Question: Which Lord inspired the Manipuri dance?

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. This graceful and slow movement makes it one of the most acclaimed classical dances of India. The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

Answer: Krishna

<hl> A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. <hl> This graceful and slow movement makes it one of the most acclaimed classical dances of India. The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

A classical form of Manipuri dance based and inspired by the theme of Lord <hl> Krishna <hl> and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. This graceful and slow movement makes it one of the most acclaimed classical dances of India. The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]


Question: What kind of movement characterizes this dance?

Answer: graceful and slow

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. <hl> This graceful and slow movement makes it one of the most acclaimed classical dances of India. <hl> The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. This <hl> graceful and slow <hl> movement makes it one of the most acclaimed classical dances of India. The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]


Question: What are the costumes like in this dance?

Answer: elegant

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. This graceful and slow movement makes it one of the most acclaimed classical dances of India. <hl> The costume is elegant , as there are nicely embroidered clothes that give lustre to the beauty of the art. <hl> This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha's love story and the devotion of the Gopis (companions) toward Lord Krishna. This graceful and slow movement makes it one of the most acclaimed classical dances of India. The costume is <hl> elegant <hl>, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

The costume is <hl> elegant <hl> , as there are nicely embroidered clothes that give lustre to the beauty of the art.


Question: What is the name of Lord Krishna's love interest?

Answer: Radha

<hl> A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved Radha 's <hl> love story and the devotion of the Gopis (companions) toward Lord Krishna. This graceful and slow movement makes it one of the most acclaimed classical dances of India. The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved <hl> Radha <hl>'s love story and the devotion of the Gopis (companions) toward Lord Krishna. This graceful and slow movement makes it one of the most acclaimed classical dances of India. The costume is elegant, as there are nicely embroidered clothes that give lustre to the beauty of the art. This dance is very exciting. Iskcon led by Bhaktisvarupa Damodar Swami has put Manipuri Rasa Leela on the global map with its performance in many prestigious events like many World Conference on science and religion, United Religions Initiative conference, Kumbha Mela and many more.[citation needed]

A classical form of Manipuri dance based and inspired by the theme of Lord Krishna and his beloved <hl> Radha <hl> 's


Question: How large is the auditorium (in acres)?

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]

Answer: 2 acres

<hl> The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). <hl> It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about <hl> 2 acres <hl> (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]


Question: How many years has the theatre been running?

Answer: 25

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. <hl> Its 25 years of existence in theatre had disciplined its performers to a world of excellence. <hl> Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its <hl> 25 <hl> years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]


Question: In what year did the theatre win an award at the Edinburgh Festival??

Answer: 1987

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. <hl> Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. <hl> Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, <hl> 1987 <hl> at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an 80-minute exposition of Emperor Ashoka's redemption.[citation needed]


Question: How long is the play Uttarpriyadashi?

Answer: 80-minute

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is <hl> an 80-minute exposition of Emperor Ashoka's redemption.[citation needed] <hl>

The auditorium of the theatre is on the outskirts of Imphal and the campus stretches for about 2 acres (8,100 m2). It has housing and working quarters to accommodate a self-sufficiency of life. The theatre association has churned out internationally acclaimed plays like Chakravyuha and Uttarpriyadashi. Its 25 years of existence in theatre had disciplined its performers to a world of excellence. Chakravyuha taken from the Mahabharat epic had won Fringe Firsts Award, 1987 at the Edinburgh International Theater Festival. Chakravyuha deals with the story of Abhimanyu (son of Arjun) of his last battle and approaching death, whereas Uttarpriyadashi is an <hl> 80-minute <hl> exposition of Emperor Ashoka's redemption.[citation needed]


Question: What does Chakouba mean?

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]

Answer: calling to a meal

<hl> Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal ; for dinner or lunch) to a feast at their parental house with their children. <hl> Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally <hl> calling to a meal <hl>; for dinner or lunch) to a feast at their parental house with their children. Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally <hl> calling to a meal <hl> ; for dinner or lunch) to a feast at their parental house with their children.


Question: Who receives gifts at this festival?

Answer: the women/invitees and to their children.

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. <hl> Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. <hl> Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. Besides the feast, gifts are given to <hl> the women/invitees and to their children. <hl> It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]


Question: Who is invited to the festival?

