gaussalgo/Canard_Wiki-augmented huggingface dataset:
The Mamas & the Papas

Context: After completing their brief East coast tour, the group started work immediately on its third album, The Mamas & The Papas Deliver, which was recorded in the autumn of 1966. The first single from the album, "Look Through My Window", was released in September 1966 (before the last single from The Mamas and the Papas). It reached number twenty-four in the US, but did not chart in the UK. The second single, "Dedicated to the One I Love" (February 1967), did much better, peaking at number two in both the US and the UK. That success helped the album, also released in February 1967, reach number two in the US and number four in the UK. The third single, "Creeque Alley" (April 1967), chronicled the band's early history. It peaked at number five in the US and number nine in the UK. The strain on the group was apparent when they performed indifferently at the first Monterey International Pop Festival in June 1967, as can be heard on Historic Performances Recorded at the Monterey International Pop Festival (1970). The band was badly under-rehearsed - partly because John and Michelle Phillips and Lou Adler were preoccupied with organizing the festival, partly because Doherty arrived at the last minute from another sojourn in the Virgin Islands, and partly, it is said, because he was drinking heavily in the aftermath of his affair with Michelle Phillips. They rallied for their performance before 18,000 people at the Hollywood Bowl in August (with Jimi Hendrix as the opener), which both John and Michelle Phillips would remember as the apex of the band's career: "There would never be anything quite like it again." Deliver was followed in October 1967 by the non-album single "Glad to Be Unhappy", which reached number twenty-six in the US. "Dancing Bear" from the group's second album was released as a single in November. It peaked at number fifty-one in the US. Neither of these singles charted in the UK. CANNOTANSWER

Question: Besides reaching number twenty-four in the US anything thing else interesting about 1967?
Answer: Deliver was followed in October 1967 by the non-album single "Glad to Be Unhappy", which reached number twenty-six in the US.
The Mamas & the Papas

Context: After completing their brief East coast tour, the group started work immediately on its third album, The Mamas & The Papas Deliver, which was recorded in the autumn of 1966. The first single from the album, "Look Through My Window", was released in September 1966 (before the last single from The Mamas and the Papas). It reached number twenty-four in the US, but did not chart in the UK. The second single, "Dedicated to the One I Love" (February 1967), did much better, peaking at number two in both the US and the UK. That success helped the album, also released in February 1967, reach number two in the US and number four in the UK. The third single, "Creeque Alley" (April 1967), chronicled the band's early history. It peaked at number five in the US and number nine in the UK. The strain on the group was apparent when they performed indifferently at the first Monterey International Pop Festival in June 1967, as can be heard on Historic Performances Recorded at the Monterey International Pop Festival (1970). The band was badly under-rehearsed - partly because John and Michelle Phillips and Lou Adler were preoccupied with organizing the festival, partly because Doherty arrived at the last minute from another sojourn in the Virgin Islands, and partly, it is said, because he was drinking heavily in the aftermath of his affair with Michelle Phillips. They rallied for their performance before 18,000 people at the Hollywood Bowl in August (with Jimi Hendrix as the opener), which both John and Michelle Phillips would remember as the apex of the band's career: "There would never be anything quite like it again." Deliver was followed in October 1967 by the non-album single "Glad to Be Unhappy", which reached number twenty-six in the US. "Dancing Bear" from the group's second album was released as a single in November. It peaked at number fifty-one in the US. Neither of these singles charted in the UK. CANNOTANSWER

Question: Did The Mamas & the Papas win any awards?
Answer: CANNOTANSWER
Chinua Achebe

