In 1830, the Duchess of Kent and Conroy took Victoria across the centre of England to visit the Malvern Hills, stopping at towns and great country houses along the way. Similar journeys to other parts of England and Wales were taken in 1832, 1833, 1834 and 1835. To the King's annoyance, Victoria was enthusiastically welcomed in each of the stops. William compared the journeys to royal progresses and was concerned that they portrayed Victoria as his rival rather than his heiress presumptive. Victoria disliked the trips; the constant round of public appearances made her tired and ill, and there was little time for her to rest. She objected on the grounds of the King's disapproval, but her mother dismissed his complaints as motivated by jealousy, and forced Victoria to continue the tours. At Ramsgate in October 1835, Victoria contracted a severe fever, which Conroy initially dismissed as a childish pretence. While Victoria was ill, Conroy and the Duchess unsuccessfully badgered her to make Conroy her private secretary. As a teenager, Victoria resisted persistent attempts by her mother and Conroy to appoint him to her staff. Once queen, she banned him from her presence, but he remained in her mother's household.
In 1830, what part of England did Victoria travel to with Dutchess of Kent and Conroy?
the centre of England


Input: Copyright infringement
In order to qualify for protection, a work must be an expression with a degree of originality, and it must be in a fixed medium, such as written down on paper or recorded digitally. The idea itself is not protected. That is, a copy of someone else's original idea is not infringing unless it copies that person's unique, tangible expression of the idea. Some of these limitations, especially regarding what qualifies as original, are embodied only in case law (judicial precedent), rather than in statutes.

If a work must include a degree of originality, what else must it contain to be protected?
Output: in a fixed medium


Input: Article: Despite Martin Luther's harsh polemics against his Roman Catholic opponents over issues concerning Mary and the saints, theologians appear to agree that Luther adhered to the Marian decrees of the ecumenical councils and dogmas of the church. He held fast to the belief that Mary was a perpetual virgin and the Theotokos or Mother of God. Special attention is given to the assertion that Luther, some three-hundred years before the dogmatization of the Immaculate Conception by Pope Pius IX in 1854, was a firm adherent of that view. Others maintain that Luther in later years changed his position on the Immaculate Conception, which, at that time was undefined in the Church, maintaining however the sinlessness of Mary throughout her life. For Luther, early in his life, the Assumption of Mary was an understood fact, although he later stated that the Bible did not say anything about it and stopped celebrating its feast. Important to him was the belief that Mary and the saints do live on after death. "Throughout his career as a priest-professor-reformer, Luther preached, taught, and argued about the veneration of Mary with a verbosity that ranged from childlike piety to sophisticated polemics. His views are intimately linked to his Christocentric theology and its consequences for liturgy and piety." Luther, while revering Mary, came to criticize the "Papists" for blurring the line, between high admiration of the grace of God wherever it is seen in a human being, and religious service given to another creature. He considered the Roman Catholic practice of celebrating saints' days and making intercessory requests addressed especially to Mary and other departed saints to be idolatry. His final thoughts on Marian devotion and veneration are preserved in a sermon preached at Wittenberg only a month before his death:

Now answer this question: In which year was the Immaculate Conception dogmatized?

Output: 1854


Article: Meetings for worship and study are held at Kingdom Halls, which are typically functional in character, and do not contain religious symbols. Witnesses are assigned to a congregation in whose "territory" they usually reside and attend weekly services they refer to as "meetings" as scheduled by congregation elders. The meetings are largely devoted to study of Watch Tower Society literature and the Bible. The format of the meetings is established by the religion's headquarters, and the subject matter for most meetings is the same worldwide. Congregations meet for two sessions each week comprising five distinct meetings that total about three-and-a-half hours, typically gathering mid-week (three meetings) and on the weekend (two meetings). Prior to 2009, congregations met three times each week; these meetings were condensed, with the intention that members dedicate an evening for "family worship". Gatherings are opened and closed with kingdom songs (hymns) and brief prayers. Twice each year, Witnesses from a number of congregations that form a "circuit" gather for a one-day assembly. Larger groups of congregations meet once a year for a three-day "regional convention", usually at rented stadiums or auditoriums. Their most important and solemn event is the commemoration of the "Lord's Evening Meal", or "Memorial of Christ's Death" on the date of the Jewish Passover.

Question: How often did Jehovah Witnesses congregations meet prior to 2009?
Ans: three times each week


Here is a question about this article: Interpreters have sometimes played crucial roles in history. A prime example is La Malinche, also known as Malintzin, Malinalli and Doña Marina, an early-16th-century Nahua woman from the Mexican Gulf Coast. As a child she had been sold or given to Maya slave-traders from Xicalango, and thus had become bilingual. Subsequently given along with other women to the invading Spaniards, she became instrumental in the Spanish conquest of Mexico, acting as interpreter, adviser, intermediary and lover to Hernán Cortés.
What is the answer to this question: What region did La Malinche hail from?
****
So... Mexican Gulf Coast


Article: Genetic studies of mitochondrial DNA (mtDNA) of Amerindians and some Siberian and Central Asian peoples also revealed that the gene pool of the Turkic-speaking peoples of Siberia such as Altaians, Khakas, Shors and Soyots, living between the Altai and Lake Baikal along the Sayan mountains, are genetically closest to Amerindians.[citation needed] This view is shared by other researchers who argue that "the ancestors of the American Indians were the first to separate from the great Asian population in the Middle Paleolithic. 2012 research found evidence for a recent common ancestry between Native Americans and indigenous Altaians based on mitochondrial DNA and Y-Chromosome analysis. The paternal lineages of Altaians mostly belong to the subclades of haplogroup P-M45 (xR1a 38-93%; xQ1a 4-32%).

Question: When did the ancestors of the American Indians separate from their parent population?
Ans:
Middle Paleolithic