gaussalgo/Canard_Wiki-augmented huggingface dataset:
Hattie McDaniel

Context: The whereabouts of McDaniel's Oscar are currently unknown. In 1992, Jet magazine reported that Howard University could not find it and alleged that it had disappeared during protests in the 1960s. In 1998, Howard University stated that it could find no written record of the Oscar having arrived at Howard. In 2007, an article in the Huffington Post repeated rumors that the Oscar had been cast into the Potomac River by angry civil rights protesters in the 1960s. The assertion reappeared in the Huffington Post under the same byline in 2009.  In 2010, Mo'Nique, the winner of the Academy Award for Best Supporting Actress, wearing a blue dress and gardenias in her hair, as McDaniel had at the ceremony in 1940, in her acceptance speech thanked McDaniel "for enduring all that she had to so that I would not have to". Her speech revived interest in the whereabouts of McDaniel's plaque. In 2011, J. Freedom duLac reported in the Washington Post that the plaque had disappeared in the 1960s.  In November 2011, W. B. Carter, of the George Washington University Law School, published the results of her year-and-a-half-long investigation into the Oscar's fate. Carter rejected claims that students had stolen the Oscar (and thrown it in the Potomac River) as wild speculation or fabrication that traded on long-perpetuated stereotypes of blacks. She questioned the sourcing of the Huffington Post stories. Instead, she argued that the Oscar was likely returned to Howard University's Channing Pollack Theater Collection between the spring of 1971 and the summer of 1973 or had possibly been boxed and stored in the drama department at that time. The reason for its removal, she argued, was not civil rights unrest but rather efforts to make room for a new generation of black performers. If neither the Oscar nor any paper trail of its ultimate destiny can be found at Howard today, she suggested, inadequate storage or record-keeping in a time of financial constraints and national turbulence may be blamed. She also suggested that a new generation of caretakers may have failed to realize the historic significance of the 5 1/2" x 6" plaque. CANNOTANSWER

Question: What was the Oscar given to Hattie McDaniel for?
Answer: CANNOTANSWER
Hattie McDaniel

Context: The whereabouts of McDaniel's Oscar are currently unknown. In 1992, Jet magazine reported that Howard University could not find it and alleged that it had disappeared during protests in the 1960s. In 1998, Howard University stated that it could find no written record of the Oscar having arrived at Howard. In 2007, an article in the Huffington Post repeated rumors that the Oscar had been cast into the Potomac River by angry civil rights protesters in the 1960s. The assertion reappeared in the Huffington Post under the same byline in 2009.  In 2010, Mo'Nique, the winner of the Academy Award for Best Supporting Actress, wearing a blue dress and gardenias in her hair, as McDaniel had at the ceremony in 1940, in her acceptance speech thanked McDaniel "for enduring all that she had to so that I would not have to". Her speech revived interest in the whereabouts of McDaniel's plaque. In 2011, J. Freedom duLac reported in the Washington Post that the plaque had disappeared in the 1960s.  In November 2011, W. B. Carter, of the George Washington University Law School, published the results of her year-and-a-half-long investigation into the Oscar's fate. Carter rejected claims that students had stolen the Oscar (and thrown it in the Potomac River) as wild speculation or fabrication that traded on long-perpetuated stereotypes of blacks. She questioned the sourcing of the Huffington Post stories. Instead, she argued that the Oscar was likely returned to Howard University's Channing Pollack Theater Collection between the spring of 1971 and the summer of 1973 or had possibly been boxed and stored in the drama department at that time. The reason for its removal, she argued, was not civil rights unrest but rather efforts to make room for a new generation of black performers. If neither the Oscar nor any paper trail of its ultimate destiny can be found at Howard today, she suggested, inadequate storage or record-keeping in a time of financial constraints and national turbulence may be blamed. She also suggested that a new generation of caretakers may have failed to realize the historic significance of the 5 1/2" x 6" plaque. CANNOTANSWER

Question: What did the article say about the Hattie McDaniel investigation?
Answer: the Oscar was likely returned to Howard University's Channing Pollack Theater Collection between the spring of 1971 and the summer of 1973
Hattie McDaniel

