gaussalgo/Canard_Wiki-augmented huggingface dataset:
Hubert Humphrey

Context: On April 22, 1974, Humphrey said that he would not enter the upcoming Democratic presidential primary for the 1976 Presidential election. Humphrey said at the time that he was urging fellow Senator and Minnesotan Walter Mondale to run, despite believing that Ted Kennedy would enter the race as well. Leading up to the election cycle, Humphrey also said, "Here's a time in my life when I appear to have more support than at any other time in my life. But it's too financially, politically, and physically debilitating - and I'm just not going to do it." In December 1975, a Gallup poll was released showing Humphrey and Ronald Reagan as the leading Democratic and Republican candidates for the following year's presidential election.  On April 12, 1976, Chairman of the New Jersey Democratic Party State Senator James P. Dugan said the selecting of a majority of delegates that were uncommitted to a candidate could be interpreted as a victory for Humphrey, who had indicated his availability as a presidential candidate for the convention. Humphrey announced his choice to not enter the New Jersey primary nor authorize any committees to work in favor of him during an April 29, 1976 appearance in the Senate Caucus Room. At the conclusion of the Democratic primary process that year, even with Jimmy Carter having the requisite number of delegates needed to secure his nomination, many still wanted Humphrey to announce his availability for a draft. However, he did not do so, and Carter easily secured the nomination on the first round of balloting. Humphrey had learned that he had terminal cancer, prompting him to sit the race out.  Humphrey attended the November 17, 1976 meeting between President-elect Carter and Democratic congressional leaders in which Carter sought out support for a proposal to have the president's power to reorganize the government reinstated with potential to be vetoed by Congress. CANNOTANSWER

Question: What was Hubert Humphrey's concession speech to Nixon?
Answer: CANNOTANSWER
Hubert Humphrey

Context: On April 22, 1974, Humphrey said that he would not enter the upcoming Democratic presidential primary for the 1976 Presidential election. Humphrey said at the time that he was urging fellow Senator and Minnesotan Walter Mondale to run, despite believing that Ted Kennedy would enter the race as well. Leading up to the election cycle, Humphrey also said, "Here's a time in my life when I appear to have more support than at any other time in my life. But it's too financially, politically, and physically debilitating - and I'm just not going to do it." In December 1975, a Gallup poll was released showing Humphrey and Ronald Reagan as the leading Democratic and Republican candidates for the following year's presidential election.  On April 12, 1976, Chairman of the New Jersey Democratic Party State Senator James P. Dugan said the selecting of a majority of delegates that were uncommitted to a candidate could be interpreted as a victory for Humphrey, who had indicated his availability as a presidential candidate for the convention. Humphrey announced his choice to not enter the New Jersey primary nor authorize any committees to work in favor of him during an April 29, 1976 appearance in the Senate Caucus Room. At the conclusion of the Democratic primary process that year, even with Jimmy Carter having the requisite number of delegates needed to secure his nomination, many still wanted Humphrey to announce his availability for a draft. However, he did not do so, and Carter easily secured the nomination on the first round of balloting. Humphrey had learned that he had terminal cancer, prompting him to sit the race out.  Humphrey attended the November 17, 1976 meeting between President-elect Carter and Democratic congressional leaders in which Carter sought out support for a proposal to have the president's power to reorganize the government reinstated with potential to be vetoed by Congress. CANNOTANSWER

Question: How many electoral votes did Hubert Humphrey receive while going against Nixon?
Answer: CANNOTANSWER
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: Where did Benjamin Lee Whorf attend college?
Answer: Whorf took Sapir's first course at Yale on "American Indian Linguistics".
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: What year did Benjamin Lee Whorf attend Yale?
Answer: CANNOTANSWER
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: Why did Benjamin Lee Whorf take American Indian Linguistics in college?
Answer: nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir.
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: Why was Benjamin Lee Whorf interested in the community around Sapir?
Answer: At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin.
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: Was Benjamin Lee Whorf influenced by anyone at Yale?
Answer: Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: What is the Humboldtian tradition?
Answer: regarded language as the historical embodiment of volksgeist, or ethnic world view.
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: Did Benjamin Lee Whorf do anything else interesting while at Yale other than joining the circle of Sapir's students?
Answer: During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards.
Benjamin Lee Whorf