Answer: married women

<hl> Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. <hl> Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]

Held in November, this is a social festival of the Meeteis and many communities of Manipur where <hl> married women <hl> (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed]


Question: When is the festival held each year?

Answer: 2nd lunar day of Heyangei

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. <hl> It is held every year on the 2nd lunar day of Heyangei (mostly during the month of November; sometimes it falls in October).[citation needed] <hl>

Held in November, this is a social festival of the Meeteis and many communities of Manipur where married women (Ningol) are invited (Chakouba, literally calling to a meal; for dinner or lunch) to a feast at their parental house with their children. Besides the feast, gifts are given to the women/invitees and to their children. It is the festival that binds and revives the family relations between the girls married away and the parental family. Nowadays, other communities have started celebrating this kind of a family-bonding festival. It is held every year on the <hl> 2nd lunar day of Heyangei <hl> (mostly during the month of November; sometimes it falls in October).[citation needed]


Question: On what date is Kut celebrated?

Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]

Answer: 1 November

Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. <hl> On 1 November of every year the state declared holiday for Kut celebration. <hl> The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]

Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On <hl> 1 November <hl> of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]


Question: What does the Kut festival symbolize?

Answer: peace and thanksgiving to the Almighty for the harvests

Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. <hl> The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests .[citation needed] <hl>

Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of <hl> peace and thanksgiving to the Almighty for the harvests <hl>.[citation needed]

The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of <hl> peace and thanksgiving to the Almighty for the harvests <hl> .[citation needed]


Question: Which tribes are the primary celebrants of Kut?

Answer: Kuki-Chin-Zomi

<hl> Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. <hl> Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]

Held after the Harvest festival in November, this festival predominantly celebrated by <hl> Kuki-Chin-Zomi <hl> tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]


Question: What festival precedes the Kut festival?

Answer: Harvest festival

<hl> Held after the Harvest festival in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. <hl> Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]

Held after the <hl> Harvest festival <hl> in November, this festival predominantly celebrated by Kuki-Chin-Zomi tribes in Manipur has become one of the leading festivals of the state. Kut is not restricted to a community or tribe — the whole state populace participates in merriment. On 1 November of every year the state declared holiday for Kut celebration. The festival is marked by cultural events such as traditional dances, folk dances, songs, sports and the Miss Kut contest.[citation needed] It is a festival of peace and thanksgiving to the Almighty for the harvests.[citation needed]


Question: What percentage of Manipuri are Hindus?

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

Answer: About 41.3%

<hl> About 41.3% of Manipuri people are Hindus. <hl> Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

<hl> About 41.3% <hl> of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.


Question: Which school of Hinduism became a dominant force in Manipur during the eighteen century?

Answer: Vaishnavism school

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. <hl> Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. <hl> This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. <hl> Vaishnavism school <hl> of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.


Question: By which people is Hinduism mostly professed by?

Answer: by Meetei people

About 41.3% of Manipuri people are Hindus. <hl> Hinduism is mostly professed by Meetei people , who are majority in the state. <hl> However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed <hl> by Meetei people <hl>, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

Hinduism is mostly professed <hl> by Meetei people <hl> , who are majority in the state.


Question: What king declared Vaishnavism the official State religion?

Answer: Garib Niwas

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. <hl> Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. <hl> This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, <hl> Garib Niwas <hl> (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.


Question: Which population is heavily concentrated among the Meetei?

Answer: The Hindu

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. <hl> The Hindu population is heavily concentrated in the Manipur valley among the Meetei people. <hl> The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.

About 41.3% of Manipuri people are Hindus. Hinduism is mostly professed by Meetei people, who are majority in the state. However, a large minority of Meetei people practices Sanamahism (traditional Meetei religion), Christianity and Islam. Vaishnavism school of Hinduism became a dominant force in Manipur in the eighteenth century when the king, Garib Niwas (1708–48), declared it as the official State religion. This was the Vaishnavism of Chaitanya Mahaprabhu, the Bhakti preacher of Bengal, which stressed Krishna Bhakti. <hl> The Hindu <hl> population is heavily concentrated in the Manipur valley among the Meetei people. The districts of Bishnupur, Thoubal, Manipur East and Manipur West are all Hindu majorities averaging 67.62% (range 62.27–74.81%) according to the 2011 census data.


