i bε barada sigi tasuma kan. I b’a wuli miniti bisaba kɔnɔ.\nTuma kelen kelen, i b’a jigin ka teji kε barada wεrε kɔnɔ.\nO kɔ, i bε sukaro k’a la. I bε sɔrɔ k’a suuru wεriw kɔnɔ walasa ka sukaro yelen teji la.\nO kɔ, i b’a nεnε ni sukaro y’a bɔ. I bε teji yεlεma barada kɔnɔ tuguni.\nI b’a kalaya dɔɔni.\nMɔgɔ caman bε teji dɔ to wεri kelen kɔnɔ walasa ka musi dila n’o ye wεri tɔw kɔnɔ.\nI bε tila ka wεriw kɔ sananko.\nTe mana kalaya dɔɔni, i b’a tila wεriw ni ɲɔgɔn cε k’a di mɔgɔw ma.\nSegin bε kε ni kan fo siɲε saba.\nSiɲε fila tɔw la i bε se ka nanaye k’a la.\nTemugu ni ji hakε bε yεlεma mɔgɔw hakε kɔsɔn.\nka x kε y la/kɔnɔ\nto put x into y\nka x suuru\nto pour x\nto ventilate x\nka x kalaya\nka x sumaya\nka x nεnε\nka x wuli\nka x ɲaga\nto make x alive\nka x yεlεma\nto put x in an other recipient\nka x sananko\nto clean x\ntuma kelen kelen\nx ɲε + nombre\nthe number of the content of x\nka x jigin\nto take out of\nka x yelen\nto dissolve x\nka x tila\nto share x\n15.5. GRAMMAR The action noun\nAction Nouns are formed from verbs by adding the suffix li\nBajɔw ni kɔbafiniw dilali t’a kɔnɔna fili.\nKa _ dila\n(to repare… )\nVerb + li noun\nThere are a number of exceptions to this rule which must be memorized. A few of the most common are:\nThe agentive noun:\nAgentive nouns, that is, nouns that refer to the doers of actions, are formed in Bambara by compounding the object and the verb and adding the suffix la and it litteraly translates by the "action doer"\nNoun + Verbe + la Noun Vkε + la Noun\nWe cannot make tea.\nGardening is beneficial.\nI am going to work with my village women’s association.\nWe must work well with our villagers.\nI am going to help merchants to improve their business.\nI will start with knowing my village labor, then I will start working.\nSome volunteers do good jobs.\nWe are going to help with environment protection.\nOur job is not to give money to people, but we are going to help them with the country development works.\nComplete the following sentences according to the image\nSamba ye ye. A bε wolo baara ka ni dila. A bε _ tigε, k’a kala, k’a nɔrɔ.\nKante bε nεgε baara ka _ ni _ ni jelekisε dila. A b’u kalaw dila ni _ ye. I ka nεgεmafεn o fεn mana tiɲε, a bε se k’o labεn.\nBozo Mama ye ye. Mɔnnikεla dɔw ye sɔmɔnɔw ye. U bε mɔn ni _ ye. A mana jεgεw , a muso bε taa u feere sugu la. Tuma ni tuma, a bε tilen a ka kɔnɔ baji kan.\nAlu bε gese _ ni _ ye. A bε se fini cεɲiw dali la. Bajɔw ni kɔbafiniw __ t’a kɔnɔna fili.\nMusajan bε _ labεn i n’a fɔ: mobiliw, ani . Olu _ t’a kamana gan. A hakili sigilen don. A ka ka ɲi. A tε dεsε _ la.\nWhat are the advantages and disadvantages of your work.\n16. SIGIYƆRƆ KUNNAFONNIW\nGETTING INFORMED ABOUT ONE’S AREA\n16.1. Communicative Task:\nAsk appropriately, at least, three questions to get informed about your site.\nInterview, at least, two resource persons in order to list NGOs and development partners working in your commune.\nEh! John, i ni faama!\nMusa, i ni waati. I bε di?\nAlhamudulilayi! I bε dugu jumεn na sisan?\nN sigilen don le/lo Jitumu mara la, Keleya kεrεfε.\nKeleya lamini duguw ye dugu kɔrɔw ye.\nTiɲε don! Dugutigi ko: ale ka dugu in tutigε tuma mεnna kɔsεbε. Dugu in sigira ka kɔn Tubabu fanga ɲε.\nHa! O ye dugu kɔrɔ ye. Siya jumεnw bε yen?\nSiya caman. Bamananw ka ca ni siya tɔw ye Jitumu mara kɔnɔ. Fulaw ni Maninkaw fana sigilen bε yen yen. Siginfεw bε sɔrɔ yen, i n’a fɔ Korokow, Marakaw, Kɔrɔbɔrɔw, Dongɔnɔw ani siya wεrεw.\nO ye siya caman ye. I ye yen mɔgɔya kεcogo bεε faamu ka ban?\nDɔɔni dɔɔni. Nka yirikurun mεn o mεn ji la, a tε kε bama ye. N bε ka ladaw ni korɔw ɲεɲinin.\nAyiwa! O de ka ɲi. Ala k’i dεmε.\nAmiina! K’an bεn!\nLADAW NI KOKɔRɔW\nplace for sacrifice\nYou can meet all the ethnic groups every-where in Mali. But there is a concentration of some ethnic groups in certain regions such as:\nAg /Ben /Ould\nSarakollé and Sonraï\nMalinké and Sarakollé\nBozo and Dogon\nPeulh and Dogon Coulibaly, Diarra and Traoré etc.\nCoulibaly and Traoré/Dembélé…\n16.4. GRAMMAR Comparative construction\nComparative constructions can be formed in Bambara with the postpositional phrases according to the following patterns.\nX ni Y ye kelen ye\nMali ladaw ni Ameriki ladaw ye kelen ye wa ?\nAre Malian and American customs the same?\nX ni Y tε kelen ye\nMali ladaw ni Ameriki ladaw tε kelen ye.\nMalian customs and American customs are not the same.\nX ni Y ka kan\nBamanankan ni julakan ka kan dɔɔni.\nBamanan and Jula are a bit similar (the same).\nX ni Y man kan\nBamanan ladaw ni fula ladaw man kan.\nBambara customs and fulani ones are not the same.