Context: Until his return from Mexico in 1930 Whorf had been entirely an autodidact in linguistic theory and field methodology, yet he had already made a name for himself in Middle American linguistics. Whorf had met Sapir, the leading US linguist of the day, at professional conferences, and in 1931 Sapir came to Yale from the University of Chicago to take a position as Professor of Anthropology. Alfred Tozzer sent Sapir a copy of Whorf's paper on "Nahuatl tones and saltillo". Sapir replied stating that it "should by all means be published"; however, it was not until 1993 that it was prepared for publication by Lyle Campbell and Frances Karttunen.  Whorf took Sapir's first course at Yale on "American Indian Linguistics". He enrolled in a program of graduate studies, nominally working towards a PhD in linguistics, but he never actually attempted to obtain a degree, satisfying himself with participating in the intellectual community around Sapir. At Yale, Whorf joined the circle of Sapir's students that included such luminary linguists as Morris Swadesh, Mary Haas, Harry Hoijer, G. L. Trager and Charles F. Voegelin. Whorf took on a central role among Sapir's students and was well respected.  Sapir had a profound influence on Whorf's thinking. Sapir's earliest writings had espoused views of the relation between thought and language stemming from the Humboldtian tradition he acquired through Franz Boas, which regarded language as the historical embodiment of volksgeist, or ethnic world view. But Sapir had since become influenced by a current of logical positivism, such as that of Bertrand Russell and the early Ludwig Wittgenstein, particularly through Ogden and Richards' The Meaning of Meaning, from which he adopted the view that natural language potentially obscures, rather than facilitates, the mind to perceive and describe the world as it really is. In this view, proper perception could only be accomplished through formal logics. During his stay at Yale, Whorf acquired this current of thought partly from Sapir and partly through his own readings of Russell and Ogden and Richards. As Whorf became more influenced by positivist science he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics, which was espoused in the US by Stuart Chase. Chase admired Whorf's work and frequently sought out a reluctant Whorf, who considered Chase to be "utterly incompetent by training and background to handle such a subject." Ironically, Chase would later write the foreword for Carroll's collection of Whorf's writings. CANNOTANSWER

Question: Can you tell me more about the current of thought that Benjamin Lee Whorf acquired at Yale?
Answer: he also distanced himself from some approaches to language and meaning that he saw as lacking in rigor and insight. One of these was Polish philosopher Alfred Korzybski's General semantics,
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: what did Broken Social Scene present?
Answer: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene.
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: what was the album recorded by Kevin Drew and Broken Social Scene called?
Answer: The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If....
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: what year was Spirit If released?
Answer: The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour.
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: did Spirit If win any awards?
Answer: CANNOTANSWER
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: what were some songs on Spirit If?
Answer: CANNOTANSWER
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: anything else interesting aside from Spirit If being recorded?
Answer: On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour
Broken Social Scene

Context: In June 2007, BSS founder Kevin Drew began recording an album which featured many members of Broken Social Scene. The album was produced by Ohad Benchetrit and Charles Spearin and was titled Broken Social Scene presents ..Spirit If.... The album was recorded throughout 2004 and 2006 in Ohad Benchetrit's house while the band was not on tour. Although billed as a solo project, most Broken Social Scene members make cameo appearances. The sound itself is Broken Social Scene's familiar mix of rough and ragged, sad and celebratory, with psychedelic swells and acoustic jangles. Also featured are Dinosaur Jr.'s J Mascis and Canadian rock icon Tom Cochrane playing and singing and handclapping along. The album was released on September 18, 2007 and a tour billed as Broken Social Scene Performs Kevin Drew's Spirit If... took place in late 2007.  The second "Broken Social Scene presents..." record, by Brendan Canning, is entitled Something for All of Us and was released on Arts & Crafts in July, 2008. Broken Social Scene also took part in the 2008 Siren Music Festival in Coney Island, Brooklyn.  On April 29, 2009, Kevin Drew and Brendan Canning guest-hosted 102.1 The Edge's program The Indie Hour to promote their concert at the Olympic Island Festival. The festival was later moved to Harbourfront Centre after a labour dispute resulted in the suspension of ferry service to the Toronto Islands.  In May 2009 Arts & Crafts, with association from Anansi Press, released This Book Is Broken written by The Grid editor Stuart Berman, who had a close personal involvement with the band. The book includes artwork, concert posters and photographs (professional and amateur) of the band. Berman includes extensive interviews with band members and related persons, arranged by subject and chronology. CANNOTANSWER