Context: In 1948, in preparation for independence, Nigeria's first university opened. Known as University College (now the University of Ibadan), it was an associate college of the University of London. Achebe obtained such high marks in the entrance examination that he was admitted as a Major Scholar in the university's first intake and given a bursary to study medicine. It was during his studies at Ibadan that Achebe began to become critical of European literature about Africa. After reading Joyce Cary's 1939 work Mister Johnson about a cheerful Nigerian man who (among other things) works for an abusive British storeowner, he was so disturbed by the book's portrayal of its Nigerian characters as either savages or buffoons that he decided to become a writer. Achebe recognised his dislike for the African protagonist as a sign of the author's cultural ignorance. One of his classmates announced to the professor that the only enjoyable moment in the book is when Johnson is shot. He abandoned the study of medicine and changed to English, history, and theology. Because he switched his field, however, he lost his scholarship and had to pay tuition fees. He received a government bursary, and his family also donated money - his older brother Augustine gave up money for a trip home from his job as a civil servant so Chinua could continue his studies. From its inception, the university had a strong Arts faculty; it includes many famous writers amongst its alumni. These include Nobel Laureate Wole Soyinka, poet and playwright John Pepper Clark, and poet Christopher Okigbo. Elechi Amadi is also another famous writer who studied at the university in the 1950s, although he was in the faculty of sciences. In 1950 Achebe wrote a piece for the University Herald entitled "Polar Undergraduate", his debut as an author. It used irony and humour to celebrate the intellectual vigour of his classmates. He followed this with other essays and letters about philosophy and freedom in academia, some of which were published in another campus magazine, The Bug. He served as the Herald's editor during the 1951-52 school year. While at the university, Achebe wrote his first short story, "In a Village Church", which combines details of life in rural Nigeria with Christian institutions and icons, a style which appears in many of his later works. Other short stories he wrote during his time at Ibadan (including "The Old Order in Conflict with the New" and "Dead Men's Path") examine conflicts between tradition and modernity, with an eye toward dialogue and understanding on both sides. When a professor named Geoffrey Parrinder arrived at the university to teach comparative religion, Achebe began to explore the fields of Christian history and African traditional religions. After the final examinations at Ibadan in 1953, Achebe was awarded a second-class degree. Rattled by not receiving the highest level, he was uncertain how to proceed after graduation. He returned to his hometown of Ogidi to sort through his options. CANNOTANSWER

Question: What year did Chinua Achebe attend university?
Answer: 1951-52 school year.
Chinua Achebe

Context: In 1948, in preparation for independence, Nigeria's first university opened. Known as University College (now the University of Ibadan), it was an associate college of the University of London. Achebe obtained such high marks in the entrance examination that he was admitted as a Major Scholar in the university's first intake and given a bursary to study medicine. It was during his studies at Ibadan that Achebe began to become critical of European literature about Africa. After reading Joyce Cary's 1939 work Mister Johnson about a cheerful Nigerian man who (among other things) works for an abusive British storeowner, he was so disturbed by the book's portrayal of its Nigerian characters as either savages or buffoons that he decided to become a writer. Achebe recognised his dislike for the African protagonist as a sign of the author's cultural ignorance. One of his classmates announced to the professor that the only enjoyable moment in the book is when Johnson is shot. He abandoned the study of medicine and changed to English, history, and theology. Because he switched his field, however, he lost his scholarship and had to pay tuition fees. He received a government bursary, and his family also donated money - his older brother Augustine gave up money for a trip home from his job as a civil servant so Chinua could continue his studies. From its inception, the university had a strong Arts faculty; it includes many famous writers amongst its alumni. These include Nobel Laureate Wole Soyinka, poet and playwright John Pepper Clark, and poet Christopher Okigbo. Elechi Amadi is also another famous writer who studied at the university in the 1950s, although he was in the faculty of sciences. In 1950 Achebe wrote a piece for the University Herald entitled "Polar Undergraduate", his debut as an author. It used irony and humour to celebrate the intellectual vigour of his classmates. He followed this with other essays and letters about philosophy and freedom in academia, some of which were published in another campus magazine, The Bug. He served as the Herald's editor during the 1951-52 school year. While at the university, Achebe wrote his first short story, "In a Village Church", which combines details of life in rural Nigeria with Christian institutions and icons, a style which appears in many of his later works. Other short stories he wrote during his time at Ibadan (including "The Old Order in Conflict with the New" and "Dead Men's Path") examine conflicts between tradition and modernity, with an eye toward dialogue and understanding on both sides. When a professor named Geoffrey Parrinder arrived at the university to teach comparative religion, Achebe began to explore the fields of Christian history and African traditional religions. After the final examinations at Ibadan in 1953, Achebe was awarded a second-class degree. Rattled by not receiving the highest level, he was uncertain how to proceed after graduation. He returned to his hometown of Ogidi to sort through his options. CANNOTANSWER