Context: The whereabouts of McDaniel's Oscar are currently unknown. In 1992, Jet magazine reported that Howard University could not find it and alleged that it had disappeared during protests in the 1960s. In 1998, Howard University stated that it could find no written record of the Oscar having arrived at Howard. In 2007, an article in the Huffington Post repeated rumors that the Oscar had been cast into the Potomac River by angry civil rights protesters in the 1960s. The assertion reappeared in the Huffington Post under the same byline in 2009.  In 2010, Mo'Nique, the winner of the Academy Award for Best Supporting Actress, wearing a blue dress and gardenias in her hair, as McDaniel had at the ceremony in 1940, in her acceptance speech thanked McDaniel "for enduring all that she had to so that I would not have to". Her speech revived interest in the whereabouts of McDaniel's plaque. In 2011, J. Freedom duLac reported in the Washington Post that the plaque had disappeared in the 1960s.  In November 2011, W. B. Carter, of the George Washington University Law School, published the results of her year-and-a-half-long investigation into the Oscar's fate. Carter rejected claims that students had stolen the Oscar (and thrown it in the Potomac River) as wild speculation or fabrication that traded on long-perpetuated stereotypes of blacks. She questioned the sourcing of the Huffington Post stories. Instead, she argued that the Oscar was likely returned to Howard University's Channing Pollack Theater Collection between the spring of 1971 and the summer of 1973 or had possibly been boxed and stored in the drama department at that time. The reason for its removal, she argued, was not civil rights unrest but rather efforts to make room for a new generation of black performers. If neither the Oscar nor any paper trail of its ultimate destiny can be found at Howard today, she suggested, inadequate storage or record-keeping in a time of financial constraints and national turbulence may be blamed. She also suggested that a new generation of caretakers may have failed to realize the historic significance of the 5 1/2" x 6" plaque. CANNOTANSWER

Question: Besides the wherabout's of Hattie McDaniel's Oscar being currently unknown, are there any other interesting aspects about this article?
Answer: inadequate storage or record-keeping in a time of financial constraints and national turbulence may be blamed.
Hattie McDaniel

Context: The whereabouts of McDaniel's Oscar are currently unknown. In 1992, Jet magazine reported that Howard University could not find it and alleged that it had disappeared during protests in the 1960s. In 1998, Howard University stated that it could find no written record of the Oscar having arrived at Howard. In 2007, an article in the Huffington Post repeated rumors that the Oscar had been cast into the Potomac River by angry civil rights protesters in the 1960s. The assertion reappeared in the Huffington Post under the same byline in 2009.  In 2010, Mo'Nique, the winner of the Academy Award for Best Supporting Actress, wearing a blue dress and gardenias in her hair, as McDaniel had at the ceremony in 1940, in her acceptance speech thanked McDaniel "for enduring all that she had to so that I would not have to". Her speech revived interest in the whereabouts of McDaniel's plaque. In 2011, J. Freedom duLac reported in the Washington Post that the plaque had disappeared in the 1960s.  In November 2011, W. B. Carter, of the George Washington University Law School, published the results of her year-and-a-half-long investigation into the Oscar's fate. Carter rejected claims that students had stolen the Oscar (and thrown it in the Potomac River) as wild speculation or fabrication that traded on long-perpetuated stereotypes of blacks. She questioned the sourcing of the Huffington Post stories. Instead, she argued that the Oscar was likely returned to Howard University's Channing Pollack Theater Collection between the spring of 1971 and the summer of 1973 or had possibly been boxed and stored in the drama department at that time. The reason for its removal, she argued, was not civil rights unrest but rather efforts to make room for a new generation of black performers. If neither the Oscar nor any paper trail of its ultimate destiny can be found at Howard today, she suggested, inadequate storage or record-keeping in a time of financial constraints and national turbulence may be blamed. She also suggested that a new generation of caretakers may have failed to realize the historic significance of the 5 1/2" x 6" plaque. CANNOTANSWER

Question: When was Hattie McDaniel's Oscar noticed to be missing?
Answer: In 1992, Jet magazine reported that Howard University could not find it and alleged that it had disappeared during protests in the 1960s.
Hattie McDaniel

