Input: Article: Jeffrey Long and Rick Kittles give a long critique of the application of FST to human populations in their 2003 paper "Human Genetic Diversity and the Nonexistence of Biological Races". They find that the figure of 85% is misleading because it implies that all human populations contain on average 85% of all genetic diversity. They claim that this does not correctly reflect human population history, because it treats all human groups as independent. A more realistic portrayal of the way human groups are related is to understand that some human groups are parental to other groups and that these groups represent paraphyletic groups to their descent groups. For example, under the recent African origin theory the human population in Africa is paraphyletic to all other human groups because it represents the ancestral group from which all non-African populations derive, but more than that, non-African groups only derive from a small non-representative sample of this African population. This means that all non-African groups are more closely related to each other and to some African groups (probably east Africans) than they are to others, and further that the migration out of Africa represented a genetic bottleneck, with much of the diversity that existed in Africa not being carried out of Africa by the emigrating groups. This view produces a version of human population movements that do not result in all human populations being independent; but rather, produces a series of dilutions of diversity the further from Africa any population lives, each founding event representing a genetic subset of its parental population. Long and Kittles find that rather than 85% of human genetic diversity existing in all human populations, about 100% of human diversity exists in a single African population, whereas only about 70% of human genetic diversity exists in a population derived from New Guinea. Long and Kittles argued that this still produces a global human population that is genetically homogeneous compared to other mammalian populations.

Now answer this question: How much human genetic diversity exists in a single African population?

Output: 100%

Input: Article: Yale's secret society buildings (some of which are called "tombs") were built both to be private yet unmistakable. A diversity of architectural styles is represented: Berzelius, Donn Barber in an austere cube with classical detailing (erected in 1908 or 1910); Book and Snake, Louis R. Metcalfe in a Greek Ionic style (erected in 1901); Elihu, architect unknown but built in a Colonial style (constructed on an early 17th-century foundation although the building is from the 18th century); Mace and Chain, in a late colonial, early Victorian style (built in 1823). Interior moulding is said to have belonged to Benedict Arnold; Manuscript Society, King Lui-Wu with Dan Kniley responsible for landscaping and Josef Albers for the brickwork intaglio mural. Building constructed in a mid-century modern style; Scroll and Key, Richard Morris Hunt in a Moorish- or Islamic-inspired Beaux-Arts style (erected 1869–70); Skull and Bones, possibly Alexander Jackson Davis or Henry Austin in an Egypto-Doric style utilizing Brownstone (in 1856 the first wing was completed, in 1903 the second wing, 1911 the Neo-Gothic towers in rear garden were completed); St. Elmo, (former tomb) Kenneth M. Murchison, 1912, designs inspired by Elizabethan manor. Current location, brick colonial; Shabtai, 1882, the Anderson Mansion built in the Second Empire architectural style; and Wolf's Head, Bertram Grosvenor Goodhue (erected 1923-4).

Now answer this question: Who was the architect for St. Elmo?

Output: Kenneth M. Murchison

Input: Article: However, most intellectuals and writers from Dalmatia who used the Štokavian dialect and practiced the Catholic faith saw themselves as part of a Croatian nation as far back as the mid-16th to 17th centuries, some 300 years before Serbo-Croatian ideology appeared. Their loyalty was first and foremost to Catholic Christendom, but when they professed an ethnic identity, they referred to themselves as "Slovin" and "Illyrian" (a sort of forerunner of Catholic baroque pan-Slavism) and Croat – these 30-odd writers over the span of c. 350 years always saw themselves as Croats first and never as part of a Serbian nation. It should also be noted that, in the pre-national era, Catholic religious orientation did not necessarily equate with Croat ethnic identity in Dalmatia. A Croatian follower of Vuk Karadžić, Ivan Broz, noted that for a Dalmatian to identify oneself as a Serb was seen as foreign as identifying oneself as Macedonian or Greek. Vatroslav Jagić pointed out in 1864:

Now answer this question: To which group did the people of the Catholic faith refer to themselves primarily?

Output:
Catholic Christendom