Question: What happened when Chinua Achebe changed his field of study?
Answer: he lost his scholarship and had to pay tuition fees.
Chinua Achebe

Context: In 1948, in preparation for independence, Nigeria's first university opened. Known as University College (now the University of Ibadan), it was an associate college of the University of London. Achebe obtained such high marks in the entrance examination that he was admitted as a Major Scholar in the university's first intake and given a bursary to study medicine. It was during his studies at Ibadan that Achebe began to become critical of European literature about Africa. After reading Joyce Cary's 1939 work Mister Johnson about a cheerful Nigerian man who (among other things) works for an abusive British storeowner, he was so disturbed by the book's portrayal of its Nigerian characters as either savages or buffoons that he decided to become a writer. Achebe recognised his dislike for the African protagonist as a sign of the author's cultural ignorance. One of his classmates announced to the professor that the only enjoyable moment in the book is when Johnson is shot. He abandoned the study of medicine and changed to English, history, and theology. Because he switched his field, however, he lost his scholarship and had to pay tuition fees. He received a government bursary, and his family also donated money - his older brother Augustine gave up money for a trip home from his job as a civil servant so Chinua could continue his studies. From its inception, the university had a strong Arts faculty; it includes many famous writers amongst its alumni. These include Nobel Laureate Wole Soyinka, poet and playwright John Pepper Clark, and poet Christopher Okigbo. Elechi Amadi is also another famous writer who studied at the university in the 1950s, although he was in the faculty of sciences. In 1950 Achebe wrote a piece for the University Herald entitled "Polar Undergraduate", his debut as an author. It used irony and humour to celebrate the intellectual vigour of his classmates. He followed this with other essays and letters about philosophy and freedom in academia, some of which were published in another campus magazine, The Bug. He served as the Herald's editor during the 1951-52 school year. While at the university, Achebe wrote his first short story, "In a Village Church", which combines details of life in rural Nigeria with Christian institutions and icons, a style which appears in many of his later works. Other short stories he wrote during his time at Ibadan (including "The Old Order in Conflict with the New" and "Dead Men's Path") examine conflicts between tradition and modernity, with an eye toward dialogue and understanding on both sides. When a professor named Geoffrey Parrinder arrived at the university to teach comparative religion, Achebe began to explore the fields of Christian history and African traditional religions. After the final examinations at Ibadan in 1953, Achebe was awarded a second-class degree. Rattled by not receiving the highest level, he was uncertain how to proceed after graduation. He returned to his hometown of Ogidi to sort through his options. CANNOTANSWER

Question: Did Chinua Achebe ever further his education after 1953?
Answer: CANNOTANSWER
Chinua Achebe

Context: In 1948, in preparation for independence, Nigeria's first university opened. Known as University College (now the University of Ibadan), it was an associate college of the University of London. Achebe obtained such high marks in the entrance examination that he was admitted as a Major Scholar in the university's first intake and given a bursary to study medicine. It was during his studies at Ibadan that Achebe began to become critical of European literature about Africa. After reading Joyce Cary's 1939 work Mister Johnson about a cheerful Nigerian man who (among other things) works for an abusive British storeowner, he was so disturbed by the book's portrayal of its Nigerian characters as either savages or buffoons that he decided to become a writer. Achebe recognised his dislike for the African protagonist as a sign of the author's cultural ignorance. One of his classmates announced to the professor that the only enjoyable moment in the book is when Johnson is shot. He abandoned the study of medicine and changed to English, history, and theology. Because he switched his field, however, he lost his scholarship and had to pay tuition fees. He received a government bursary, and his family also donated money - his older brother Augustine gave up money for a trip home from his job as a civil servant so Chinua could continue his studies. From its inception, the university had a strong Arts faculty; it includes many famous writers amongst its alumni. These include Nobel Laureate Wole Soyinka, poet and playwright John Pepper Clark, and poet Christopher Okigbo. Elechi Amadi is also another famous writer who studied at the university in the 1950s, although he was in the faculty of sciences. In 1950 Achebe wrote a piece for the University Herald entitled "Polar Undergraduate", his debut as an author. It used irony and humour to celebrate the intellectual vigour of his classmates. He followed this with other essays and letters about philosophy and freedom in academia, some of which were published in another campus magazine, The Bug. He served as the Herald's editor during the 1951-52 school year. While at the university, Achebe wrote his first short story, "In a Village Church", which combines details of life in rural Nigeria with Christian institutions and icons, a style which appears in many of his later works. Other short stories he wrote during his time at Ibadan (including "The Old Order in Conflict with the New" and "Dead Men's Path") examine conflicts between tradition and modernity, with an eye toward dialogue and understanding on both sides. When a professor named Geoffrey Parrinder arrived at the university to teach comparative religion, Achebe began to explore the fields of Christian history and African traditional religions. After the final examinations at Ibadan in 1953, Achebe was awarded a second-class degree. Rattled by not receiving the highest level, he was uncertain how to proceed after graduation. He returned to his hometown of Ogidi to sort through his options. CANNOTANSWER

