You may wonder if there are other examples of static discharge. The answer is yes. Lightning is a form of static discharge. It is much more dramatic than what happens between you and the door knocker, but it is the same principle. You can see how it occurs in the following diagram and animation. You have no doubt seen lightning in a rainstorm. What does lighting have to do with static electricity? As it turns out, everything! During a rainstorm, clouds develop regions of different charges. This happens due to the movement of air molecules, water drops, and ice particles. The negative charges are concentrated at the base of the clouds. The positive charges are concentrated at the top. The negative charges repel electrons on the ground below. The ground then becomes positively charged. Over time the differences increase. Eventually the electrons are discharged. This is what we see as lightning. You can watch an awesome slow-motion lightning strike below.

Question: "What do we see when electrons are discharged?"

Response: "Rain"
OPTIONS:
- no
- yes

A: no

Problem: In Hamburg, Jarrah had a succession of living accommodations, but he apparently never resided with his future co-conspirators. It is not clear how and when he became part of Atta's circle. He became particularly friendly with Binalshibh after meeting him at the Quds mosque in Hamburg, which Jarrah began attending regularly in late 1997. The worshippers at this mosque featured an outspoken, flamboyant Islamist named Mohammed Haydar Zammar. A well-known figure in the Muslim community (and to German and U.S. intelligence agencies by the late 1990s), Zammar had fought in Afghanistan and relished any opportunity to extol the virtues of violent jihad. Indeed, a witness has reported hearing Zammar press Binalshibh to fulfill his duty to wage jihad. Moreover, after 9/11, Zammar reportedly took credit for influencing not just Binalshibh but the rest of the Hamburg group. In 1998, Zammar encouraged them to participate in jihad and even convinced them to go to Afghanistan. Owing to Zammar's persuasion or some other source of inspiration, Atta, Binalshibh, Shehhi, and Jarrah eventually prepared themselves to translate their extremist beliefs into action. By late 1999, they were ready to abandon their student lives in Germany in favor of violent jihad. This final stage in their evolution toward embracing Islamist extremism did not entirely escape the notice of the people around them. The foursome became core members of a group of radical Muslims, often hosting sessions at their Marienstrasse apartment that involved extremely anti-American discussions. Meeting three to four times a week, the group became something of a "sect" whose members, according to one participant in the meetings, tended to deal only with each other. Atta's rent checks for the apartment provide evidence of the importance that the apartment assumed as a center for the group, as he would write on them the notation "Dar el Ansar," or "house of the followers." In addition to Atta, Binalshibh, Shehhi, and Jarrah, the group included other extremists, some of whom also would attend al Qaeda training camps and, in some instances, would help the 9/11 hijackers as they executed the plot: Said Bahaji, son of a Moroccan immigrant, was the only German citizen in the group. Educated in Morocco, Bahaji returned to Germany to study electrical engineering at the Technical University of Hamburg-Harburg. He spent five months in the German army before obtaining a medical discharge, and lived with Atta and Binalshibh at 54 Marienstrasse for eight months between November 1998 and July 1999. Described as an insecure follower with no personality and with limited knowledge of Islam, Bahaji nonetheless professed his readiness to engage in violence.

Question: "Who were some of the individuals in the sect?"

Answer: "Bahaji"

OPTIONS:
- no
- yes
Answer: no

Question:
In short, the United States has to help defeat an ideology, not just a group of people, and we must do so under difficult circumstances. How can the United States and its friends help moderate Muslims combat the extremist ideas? Recommendation: The U.S. government must define what the message is, what it stands for. We should offer an example of moral leadership in the world, committed to treat people humanely, abide by the rule of law, and be generous and caring to our neighbors. America and Muslim friends can agree on respect for human dignity and opportunity. To Muslim parents, terrorists like Bin Laden have nothing to offer their children but visions of violence and death. America and its friends have a crucial advantage-we can offer these parents a vision that might give their children a better future. If we heed the views of thoughtful leaders in the Arab and Muslim world, a moderate consensus can be found. That vision of the future should stress life over death: individual educational and economic opportunity. This vision includes widespread political participation and contempt for indiscriminate violence. It includes respect for the rule of law, openness in discussing differences, and tolerance for opposing points of view. Recommendation: Where Muslim governments, even those who are friends, do not respect these principles, the United States must stand for a better future. One of the lessons of the long Cold War was that short-term gains in cooperating with the most repressive and brutal governments were too often outweighed by long-term setbacks for America's stature and interests. American foreign policy is part of the message. America's policy choices have consequences. Right or wrong, it is simply a fact that American policy regarding the Israeli-Palestinian conflict and American actions in Iraq are dominant staples of popular commentary across the Arab and Muslim world. That does not mean U.S. choices have been wrong. It means those choices must be integrated with America's message of opportunity to the Arab and Muslim world. After reading the above, is "American parents" the correct answer to the question "Which parents can be offered a vision that might give their children a better future?"? OPTIONS:
- no
- yes

Answer:
yes

Input: Albanian was proved to be an Indo-European language in 1854 by the German philologist Franz Bopp. The Albanian language comprises its own branch of the Indo-European language family. Some scholars believe that Albanian derives from Illyrian while others claim that it derives from Daco-Thracian. (Illyrian and Daco-Thracian, however, might have been closely related languages; see Thraco-Illyrian.) Establishing longer relations, Albanian is often compared to Balto-Slavic on the one hand and Germanic on the other, both of which share a number of isoglosses with Albanian. Moreover, Albanian has undergone a vowel shift in which stressed, long o has fallen to a, much like in the former and opposite the latter. Likewise, Albanian has taken the old relative jos and innovatively used it exclusively to qualify adjectives, much in the way Balto-Slavic has used this word to provide the definite ending of adjectives. The cultural renaissance was first of all expressed through the development of the Albanian language in the area of church texts and publications, mainly of the Catholic region in the North, but also of the Orthodox in the South. The Protestant reforms invigorated hopes for the development of the local language and literary tradition when cleric Gjon Buzuku brought into the Albanian language the Catholic liturgy, trying to do for the Albanian language what Luther did for German.

Does the response "Vowel shifts" correctly answer the question "What three areas of religious texts helped develop the Albanian language?"?

OPTIONS:
- no
- yes
***
Output:
no