Teacher: Write a question from the passage such that it identifies a character (a person or a thing) in the passage.
Teacher: Now, understand the problem? If you are still confused, see the following example:
I really struggle to feel bad for people who actively choose to be miserable and manipulative. I'm dorky and like to use little proverbs all the time. One of my favorites is this: "you can lead a horse to water, but you can't make him drink." At the end of the day, if someone has a problem, they can never resolve it if they don't truly wish to. You can give someone all the resources in the world, but you can't force them to utilize them. When I was 16, I dated a horrible guy. He was abusive verbally, emotionally, and sexually. He was an incredibly troubled young man and refused to seek help for his severe mental health issues. I eventually came to understand that he reveled in his misery. It was his identity. He acted like he wanted a cure and I'd set him up with resources, but he refused every single one. He may have struggled with serious mental illnesses, but being miserable perversely made him happy and he loved to use his struggles to justify his inexcusable behavior. He wanted to drag as many people into his fiery pit of anguish as possible. I later suffered from severe depression myself, and I never once used it as an excuse to hurt other people. My ex wasn't struggling with his mental health in terms of deliberating and carefully harming others. He was simply exhibiting a personality trait, one he chose to cultivate and it wasn't my problem. I ended up cutting him off completely in spite of all the threats. I will never feel bad for the awful plight he refuses to help himself out of. I have no patience for that type of person. Know what we call them? Toxic. Poison. A waste of time.
Solution: Who was abusive to the author?
Reason: The question is based on the following sentences in the passage - 'When I was 16, I dated a horrible guy. He was abusive verbally, emotionally, and sexually.'. The sentence clearly explains that the author's boyfriend was abusive to her.

Now, solve this instance: Larisa Grollemond is conducting a comparative study of illuminations in the Mirror of History (Speculum historiale, Miroir historial) as a graduate intern in the Manuscripts Department of the Getty Museum. The massive text, compiled in the 1200s by friar Vincent of Beauvais and translated into French in the 14th century by Jean de Vignay, attempts to compile all of world history from creation to the present into a single source. "If our twenty-first-century way of understanding everything is to put it on the Internet," she says, "the medieval way of understanding was to create big encyclopedic texts that try to encompass all of human history and biblical history in an organized way."
Larisa, who recently completed her PhD at the University of Pennsylvania with a focus on 15th-century French manuscript culture, is focusing on the Getty volumes' unique program of illuminations. The French translation of the Miroir historial exists in some 40 known copies, and while the text remains mostly unchanged from copy to copy, the illuminations vary dramatically, both in how scenes are depicted and in which episodes artists choose to depict. Larisa has decided to focus on the evolution of depictions of India and its inhabitants across these various copies, because the Getty copy, which dates to 1475, contains images that are different from earlier illuminated versions. While other copies don't dedicate more than one or two illustrations to India, the Getty copy has several that draw upon the medieval tradition of the "monstrous peoples" as well as knowledge of geography, materials, and customs newly gained through trade.
This work ties into broader scholarly efforts to shed light on globalization in the Middle Ages. "Scholars of medieval art have generally thought of Western Europe as the center and non-European places as the periphery. There has now been a revision of that view," says Larisa. "These manuscripts provide an interesting glimpse into how late-medieval Europeans made sense of their world, including globalization and multiculturalism," she adds.
Student:
Who said "the medieval way of understanding was to create big encyclopedic texts"?