Question: Did Chinua Achebe do anything after he returned home from University?
Answer: CANNOTANSWER
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: What was the earliest record of the Arapaho?
Answer: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: Who was the chief of the Arapaho?
Answer: CANNOTANSWER
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: How many Arapaho were there?
Answer: CANNOTANSWER
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: What can you tell me about the Arapaho?
Answer: the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: What made the Arapaho enter a new territory?
Answer: The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people,
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: What did the Arapaho do?
Answer: They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely,
Arapaho

Context: Around 3,000 years ago, the ancestral Arapaho-speaking people (Heeteinono'eino' ) lived in the western Great Lakes region along the Red River Valley in what is classified as present-day Manitoba, Canada and Minnesota, United States. There the Arapaho were an agricultural people who grew crops, including maize. Following European colonization in eastern Canada, together with the early Cheyenne people (Hitesiino'), the Arapaho were pushed westward onto the eastern Great Plains by the Ojibwe. They were numerous and powerful, having obtained guns from their French trading allies. The ancestors of the Arapaho people entered the Great Plains from the western Great Lakes region sometime before 1700. During their early history on the plains, the Arapaho lived on the northern plains from the South Saskatchewan River in Canada south to Montana, Wyoming, and western South Dakota. Before the Arapaho acquired horses, they used domestic dogs as pack animals to pull their travois. The Arapaho acquired horses in the early 1700s from other tribes, which changed their way of life. They became a nomadic people, using the horses as pack and riding animals. They could transport greater loads, and travel more easily by horseback to hunt more easily and widely, increasing their success in hunting on the Plains. Gradually, the Arapaho moved farther south, split into the closely allied Northern and Southern Arapaho, and established a large joint territory spanning land in southern Montana, most of Wyoming, the Nebraska Panhandle, central and eastern Colorado, western Oklahoma, and extreme western Kansas. A large group of Arapaho split from the main tribe and became an independent people, commonly known as the Gros Ventre (as named by the French) or Atsina. The name Gros Ventre, meaning "Big Bellies" in French, was a misinterpretation of sign language between an Indian guide and French explorers. The Gros Ventre spoke an Algonquian language similar to Arapaho after the division; they identified as A'aninin meaning ''White Clay people''. The Arapaho often viewed the Gros Ventre as inferior and referred to them as Hitunena or Hitouuteen, meaning "beggars". CANNOTANSWER

Question: Did the  Arapaho have conflict with other tribes?
Answer: CANNOTANSWER
Arapaho

