instruction:
Given a paragraph and a claim, classify it this way: If the claim contradicts the evidence present in the paragraph, classify the claim as '0'. If the claim has multiple supporting *AND* contradicting evidences, classify the claim as '1'. If the claim has supporting evidence and the paragraph is in overall favor of the claim, then classify the claim as '2'.
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Paragraph: Costs are not mentioned but we’ll let this pass since it’s reasonable to assume the approximate pricing of most of the dairy products tested are widely known. Main findings mentioned include: Readers are given no sense of just how much the risk is increased or decreased in these groups. The only data provided from the study is this: The risk of CHD was 26% lower in those men who consumed the highest amount of low fat (<3.5%) fermented dairy (compared to the lowest consumption group). It would be difficult for many readers to put that number into context without knowing how much low-fat/fermented dairy was consumed. Some data contained in the study might have helped put the numbers in context. According to the tables in the published manuscript, there is a modest reduction from 14 CHD events per 1,000 person years in the low intake group (of fermented dairy) to 10 CHD events per 1,000 person years in the high intake group (of fermented dairy). Since readers might interpret this study’s results as supporting consuming more fermented dairy (much of which contains saturated fats), not mentioning the potential harms of consuming too much saturated fats is a shortcoming. There are three major limitations of this study that aren’t mentioned. First, this is a prospective cohort study that can’t completely control for other health variables in the subjects being responsible for some of the changes observed. Second, the use of a food questionnaire (even with some supervision by nutritionists) is not a completely reliable way to document dairy intake; especially when trying to pinpoint amounts and subtypes of dairy. Finally, the cohort studied (Eastern Finnish men, ages 42-60) is a very specific subgroup. This limits the generalizability of the results. The news release addresses none of this. In the published manuscript the authors describe differences in smoking rates and other dietary patterns in the men who consumed more or less of the dairy types. These other differences could have accounted for all of the differences in this observational study. No disease mongering is noted in this news release. Nor does the release provide any context on the prevalence of  coronary heart disease. Funding for the study is not mentioned. Review of the authors does not reveal any major conflicts of interest. The headline suggests fermented dairy products may protect against heart attacks, but does not mention any other common sense steps that may be protective. Exercise, not smoking, and a prudent plant-based diet are other habits known to be associated with lower risk. Fermented dairy products are widely available and the news release does clearly outline several types. The news release claims that the new research gives more weight to earlier study findings. It states: “earlier studies have shown that fermented dairy products have more positive effects on blood lipid profiles and on the risk of heart disease than other dairy products.” And that “The new study provides further evidence on the health benefits that fermented dairy products may have over non-fermented ones.” Links to the earlier studies would have been helpful. As yet, it’s still speculative to claim that fermented dairy products lower the risk of CHD. No overtly unjustifiable language was used. We appreciate mention of the fact that the possible mechanisms for explaining the study’s findings are not completely understood. Claim: Fermented dairy products may protect against heart attack
answer:
0


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Paragraph: "A hurricane with winds in excess of 180 miles per hour is scary enough. But some corners of the Internet are stirring additional panic -- and attracting additional clicks -- by referring to an extreme hurricane category that doesn’t even exist. The web post appeared as Hurricane Irma was powering through the Caribbean, days ahead of an expected landfall somewhere in Florida. The storm was one of the most powerful to form in the Atlantic Ocean in decades, with sustained winds as high as 185 miles per hour. Into this maelstrom came a website posing as an arm of CNN (spoiler, it’s not) posting a page headlined, ""HURRICANE IRMA could be a Category 6 by the time it hits East Coast."" The advertising-filled page has almost no content of its own -- just an audio recording of a folksy, older-sounding woman rambling, stream-of-consciousness style, about the approach of Irma. At one point, she says, ""The wind speeds are way up there into the category 6 territory."" A flurry of other questionable websites also played with the idea of Irma becoming a Category 6 storm. There is no such thing. The scale used by the National Hurricane Center only goes as high as 5. The Saffir-Simpson Hurricane Wind Scale was developed by Herbert Saffir, an engineer in Coral Gables, Fla., and Robert Simpson, who headed the National Hurricane Center from 1967 to 1973. The scale used wind speeds as a guide to predict the extent of structural damage. ""Saffir, an engineer and expert on wind damage who helped write the Dade County, Fla., building code, developed the first version of the scale in 1971 for a United Nations report on construction that could stand up to high winds,"" wrote Jack Williams the founding weather