Context: The whereabouts of McDaniel's Oscar are currently unknown. In 1992, Jet magazine reported that Howard University could not find it and alleged that it had disappeared during protests in the 1960s. In 1998, Howard University stated that it could find no written record of the Oscar having arrived at Howard. In 2007, an article in the Huffington Post repeated rumors that the Oscar had been cast into the Potomac River by angry civil rights protesters in the 1960s. The assertion reappeared in the Huffington Post under the same byline in 2009.  In 2010, Mo'Nique, the winner of the Academy Award for Best Supporting Actress, wearing a blue dress and gardenias in her hair, as McDaniel had at the ceremony in 1940, in her acceptance speech thanked McDaniel "for enduring all that she had to so that I would not have to". Her speech revived interest in the whereabouts of McDaniel's plaque. In 2011, J. Freedom duLac reported in the Washington Post that the plaque had disappeared in the 1960s.  In November 2011, W. B. Carter, of the George Washington University Law School, published the results of her year-and-a-half-long investigation into the Oscar's fate. Carter rejected claims that students had stolen the Oscar (and thrown it in the Potomac River) as wild speculation or fabrication that traded on long-perpetuated stereotypes of blacks. She questioned the sourcing of the Huffington Post stories. Instead, she argued that the Oscar was likely returned to Howard University's Channing Pollack Theater Collection between the spring of 1971 and the summer of 1973 or had possibly been boxed and stored in the drama department at that time. The reason for its removal, she argued, was not civil rights unrest but rather efforts to make room for a new generation of black performers. If neither the Oscar nor any paper trail of its ultimate destiny can be found at Howard today, she suggested, inadequate storage or record-keeping in a time of financial constraints and national turbulence may be blamed. She also suggested that a new generation of caretakers may have failed to realize the historic significance of the 5 1/2" x 6" plaque. CANNOTANSWER

Question: Is Hattie McDaniel's Oscar on display somewhere today?
Answer: the Oscar nor any paper trail of its ultimate destiny can be found at Howard today,
Alexander Litvinenko

Context: Litvinenko stated that "all the bloodiest terrorists of the world" were connected to FSB-KGB, including Carlos "The Jackal" Ramirez, Yassir Arafat, Saddam Hussein, Abdullah Ocalan, Wadie Haddad of the Popular Front for the Liberation of Palestine, George Hawi who led the Communist Party of Lebanon, Ezekias Papaioannou from Cyprus, Sean Garland from Ireland, and many others. He said that all of them were trained, funded, and provided with weapons, explosives and counterfeit documents to carry out terrorist attacks worldwide and that each act of terrorism made by these people was carried out according to the task and under the rigid control of the KGB of the USSR. Litvinenko said that "the center of global terrorism is not in Iraq, Iran, Afghanistan or the Chechen Republic. The terrorism infection creeps away worldwide from the cabinets of the Lubyanka Square and the Kremlin".  When asked in an interview who he thought the originator of the 2005 bombings in London was, Litvinenko responded saying, "You know, I have spoken about it earlier and I shall say now, that I know only one organization, which has made terrorism the main tool of solving of political problems. It is the Russian special services."  Litvinenko also commented on a new law that "Russia has the right to carry out preemptive strikes on militant bases abroad" and explained that these "preemptive strikes may involve anything except nuclear weapons." Litvinenko said, "You know who they mean when they say 'terrorist bases abroad'? They mean us, Zakayev and Boris and me." He also said that "It was considered in our service that poison is an easier weapon than a pistol." He referred to a secret laboratory in Moscow that still continues development of deadly poisons, according to him. CANNOTANSWER

Question: Did Litvinenko support terrorism?
Answer: He said that all of them were trained, funded, and provided with weapons, explosives and counterfeit documents to carry out terrorist attacks worldwide
Alexander Litvinenko

Context: Litvinenko stated that "all the bloodiest terrorists of the world" were connected to FSB-KGB, including Carlos "The Jackal" Ramirez, Yassir Arafat, Saddam Hussein, Abdullah Ocalan, Wadie Haddad of the Popular Front for the Liberation of Palestine, George Hawi who led the Communist Party of Lebanon, Ezekias Papaioannou from Cyprus, Sean Garland from Ireland, and many others. He said that all of them were trained, funded, and provided with weapons, explosives and counterfeit documents to carry out terrorist attacks worldwide and that each act of terrorism made by these people was carried out according to the task and under the rigid control of the KGB of the USSR. Litvinenko said that "the center of global terrorism is not in Iraq, Iran, Afghanistan or the Chechen Republic. The terrorism infection creeps away worldwide from the cabinets of the Lubyanka Square and the Kremlin".  When asked in an interview who he thought the originator of the 2005 bombings in London was, Litvinenko responded saying, "You know, I have spoken about it earlier and I shall say now, that I know only one organization, which has made terrorism the main tool of solving of political problems. It is the Russian special services."  Litvinenko also commented on a new law that "Russia has the right to carry out preemptive strikes on militant bases abroad" and explained that these "preemptive strikes may involve anything except nuclear weapons." Litvinenko said, "You know who they mean when they say 'terrorist bases abroad'? They mean us, Zakayev and Boris and me." He also said that "It was considered in our service that poison is an easier weapon than a pistol." He referred to a secret laboratory in Moscow that still continues development of deadly poisons, according to him. CANNOTANSWER