Context: Once established, the Arapaho began to expand on the plains through trade, warfare, and alliances with other plains tribes. Around 1811, the Arapaho made an alliance with the Cheyenne (Hitesiino' - ''scarred one''). Their strong alliance with the Cheyenne allowed the Arapaho to greatly expand their hunting territory. By 1826, the Lakota, Dakota, Cheyenne, and Arapaho pushed the Kiowa (Niiciiheihiinenno'; Kiowa tribe: Niiciiheihiiteen) and invading Comanche to the south. Conflict with the allied Comanche and Kiowa ended in 1840 when the two large tribes made peace with the Arapaho and Southern Cheyenne and became their allies. Chief Little Raven was the most notable Arapaho chief; he helped mediate peace among the nomadic southern plains tribes and would retain his reputation as a peace chief throughout the Indian Wars and reservation period. The alliance with the Comanche and Kiowa made the most southern Arapaho bands powerful enough to enter the Llano Estacado in the Texas Panhandle. One band of Southern Arapaho became so closely allied with the Comanche that they were absorbed into the tribe, adopted the Comanche language, and became a band of Comanche known as the Saria Tuhka (Sata Teichas) or Dog-Eaters band. Along the upper Missouri River, the Arapaho actively traded with the farming villages of the Arikara, Mandan, and Hidatsa, trading meat and hides for corn, squash, and beans. The Arikara referred to the Arapaho as the "Colored Stone Village (People)", possibly because gemstones from the Southwest were among the trade items. The Hidatsa called them E-tah-leh or Ita-Iddi (''Bison-Path People''), referring to their hunting of bison. Conflict with Euro-American traders and explorers was limited at the time. The Arapaho freely entered various trading posts and trade fairs to exchange mostly bison hides and beaver furs for European goods such as firearms. The Arapaho frequently encountered fur traders in the foothills of the Rocky Mountains, and the headwaters of the Platte and Arkansas. They became well-known traders on the plains and bordering Rocky Mountains. The name ''Arapaho'' may have been derived from the Pawnee word Tirapihu (or Larapihu), meaning "he buys or trades" or "traders". The Arapaho were a prominent trading group in the Great Plains region. The term may also have come from European-American traders referring to them by their Crow (Apsaalooke alilaau) name of Alappaho', which meant "People with many tattoos". By custom the Arapaho tattooed small circles on their bodies. The name Arapaho became widespread among the white traders. CANNOTANSWER

Question: when was the expansion?
Answer: 1826,
Arapaho

Context: Once established, the Arapaho began to expand on the plains through trade, warfare, and alliances with other plains tribes. Around 1811, the Arapaho made an alliance with the Cheyenne (Hitesiino' - ''scarred one''). Their strong alliance with the Cheyenne allowed the Arapaho to greatly expand their hunting territory. By 1826, the Lakota, Dakota, Cheyenne, and Arapaho pushed the Kiowa (Niiciiheihiinenno'; Kiowa tribe: Niiciiheihiiteen) and invading Comanche to the south. Conflict with the allied Comanche and Kiowa ended in 1840 when the two large tribes made peace with the Arapaho and Southern Cheyenne and became their allies. Chief Little Raven was the most notable Arapaho chief; he helped mediate peace among the nomadic southern plains tribes and would retain his reputation as a peace chief throughout the Indian Wars and reservation period. The alliance with the Comanche and Kiowa made the most southern Arapaho bands powerful enough to enter the Llano Estacado in the Texas Panhandle. One band of Southern Arapaho became so closely allied with the Comanche that they were absorbed into the tribe, adopted the Comanche language, and became a band of Comanche known as the Saria Tuhka (Sata Teichas) or Dog-Eaters band. Along the upper Missouri River, the Arapaho actively traded with the farming villages of the Arikara, Mandan, and Hidatsa, trading meat and hides for corn, squash, and beans. The Arikara referred to the Arapaho as the "Colored Stone Village (People)", possibly because gemstones from the Southwest were among the trade items. The Hidatsa called them E-tah-leh or Ita-Iddi (''Bison-Path People''), referring to their hunting of bison. Conflict with Euro-American traders and explorers was limited at the time. The Arapaho freely entered various trading posts and trade fairs to exchange mostly bison hides and beaver furs for European goods such as firearms. The Arapaho frequently encountered fur traders in the foothills of the Rocky Mountains, and the headwaters of the Platte and Arkansas. They became well-known traders on the plains and bordering Rocky Mountains. The name ''Arapaho'' may have been derived from the Pawnee word Tirapihu (or Larapihu), meaning "he buys or trades" or "traders". The Arapaho were a prominent trading group in the Great Plains region. The term may also have come from European-American traders referring to them by their Crow (Apsaalooke alilaau) name of Alappaho', which meant "People with many tattoos". By custom the Arapaho tattooed small circles on their bodies. The name Arapaho became widespread among the white traders. CANNOTANSWER