\nX ka + Adj + ni Y ye\nManinkakan ka kɔrɔ ni bamanankan ye.\nThe Malinke language is older than the Bambara language.\nX man + Adj + ni Y ye\nFulakan man nɔgɔn ni Bamanankan ye.\nThe Fulfulde language is not easier than Bambara language.\nLook alike/the same\nX ni Y bɔlen don/bε/tε\nAmadu ni a denw bɔlen don\nAmadou and his children look alike.\nX bɔlen don/tε Y fε\nFarafina kokɔrɔ dɔw bɔlen don le/lo Ameriki ta dɔw fε.\nSome African customs look like some American ones.\nFurusiri bε kε cogodi Mali la?\nFuru ladaw ye mun ye?\nMun bε kε furusiri don le/lo Ameriki?\nMunna musow tε furu jɔɔna Ameriki?\nMunna muso caman furu dagalen tε Ameriki?\nMun ye furusa caya Ameriki?\n17. JAMA HAKILI JAKABƆ\nLEADING A COMMUNITY MEETING\n17.1. Communicative Task:\nUse, at least, three expressions to ask for the audience’s patience during a real meeting.\nUse three appropriate expressions to introduce or to end a meeting in your community.\nAsk two questions to get people’s opinions on subjects in a real situation.\nA’ ni wula yankaw, an tilenna hεrε la, Ala k’an si hεrε la.\nNba! A ni wula, aw bisimila! A ye dɔ di.\nSaha! An ma na baasi la, an ye Saniya baarakεlaw ye. An nana walasa an bε se ka hakilina falen falen dugu saniya cogo kan.\nDugutigi, ayiwa kuma tε! U ko, k’u nana k’an dεmε ka dugu saniya.\nJeliba, a fɔ dunanw ye: k’u nali diyar’an ye. K’u bisimila!\nGεlεya jumεn bε yan saniyako la?\nNe bε kuma ɲinin.\nKuma b’i bolo, Amadu.\nNe hakili la, ɲaman ani jinɔgɔko gεlεya de b’an kan bi.\nKuma ɲεna! Aw hakili la fεrε jumεnw bε se ka sɔrɔ olu la? + (makan caman….)\nA ye hakεto, an ka ɲɔgɔn lamεn!\nBaasi tε, ne hakili la, ni bεε bε se ka taa ɲaman bɔn dugu kɔfε yɔrɔ kelen na, o bε fisaya. Ani fana, an k’an hakili to ji saniyali la.\nYankaw, anw hakili la, bεε ye famuya sɔrɔ tɔnsigi in kɔnɔ. Aw ni ce, aw ni baraji!\nAla k’an bεn a ɲɔgɔn wεrε ma.\nSisan an b’a fε ka sira ɲinin.\ndɔ di/dɔ fɔ\nkuma b’i bolo\naw nali diyara anw ye.\nTo ask for the speech:\nne bε kuma ɲinin jama fε\nkuma ka gεlεn\nn’i donna min gasi la, o ka yafa n ma\nanw ma na baasi la\nAla sago, aw sago\nTo approve/to agree with someone:\na’ ma kuma mεn!\na’ ma kɔrɔfɔ mεn!\nTo remind people to be quiet:\naw ye hakεto!\naw ye sabali!\naw ye ɲɔgɔn lamεn!\nAla k’an son sabali la!\nn bε yafa ɲinin jama fε.\nTo take leave:\nn b’a fε ka sira ɲinin.\n* To thank the audience:\naw ni ce! aw ni baraji!\nAla k’aw sara!\nAla k’an to ɲɔgɔn ye!\nAla k’an kafolen to!\nAla k’an ɲε k’a d’anw ma!\n17.4. GRAMMAR The demonstrative adjective nin\nThe demonstrative nin can occur both before and after the noun it modifies:\nWhen following the noun, nin can always have the reduced form:\nnin cε in…\nThe relative pronoun min\nBambara has only one relative pronoun min which corresponds to who, which, that, whose in English.\nIn subject position (Relative clause)\nJon ye fini san?\nWho bought the cloth?\nCε min taara.\nThe man who left.\nCε min taara, o ye fini san.\nThe man who left, (he) bought the cloth.\nCε min nana surafana dun, o ye n terikε ye.;: The man who came to dinner, that one is my friend.\n+ The man who came to dinner is my friend.\nIn the main sentence, the demonstrative pronoun o is used to refer back to the noun followed by the relative clause marker min.\nIn object position (Relative clause)\nN bε cε min fo …\nThe man whom I greet …\nIn adverbial phrases\nAdverbial phrases such as those of place, time, and manner can contain relative clauses, equivalent to sentences such as the following:\nI tun bε yɔrɔ min, ne tun bε yen.\nI was at the place that you were/I was where you were.\nI tun bε yen tuma min, ne tun bε yen o tuma.\nI was there when you were there.\nI y’a kε cogo min, n y’a kε ten.\nI did it in the way that you did it.\nLook for the meaning of this proverb: “I dege mɔnni na, o ka fisa ni don le/lo go don le/lo jεgε deli ye.”\n17.6. Grammatical Notes: KƆBILAW SUFFIX\nBoloŋɔnnin kelen tε se ka bεlε ta!\nLook for the meaning of this proverb and try to use it appropriately\nlan is a suffix that can be placed on a verb to derive the instrument that performs the action described by the verb. If the verb ends with a nasalized consonant or vowel, this suffix becomes nan.\nto seat/sit (down)\nThe suffix ntan (without the property of…) ≠ ma (having the property of…) NOTE: ntan is a suffix equivalent to –less or without in English. ma acts much like the suffix –y in English.\nta is a suffix added to verbs which is equivalent to –able in English; that is the thing in question is subject to or able to undergo the action of the verb.