Question: did the Broken Social Scene ever break up?
Answer: CANNOTANSWER
Recep Tayyip Erdoğan

Context: Erdogan was born in 1954 in the Kasimpasa neighborhood of Istanbul, to which his family had moved from Rize Province. His parents are Ahmet Erdogan and Tenzile Erdogan. Erdogan reportedly said in 2003, "I'm a Georgian, my family is a Georgian family which migrated from Batumi to Rize." But in a 2014 televised interview on the NTV news network, he said, "You wouldn't believe the things they have said about me. They have said I am Georgian... forgive me for saying this... even much uglier things, they have even called me an Armenian, but I am Turkish." In an account based on registry records, his genealogy was tracked to an ethnic Turkish family.  Erdogan spent his early childhood in Rize, where his father Ahmet Erdogan (1905 - 1988) was a Captain in the Turkish Coast Guard. Erdogan had a brother Mustafa (b. 1958) and sister Vesile (b. 1965). His summer holidays were mostly spent in Guneysu, Rize, where his family originates from. Throughout his life he often returned to this spiritual home, and in 2015 he opened a vast mosque on a mountaintop near this village. The family returned to Istanbul when Erdogan was 13 years old.  As a teenager, he sold lemonade and sesame buns (simit) on the streets of the city's rougher districts to earn extra money. Brought up in an observant Muslim family, Erdogan graduated from Kasimpasa Piyale primary school in 1965, and Imam Hatip school, a religious vocational high school, in 1973. He received his high school diploma from Eyup High School. He subsequently studied Business Administration at the Aksaray School of Economics and Commercial Sciences, now known as Marmara University's Faculty of Economics and Administrative Sciences--although several Turkish sources dispute that he graduated.  In his youth, Erdogan played semi-professional football at a local club. Fenerbahce wanted him to transfer to the club but his father prevented it. The stadium of the local football club in the district where he grew up, Kasimpasa S.K. is named after him.  Erdogan married Emine Gulbaran (born 1955, Siirt) on 4 July 1978. They have two sons; Ahmet Burak and Necmettin Bilal, and two daughters, Esra and Sumeyye. His father, Ahmet Erdogan, died in 1988 and his 88-year-old mother, Tenzile Erdogan, died in 2011. He is a member of the Community of Iskenderpasa, a Turkish sufistic community of Naqshbandi tariqah. CANNOTANSWER

Question: Where was Recep Tayyip Erdogan born?
Answer: Erdogan was born in 1954 in the Kasimpasa neighborhood of Istanbul,
Recep Tayyip Erdoğan