editor of USA Today and co-author of Hurricane Watch: Forecasting the Deadliest Storms on Earth. As for Simpson, Williams wrote, one of his formative experiences at the National Hurricane Center came with the approach of Hurricane Camille to the Mississippi coast on Aug. 16, 1969. The storm was shaping up to be extremely dangerous, but Simpson grappled with the best way to communicate this to residents in the storm’s path. ""Simpson broke the Weather Bureau's rule against using specific wind speed or surge figures in forecasts -- they were supposed to say things such as ‘strong winds and dangerously high water are expected,’ "" Williams wrote. ""After it was all over, despite the success of the evacuations, Simpson felt he needed a better way to communicate what a storm is capable of doing. He correlated Saffir's wind damage rankings with the surge potential to create the scale used today."" While officials at the National Hurricane Center began using Simpson’s new scale internally, it only began releasing it to the public in 1975, amid clamor by the media for an easily understandable metric. Officially, the Saffir-Simpson scale is based on a hurricane's sustained wind speed. ""Hurricanes reaching Category 3 and higher are considered major hurricanes because of their potential for significant loss of life and damage,"" according to the National Hurricane Center. ""Category 1 and 2 storms are still dangerous, however, and require preventative measures."" The now-familiar scale of 1 to 5 breaks down as follows: Category Sustained winds (mph) Types of damage 1 74-95 Very dangerous winds will produce some damage 2 96-110 Extremely dangerous winds will cause extensive damage 3 111-129 Devastating damage will occur 4 130-156 Catastrophic damage will occur 5 157+ Catastrophic damage will occur The scale has changed in one significant way over the years. In 2010, the federal agency removed references to storm surge from the scale after some surge expectations proved to be off-base. (Storm surge refers to how far open waters reach beyond their normal levels on coastal land.) Instead, the center directs people to more specific forecasts about storm surge. Unlike the Fujita scale for tornadoes, which runs from 0 to 5, the Saffir-Simpson scale uses measurements taken before a storm hits land. The Fujita ratings are assigned after a storm has hit and the damage is investigated. From time to time, there has been discussion of whether a new category -- Category 6 -- should be added to the scale. That decision would likely fall to the National Hurricane Center after discussions with scientists in the field, said Jill Trepanier, a hurricane specialist in the Louisiana State University department of geography and anthropology. A simple extrapolation from the existing categories would probably set the threshold for a new Category 6 around 180 mph, making Irma a good candidate for that category if it existed, said James B. Elsner, the chair of geography at Florida State University who also runs a business called Climatek that develops software for hurricane and tornado risk models. The idea of creating a Category 6 is often met with skepticism, however. The most frequently cited reason is that Category 6 would add nothing to the understanding of how destructive the storm would be for buildings and other structures. ""Almost no structures can withstand sustained winds over 155 mph,"" said Michael M. Bell, an associate professor in atmospheric science at Colorado State University. ""At those wind speeds, significant damage or even total destruction of most buildings is expected. By this definition, adding a Category 6 would not add any new information, since the strongest criteria for expected wind damage has already been met."" Bill Read, the former director of the National Hurricane Center, agreed in an email with PolitiFact. And the scale’s co-creator, Simpson, agreed as well, in a 1991 interview. Asked whether the scale should be modified to include categories above 5, he said that above 155 mph, ""it's going to cause rupturing damages (to buildings) that are serious no matter how well it's engineered. … That's the reason why we didn't try to go any higher than that anyway."" In fact, several scientists said that a more useful change, if one had to be made, would be to focus less on wind speed specifically, either by modifying the Saffir-Simpson scale to include other factors or by giving added attention to other measurements. ""I personally believe that we need to work on effectively communicating the other hazards that tropical cyclones bring, including heavy rainfall and storm surge,"" Bell said. Hurricane Harvey, which hit coastal Texas, ""did cause significant wind damage as a Category 4, but much of the devastation in Houston and the surrounding areas was caused by inland flooding from sustained rainfall while Harvey was a tropical storm."" Similarly, ""much of the damage from Hurricane Katrina was caused by storm surge when the winds were Category 3,"" Bell said. ""These multiple hazards may not be well-correlated with the Saffir-Simpson Category at landfall, and therefore it is an incomplete description of the storm's destructive potential."" Trepanier said there’s no reason why a Category 6 is needed to communicate how fearsome Irma is. ""Irma is a beast,"" she said. ""It is safe to say the wind speeds are rare, but I see no benefit in calling it a Category 6. It should be considered catastrophic. And that is how people should refer to it."" So, as of now, there is no such thing as a Category 6 storm. The web post suggesting that Irma is one rates ." Claim: Hurricane Irma could be a Category 6 by the time it hits East Coast.