\nbuyable (to sale)\nbali is a suffix added to verbs which is equivalent to un…able in English; that is the thing in question is not subject to or able to undergo the action of the verb.\nto be ashmed\nka/kaw is a suffix which can be added to all nouns of place to express the meaning person of/from…, people of….\npeople of Bamako\nThe suffix ya\nThe adjective plus ya is in most cases the same form that is used for the noun counterparts of the adjectival verb. This is the form that is used to characterize, for example, abstract qualities like:\nWhen functioning as active verbs, some adjectives do not require ya The following chart lits the adjectival verbs and the active verbal and niminal counterparts:\nka (__) caya\nka (__) diya\nka (__) bonya\nka (__) janya\nka (__) juguya\nka (__) jεya/jε\nka (__) finya/fin\nka (__) girinya\nka (__) gεlεya\nka (__) kεnεya\nka (__) kɔrɔ\nka (__) kumu\nka (__) ɲε\nka (__) dɔgɔya\nka (__) misεya\nka (__) timiya\nya is a suffix which functions to create abstract nouns. It is equivalent to –ness or hood in English.\nya can also be added to noun-adjective combinations:\nGrammatical Notes: ƝƐBILAW\nɲininkalikεla tε fili!\nIn Bambara any verb can take the prefix la, giving the verb a causative or indirect agency meaning:\nA ye kalanden lataa\nHe/she caused the student to go./He/she had the student go.\nMany verbs, however, have developed specialized meanings in the causative which cannot be predicted as the sum of their parts.\nka _ mεn\nka _ lamεn\nka _ dege\nka _ ladege\nka _ minε\nka _ laminε\nka _ bεn\nka _ labεn\nIn these cases, the verb forms with la have to be learned as if they were not at all related to other verb forms.\n18. FOLI - MƆGƆ ƝƐ JIRA MƆGƆ WƐRƐ LA – FOLI BILA\nGREETING – INTRODUCING ONESELF – SAYING GOOBYE\n18.1. Communicative Task:\nDɔɔnin-dɔɔnin kɔnɔnin b’a ɲaga da!\nNse, i ni sɔgɔma, n balimakε! Hεrε sira?\nGood morning, brother! Did you spend the night in peace?\nOnly in peace! How are you?\nI’m fine! What’s your name?\nN tɔgɔ Amadu Jara. E dun?\nMy name is Amadu Jara. And you?\nN tɔgɔ Sali Tarawele. I Jara! My name is Sali Tarawele. Jara!\nNba! Tarawele muso, i bε bɔ min? Nba! Tarawele. Where are you from?\nN bε bɔ Segu. Jarakε, i fana bε bɔ Segu? I’m from Segou. Jara, are you from Segou too?\nEh, ayi! N bε bɔ yan. Euh, No! I’m from here.\nO ka ɲi! Ala ka tile hεrε caya! That’s good! May you have a peaceful day!\nAmiina! K’an b’u fo! Amen! Say hi to them!\nU n’a mεn! They will hear it !\n19.1. Communicative task:\nNi sugufiyε girinna, bεε bolo b’i kunna minan na!\nKiliyan! Kiliyan! Na yan! Bagi ɲumanw bε yan! Customer! Customer! Come here! There are good fabrics here!\nI ni sɔgɔma! N bε bagi ɲumanw fε, nka da duman! Good morning! I want good fabrics but cheap!\nOla, i sera a yɔrɔ la. Ne ka bagiw bεε da ka nɔgɔn. U lajε. Then, you are at the right place. All my fabrics are cheap. Look at them.\nNin mεtiri joli ye? How much is the meter?\nN b’o da diya i la! O mεtiri ye kεmε saba ni bi duuru lɔɔru ye. I give you a good price! The meter is one thousand and seven hundred and fifty. Kɔmi e don, ile le/lo barika b’a la I can reduce it for you.\nAyiwa! A barika, caman bɔ a la. Ok! Reduce it, reduce a lot.\nA ka ɲi forokiya la. I b’a san joli? It’s good for a bubu. How much do you buy it?\nA to kεmε fila la. N bε mεtiri wɔɔrɔ san. Give it at two thousand. I buy six meters.\nA kari kari ye kεmε saba. Nka, i bε se ka kεmε fila ni bi duuru lɔɔru sara. The last price is one thousand and five hundred. But you can pay one thousand and two hundred and fifty.\nI ni ce! Mεtiri wɔɔrɔ ye wa fila ni dɔrɔmε kεmε ye. Hon! warimisεn segin. Thank you! The six meters are ten thousand and five hundred. Take it! Give back the change.\nFini ni warimisεn filε. I kεnε k’a kɔrɔ! Here are the fabrics and the change. May you feel good when it gets older.\nAmiina! Ka sugu diya! Amen! May you sell out!\n20. YƆRƆW TAMASERECOGO\n20.1. Communicative Task:\nSen kelen tε sira bɔ!\nA’ ni sɔgɔma! Good morning!\nNba, a’ ni sɔgɔma! Dɔ di! Good morning! Say something!\nBaasi tε! A’ bε hakε to! N bε dugutigi ka so de ɲinin. Nothing bad! Excuse me! I’m looking for the chief’s house.\nDutigi ka so bε an kεrεfε, n bε se ka taa ɲɔgɔn fε. Chief’s house is next to us, we can go together.\nI ni ce! A sira ɲεfɔ n ye, n yεrε kelen bε se ka taa. Thanks! Tell me where the road is, I can go by my own.\nAyiwa! I tilen nin sira kelen in fε. I bε kare saba tεmεn,o kɔ, fara i numan fε. Ok! Go straight on this same road. Pass three streets, then turn left. Da naaninan don le/lo i kini fε. Mangorosunba bε soda la. It is the fourth door on your right. There is a big mango tree at the door.