[Q]: What is the answer for the question: What year did the photo with fairies taken by the two girls become public? from the following article ? In mid-1917 nine-year-old Frances Griffiths and her motherboth newly arrived in the UK from South Africawere staying with Frances' aunt, Elsie Wright's mother, in the village of Cottingley in West Yorkshire; Elsie was then 16 years old. The two girls often played together beside the beck (stream) at the bottom of the garden, much to their mothers' annoyance, because they frequently came back with wet feet and clothes. Frances and Elsie said they only went to the beck to see the fairies, and to prove it, Elsie borrowed her father's camera, a Midg quarter-plate. The girls returned about 30 minutes later, "triumphant".Elsie's father, Arthur, was a keen amateur photographer, and had set up his own darkroom. The picture on the photographic plate he developed showed Frances behind a bush in the foreground, on which four fairies appeared to be dancing. Knowing his daughter's artistic ability, and that she had spent some time working in a photographer's studio, he dismissed the figures as cardboard cutouts. Two months later the girls borrowed his camera again, and this time returned with a photograph of Elsie sitting on the lawn holding out her hand to a 1-foot-tall (30 cm) gnome. Exasperated by what he believed to be "nothing but a prank", and convinced that the girls must have tampered with his camera in some way, Arthur Wright refused to lend it to them again. His wife Polly, however, believed the photographs to be authentic. Towards the end of 1918, Frances sent a letter to Johanna Parvin, a friend in Cape Town, South Africa, where Frances had lived for most of her life, enclosing the photograph of herself with the fairies. On the back she wrote "It is funny, I never used to see them in Africa. It must be too hot for them there."The photographs became public in mid-1919, after Elsie's mother attended a meeting of the Theosophical Society in Bradford. The lecture that evening was on "fairy life", and at the end of the meeting Polly Wright showed the two fairy photographs taken by her daughter and niece to the...
****
[A]: 1919
input: Please answer the following: What is the answer for the question: What was the full name of the event that the Labour Party would later adopt as a "badge of credibility"? from the following article ? Before the start of the Second World War, and the establishment of war-based industries, Jarvis's initiatives brought modest relief to Jarrow. By 1939, about 100 men were employed in a small furniture factory and up to a further 500 in various metal-based industries set up on the Palmer's site. Jarvis had acquired the obsolete liners Olympic and Berengaria, to be broken up at the yard. However, after their triumphant homecoming many of the marchers felt that their endeavour had failed. Con Whalen, who at his death in 2003 was the last survivor of those who marched the full distance, said that the march was "a waste of time", but added that he had enjoyed every step. His fellow marcher Guy Waller, on the 40th anniversary of the march in 1976, said that "[t]he march produced no immediate startling upsurge in employment in the town. It took the war to do that". These views are shared by most commentators and historians. The Daily Mirror columnist Kevin Maguire calls the march "a heroic failure", while Matt Dobson, in The Socialist, writes that "out of all the hunger marches its aims were the most diluted and it made the most modest gains". The historians Malcolm Pearce and Geoffrey Stewart provide a positive perspective, arguing that the Jarrow March "helped to shape [post-Second World War] perceptions of the 1930s", and thus paved the way to social reform.Perry observes that "the passage of time has transformed the Jarrow Crusade ... into a potent talisman with which many apparently seek association". Thus the Labour Party, which in 1936 shunned the march, later adopted it as "a badge of credibility". In 1950 the party featured the Jarrow banners on its election posters; the march then disappeared from view in an era of high employment, only to be invoked again when unemployment again became a political issue in the 1980s. In the late 20th century and beyond, Labour leadersMichael Foot, Neil Kinnock, Tony Blairhave all associated themselves with the march. In October 1986, on the 50th anniversary, a group...
++++++++++
output: Jarrow March
Problem: What is the answer for the question: Who received inspiration from the teachings of Vyasatirtha? from the following article ? The Kannada poets and scholars of the empire produced important writings supporting the Vaishnava Bhakti movement heralded by the Haridasas (devotees of Vishnu), Brahminical and Veerashaiva (Lingayatism) literature. The Haridasa poets celebrated their devotion through songs called Devaranama (lyrical poems) in the native meters of Sangatya (quatrain), Suladi (beat based), Ugabhoga (melody based) and Mundige (cryptic). Their inspirations were the teachings of Madhvacharya and Vyasatirtha. Purandaradasa and Kanakadasa are considered the foremost among many Dasas (devotees) by virtue of their immense contribution. Kumara Vyasa, the most notable of Brahmin scholars wrote Gadugina Bharata, a translation of the epic Mahabharata. This work marks a transition of Kannada literature from old Kannada to modern Kannada. Chamarasa was a famous Veerashaiva scholar and poet who had many debates with Vaishnava scholars in the court of Devaraya II. His Prabhulinga Leele, later translated into Telugu and Tamil, was a eulogy of Saint Allama Prabhu (the saint was considered an incarnation of Lord Ganapathi while Parvati took the form of a princess of Banavasi).At this peak of Telugu literature, the most famous writing in the Prabandha style was Manucharitamu. King Krishnadevaraya was an accomplished Telugu scholar and wrote the celebrated Amuktamalyada. Amuktamalyada ("One who wears and gives away garlands") narrates the story of the wedding of the god Vishnu to Andal, the Tamil Alvar saint poet and the daughter of Periyalvar at Srirangam. In his court were eight famous scholars regarded as the pillars (Ashtadiggajas) of the literary assembly. The most famous among them were Allasani Peddana who held the honorific Andhrakavitapitamaha (lit, "father of Telugu poetry") and Tenali Ramakrishna, the court jester who authored several notable works. The other six poets were Nandi Thimmana (Mukku Timmana), Ayyalaraju Ramabhadra, Madayyagari Mallana, Bhattu Murthi (Ramaraja Bhushana), Pingali Surana, and Dhurjati. This was the age of...

A:
Haridasa poets