answer:
0


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Paragraph: In mid-2017, an article published on the web site Women’s News (WNews.world) gained notoriety among social media users, thanks to its outlandish claim that an Indonesian woman deceased for three years not only returned to life and walked among the living, but was actually photographed doing so:   The text of the article makes reference to a “special rite” used by the locals to bring the corpse back to life: In Indonesia, in the town of Toraja, a woman leaves her grave after being dead for 3 years. Fortunately, this event was caught on camera and it’s the evidence of how this woman was resurrected after that much time. There is no doubt that this is a frightening and surprising fact. They say that in order to bring her back to life, a special rite is performed in the place of the woman’s tomb. The premise struck us as both preposterous and familiar, so we dug deeper and found many other versions, including one that was posted to the snopes.com message board in September 2010:  We found an even older version posted on an Indonesian blog in November 2009. It included the writer’s personal reminiscences around witnessing a “walking corpse” in his or her youth (although the narrative suffers a bit due to machine translation): The story of a dead corpse has been around since time immemorial. Hundreds of years ago it was said that there was a civil war in Tana Toraja namely the Toraja West fought against the East Toraja people. In the battle the West Toraja was defeated because most of them were killed, but at the time of going home their entire corpse of the Toraja West was walking, while the East Toraja people though only a few were killed but they took the corpses of their dead brother, Then the war is considered a series. On the next offspring the Toraja people often bury their corpses by way of the corpse walking alone to the grave. The phenomenon of “Walking bodies” that I myself have witnessed directly. The incident occurred around the year 1992 (I’m new grade 3 elementary). At that time in my village there was a man named Pongbarrak whose mother died. Such as Toraja custom the corpse is not directly buried but still has to go through a customary procession of burial (signs solo ‘). At that time after bathing the dead body of the mother is placed in bed in a special room before it is inserted into the coffin. On the third night the whole family gathered to talk about how the funeral procession would take place. At that time I sat on the porch of the house understand the children so like to pace. But after the meeting is over (around 10 pm), suddenly there is a noise in the house where some mothers shout. Out of curiosity I tried to look into the house and the dead man was walking out of the room, just cash me and my friends screamed hysterically and ran down the stairs. I ran and got my dad hysterically scared. After that I was taken home by father and I do not know what happened next. Common to every variant we’ve encountered are references to the Tana Toraja region of South Sulawesi, an island in Indonesia. (If you’ve ever tasted any of the earthy, subtly spicy coffees imported from Sulawesi, odds are the beans were grown and hand-harvested in Tana Toraja.) Nor is it a coincidence that virtually every travel guide offering information about the remote location spotlights certain “peculiar,” “complex,” and purportedly “gruesome” funerary practices found there (practices that are indeed so unusual and elaborate that entire books have been written about them and tourists flock to record them on their mobile devices). The more we learned about these traditions, the more we became convinced they were the inspiration for tales about Indonesia’s so-called “walking dead.” It’s unclear precisely how long the Toraja people, who descended from Austronesian speakers living in central Sulawesi well before Europeans arrived in the 1500s, have inhabited the island. During the 1700s, the Toraja population was driven into the southern mountains (where the majority of them are still concentrated) by another ethnic subgroup, the Buginese. Although most Toraja now identify as Christian or Muslim, many still honor beliefs and customs handed down from their ancestors — beliefs and customs in which death takes center stage. Anthropologist Kelli Swazey described the Torajans’ intimate, intricate relationship with the dead in a 2013 TED Talk entitled “Life that Doesn’t End with Death“: In Tana Toraja, the most important social moments in people’s lives, the focal points of social and cultural