\nI ni baraji! K’an bεn! Thank you! See you!\nK’an bε! Ka se ni i ɲuman ye! See you! May you get there in peace!\n21. MƆGƆ NI FƐNW TAMASERE COGO\n21.1. Communicative Task:\nDon go don le/lo tulo bε taa kalanso!\nThis woman is not tall, she is not short. Her eyes are big, her teeth are white. She is beautiful. She is always happy. She is a good person.\n22. FARIKOLO LAHALAW\n22.1. Communicative Task:\nBana kunbεn ka fisa ni bana furakεli ye!\nI ni sɔgɔma, Bakari. I nisɔn man di, mun b’i la?+ Good morning, Bakari. You are not happy. What’s wrong?\nN fari man di n na.+ I am not feeling well.\nI yɔrɔ jumεn b’i dimi?+ Which part of your body hurts you?\nN ɲin de bε n dimi kojugu bi.+ My tooth hurts me so badly.\nI ye fura ta wa?+ Did you take medecine?\nAyi, n bεna taa dɔgɔtɔrɔso la.+ No, I am going to the hospital.\nAla ka nɔgɔyakε, k’a ban pewu!+ May you feel bether and you entirely recovered.\nAmiina. Ala ka dugaw minε.+ Amen. May God accept the blessings.\nI ni sɔgɔma, Bakari. Munna an m’i ye surɔ? Good morning , bakari. Why didn’t we see you last night?\nN tun man kεnε. I was sick.\nEe! Mun tun b’i la? He! What was wrong with you?\nN kungolo ye n dimi kojugu kunun wulada. I had a bad headach yesterday afternoon. Sufε, n ma se ka sunɔgɔ, n fari bεε tun ka kalan. At night, I couldn’t sleep, my body was hirting me.\nO bε sɔrɔ sumaya ye dε? That might be malaria.\nN hakili la, a bε sɔrɔ o ye. N bεna taa dɔgɔtɔrɔso la. I think that’s it. I shall go to the hospital.\nI ka kan k’i yεrε tanga susuw ma. You should prevent yourself against mousquitos.\nTiɲε! N bεna sange sulen damadɔ ɲinin n ka denbaya ye. That’s true! I’ll look for some treated mosquito nets for my family. Ola, sumaya ni bana misεnw tεna an tɔɔrɔ. Then we won’t have any problem with sicknesses.\nAla ka nɔgɔyakε, ka tɔɔrɔ dɔgɔya! May you feel better!\nAmiina. Ala ka dugaw minε. Amen. May God accept the blessings.\n23.1. Communicative Task:\nDugu bila ka fisa lada wuli ye!\nWomen’s job/work in small villages.\nIn small villages, women have lot of work. They wake up (early) since dawn. First of all they take water from the well. They make fire to heat washing water. They sweep places and then cook the breakfast. After the breakfast, they wash dishes. They pound, wash laundries, they take care of kids. In small villages women are tired!\n24.1. Communicative Task:\nCεkɔrɔba san tan bulon kɔnɔ, Denmisεnnin san tan jamana kɔnɔ, Olu de bε se ka barokε!\nMalians travel a lot in the world. They go to many places. You find them in all the countries in Africa. The young Malian people also travel to European countries.\nIn Mali, people travel rarely, because roads are bad. There are not enough means of transportation, and they can’t go everywhere. Villagers go from village to village on foot, by bikes, by donkey cars, or by animals like: donkeys, horses, cows, and camels.\nPeople take boat in between Koulikoro and Gao, train leaves Bamako for Kayes.\nAlamisa don, le/lo uti kalo tile bisaba ni kelen, sɔgɔma dizεri waati, dugu musow bεε ni jenbe nana ka donkε n jatigiyala, ka ne fo. An ye donkε kosεbε.\nJɔn ko allah, Sirakoro ka di!!!\nThe trip to Sirakoro\nI got to Sirakoro on Monday, on August 28th 2006. When the car got into the village it was sun set, it rained. We went to the chiefs’ house. He welcomed us well.\nWe spent the night, and in the next morning we went to greet the village many important people (Sous- prefet, mayor, the health center leader, woman leader, the imam, the pastor, youth president, and our teacher.) In the afternoon, the village chief and his counselors welcomed us in his house. We told them the reason of our visit. They liked it and gave us sit. After that my tutor and I started learning. Ha! Now I understand a lot of Bambara.\nOn Thursday, August 31st, all the women came in to my host family with drums and danced in the morning around 10 am just to greet me. We dance a lot. Truly, Sirakoro is good!!!\ndɔgɔkun kelen taama\nN nana n sara i la, n bεna taa dɔgɔkun kelen taama na sini.+ I inform you, I’m going to a week trip tomorrow.\nEh! Sini ? Ayiwa, ka taa ka segin nɔgɔya.+ He! Tomorrow? Ok! May you go and come back in peace.\nA miina, ka ɲɔgɔn ye nɔgɔya, ka hεrε fɔ n kɔ.+ Amen, may we see each other, may you have peace after me.\nk’an b’u fo! Ka segin n’i ɲuman ye. I k’an sama. I delila ka se yen wa?+ Say hi to them! May you come back in peace. Bring me something. Have you been there before?\nAyi, n ma se yen fɔlɔ. Ni alah sɔnna, n bεna aw sama.+ No, I haven’t yet. I’ll bring you something, god willing.