Question: Which religion is adopted by 41.2% of the people in the state?

Christianity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

Answer: Christianity

<hl> Christianity is the religion of 41.2% of the people in the state. <hl> It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

<hl> Christianity <hl> is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.


Question: In which century did Christianity was brought by missionaries to Manipur?

Answer: in the 19th century

Christianity is the religion of 41.2% of the people in the state. <hl> It was brought by missionaries to Manipur in the 19th century . <hl> Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

Christianity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur <hl> in the 19th century <hl>. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

It was brought by missionaries to Manipur <hl> in the 19th century <hl> .


Question: What type of education did a few Christian schools introduced in the state?

Answer: Western-type education.

Christianity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. <hl> Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. <hl> The overwhelming majority of the population in the Hill districts are Christian.

Christianity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced <hl> Western-type education. <hl> Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.


Question: Which religion is adopted by the majority of the population in the Hill districts?

Answer: Christian

<hl> Christian ity is the religion of 41.2% of the people in the state. <hl> It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

<hl> Christian <hl>ity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

<hl> Christian <hl> ity is the religion of 41.2% of the people in the state.


Question: What are the four respected schools in Manipur?

Answer: Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School

Christianity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. <hl> Respected schools in Manipur are Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School , which are all run by Catholic priests and nuns. <hl> The overwhelming majority of the population in the Hill districts are Christian.

Christianity is the religion of 41.2% of the people in the state. It was brought by missionaries to Manipur in the 19th century. Christianity brought a marked change towards the civilization of the hill people.[citation needed] In the 20th century, a few Christian schools were established, which introduced Western-type education. Respected schools in Manipur are <hl> Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School <hl>, which are all run by Catholic priests and nuns. The overwhelming majority of the population in the Hill districts are Christian.

Respected schools in Manipur are <hl> Little Flower School in Imphal, Don Bosco High School in Imphal, St. Joseph's Convent, and Nirmalabas High School <hl> , which are all run by Catholic priests and nuns.


Question: What percentage of the state's people practiced Folk religions?

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

Answer: about 8%

<hl> Folk religions are practiced by about 8% of the state's people. <hl> These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

Folk religions are practiced by <hl> about 8% <hl> of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.


Question: What is the name of the ancient indigenous religion?

Answer: Sanamahism

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. <hl> Sanamahism is the ancient indigenous religion. <hl> Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. <hl> Sanamahism <hl> is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.


Question: What god the Sanamahi worship is concentrated on?

Answer: the Sun God/Sanamahi

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. <hl> Sanamahi worship is concentrated around the Sun God/Sanamahi . <hl> The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around <hl> the Sun God/Sanamahi <hl>. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

Sanamahi worship is concentrated around <hl> the Sun God/Sanamahi <hl> .


Question: On what was based their ancestor worship and animism?

Answer: Umang Lai

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. <hl> Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. <hl> Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

Folk religions are practiced by about 8% of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on <hl> Umang Lai <hl> – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.


Question: What religions have a long history in Manipur?

Answer: Folk religions

<hl> Folk religions are practiced by about 8% of the state's people. <hl> These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.

<hl> Folk religions <hl> are practiced by about 8% of the state's people. These religions have a long history in Manipur. Sanamahism is the ancient indigenous religion. Sanamahi worship is concentrated around the Sun God/Sanamahi. The early Manipuri worshiped a Supreme deity, Lainingthou Soralel, and followed their ancestors. Their ancestor worship and animism was based on Umang Lai – ethnic governing deities worshiped in sacred groves. Some of the traditional deities (Lais) whom Manipuri worship are Atiya Sidaba, Pakhangba, Sanamahi, Leimaren, Oknarel, Panganba, Thangjing, Marjing, Wangbaren, and Koubru.


Question: What is the literacy rate among Muslims?

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.

Answer: 58.6 percent

<hl> The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). <hl> In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.

The literacy rate among Muslims is <hl> 58.6 percent <hl> (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.


Question: What was the number of Class 1 Muslim officers?

Answer: 51

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. <hl> There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively. <hl>

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were <hl> 51 <hl> Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.


