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By 287 BC, the economic condition of the average plebeian had become poor. The problem appears to have centered around widespread indebtedness. The plebeians demanded relief, but the senators refused to address their situation. The result was the final plebeian secession. The plebeians seceded to the Janiculum hill. To end the secession, a dictator was appointed. The dictator passed a law (the Lex Hortensia), which ended the requirement that the patrician senators must agree before any bill could be considered by the Plebeian Council. This was not the first law to require that an act of the Plebeian Council have the full force of law. The Plebeian Council acquired this power during a modification to the original Valerian law in 449 BC. The significance of this law was in the fact that it robbed the patricians of their final weapon over the plebeians. The result was that control over the state fell, not onto the shoulders of voters, but to the new plebeian nobility.

What law was passed that allowed the Plebeian Council to consider a bill without the approval of the patrician senators?
Answer: the Lex Hortensia


Problem: The site where the Saint Petersburg Passage sprawls had been devoted to trade since the city's foundation in the early 18th century. It had been occupied by various shops and warehouses (Maly Gostiny Dvor, Schukin Dvor, Apraksin Dvor) until 1846, when Count Essen-Stenbock-Fermor acquired the grounds to build an elite shopping mall for the Russian nobility and wealthy bourgeoisie. Stenbock-Fermor conceived of the Passage as more than a mere shopping mall, but also as a cultural and social centre for the people of St Petersburg. The edifice contained coffee-houses, confectioneries, panorama installations, an anatomical museum, a wax museum, and even a small zoo, described by Dostoyevsky in his extravaganza "Crocodile, or Passage through the Passage". The concert hall became renowned as a setting for literary readings attended by the likes of Dostoevsky and Turgenev. Parenthetically, the Passage premises have long been associated with the entertainment industry and still remains home to the Komissarzhevskaya Theatre.
What historical site still operates within the mall? 
The answer is the following: Komissarzhevskaya Theatre


The pricing of risk refers to the incremental compensation required by investors for taking on additional risk, which may be measured by interest rates or fees. Several scholars have argued that a lack of transparency about banks' risk exposures prevented markets from correctly pricing risk before the crisis, enabled the mortgage market to grow larger than it otherwise would have, and made the financial crisis far more disruptive than it would have been if risk levels had been disclosed in a straightforward, readily understandable format.
What is a measurement of pricing of risk?
interest rates or fees


Input: BeiDou Navigation Satellite System
Unlike the American GPS, Russian GLONASS, and European Galileo systems, which use medium Earth orbit satellites, BeiDou-1 uses satellites in geostationary orbit. This means that the system does not require a large constellation of satellites, but it also limits the coverage to areas on Earth where the satellites are visible. The area that can be serviced is from longitude 70°E to 140°E and from latitude 5°N to 55°N. A frequency of the system is 2491.75 MHz.

What is the frequency of the BeiDou-1 system?
Output: 2491.75 MHz


Input: Article: Although Ottoman madaris had a number of different branches of study, such as calligraphic sciences, oral sciences, and intellectual sciences, they primarily served the function of an Islamic centre for spiritual learning. "The goal of all knowledge and in particular, of the spiritual sciences is knowledge of God." Religion, for the most part, determines the significance and importance of each science. As İnalcık mentions: "Those which aid religion are good and sciences like astrology are bad." However, even though mathematics, or studies in logic were part of the madrasa's curriculum, they were all centred around religion. Even mathematics had a religious impulse behind its teachings. "The Ulema of the Ottoman medreses held the view that hostility to logic and mathematics was futile since these accustomed the mind to correct thinking and thus helped to reveal divine truths" – key word being "divine". İnalcık also mentions that even philosophy was only allowed to be studied so that it helped to confirm the doctrines of Islam." Hence, madaris – schools were basically religious centres for religious teachings and learning in the Ottoman world. Although scholars such as Goffman have argued that the Ottomans were highly tolerant and lived in a pluralistic society, it seems that schools that were the main centres for learning were in fact heftily religious and were not religiously pluralistic, but centred around Islam. Similarly, in Europe "Jewish children learned the Hebrew letters and texts of basic prayers at home, and then attended a school organised by the synagogue to study the Torah." Wiesner-Hanks also says that Protestants also wanted to teach "proper religious values." This shows that in the early modern period, Ottomans and Europeans were similar in their ideas about how schools should be managed and what they should be primarily focused on. Thus, Ottoman madaris were very similar to present day schools in the sense that they offered a wide range of studies; however, these studies, in their ultimate objective, aimed to further solidify and consolidate Islamic practices and theories.

Now answer this question: What did Ottoman madaris have that was similar to modern American schools?

Output: wide range of studies


Problem: By that time, the majority of black people in the United States were native-born, so the use of the term "African" became problematic. Though initially a source of pride, many blacks feared that the use of African as an identity would be a hindrance to their fight for full citizenship in the US. They also felt that it would give ammunition to those who were advocating repatriating black people back to Africa. In 1835, black leaders called upon Black Americans to remove the title of "African" from their institutions and replace it with "Negro" or "Colored American". A few institutions chose to keep their historic names, such as the African Methodist Episcopal Church. African Americans popularly used the terms "Negro" or "colored" for themselves until the late 1960s.
What group decided to keep the "African" in their name?
The answer is the following:
the African Methodist Episcopal Church