\n25.1. Communicative Task:\nBɔrε lakolon tε jɔ!\nMali ka bon, a siyaw fana ka ca. O n’a ta o ta, siyaw ka dumuniw n’u ka dumuniyɔrɔ ladaw man jan ɲɔgɔn na kosεbε. Mali siyaw caman bε to, basi, dεgε, mɔni, seri, samε ani malokini dun. U bεε bε dumuni kε siɲε saba tile kɔnɔ: daraka, tilelafana ani surafana. Musow ni cεw tε dumunikε ɲɔgɔn fε yɔrɔ caman na Mali la. Cεw wali musow bε dumunikε ɲɔgɔn fε minεn kelen kɔnɔ. Danfara dɔw bε siyaw ni ɲɔgɔn cε. Bamananw bε seri sukarotan walima tosira kε daraka ye. Bamannanw fana ka surafana n’u ka tilelafana caman ye to ye. Malokini bε tobi nisɔndiya donw dɔrɔn. Kɔrɔbɔrɔw bε furufuru kε daraka ye. U caman ka tilelafana ni surafana ye malokini ye. Basi ka di marakaw ye kɔsɔbε. Siyaw dɔw bε barika da dumuni kɔfε nka dɔw t’a da. Dumuniyɔrɔ ye kalansoba ye Mali la.\nFood and eating places customs\nMali is big; there are many ethnic groups. Despite that, ethnic groups eating places customs are not so different. Most of the ethnic groups eat tô, couscous, dègè, porridge (rice – millet), and rice. They all eat three times a day: breakfast, lunch and dinner. In most places in Mali, men and women don’t eat together. Men or women eat together in the same common bowl. There are some differences between the ethnic groups. Bambara have rice porridge or the last night left over for breakfast. They also have tô for lunch and dinner. Rice is cooked only during feasts. Sonrhaï people eat cakes for breakfast. Most of them have rice for lunch and dinner. Soninke people like couscous. Some ethnic groups thank after meals but some don’t. Eating-places are great schools in Mali.\nDilancogo/how to make\nMake fire with the charcoal in the stove.\nPut some water in the pot and put it on the fire.\nWash your hands, the tomatoes and the onions.\nPut the tomatoes in the boiling water and shell them one by one.\nMake paste with the tomatoes in a clean bowl.\nPut your cooking pot on fire and put the quantity of oil you need according to the quantity of your tomato paste.\nWhen the oil in boiling add the tomato paste little by little and with a spoon stir it regularly.\nCut the onions in small pieces and add them to the tomato paste.\nThen add some salt and taste it.\nHow to eat and keep it\nThis tomato sauce can be eaten with fried meat and fish or with sweet potato and french fries.\nIt is easy to keep. Put in a clean bottle, add some oil and leave it in a cool place.\nI ni sɔgɔma! Good morning!\nNba. Cε! a kεra di? An m’i ye gεrεn na surɔ dε! Nba! What happened? We haven’t seen you last night at the grin.\nFoyi ma kε! N tun bε furusiridɔn yɔrɔ la. A kεra ɲεnajεba ye. Nothing happened. I was at a wedding party. It was such a big party.\nA diyara wa? Was it good?\nKojugu! Dumuni ma kε foyi ye! An y’an kɔnɔ fa ani ka dɔnkε fo ka dugu jε. A lot! There was much food! We ate and danced a lot till the next morning.\nAla ka kε furu ye! May it be a successful marriage.\n26.1. Communicative Task:\nDunun diya tuma y’a fara tuma ye!\n1. Umaru:: An ni sɔgɔma! Good morning!\nTiɲε don. N tun bε furusiridɔn yɔrɔ la. A kεra ɲanajεba ye. That’s true. I was at a wedding party. It was such a big party.\nKojugu. Jamaba de tun bε yen. An ye dumunikε ani ka dɔnkε fo ka dugu jε. A lot! There were a lot of people. We ate and danced till the next morning.\nFɔlifεn jumεn tun bε yen? Which instruments were there?\nAn ye balani dɔn fo k’an sen kari. We danced xalophone till our legs got broken.\n2. Jelikε:: An ni su! Good afternoon (night)\nNba , aw ni su! Nba, good afternoon (night)\nHεrε tilenna wa? Did you spend a peaceful day?\nHεrε dɔrɔn. Only in peace.\nMɔgɔ nakun ka fisa i yεrε ye. The reason of once’s present is more important than yourself.\nN’i ye n wulilen ye ka se yan, juguman tε.\nIf you sea me here, it’s nothing bad.\nA kun ye furu sira ye.\nIt’s for a wedding process.\nKeyitalakaw ye woro tan ni fura siri, k’u ɲε bɔra aw denmuso Fanta fε.\nThe Keïtas brought ten cola nuts to ask for our daughter Fanta hand.\nU dun t’a ŋaniya ni foyi ye n’u denkε Bakari         furumuso tε.\nThey want her to be their son Bakari’s wife.\nWoro tan filε n’a bε bεn aw ma, o bε diy’an ye kɔsεbε.\nHere are the ten cola nuts, if you accept we would appreciate.\nAn bε woro minε fɔlɔ. Den bε yan, den baw bε yan. We first take the cola nuts. The daughter and the moms are here.\nN’an y’olu ɲininka, olu mana jaabi min di,         an n’o fɔ aw ye.\nWe’ll ask them and let you know the answer.\nNin diyar’an ye, a bεnn’an ma. Hakεto b’o kan.\nWe do appreciat that, and it honour us.