Question: What does FSB stand for?
Answer: CANNOTANSWER
Alexander Litvinenko

Context: Litvinenko stated that "all the bloodiest terrorists of the world" were connected to FSB-KGB, including Carlos "The Jackal" Ramirez, Yassir Arafat, Saddam Hussein, Abdullah Ocalan, Wadie Haddad of the Popular Front for the Liberation of Palestine, George Hawi who led the Communist Party of Lebanon, Ezekias Papaioannou from Cyprus, Sean Garland from Ireland, and many others. He said that all of them were trained, funded, and provided with weapons, explosives and counterfeit documents to carry out terrorist attacks worldwide and that each act of terrorism made by these people was carried out according to the task and under the rigid control of the KGB of the USSR. Litvinenko said that "the center of global terrorism is not in Iraq, Iran, Afghanistan or the Chechen Republic. The terrorism infection creeps away worldwide from the cabinets of the Lubyanka Square and the Kremlin".  When asked in an interview who he thought the originator of the 2005 bombings in London was, Litvinenko responded saying, "You know, I have spoken about it earlier and I shall say now, that I know only one organization, which has made terrorism the main tool of solving of political problems. It is the Russian special services."  Litvinenko also commented on a new law that "Russia has the right to carry out preemptive strikes on militant bases abroad" and explained that these "preemptive strikes may involve anything except nuclear weapons." Litvinenko said, "You know who they mean when they say 'terrorist bases abroad'? They mean us, Zakayev and Boris and me." He also said that "It was considered in our service that poison is an easier weapon than a pistol." He referred to a secret laboratory in Moscow that still continues development of deadly poisons, according to him. CANNOTANSWER

Question: What was Alexander Litvinenko's position in the KGB?
Answer: CANNOTANSWER
Alexander Litvinenko

Context: Litvinenko stated that "all the bloodiest terrorists of the world" were connected to FSB-KGB, including Carlos "The Jackal" Ramirez, Yassir Arafat, Saddam Hussein, Abdullah Ocalan, Wadie Haddad of the Popular Front for the Liberation of Palestine, George Hawi who led the Communist Party of Lebanon, Ezekias Papaioannou from Cyprus, Sean Garland from Ireland, and many others. He said that all of them were trained, funded, and provided with weapons, explosives and counterfeit documents to carry out terrorist attacks worldwide and that each act of terrorism made by these people was carried out according to the task and under the rigid control of the KGB of the USSR. Litvinenko said that "the center of global terrorism is not in Iraq, Iran, Afghanistan or the Chechen Republic. The terrorism infection creeps away worldwide from the cabinets of the Lubyanka Square and the Kremlin".  When asked in an interview who he thought the originator of the 2005 bombings in London was, Litvinenko responded saying, "You know, I have spoken about it earlier and I shall say now, that I know only one organization, which has made terrorism the main tool of solving of political problems. It is the Russian special services."  Litvinenko also commented on a new law that "Russia has the right to carry out preemptive strikes on militant bases abroad" and explained that these "preemptive strikes may involve anything except nuclear weapons." Litvinenko said, "You know who they mean when they say 'terrorist bases abroad'? They mean us, Zakayev and Boris and me." He also said that "It was considered in our service that poison is an easier weapon than a pistol." He referred to a secret laboratory in Moscow that still continues development of deadly poisons, according to him. CANNOTANSWER

Question: What terrorist attacks was Alexander Litvinenko involved in?
Answer: CANNOTANSWER
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: How has modern life changed the Amish?
Answer: Amish have felt pressures from the modern world.
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What pressures do the Amish feel from the modern world?
Answer: Issues such as taxation,
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What other issues do the Amish suffer from besides taxation?
Answer: education,
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What is another issue the Amish face besides education?
Answer: law and its enforcement,
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What other issues do the Amish face besides law enforcement?
Answer: sporadic discrimination and hostility from their neighbors,
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What effect has sporadic discrimination and hostility from their neighbors had on the Amish?
Answer: throwing of stones or other objects at Amish horse-drawn carriages
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What is an issue with United States?
Answer: Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: When did the fines happen?
Answer: May 19, 1972,
Amish