Question: what expanded on the plains?
Answer: the plains
Arapaho

Context: Once established, the Arapaho began to expand on the plains through trade, warfare, and alliances with other plains tribes. Around 1811, the Arapaho made an alliance with the Cheyenne (Hitesiino' - ''scarred one''). Their strong alliance with the Cheyenne allowed the Arapaho to greatly expand their hunting territory. By 1826, the Lakota, Dakota, Cheyenne, and Arapaho pushed the Kiowa (Niiciiheihiinenno'; Kiowa tribe: Niiciiheihiiteen) and invading Comanche to the south. Conflict with the allied Comanche and Kiowa ended in 1840 when the two large tribes made peace with the Arapaho and Southern Cheyenne and became their allies. Chief Little Raven was the most notable Arapaho chief; he helped mediate peace among the nomadic southern plains tribes and would retain his reputation as a peace chief throughout the Indian Wars and reservation period. The alliance with the Comanche and Kiowa made the most southern Arapaho bands powerful enough to enter the Llano Estacado in the Texas Panhandle. One band of Southern Arapaho became so closely allied with the Comanche that they were absorbed into the tribe, adopted the Comanche language, and became a band of Comanche known as the Saria Tuhka (Sata Teichas) or Dog-Eaters band. Along the upper Missouri River, the Arapaho actively traded with the farming villages of the Arikara, Mandan, and Hidatsa, trading meat and hides for corn, squash, and beans. The Arikara referred to the Arapaho as the "Colored Stone Village (People)", possibly because gemstones from the Southwest were among the trade items. The Hidatsa called them E-tah-leh or Ita-Iddi (''Bison-Path People''), referring to their hunting of bison. Conflict with Euro-American traders and explorers was limited at the time. The Arapaho freely entered various trading posts and trade fairs to exchange mostly bison hides and beaver furs for European goods such as firearms. The Arapaho frequently encountered fur traders in the foothills of the Rocky Mountains, and the headwaters of the Platte and Arkansas. They became well-known traders on the plains and bordering Rocky Mountains. The name ''Arapaho'' may have been derived from the Pawnee word Tirapihu (or Larapihu), meaning "he buys or trades" or "traders". The Arapaho were a prominent trading group in the Great Plains region. The term may also have come from European-American traders referring to them by their Crow (Apsaalooke alilaau) name of Alappaho', which meant "People with many tattoos". By custom the Arapaho tattooed small circles on their bodies. The name Arapaho became widespread among the white traders. CANNOTANSWER

Question: what was special about the expansion?
Answer: allowed the Arapaho to greatly expand their hunting territory.
Arapaho