\nAw Keyita! Ala k’a ɲεn k’a d’an ma. N bε sira ɲinin. Keïta! May God help us. We ask the permission to leave.\nKuyate! Sira dir’i ma. K’an b’u fo! Kouyaté! You can go. Say hi to them!\nU n’a mεn! Ka su hεrε d’an ma! They will hear it! May we have a peaceful night!\n27. MƆGƆ WELELI\n27.1. Communicative Task:\nDenmisεnnin min bε yaalabakε, o t’a ba su ye!\n1. Mamu: Fanta! i ni fama sa! Fanta! It’s been a long time!\nFanta: An bεε ni fama. It’s been a long time for we all.\nMamu: I tununna dε! You got lost!\nFanta: O kεra! N tun taara dugu la. That’s true! I was in a trip.\nMamu: I nani diyara n ye. Tiɲε don, le/lo n dɔgɔmuso ka furusiri bε kε sibiri don. It’s a pleasure that you come back. It’s true, my little sister’s wedding is on Saturday.\nN’i b’a masɔrɔ, n b’a fε i ka na o la. An bε ɲanajεba kε wula fε.\nIf you have time, I want you to come. We’ll have a big party in the afternoon.\nFanta: Basi tε, ni Ala sɔnna i bεna n ye. No problem, you’ll see me god willing.\n2. Umaru: I ni wula, Susan! Good afternoon, Susan!\nSusan: Nse! Umaru, hεrε tilenna? Nse! Umaru, did you have a peaceful day?\nUmaru: N bε Ala tanu! A bε diy’an ye n’i bε se ka n’an ka furusiridɔn yɔrɔ la bi su in na. I thank God! I would appreciate if you can come to our wedding party to night.\nSusan: Bi su in na! Haa! N tεn’a masɔrɔ. Tonight! Ha! I won’t hive time.\nN bolo degunnen don [.red]#le/lo# barisa ɲɔgɔnye kεrεnkεrεnnen dɔ bε bolo.\nI am busy because I have a special meeting.\nA kεra baara ye. Kana jigin n na. Ala ka siɲε wεrε jir'an na.\nThat’s tricky. Don’t be mad at me. Next time.\nUmaru: N tεna jigin i la. Ala ka dugawu minε! I won’t be mad at you. May God accept our blessings\nSusan: Amiina! Amen!\n29. DƐMƐ ƝININ\n29.1. Communicative Task:\nFuntinε bε yɔrɔ min, bεnkan tε yen!\nHe! What’s going on? Leave my bike! Where are you taking my bike? Thief! Thief! Help me!\nWho is yelling here? What happens to you? Who got in your house?\nCome over! Come out! The thief took my bike away! I beg you. Catch him! Help me!\nCalm down. He cannot go far.\nStop yelling my sister. They got your thief. They are come with him and your bike.\nThanks to God. Thank you! Thank you very much! Please! Musa, I think, I should look for a guardian who will look after my house,, to take care of my door.\nThat’s easy. We’ll look for a good person. Even if someone else comes after you, he will be here.\n30. WAATIW LAHALAW\n30.1. Communicative Task:\nI ma min fɔ i siriyɔrɔ la, kan’o fɔ i foniyɔrɔ la!\nGood morning Amadu.\nNba, did you spend a good night?\nPeace only. I’m visting my friend’s field.\nHe! Wait a little bit. It is going rain.\nIs it going rain?\nIt is hot, in my opinion it will rain.\nIs the heat a sign of rain here?\nɔwɔ, nka o dɔrɔn tε dε! San tamasere dɔwεrεw ye kabanɔgɔ, tile bɔ cogo ani fiɲε ci cogo ye. Hali kɔnɔ dɔw bε san kibaruya fɔ an sεnεkεlaw ye.\nYeah! But that’s not all! Another sign is the cloud, the way the sun appears and the way the wind blows. We farmers are even told by some birds.\nAmazing! When going, I’ll take my umbrella with me. Thank you. Amadu, if I come, could we talk about the seasons in Mali and the ones in America?\nO bε diya n ye kosɔbε. Ola n yεrε bεna faamuya dɔ sɔrɔ Ameriki kan. K’an bεn sɔɔni.\nI’ll like it a lot. I’ll know more about America. See you soon.\nSee you! May you have peace after me.\nAmen! May you come back safely!\n31. SEKO NI DƆNKOW\n31.1. Communicative Task:\nJirikuru mεn o mεn ji la, a tε kε bama ye!\nBololabaarakεlaw jɔyɔrɔ ka bon kɔsɔbε jamana in kɔnɔ. Kabini lawale la, an ka minεnw fanba bεε bε dilan bololabaarakεlaw de fε. Dugu si tε taa u kɔ. Ulu de b’an mago caman ɲε. I bε garankεw, gesedalaw, numuw, sanu ni warijε fagalaw, dagadilannaw, kɔlɔnsennaw, sojɔlaw, jiridεsεlaw, kundigilaw, mekanisiɲεw, menizenw sɔrɔ an ka dugu caman kɔnɔ. Nin seko ni dɔnko mɔgɔw fana tε taa sεnεkεlaw, nakɔbaaralaw, bagangεnnaw, mɔnikεlaw, dosow ni jeliw ko.\nAptitudes and crafts\nArtisans play an important role in the country. Since the past, craftsmen make lot of our tools. No village can work without them. They meet most of our needs Shoe makers, blacksmiths, jewelers, potters, well diggers, masons, Sculptors, hairdressers, mechanics, carpenters are in most of our villages. Farmers, gardeners, animal risers, fishermen, hunters and griots are important.\nN terikε John, e yεrε bε mun baarakε an ka dugu in kɔnɔ? John my friend, what do you do as job in our village?\nGood question! I am a natural resource management volunteer. I work with farmers and gardeners. I advise people on good ways of planting and taking care of the trees. I help people in finding tree seeds, planting seeds and compost and making compost piles. I go to the fields and gardens from time to time to talk on these.