Problem: Madrasa:

In India the majority of these schools follow the Hanafi school of thought. The religious establishment forms part of the mainly two large divisions within the country, namely the Deobandis, who dominate in numbers (of whom the Darul Uloom Deoband constitutes one of the biggest madaris) and the Barelvis, who also make up a sizeable portion (Sufi-oriented). Some notable establishments include: Al Jamiatul Ashrafia, Mubarakpur, Manzar Islam Bareilly, Jamia Nizamdina New Delhi, Jamia Nayeemia Muradabad which is one of the largest learning centres for the Barelvis. The HR[clarification needed] ministry of the government of India has recently[when?] declared that a Central Madrasa Board would be set up. This will enhance the education system of madaris in India. Though the madaris impart Quranic education mainly, efforts are on to include Mathematics, Computers and science in the curriculum. In July 2015, the state government of Maharashtra created a stir de-recognised madrasa education, receiving critisicm from several political parties with the NCP accusing the ruling BJP of creating Hindu-Muslim friction in the state, and Kamal Farooqui of the All India Muslim Personal Law Board saying it was "ill-designed" 

What group makes up a larger percentage of people in India?
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A: Deobandis


Problem: The racial categories represent a social-political construct for the race or races that respondents consider themselves to be and "generally reflect a social definition of race recognized in this country." OMB defines the concept of race as outlined for the U.S. Census as not "scientific or anthropological" and takes into account "social and cultural characteristics as well as ancestry", using "appropriate scientific methodologies" that are not "primarily biological or genetic in reference." The race categories include both racial and national-origin groups.
What do the race categories in the US Census include in addition to race?
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Answer: national-origin


Q: What is a question about this article? If the question is unanswerable, say "unanswerable".
Modern Orthodoxy comprises a fairly broad spectrum of movements, each drawing on several distinct though related philosophies, which in some combination have provided the basis for all variations of the movement today. In general, Modern Orthodoxy holds that Jewish law is normative and binding, while simultaneously attaching a positive value to interaction with contemporary society. In this view, Orthodox Judaism can "be enriched" by its intersection with modernity; further, "modern society creates opportunities to be productive citizens engaged in the Divine work of transforming the world to benefit humanity". At the same time, in order to preserve the integrity of halakha, any area of "powerful inconsistency and conflict" between Torah and modern culture must be avoided. Modern Orthodoxy, additionally, assigns a central role to the "People of Israel".
What can Orthodox Judaism be harmed by it's interaction with?
A: unanswerable


Context and question: The Olympic Flame is supposed to remain lit for the whole relay. When the Torch is extinguished at night, on airplanes, in bad weather, or during protests (such as the several occasions in Paris), the Olympic Flame is kept alight in a set of 8 lanterns.[citation needed]
The torch is put out at night, on aircraft, during storms and what else?
Answer: during protests


Question: Russia, as a member of the Holy Alliance, had operated as the "police of Europe", maintaining the balance of power that had been established in the Treaty of Vienna in 1815. Russia had assisted Austria's efforts in suppressing the Hungarian Revolution of 1848, and expected gratitude; it wanted a free hand in settling its problems with the Ottoman Empire — the "sick man of Europe". The United Kingdom could not tolerate Russian dominance of Ottoman affairs, as that would challenge the British domination of the eastern Mediterranean.
Is there an answer to this question: Who operated as the "police of Europe"?

Answer: Russia


Question: By 1979, with the establishment of the Foundation for Ancient Research and Mormon Studies (FARMS) as a California non-profit research institution, an effort led by Robert F. Smith began to take full account of Larson’s work and to publish a Critical Text of the Book of Mormon. Thus was born the FARMS Critical Text Project which published the first volume of the 3-volume Book of Mormon Critical Text in 1984. The third volume of that first edition was published in 1987, but was already being superseded by a second, revised edition of the entire work, greatly aided through the advice and assistance of then Yale doctoral candidate Grant Hardy, Dr. Gordon C. Thomasson, Professor John W. Welch (the head of FARMS), Professor Royal Skousen, and others too numerous to mention here. However, these were merely preliminary steps to a far more exacting and all-encompassing project.
Is there an answer to this question: Larson begin the research for what project?

Answer:
unanswerable