Question: What was the number of women in the 51 Class 1?

Answer: three women

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. <hl> There were 51 Class I Muslim officers including three women , 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively. <hl>

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including <hl> three women <hl>, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.

There were 51 Class I Muslim officers including <hl> three women <hl> , 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.


Question: What number of muslims had matriculated from second school in 1995?

Answer: 5,704

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). <hl> In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. <hl> There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, <hl> 5,704 <hl> had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.


Question: What is the literacy state's average?

Answer: 70.5 percent

<hl> The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of 70.5 percent (male 80.3 percent and female 60.5 percent). <hl> In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.

The literacy rate among Muslims is 58.6 percent (male 75 percent and female 41.6 percent) below the state's average of <hl> 70.5 percent <hl> (male 80.3 percent and female 60.5 percent). In 1995, out of 135,000 Muslims, 5,704 had matriculated from secondary school. There was a total of 1,822 who had graduated in addition to 86 technical and professional graduates. There were 51 Class I Muslim officers including three women, 101 Class II officers and 1,270 and 1,663 employees belonging to Class III and IV categories respectively.


Question: In which state does the violence takes part in?

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

Answer: Manipur

<hl> The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. <hl> There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

The violence in <hl> Manipur <hl> extend beyond those between Indian security forces and insurgent armed groups. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).


Question: Cite three of the main tribal groups

Answer: Meeteis, Nagas, Kukis

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. <hl> There is violence between the Meeteis, Nagas, Kukis and other tribal groups. <hl> They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. There is violence between the <hl> Meeteis, Nagas, Kukis <hl> and other tribal groups. They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).


Question: Beyond which two groups does the violence extend to?

Answer: Indian security forces and insurgent armed groups

<hl> The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups . <hl> There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

The violence in Manipur extend beyond those between <hl> Indian security forces and insurgent armed groups <hl>. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

The violence in Manipur extend beyond those between <hl> Indian security forces and insurgent armed groups <hl> .


Question: What did those tribal groups formed?

Answer: They have formed splinter groups

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. <hl> They have formed splinter groups who disagree with each other. <hl> Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. <hl> They have formed splinter groups <hl> who disagree with each other. Other than UNLF, PLA and PREPAK, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).


Question: Cite three of the main Manipuri insurgent groups

Answer: UNLF, PLA and PREPAK

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. <hl> Other than UNLF, PLA and PREPAK , Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC). <hl>

The violence in Manipur extend beyond those between Indian security forces and insurgent armed groups. There is violence between the Meeteis, Nagas, Kukis and other tribal groups. They have formed splinter groups who disagree with each other. Other than <hl> UNLF, PLA and PREPAK <hl>, Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).

Other than <hl> UNLF, PLA and PREPAK <hl> , Manipuri insurgent groups include Revolutionary Peoples Front (RPF), Manipur Liberation Front Army (MLFA), Kanglei Yawol Khnna Lup (KYKL), Revolutionary Joint Committee (RJC), Kangleipak Communist Party (KCP), Peoples United Liberation Front (PULF), National Socialist Council of Nagaland (NSCN-K), National Socialist Council of Nagaland (NSCN-I/M), Kuki National Front (KNF), Kuki National Army (KNA), Kuki Defence Force (KDF), Kuki Democratic Movement (KDM), Kuki National Organisation (KNO), Kuki Security Force (KSF), Chin Kuki Revolutionary Front (CKRF), Kom Rem Peoples Convention (KRPC), Zomi Revolutionary Volunteers (ZRV), Zomi Revolutionary Army (ZRA), Zomi Reunification Organisation (ZRO), and Hmar Peoples Convention (HPC).


Question: What type of patients did Paul Broca work with?

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

Answer: brain-damaged

<hl> In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. <hl> At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

In parallel with this research, work with <hl> brain-damaged <hl> patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.


Question: What did Paul Broca's research find in regard to certain regions of the brain?

Answer: were responsible for certain functions

<hl> In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions . <hl> At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain <hl> were responsible for certain functions <hl>. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain <hl> were responsible for certain functions <hl> .


Question: Franz Joseph Gall's theory says that language was what?