\nAyiwa! Ne hakili la, n y’i ka baara faamu sisan. Ala k’i dεmε. Okay! I think, I understand your job now. May god help you.\nN’i bε te wuli, i bε fɔlɔ ka\nTo make tea, first:\nLight the fire, then put tea in the tea pot.\nPut four glass of water and half in it.\nThen put the tea pot on the fire and boil it for half an hour.\nFrom time to time pour it in the other tea pot.\nAfter that put sugar in it in the second tea pot and pour it in the glasses to mix it up.\nThen you taste it if there is enough sugar.\nHeat the mixture a little.\nMany people make foams with the glasses.\nClean the external side of the glasses.\nWhen it gets warm then serve it.\nWe do the same processes for all the three rounds.\nYou can also add mint in it.\nThe quantity of water an tea leaves depends on the number of peple drinking tea.\n32. SIGIYƆRƆ KUNNAFONNIW\n32.1. Communicative Task:\nHey! John, It’s been a long time!\nMusa, it’s while. How are you?\nThanks to God! In which village are you now?\nI am in Jitumu area, next to Keleya.\nKeleya lamini duguw ye dugu kɔrɔw ye.+ The villages around Keleya are old villages.\nTiɲε don! Dugutigi ko: ale ka dugu in tutigε tuma mεnna kɔsεbε.\nThat’s true! The chief said It’s been a very long time they settled here.\nDugu in sigira ka kɔn Tubabu fanga ɲε.\nThe village was settled before the white men’s arrival.\nHa! That’s an old village. What are the ethnic groups there?\nSiya caman. Bamananw ka ca ni siya tɔw ye Jitumu mara kɔnɔ. Fulaw ni Maninkaw fana sigilen bε yen. Siginfεw bε sɔrɔ yen, i n’a fɔ Korokow, Marakaw, Kɔrɔbɔrɔw, Dongɔnɔw ani siya wεrεw.\nLot of ethnic groups. Bambaras are more than the others in jitumu. Fulfuldes and malinkes are there too. Some immigrated like Korokos, Sarakoles, Sonraïs, Dogons and others.\nThat’s a lot of ethnic groups. Did you understand all the ways people behave?\nLittle by little. But as long as a piece of wood stays in water, it will never become a crocodile. I am still learning some customs.\nOkay! That’s good. May God help you.\nAmen! See you!\n33. JAMA HAKILI JAKABƆ\n33.1. Communicative Task:\nJεkafɔ ye damu ye!\nGood afternoon people from here, we spend the day in peace, may we spend the night in peace.\nNba! Good afternoon, welcome! Say something.\nThanks! We aren’t here for wors, we are sanitation workers. We are here to exchange ideas about the village sanitation.\nDugutigi, so here is the topic! They said, they’re here to help us with the village sanitation.\nJeliba (Griotman), tell them we appreciate them being here. Welcome!\nWhat are the sanitation problems here?\nNe bε kuma ɲinin.+ I ask to talk.\nYou have the floor (the speech) Amadou.\nI think we have problems with dirty water and trash here.\nKuma ɲεna! Aw hakili la fεrε jumεnw bε se ka sɔrɔ olu la? (makan caman….)\nGood! According to you what are the solutions for those? (noise)\nPlease, let’s listen one each other!\nThat would be better. And also let’s keep in mind water sanitation. Ok, for me, if every one can go put the trash behind the village in the same place\nYankaw, anw hakili la, bεε ye famuya sɔrɔ tɔnsigi in kɔnɔ. Aw ni ce, aw ni baraji! Ala k’an bεn a ɲɔgɔn wεrε ma. Sisan an b’a fε ka sira ɲinin.\nWe think, everyone has understood something about the meeting. Thank you! May we meet again. Now we want to leave.\n33.3. NSIIRIN: SUNGURUNNIN YE JƆN TA YE?\nNSIIRIN NAAMU !!!\nN y’a da kamalennin saba la!\nSungurunnin ye jɔn ta ye? Kamalennin saba tun bε to ka kε ɲɔgɔn fε. U nana sungurunnin kelen sɔrɔ. Dɔ ko, “An bε taa yaala. N’an ye wari sɔrɔ, an bεna fini san k’a don le/lo sungurunnin kan na.” U taara yaalayaala. Dugalen tun bε dɔ fε. Sabara tun bε dɔ fε. Fura tun bε dɔ fε. Tile dama tεmεnnen kɔ, dugalentigi y’a fɔ ko: “Ne bε filεlikε n ka dugalen na.” A ye filεlikε k’a ye ko sugurunnin sara. A ko: “Sugurunnin sara!” Sabaratigi ko:”A ye na sisan. An bε jε k’an senw don le/lo sabara la. An bεna se yen sisan, janko an bεna sungurunnin su sɔrɔ k’a don.” Furatigi ko: ”N’an sera yen sisan, a bεna kunu.” U jεra k’u senw don le/lo sabara la. U sera sungurunnin ka dugu la. Furatigi taara sungurunnin lakunu. A ɲεnamayara kokura ka kε mɔgɔ ye. Dugalentigi ko k’ale ta don. Sabaratigi ko k’ale ta don. Furatigi ko k’ale ta don. O kamalennin saba la, sungurunnin ye jɔn ta ye?\nN y’a ta yɔrɔ min, n y’a bila yen!\n— Mamadou Kanté\n33.4. NSIIRIN: DOSOKƆRƆ, BAKƆRƆNIN NI SAGAJIGIBA KA DUGUTAA.\nN y’a da dosokɔrɔ, bakɔrɔnin ni sagajigiba la!