Problem: Programmes, such as the politically fuelled Give My Head Peace (produced by BBC Northern Ireland) and the soap opera River City (produced by BBC Scotland), have been created specifically to cater for some viewers in their respective nations, who may have found programmes created for English audiences irrelevant. BBC Scotland produces daily programmes for its Gaelic-speaking viewers, including current affairs, political and children's programming such as the popular Eorpa and De a-nis?. BBC Wales also produces a large amount of Welsh language programming for S4C, particularly news, sport and other programmes, especially the soap opera Pobol y Cwm ('People of the Valley'). The UK nations also produce a number of programmes that are shown across the UK, such as BBC Scotland's comedy series Chewin' the Fat, and BBC Northern Ireland's talk show Patrick Kielty Almost Live.
What is the name of a Scottish soap opera?
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Answer: River City

Problem: New Haven was the subject of Who Governs? Democracy and Power in An American City, a very influential book in political science by preeminent Yale professor Robert A. Dahl, which includes an extensive history of the city and thorough description of its politics in the 1950s. New Haven's theocratic history is also mentioned several times by Alexis de Tocqueville in his classic volume on 19th-century American political life, Democracy in America. New Haven was the residence of conservative thinker William F. Buckley, Jr., in 1951, when he wrote his influential God and Man at Yale. William Lee Miller's The Fifteenth Ward and the Great Society (1966) similarly explores the relationship between local politics in New Haven and national political movements, focusing on Lyndon Johnson's Great Society and urban renewal.
To which prominent conservative, that authored God and Man at Yale, did New Haven provide residence in 1951?
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Answer: William F. Buckley, Jr.

Problem: Public religion took place within a sacred precinct that had been marked out ritually by an augur. The original meaning of the Latin word templum was this sacred space, and only later referred to a building. Rome itself was an intrinsically sacred space; its ancient boundary (pomerium) had been marked by Romulus himself with oxen and plough; what lay within was the earthly home and protectorate of the gods of the state. In Rome, the central references for the establishment of an augural templum appear to have been the Via Sacra (Sacred Way) and the pomerium. Magistrates sought divine opinion of proposed official acts through an augur, who read the divine will through observations made within the templum before, during and after an act of sacrifice. Divine disapproval could arise through unfit sacrifice, errant rites (vitium) or an unacceptable plan of action. If an unfavourable sign was given, the magistrate could repeat the sacrifice until favourable signs were seen, consult with his augural colleagues, or abandon the project. Magistrates could use their right of augury (ius augurum) to adjourn and overturn the process of law, but were obliged to base their decision on the augur's observations and advice. For Cicero, himself an augur, this made the augur the most powerful authority in the Late Republic. By his time (mid 1st century BC) augury was supervised by the college of pontifices, whose powers were increasingly woven into the magistracies of the cursus honorum.
Who designated the first boundary of Rome?
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Answer:
Romulus