Answer: localized

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. <hl> At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. <hl> The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was <hl> localized <hl> and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.


Question: Through observation of what type of patients was the localization of function hypothesis supported?

Answer: epileptic

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. <hl> The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. <hl> Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of <hl> epileptic <hl> patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.


Question: Who correctly found the organization of the motor cortex by means of observation of seizure progression through the body?

Answer: John Hughlings Jackson

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. <hl> The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson , who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. <hl> Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex. The localization of function hypothesis was supported by observations of epileptic patients conducted by <hl> John Hughlings Jackson <hl>, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research through neuroimaging techniques, still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.

The localization of function hypothesis was supported by observations of epileptic patients conducted by <hl> John Hughlings Jackson <hl> , who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body.


Question: In what century was neuroscience beginning to be recognized as an academic discipline?

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

Answer: 20th

<hl> During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. <hl> Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

During the <hl> 20th <hl> century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.


Question: Neuroscience, as a field, was credited to have been established by who?

Answer: David Rioch, Francis O. Schmitt, and Stephen Kuffler

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. <hl> Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. <hl> Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited <hl> David Rioch, Francis O. Schmitt, and Stephen Kuffler <hl> as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.


Question: Where did David Rioch research the integration of basic anatomical and physiological research through clinical psychiatry?

Answer: at the Walter Reed Army Institute of Research

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. <hl> Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research , starting in the 1950s. <hl> During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry <hl> at the Walter Reed Army Institute of Research <hl>, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry <hl> at the Walter Reed Army Institute of Research <hl> , starting in the 1950s.


Question: In what period did David Rioch start research through clinical psychiatry?

Answer: in the 1950s

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. <hl> Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s . <hl> During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting <hl> in the 1950s <hl>. During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting <hl> in the 1950s <hl> .


Question: At what university did Francis O. Schmitt establish a Biology Department?

Answer: Massachusetts Institute of Technology

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. <hl> During the same period, Schmitt established a neuroscience research program within the Biology Department at the Massachusetts Institute of Technology , bringing together biology, chemistry, physics, and mathematics. <hl> Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

During the 20th century, neuroscience began to be recognized as a distinct academic discipline in its own right, rather than as studies of the nervous system within other disciplines. Eric Kandel and collaborators have cited David Rioch, Francis O. Schmitt, and Stephen Kuffler as having played critical roles in establishing the field. Rioch originated the integration of basic anatomical and physiological research with clinical psychiatry at the Walter Reed Army Institute of Research, starting in the 1950s. During the same period, Schmitt established a neuroscience research program within the Biology Department at the <hl> Massachusetts Institute of Technology <hl>, bringing together biology, chemistry, physics, and mathematics. Kuffler started the Department of Neuroscience at Harvard Medical School in 1966, the first such freestanding department.

During the same period, Schmitt established a neuroscience research program within the Biology Department at the <hl> Massachusetts Institute of Technology <hl> , bringing together biology, chemistry, physics, and mathematics.


Question: In what year did Alan Lloyd Hodgkin and Andrew Huxley present the Hodgkin-Huxley model?

In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin–Huxley model. In 1961–2, Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

Answer: 1952

<hl> In 1952 , Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin–Huxley model. <hl> In 1961–2, Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

In <hl> 1952 <hl>, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin–Huxley model. In 1961–2, Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

In <hl> 1952 <hl> , Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin–Huxley model.


Question: The Hodgkin-Huxley model describes what facet about the electrical signals of the brain?

Answer: how they are initiated and propagated

<hl> In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated , known as the Hodgkin–Huxley model. <hl> In 1961–2, Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and <hl> how they are initiated and propagated <hl>, known as the Hodgkin–Huxley model. In 1961–2, Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and <hl> how they are initiated and propagated <hl> , known as the Hodgkin–Huxley model.


Question: When was the Hodgkin-Huxley model simplified?

Answer: 1961–2

In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin–Huxley model. <hl> In 1961–2 , Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. <hl> In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin–Huxley model. In <hl> 1961–2 <hl>, Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage in Aplysia. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris–Lecar model.

In <hl> 1961–2 <hl> , Richard FitzHugh and J. Nagumo simplified Hodgkin–Huxley, in what is called the FitzHugh–Nagumo model.