\nFɔlɔ-fɔlɔ, dosokɔrɔ, bakɔrɔnin ni sagajigiba tun ka di kɔsεbε. Su t’u fara, tlen t’u fara. Don dɔ, barosen fε, bakɔrɔnin y’a fɔ tɔ fila ye n’u bε se ka taa dunuya yaala walasa ka nafolo sɔrɔ. O yɔrɔnin kelen na, u ye taamadon da. O don le/lo selen, u jεra ka dugu taamobili kelen ta. U selen dugu fɔlɔ min na, dosokɔrɔ ko k’ale bε jigin ye. A jiginna, ka wari di mobili bolila ma. Mobilitigi kɔrɔtɔ kojugu wulila ni mobili ye ka sɔrɔ a ma warimisεn segin dosokɔrɔ ma. Dosokɔrɔ bolila mobili kɔ, ka kule ka dεsε. Mobilitigi ma jɔ. A tɔɲɔgɔn fila dimina fo k’a dama tεmεn. Dugu filanan na, bakɔrɔnin ko k’ale bε jigin yen. Mobili jɔ, bakɔrɔnin ye fiɲε minεn. A taara, a ma wari sara. Sagajigiba kelen tora mobili kɔnɔ ŋunuŋunu na. A y’i miiri bakɔrɔnin ka kεwale la. A ko k’ale bε fεrε ɲinin waasa a kana kε somɔgɔ sama ye n’u sera dugu sabanan kɔnɔ. Sow ni kungo cε, sagajigiba ko k’ale sera. A jiginna, k’a ka wari sara. A k’ale na don le/lo dugu kɔnɔ hɔrɔnya la barisa mɔgɔ ka juru t’ale la. Kabini o don le/lo fo bi: E dosokɔrɔ tε mobilitigi tεmεn tɔ ye n’a ma kule o la! Bakɔrɔnin kegunya kojugu tε jɔ bolimafεn ɲε! Faɲa ye sagajigiba bila siraba kan taama na, a tε sira bolifεn ɲε, barisa maa ka juru t’a la!\nN y’a ta yɔrɔ min, n y’a bila yen! Mamadou Doudou NDOYE\n33.5. NSIIRIN: KUNGOSOGOW KA DENKUNDI.\nN y’a da suruguba ni sonsannin la!\nWaraba muso jiginna. A ye kungosogow bεε fara ɲɔgɔn kan denkundi la. U ko sogo bεε ka dɔnsen kelen kelen kε. Ni min ta ɲεna, misi bε di o tigi ma. Misi kofɔlen, surukuba fora ka wuli k’ale fɔlɔ bε dɔnkε. Suruku y’i dɔn k’i dɔn fo k’a wɔɔsi. Waraba den ma yεlε, a ba ma yεlε. Suruku ka dɔn ma diya mɔgɔ si ye. Kɔnɔsogonin fana wulila. O fana y’i dɔn. O ka dɔn diyara bεε ye. Waraba muso yεlεla ka yεlε. U bεε nison diyara. U ye misi di kɔnɔsogonin ma. Misi dilen kɔnɔsogonin ma tuma min na, surukuba girinna ka wuli, ko ale denkε fɔlɔ ye kɔnɔsogonin ye. Bεε ko: “Ee! Suruku den bε se dɔn na! A bε se dɔn na! ” O kεlen tuma min na, kɔnɔsogonin y’i sigi. Waraba den kasira ko kɔnɔsogonin ka wuli ka dɔnkε tuguni. Kɔnɔsogonin wulila, nka a dɔnkεtɔ sen cunna waraba den kan kan, k’a faga. Waraba muso kulela ko ka kɔnɔsogonin minε. O fɔlen, kɔnɔsogonin ye kεnε minε. U m’a sɔrɔ. Sonsannin ko: “A ma tiɲε! Ni kɔnɔsogonin ma sɔrɔ, a y’a fa minε. O fɔlen, suruku k’ale den tε! Barisa kɔnɔ ni wara tε kelen ye. Kama b’a la, kama t’ale la. Kɔnɔsogonin sen ye fila, sen naani b’ale suruku fε. Mun y’ale ni kɔnɔsogonin kε kelen? N’u ka misi kama don, le/lo u bε se k’o minε. ” Surukuba y’a dɔn k’a tε ɲε cogo si la n’ale ma minε. Suruku y’u to mankan na ka fiɲε minε. A ye gɔngɔn wuli, ka bobilen kalanman seri waraba muso ɲεda la. U ye surukuba fana ɲinin ka dεsε. Sonsannin tεmεtɔ ye kɔrɔ suruku ɲε bilen ye tu la. Sonsannin ko: “Ee, n kɔrɔ, e ni kɔnɔsogonin tε siya kelen, munna e bolila?” Surukuba y’a jaabi k’ale taalen, jɔn minεna ale kɔ.\n33.6. NSIIRIN: BAMA NI FALI.\nN y’a da bama ni fali la!\nDon dɔ bama bɔra ji la k’a bε taa i senna yaala. A taara fo yɔrɔ jan. A segin tuma, a filila sira ma, a munumununa ka munumunu. A sεgεnnen taara i da jalasunba dɔ kɔrɔ. Fali nana se bama ma jalasunba kɔrɔ. Fali kabakoyara, a ko bama ma: “εε! N dɔgɔ mun y’i se yan bi? Yan ni baji ka jan dε!” Bama ko fali ma: “N kɔrɔ ne yεrε tε se ka foyi fɔ nin ko in na bilen. N taara n senna yaala, n tununna, n t’a dɔn n bε segin so cogo o cogo.” Fali ko a bε taa so tuma min, bama y’a fɔ a ye “n kɔrɔ, kana nin kε ne na, i bε taa cogodi ka ne to yan? I b’a lajε ka n lase bada la.” Fali k’o tε baasi ye; a gεrεla bama la, bama yεlεnna fali kɔ la. U selen dankan na fali ko bama ka jigin nga bama y’a fɔ fali ye k’a k’i jija ka se n’a ye ji cεmancε la. U selen ji cεmancε la bama jiginna, a y’i da fa fali kɔsen na o yɔrɔ bεε. Fali ko a ma: “Aah e jo don, le/lo ne de jalaki don.” Bama y’a jaabi: “I kεra jalakitigi ye o, i kεra jotigi ye o, nin si tε ne ka sira ye, ne bε e dun bi.” K’u to kuma na nsonzanin nana; a ko: “n kɔrɔ fali! Fo ji cεmancε la tan! Mun kεra? ” Fali y’a jaabi ko: “Ne ɲuman kεtɔ de kεlen bε kara ye ne da la. Bama tununna, ne y’a dεmε ka na ji la. A selen ji la, a ye ne minε k’a bε ne dun.” Nsonzanin y’i min k’i kanto fali ma yɔrɔ jan fε: “N kɔrɔ fali, i tε se k’i puruti wa?” Fali ko: “N bε se kε!” Fali y’i pan ka bama tan a da la fo ka bama yεlεma a kɔ kan. Fali bolila ka taa so.\nN’i ye maa min ka sumun furakε, o b’i ka tigasi ɲimi.\nJula Morphology in the Watchtower Animals\nCopyright © 2022 Boyd Kelly\nThis site was built by Boyd Kelly with Antora and Asciidoc and lots of Neovim!\nCe site est contruit par Boyd Kelly avec Antora et Asciidoc et un surplus de Neovim!