In this task, you're given a question, along with a context passage. The passage will not have a direct answer to the question, but can include some information and a clue for the answer. Assuming you can only obtain information about one entity in the passage, your job is to determine whether information from the passage can be used to answer the question. Indicate your choice as `a` for Yes or `b` for No.

[Q]: Question: How old was Madonna when she released her second studio album? Passage:American entertainer Madonna has worked in twenty-six feature films (twenty-one as an actress), ten short films, three theatrical plays, ten television episodes, and appeared in sixteen commercials. at age 16, she auditioned in a high-school short movie called "the egg" where she played a teenage sunbather relaxing at a patio eating raw eggs. In 1979, she made her acting debut in the low-budget feature A Certain Sacrifice. Its commercial release in 1985 coincided with the success of her second studio album, Like a Virgin. That same year, she made a cameo appearance as a club singer in the film Vision Quest; she also garnered commercial and critical success for the title role in Susan Seidelman's Desperately Seeking Susan. Madonna followed it with a leading role in the adventure drama Shanghai Surprise (1986), with her then-husband, actor Sean Penn. The film was panned by critics, and Madonna received her first Golden Raspberry Award for Worst Actress. Her next films such as Who's That Girl (1987) and Bloodhounds of Broadway (1989) were critical and commercial failures. In 1986, she made her theatrical debut in David Rabe's Goose and Tom-Tom and her first commercial for Mitsubishi in Japan. She starred in the 1989 commercial for Pepsi-Cola alongside her song "Like a Prayer". Due to the controversy surrounding the song's music video, the commercial was revoked and her contract with Pepsi-Cola was cancelled.

[A]: b


[Q]: Question: How long did Luigi Chinetti drive in the race? Passage:Sommer was born in Mouzon, in the Ardennes département of France, into a wealthy Sedan carpet-making family. His father, Roger Sommer, broke the Wright Brothers' record for the longest flight in 1909. It was not until 1931 that Raymond started to display daredevil tendencies of his own, entering motor races in a privateer Chrysler Imperial. The following year, he won the 24 Hours of Le Mans race, despite having to drive over 20 hours solo after his teammate, Luigi Chinetti, retired ill. During the 1930s, Sommer was to dominate the French endurance classic, winning again in 1933 driving an Alfa Romeo alongside Tazio Nuvolari. He also led every race until 1938, only to suffer a mechanical failure, once when 12 laps in the lead. Sommer traveled to Long Island, New York, to compete in the 1936 Vanderbilt Cup where he finished fourth behind the winner, Nuvolari.

[A]: b


[Q]: Question: What city was the man who translated the Bible into Estonian from? Passage:Although Estonian national consciousness spread in the course of the 19th century during the Estonian national awakening, some degree of ethnic awareness preceded this development. By the 18th century the self-denomination spread among Estonians along with the older . Anton thor Helle's translation of the Bible into Estonian appeared in 1739, and the number of books and brochures published in Estonian increased from 18 in the 1750s to 54 in the 1790s. By the end of the century more than a half of adult peasants could read. The first university-educated intellectuals identifying themselves as Estonians, including Friedrich Robert Faehlmann (1798–1850), Kristjan Jaak Peterson (1801–1822) and Friedrich Reinhold Kreutzwald (1803–1882), appeared in the 1820s. The ruling elites had remained predominantly German in language and culture since the conquest of the early 13th century. Garlieb Merkel (1769–1850), a Baltic-German Estophile, became the first author to treat the Estonians as a nationality equal to others; he became a source of inspiration for the Estonian national movement, modelled on Baltic German cultural world before the middle of the 19th century. However, in the middle of the century, the Estonians became more ambitious and started leaning toward the Finns as a successful model of national movement and, to some extent, toward the neighbouring Latvian national movement. By the end of 1860 the Estonians became unwilling to reconcile with German cultural and political hegemony. Before the attempts at Russification in the 1880s, their view of Imperial Russia remained positive.

[A]:
b