Context: As time has passed, the Amish have felt pressures from the modern world. Issues such as taxation, education, law and its enforcement, and occasional discrimination and hostility are areas of difficulty.  The Amish way of life in general has increasingly diverged from that of modern society. On occasion, this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or other objects at Amish horse-drawn carriages on the roads.  The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their own schools, which are typically one-room schoolhouses with teachers (usually young, unmarried women) from the Amish community. On May 19, 1972, Jonas Yoder and Wallace Miller of the Old Order Amish, and Adin Yutzy of the Conservative Amish Mennonite Church were each fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.  The Amish are subject to sales and property taxes. As they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money in the purchase of fuel for vehicles. Under their beliefs and traditions, generally the Amish do not agree with the idea of Social Security benefits and have a religious objection to insurance. On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Social Security-related taxes. In 1965, this policy was codified into law. Self-employed individuals in certain sects do not pay into or receive benefits from the United States Social Security system. This exemption applies to a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members, and has existed continuously since December 31, 1950. The U.S. Supreme Court clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed. CANNOTANSWER

Question: What was the outcome of the fines?
Answer: Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court
The Tragically Hip

Context: In 2009, the band again worked with producer Bob Rock, and We Are the Same was released in North America on April 7, 2009. It produced three singles. To promote We Are the Same, the band invited The Hour's George Stroumboulopoulos for a live interview at The Bathouse Recording Studio in Bath, Ontario (where most of the album was recorded), and they played seven new songs as well as unique versions of five other songs. The interview and performance were broadcast live in more than eighty theatres across Canada.  On January 22, 2010, the band performed "Fiddler's Green" at the "Canada for Haiti" telethon to aid earthquake victims in that country. This was broadcast nationally on all three of Canada's main networks (CBC, Global, and CTV).  On May 12, 2012, a 90-second clip of the song "At Transformation", the first single from the band's new album, premiered during Hockey Night in Canada. The full song premiered on Toronto radio station CFNY-FM (102.1 The Edge) on May 16. The song was released to radio stations on May 17 and was officially released on iTunes on May 18. Band member Johnny Fay revealed that the title for the album is Now for Plan A. The second single, "Streets Ahead," was released on August 24. The album (their 12th studio album), produced by Gavin Brown, was released on October 2, 2012. The band played several live "Nashville" style shows that week at the Supermarket bar in Kensington market to promote the release of this record. On the evening of October 2, they played a full set to a packed bar with a live webcast through tdsmultimedia to livestream, and an audio simulcast on Sirius XM.  The Tragically Hip re-entered their studio in July 2014 to begin work on a new album. The following October, Fully Completely was re-released as a remastered deluxe edition, including two bonus tracks, a vinyl edition and a recording of a live show. To celebrate and promote the re-release, the band toured Canada and the United States from January to October 2015. CANNOTANSWER

Question: what is the tragically hip?
Answer: band
The Tragically Hip

Context: In 2009, the band again worked with producer Bob Rock, and We Are the Same was released in North America on April 7, 2009. It produced three singles. To promote We Are the Same, the band invited The Hour's George Stroumboulopoulos for a live interview at The Bathouse Recording Studio in Bath, Ontario (where most of the album was recorded), and they played seven new songs as well as unique versions of five other songs. The interview and performance were broadcast live in more than eighty theatres across Canada.  On January 22, 2010, the band performed "Fiddler's Green" at the "Canada for Haiti" telethon to aid earthquake victims in that country. This was broadcast nationally on all three of Canada's main networks (CBC, Global, and CTV).  On May 12, 2012, a 90-second clip of the song "At Transformation", the first single from the band's new album, premiered during Hockey Night in Canada. The full song premiered on Toronto radio station CFNY-FM (102.1 The Edge) on May 16. The song was released to radio stations on May 17 and was officially released on iTunes on May 18. Band member Johnny Fay revealed that the title for the album is Now for Plan A. The second single, "Streets Ahead," was released on August 24. The album (their 12th studio album), produced by Gavin Brown, was released on October 2, 2012. The band played several live "Nashville" style shows that week at the Supermarket bar in Kensington market to promote the release of this record. On the evening of October 2, they played a full set to a packed bar with a live webcast through tdsmultimedia to livestream, and an audio simulcast on Sirius XM.  The Tragically Hip re-entered their studio in July 2014 to begin work on a new album. The following October, Fully Completely was re-released as a remastered deluxe edition, including two bonus tracks, a vinyl edition and a recording of a live show. To celebrate and promote the re-release, the band toured Canada and the United States from January to October 2015. CANNOTANSWER

Question: what happened to the Tragically Hip in 1998?
Answer: CANNOTANSWER