Input: Read this: For some species of waders, migration success depends on the availability of certain key food resources at stopover points along the migration route. This gives the migrants an opportunity to refuel for the next leg of the voyage. Some examples of important stopover locations are the Bay of Fundy and Delaware Bay.
Question: What does successful migration depend on for some waders?

Output: the availability of certain key food resources


QUES: Darwin and Wallace unveiled evolution in the late 1850s. There was an immediate rush to bring it into the social sciences. Paul Broca in Paris was in the process of breaking away from the Société de biologie to form the first of the explicitly anthropological societies, the Société d'Anthropologie de Paris, meeting for the first time in Paris in 1859.[n 4] When he read Darwin he became an immediate convert to Transformisme, as the French called evolutionism. His definition now became "the study of the human group, considered as a whole, in its details, and in relation to the rest of nature".

Who unveiled evolution in the 18th century?
What is the answer?
ANS: unanswerable


QUES: The canal is 193.30 km (120.11 mi) long, 24 m (79 ft) deep and 205 metres (673 ft) wide as of 2010. It consists of the northern access channel of 22 km (14 mi), the canal itself of 162.25 km (100.82 mi) and the southern access channel of 9 km (5.6 mi). The canal is a single lane with passing places in the "Ballah By-Pass" and the Great Bitter Lake. It contains no locks; seawater flows freely through the canal. In general, the canal north of the Bitter Lakes flows north in winter and south in summer. The current south of the lakes changes with the tide at Suez.
How deep is Suez canal?

ANS: 24 m (79 ft)


Polemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental "slop" (Hulme)[citation needed] or "an old bitch gone in the teeth" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-François Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. "Humanism fabricates the human as much as it fabricates the nonhuman animal", suggests Timothy Laurie, turning the human into what he calls "a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently "secretes a humanist rhetoric".
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): What was the main reason they disagreed with the beliefs?
Ah, so.. sentimental


Question: To compete with the popular Family Computer in Japan, NEC Home Electronics launched the PC Engine in 1987, and Sega Enterprises followed suit with the Mega Drive in 1988. The two platforms were later launched in North America in 1989 as the TurboGrafx-16 and the Genesis respectively. Both systems were built on 16-bit architectures and offered improved graphics and sound over the 8-bit NES. However, it took several years for Sega's system to become successful. Nintendo executives were in no rush to design a new system, but they reconsidered when they began to see their dominance in the market slipping.
Try to answer this question if possible: What was launched in North America in 1987?
Answer: unanswerable


Question: "The first Ottoman Medrese was created in İznik in 1331 and most Ottoman medreses followed the traditions of Sunni Islam." "When an Ottoman sultan established a new medrese, he would invite scholars from the Islamic world—for example, Murad II brought scholars from Persia, such as ʻAlāʼ al-Dīn and Fakhr al-Dīn who helped enhance the reputation of the Ottoman medrese". This reveals that the Islamic world was interconnected in the early modern period as they travelled around to other Islamic states exchanging knowledge. This sense that the Ottoman Empire was becoming modernised through globalization is also recognised by Hamadeh who says: "Change in the eighteenth century as the beginning of a long and unilinear march toward westernisation reflects the two centuries of reformation in sovereign identity." İnalcık also mentions that while scholars from for example Persia travelled to the Ottomans in order to share their knowledge, Ottomans travelled as well to receive education from scholars of these Islamic lands, such as Egypt, Persia and Turkestan. Hence, this reveals that similar to today's modern world, individuals from the early modern society travelled abroad to receive education and share knowledge and that the world was more interconnected than it seems. Also, it reveals how the system of "schooling" was also similar to today's modern world where students travel abroad to different countries for studies. Examples of Ottoman madaris are the ones built by Mehmed the Conqueror. He built eight madaris that were built "on either side of the mosque where there were eight higher madaris for specialised studies and eight lower medreses, which prepared students for these." The fact that they were built around, or near mosques reveals the religious impulses behind madrasa building and it reveals the interconnectedness between institutions of learning and religion. The students who completed their education in the lower medreses became known as danismends. This reveals that similar to the education system today, the Ottomans' educational system involved different kinds of schools attached to different kinds of levels. For example, there were lower madaris and specialised ones, and for one to get into the specialised area meant that he had to complete the classes in the lower one in order to adequately prepare himself for higher learning.
Try to answer this question if possible:  When was the first Ottoman madrasa torn down?
Answer:
unanswerable