Context: Erdogan was born in 1954 in the Kasimpasa neighborhood of Istanbul, to which his family had moved from Rize Province. His parents are Ahmet Erdogan and Tenzile Erdogan. Erdogan reportedly said in 2003, "I'm a Georgian, my family is a Georgian family which migrated from Batumi to Rize." But in a 2014 televised interview on the NTV news network, he said, "You wouldn't believe the things they have said about me. They have said I am Georgian... forgive me for saying this... even much uglier things, they have even called me an Armenian, but I am Turkish." In an account based on registry records, his genealogy was tracked to an ethnic Turkish family.  Erdogan spent his early childhood in Rize, where his father Ahmet Erdogan (1905 - 1988) was a Captain in the Turkish Coast Guard. Erdogan had a brother Mustafa (b. 1958) and sister Vesile (b. 1965). His summer holidays were mostly spent in Guneysu, Rize, where his family originates from. Throughout his life he often returned to this spiritual home, and in 2015 he opened a vast mosque on a mountaintop near this village. The family returned to Istanbul when Erdogan was 13 years old.  As a teenager, he sold lemonade and sesame buns (simit) on the streets of the city's rougher districts to earn extra money. Brought up in an observant Muslim family, Erdogan graduated from Kasimpasa Piyale primary school in 1965, and Imam Hatip school, a religious vocational high school, in 1973. He received his high school diploma from Eyup High School. He subsequently studied Business Administration at the Aksaray School of Economics and Commercial Sciences, now known as Marmara University's Faculty of Economics and Administrative Sciences--although several Turkish sources dispute that he graduated.  In his youth, Erdogan played semi-professional football at a local club. Fenerbahce wanted him to transfer to the club but his father prevented it. The stadium of the local football club in the district where he grew up, Kasimpasa S.K. is named after him.  Erdogan married Emine Gulbaran (born 1955, Siirt) on 4 July 1978. They have two sons; Ahmet Burak and Necmettin Bilal, and two daughters, Esra and Sumeyye. His father, Ahmet Erdogan, died in 1988 and his 88-year-old mother, Tenzile Erdogan, died in 2011. He is a member of the Community of Iskenderpasa, a Turkish sufistic community of Naqshbandi tariqah. CANNOTANSWER

Question: Who were Recep Tayyip Erdogan parents?
Answer: His parents are Ahmet Erdogan and Tenzile Erdogan.
Recep Tayyip Erdoğan

Context: Erdogan was born in 1954 in the Kasimpasa neighborhood of Istanbul, to which his family had moved from Rize Province. His parents are Ahmet Erdogan and Tenzile Erdogan. Erdogan reportedly said in 2003, "I'm a Georgian, my family is a Georgian family which migrated from Batumi to Rize." But in a 2014 televised interview on the NTV news network, he said, "You wouldn't believe the things they have said about me. They have said I am Georgian... forgive me for saying this... even much uglier things, they have even called me an Armenian, but I am Turkish." In an account based on registry records, his genealogy was tracked to an ethnic Turkish family.  Erdogan spent his early childhood in Rize, where his father Ahmet Erdogan (1905 - 1988) was a Captain in the Turkish Coast Guard. Erdogan had a brother Mustafa (b. 1958) and sister Vesile (b. 1965). His summer holidays were mostly spent in Guneysu, Rize, where his family originates from. Throughout his life he often returned to this spiritual home, and in 2015 he opened a vast mosque on a mountaintop near this village. The family returned to Istanbul when Erdogan was 13 years old.  As a teenager, he sold lemonade and sesame buns (simit) on the streets of the city's rougher districts to earn extra money. Brought up in an observant Muslim family, Erdogan graduated from Kasimpasa Piyale primary school in 1965, and Imam Hatip school, a religious vocational high school, in 1973. He received his high school diploma from Eyup High School. He subsequently studied Business Administration at the Aksaray School of Economics and Commercial Sciences, now known as Marmara University's Faculty of Economics and Administrative Sciences--although several Turkish sources dispute that he graduated.  In his youth, Erdogan played semi-professional football at a local club. Fenerbahce wanted him to transfer to the club but his father prevented it. The stadium of the local football club in the district where he grew up, Kasimpasa S.K. is named after him.  Erdogan married Emine Gulbaran (born 1955, Siirt) on 4 July 1978. They have two sons; Ahmet Burak and Necmettin Bilal, and two daughters, Esra and Sumeyye. His father, Ahmet Erdogan, died in 1988 and his 88-year-old mother, Tenzile Erdogan, died in 2011. He is a member of the Community of Iskenderpasa, a Turkish sufistic community of Naqshbandi tariqah. CANNOTANSWER

Question: Where did Recep Tayyip Erdogan go to school?
Answer: Erdogan graduated from Kasimpasa Piyale primary school in 1965, and Imam Hatip school, a religious vocational high school, in 1973.