The problem: Answer a question about this article:
The word madrasah derives from the triconsonantal Semitic root -- D-R-S 'to learn, study', through the wazn (form/stem) (); mafal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as danismends. The usual Arabic word for a university, however, is (jamiah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.
During the Ottoman Empire, what types of schools were typical?
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The answer: lower schools and specialised

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To the extent that Italy held the territory by UN mandate, the trusteeship provisions gave the Somalis the opportunity to gain experience in political education and self-government. These were advantages that British Somaliland, which was to be incorporated into the new Somali state, did not have. Although in the 1950s British colonial officials attempted, through various administrative development efforts, to make up for past neglect, the protectorate stagnated. The disparity between the two territories in economic development and political experience would cause serious difficulties when it came time to integrate the two parts. Meanwhile, in 1948, under pressure from their World War II allies and to the dismay of the Somalis, the British "returned" the Haud (an important Somali grazing area that was presumably 'protected' by British treaties with the Somalis in 1884 and 1886) and the Ogaden to Ethiopia, based on a treaty they signed in 1897 in which the British ceded Somali territory to the Ethiopian Emperor Menelik in exchange for his help against plundering by Somali clans. Britain included the proviso that the Somali nomads would retain their autonomy, but Ethiopia immediately claimed sovereignty over them. This prompted an unsuccessful bid by Britain in 1956 to buy back the Somali lands it had turned over. Britain also granted administration of the almost exclusively Somali-inhabited Northern Frontier District (NFD) to Kenyan nationalists despite an informal plebiscite demonstrating the overwhelming desire of the region's population to join the newly formed Somali Republic.
In what year did the British give the Haud to Ethiopia?
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The answer: 1948

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On June 14, 1987, about 5,000 people gathered again at Freedom Monument in Riga, and laid flowers to commemorate the anniversary of Stalin's mass deportation of Latvians in 1941. This was the first large demonstration in the Baltic republics to commemorate the anniversary of an event contrary to official Soviet history. The authorities did not crack down on demonstrators, which encouraged more and larger demonstrations throughout the Baltic States. The next major anniversary after the August 23 Molotov Pact demonstration was on November 18, the date of Latvia's independence in 1918. On November 18, 1987, hundreds of police and civilian militiamen cordoned off the central square to prevent any demonstration at Freedom Monument, but thousands lined the streets of Riga in silent protest regardless.
Where is Freedom Monument?
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The answer: Riga

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BYU's stated mission "is to assist individuals in their quest for perfection and eternal life." BYU is thus considered by its leaders to be at heart a religious institution, wherein, ideally, religious and secular education are interwoven in a way that encourages the highest standards in both areas. This weaving of the secular and the religious aspects of a religious university goes back as far as Brigham Young himself, who told Karl G. Maeser when the Church purchased the school: "I want you to remember that you ought not to teach even the alphabet or the multiplication tables without the Spirit of God."
What type of institution do BYU leaders consider it to be at heart?
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The answer:
religious