Context: Once established, the Arapaho began to expand on the plains through trade, warfare, and alliances with other plains tribes. Around 1811, the Arapaho made an alliance with the Cheyenne (Hitesiino' - ''scarred one''). Their strong alliance with the Cheyenne allowed the Arapaho to greatly expand their hunting territory. By 1826, the Lakota, Dakota, Cheyenne, and Arapaho pushed the Kiowa (Niiciiheihiinenno'; Kiowa tribe: Niiciiheihiiteen) and invading Comanche to the south. Conflict with the allied Comanche and Kiowa ended in 1840 when the two large tribes made peace with the Arapaho and Southern Cheyenne and became their allies. Chief Little Raven was the most notable Arapaho chief; he helped mediate peace among the nomadic southern plains tribes and would retain his reputation as a peace chief throughout the Indian Wars and reservation period. The alliance with the Comanche and Kiowa made the most southern Arapaho bands powerful enough to enter the Llano Estacado in the Texas Panhandle. One band of Southern Arapaho became so closely allied with the Comanche that they were absorbed into the tribe, adopted the Comanche language, and became a band of Comanche known as the Saria Tuhka (Sata Teichas) or Dog-Eaters band. Along the upper Missouri River, the Arapaho actively traded with the farming villages of the Arikara, Mandan, and Hidatsa, trading meat and hides for corn, squash, and beans. The Arikara referred to the Arapaho as the "Colored Stone Village (People)", possibly because gemstones from the Southwest were among the trade items. The Hidatsa called them E-tah-leh or Ita-Iddi (''Bison-Path People''), referring to their hunting of bison. Conflict with Euro-American traders and explorers was limited at the time. The Arapaho freely entered various trading posts and trade fairs to exchange mostly bison hides and beaver furs for European goods such as firearms. The Arapaho frequently encountered fur traders in the foothills of the Rocky Mountains, and the headwaters of the Platte and Arkansas. They became well-known traders on the plains and bordering Rocky Mountains. The name ''Arapaho'' may have been derived from the Pawnee word Tirapihu (or Larapihu), meaning "he buys or trades" or "traders". The Arapaho were a prominent trading group in the Great Plains region. The term may also have come from European-American traders referring to them by their Crow (Apsaalooke alilaau) name of Alappaho', which meant "People with many tattoos". By custom the Arapaho tattooed small circles on their bodies. The name Arapaho became widespread among the white traders. CANNOTANSWER

Question: who did Arapaho trade with?
Answer: the Arapaho actively traded with the farming villages of the Arikara, Mandan,
Arapaho

Context: Once established, the Arapaho began to expand on the plains through trade, warfare, and alliances with other plains tribes. Around 1811, the Arapaho made an alliance with the Cheyenne (Hitesiino' - ''scarred one''). Their strong alliance with the Cheyenne allowed the Arapaho to greatly expand their hunting territory. By 1826, the Lakota, Dakota, Cheyenne, and Arapaho pushed the Kiowa (Niiciiheihiinenno'; Kiowa tribe: Niiciiheihiiteen) and invading Comanche to the south. Conflict with the allied Comanche and Kiowa ended in 1840 when the two large tribes made peace with the Arapaho and Southern Cheyenne and became their allies. Chief Little Raven was the most notable Arapaho chief; he helped mediate peace among the nomadic southern plains tribes and would retain his reputation as a peace chief throughout the Indian Wars and reservation period. The alliance with the Comanche and Kiowa made the most southern Arapaho bands powerful enough to enter the Llano Estacado in the Texas Panhandle. One band of Southern Arapaho became so closely allied with the Comanche that they were absorbed into the tribe, adopted the Comanche language, and became a band of Comanche known as the Saria Tuhka (Sata Teichas) or Dog-Eaters band. Along the upper Missouri River, the Arapaho actively traded with the farming villages of the Arikara, Mandan, and Hidatsa, trading meat and hides for corn, squash, and beans. The Arikara referred to the Arapaho as the "Colored Stone Village (People)", possibly because gemstones from the Southwest were among the trade items. The Hidatsa called them E-tah-leh or Ita-Iddi (''Bison-Path People''), referring to their hunting of bison. Conflict with Euro-American traders and explorers was limited at the time. The Arapaho freely entered various trading posts and trade fairs to exchange mostly bison hides and beaver furs for European goods such as firearms. The Arapaho frequently encountered fur traders in the foothills of the Rocky Mountains, and the headwaters of the Platte and Arkansas. They became well-known traders on the plains and bordering Rocky Mountains. The name ''Arapaho'' may have been derived from the Pawnee word Tirapihu (or Larapihu), meaning "he buys or trades" or "traders". The Arapaho were a prominent trading group in the Great Plains region. The term may also have come from European-American traders referring to them by their Crow (Apsaalooke alilaau) name of Alappaho', which meant "People with many tattoos". By custom the Arapaho tattooed small circles on their bodies. The name Arapaho became widespread among the white traders. CANNOTANSWER

Question: who did Arapaho go to war with?
Answer: By 1826, the Lakota, Dakota, Cheyenne, and Arapaho pushed the Kiowa (Niiciiheihiinenno'; Kiowa tribe: Niiciiheihiiteen) and invading Comanche to the south.