input: While the 1919 Stampede was successful, it was again held as a one-time event. Richardson was convinced that it could be a profitable annual event but found little support for the concept within the board of directors of the Calgary Industrial Exhibition. However, declining attendance and mounting financial losses forced the exhibition board to reconsider Richardson's proposals at their 1922 annual meeting. Richardson proposed merging the two events on a trial basis. Weadick agreed, and the union created the Calgary Exhibition and Stampede. The combined event was first held in 1923. Weadick encouraged the city's residents to dress in western clothes and decorate their businesses in the spirit of the "wild west". Civic leaders truly supported the event for the first time: Mayor George Webster followed the costume suggestion and allowed downtown roads to be closed for two hours each morning of the six-day event to accommodate street parties. The new sport of chuckwagon racing was introduced and proved immediately popular. 138,950 people attended and the event earned a profit. Over 167,000 people attended in 1924 and the success guaranteed that the Stampede and Exhibition would be held together permanently. Attendance grew annually throughout the 1920s, peaking at 258,496 in 1928, but the onset of the Great Depression resulted in attendance declines and financial losses. After consecutive years of losses in 1930 and 1931, the exhibition board was forced to make cutbacks, a decision that strained the relationship between the board and Weadick. Furthering the divide was Weadick's growing resentment of the board's control of what he considered his event. The issue came to a head in 1932 when Weadick and Richardson engaged in a loud argument over the situation, ending with Weadick's threat to quit entirely. One month later, the exhibition board announced that it had relieved him of his duties. Angered by the decision, Weadick sued the exhibition board for $100,000, citing breach of contract and unfair dismissal. His claim was upheld in courts, but he was awarded only $2,750 plus legal fees. Embittered by the events, Weadick remained at odds with the board for 20 years until he was invited to the 1952 Stampede as an honoured guest and parade marshal. At least seven movies were filmed at the Stampede by 1950. The most profitable, the 1925 silent film The Calgary Stampede, used footage from the rodeo and exposed people across North America to the event. Hollywood stars and foreign dignitaries were attracted to the Stampede; Bob Hope and Bing Crosby each served as parade marshals during the 1950s, while Queen Elizabeth II and Prince Philip made their first of two visits to the event as part of their 1959 tour of Canada. The Queen also opened the 1973 Stampede.

Answer this question "What did Weadick ad richard engage in"
output: a loud argument over the situation, ending with Weadick's threat to quit entirely.

input: In 1926, Pyle, tired of working at a desk, quit his job. Over the following two years he and his wife traveled over 9,000 miles across the United States in a Ford roadster. In 1928 he returned to The Washington Daily News, and for the following four years served as the country's first and best-known aviation columnist. As Amelia Earhart later said, "Any aviator who didn't know Pyle was a nobody." In 1932 Pyle once again became managing editor of The Washington Daily News. Two years later he took an extended vacation in California to recuperate from a severe bout of flu. Upon his return, to fill in for the paper's vacationing syndicated columnist Heywood Broun, he wrote a series of 11 columns about his stay in California and the people he had met there. The series proved unexpectedly popular with both readers and colleagues. G.B. ("Deac") Parker, editor-in-chief of the Scripps-Howard newspaper chain, said he had found in Pyle's vacation articles "a Mark Twain quality that knocked my eye out." In 1935 Pyle once again resigned his position as managing editor to accept an offer from the Scripps-Howard Alliance to write his own national column. Traveling the highways and back roads of the country and the Americas, he wrote about the unusual places and people he met. Selected columns were later published posthumously in Home Country (1947). Perpetually dissatisfied with his writing, Pyle suffered from bouts of deep depression. He continued his daily column until a few months after the United States entered World War II on December 8, 1941.

Answer this question "Why did he like writing about aviation"
output:

input: The Black Seminole culture that took shape after 1800 was a dynamic mixture of African, Native American, Spanish, and slave traditions. Adopting certain practices of the Native Americans, maroons wore Seminole clothing and ate the same foodstuffs prepared the same way: they gathered the roots of a native plant called coontie, grinding, soaking, and straining them to make a starchy flour similar to arrowroot, as well as mashing corn with a mortar and pestle to make sofkee, a sort of porridge often used as a beverage, with water added-- ashes from the fire wood used to cook the sofkee were occasionally added to it for extra flavor. They also introduced their Gullah staple of rice to the Seminole, and continued to use it as a basic part of their diets. Rice remained part of the diet of the Black Seminoles who moved to Oklahoma. Initially living apart from the Native Americans, the maroons developed their own unique African-American culture, based in the Gullah culture of the Lowcountry. Black Seminoles inclined toward a syncretic form of Christianity developed during the plantation years. Certain cultural practices, such as "jumping the broom" to celebrate marriage, hailed from the plantations; other customs, such as some names used for black towns, reflected African heritage. As time progressed, the Seminole and Blacks had limited intermarriage, but historians and anthropologists have come to believe that generally the Black Seminoles had independent communities. They allied with the Seminole at times of war. The Seminole society was based on a matrilineal kinship system, in which inheritance and descent went through the maternal line. Children were considered to belong to the mother's clan, so those born to ethnic African mothers would have been considered black by the Seminole. While the children might integrate customs from both parents' cultures, the Seminole believed they belonged to the mother's group more than the father's. African Americans adopted some elements of the European-American patriarchal system. But, under the South's adoption of the principle of partus sequitur ventrem in the 17th century and incorporated into slavery law in slave states, children of slave mothers were considered legally slaves. Under the Fugitive Slave Law of 1850, even if the mother escaped to a free state, she and her children were legally considered slaves and fugitives. As a result, the Black Seminoles born to slave mothers were always at risk from slave raiders.

Answer this question "What was the culture like?"
output:
was a dynamic mixture of African, Native American, Spanish, and slave traditions.