interaction are not weddings or births or even family dinners, but funerals. So these funerals are characterized by elaborate rituals that tie people in a system of reciprocal debt based on the amount of animals — pigs, chickens and, most importantly, water buffalo — that are sacrificed and distributed in the name of the deceased. So this cultural complex surrounding death, the ritual enactment of the end of life, has made death the most visible and remarkable aspect of Toraja’s landscape. Lasting anywhere from a few days to a few weeks, funeral ceremonies are a raucous affair, where commemorating someone who’s died is not so much a private sadness but more of a publicly shared transition. And it’s a transition that’s just as much about the identity of the living as it is about remembrance of the dead. In Toraja society, Swazey explains, death is seen as a process — and a lengthy process, at that — rather than as a singular event: So where we see an unquestionable reality, death as an irrefutable biological condition, Torajans see the expired corporeal form as part of a larger social genesis. So again, the physical cessation of life is not the same as death. In fact, a member of society is only truly dead when the extended family can agree upon and marshal the resources necessary to hold a funeral ceremony that is considered appropriate in terms of resources for the status of the deceased. And this ceremony has to take place in front of the eyes of the whole community with everyone’s participation…. Until the funeral ceremony, which can be held years after a person’s physical death, the deceased is referred to as “to makala,” a sick person, or “to mama,” a person who is asleep, and they continue to be a member of the household. They are symbolically fed and cared for, and the family at this time will begin a number of ritual injunctions, which communicates to the wider community around them that one of their members is undergoing the transition from this life into the afterlife known as Puya. So I know what some of you must be thinking right now. Is she really saying that these people live with the bodies of their dead relatives? And that’s exactly what I’m saying. A National Geographic video shot in 2016 provides brief glimpses into Tana Toraja death and burial rites (warning: includes graphic scenes of animal sacrifice):  Of particular interest with regard to the “walking dead” tales we’re investigating is the ma’nene ceremony, in which the mummified corpses of dead family members are exhumed, washed, reclothed, and walked through the center of town, examples can be seen both in the latter half of the National Geographic video above and this tourist video uploaded to YouTube in 2016:  Bringing our investigation full circle, Loyola University anthropology professor Kathleen Adams, who spent two years in Tana Toraja observing the lives and culture of its people, confirmed in an interview with Loyola Magazine that the “walking dead” stories represent a corrupted version of the truth: “What started happening, as best as I can piece together, was migrants who had moved to Jakarta and other parts of Indonesia, who were often second-generation migrants, were coming back,” Adams says. “The city folk would want a picture next to their deceased relatives, and the images started circulating on Facebook. Toraja became suddenly internationally associated with this idea of the ‘walking dead’ and zombies.” That’s not to say that concept is entirely foreign to the culture. “Torajans also tell stories about corpses that walk on their own to their final resting place,” Kelli Swazey told us via e-mail: Many Torajans relate that in the past, powerful ritual practitioners could make a corpse walk on its own. This practice is not done anymore, according to many Torajans, because it is a kind of magic that is not appropriate for modern Christians, and the majority of Torajans identify as Protestant Christians today. In addition, there are many stories of other kinds of revenants that the living encounter in Indonesia, so the circulation of these kinds of stories is quite common in the Indonesian media. So, folklore and media sensationalism notwithstanding, do the deceased really rise from their graves and walk in Tana Toraja, Sulawesi? Yes, but no — not literally. They do so only with the help of surviving family members, who continue to demonstrate their love and devotion long after the physical bodies of their loved ones have gone quiet. Claim: Indonesian villagers performed a rite that brought a dead woman back to life after three years in the grave.
answer:

0