Problem: Groening was born on February 15, 1954 in Portland, Oregon, the middle of five children (older brother Mark and sister Patty were born in 1950 and 1952, while the younger sisters Lisa and Maggie in 1956 and 1958, respectively). His Norwegian American mother, Margaret Ruth (nee Wiggum; March 23, 1919 - April 22, 2013), was once a teacher, and his German Canadian father, Homer Philip Groening (December 30, 1919 - March 15, 1996), was a filmmaker, advertiser, writer and cartoonist. Homer, born in Main Centre, Saskatchewan, Canada, grew up in a Mennonite, Plautdietsch-speaking family.

Groening described life in Los Angeles to his friends in the form of the self-published comic book Life in Hell, which was loosely inspired by the chapter "How to Go to Hell" in Walter Kaufmann's book Critique of Religion and Philosophy. Groening distributed the comic book in the book corner of Licorice Pizza, a record store in which he worked. He made his first professional cartoon sale to the avant-garde Wet magazine in 1978. The strip, titled "Forbidden Words," appeared in the September/October issue of that year. Groening had gained employment at the Los Angeles Reader, a newly formed alternative newspaper, delivering papers, typesetting, editing and answering phones. He showed his cartoons to the editor, James Vowell, who was impressed and eventually gave him a spot in the paper. Life in Hell made its official debut as a comic strip in the Reader on April 25, 1980. Vowell also gave Groening his own weekly music column, "Sound Mix," in 1982. However, the column would rarely actually be about music, as he would often write about his "various enthusiasms, obsessions, pet peeves and problems" instead. In an effort to add more music to the column, he "just made stuff up," concocting and reviewing fictional bands and nonexistent records. In the following week's column, he would confess to fabricating everything in the previous column and swear that everything in the new column was true. Eventually, he was finally asked to give up the "music" column. Among the fans of the column was Harry Shearer, who would later become a voice on The Simpsons. Life in Hell became popular almost immediately. In November 1984, Deborah Caplan, Groening's then-girlfriend and co-worker at the Reader, offered to publish "Love is Hell", a series of relationship-themed Life in Hell strips, in book form. Released a month later, the book was an underground success, selling 22,000 copies in its first two printings. Work is Hell soon followed, also published by Caplan. Soon afterward, Caplan and Groening left and put together the Life in Hell Co., which handled merchandising for Life in Hell. Groening also started Acme Features Syndicate, which syndicated Life in Hell, Lynda Barry and John Callahan, but now only syndicates Life in Hell. At the end of its run, Life in Hell was carried in 250 weekly newspapers and has been anthologized in a series of books, including School is Hell, Childhood is Hell, The Big Book of Hell, and The Huge Book of Hell. Although Groening has stated, "I'll never give up the comic strip. It's my foundation," he announced that the June 16, 2012 strip would mark Life in Hell's conclusion. After Groening ended the strip, the Center for Cartoon Studies commissioned a poster that was presented to Groening in honor of his work. The poster contained tribute cartoons by 22 of Groening's cartoonist friends who were influenced by Life in Hell.

How long did he work for the Los Angeles Reader?

Answer with quotes: He showed his cartoons to the editor, James Vowell, who was impressed and eventually gave him a spot in the paper.

Question:
The Principalia or noble class was the ruling and usually educated upper class in the pueblos of the Spanish Philippines, comprising the gobernadorcillo (who had functions similar to a town mayor), and the cabezas de barangay (heads of the barangays) who governed the districts. The distinction or status of being part of the principalia was a hereditary right. However, it could also be acquired, as attested by the royal decree of 20 December 1863 (signed in the name of Queen Isabella II by the Minister of the Colonies, Jose de la Concha). This distinguished upper class was exempted from tribute (tax) to the Spanish crown during the colonial period.
From the beginning of the colonial period in the Philippine, the Spanish government built on the traditional pre-conquest socio-political organization of the barangay and co-opted the traditional indigenous princes and their nobles, thereby ruling indirectly. The barangays in some coastal places in Panay, Manila, Cebu, Jolo, and Butuan, with cosmopolitan cultures and trade relations with other countries in Asia, were already established principalities (Kinadatuan) before the coming of the Spaniards. In other regions, even though the majority of these barangays were not large settlements, yet they had organized societies dominated by the same type of recognized aristocracy and lordships (with birthright claim to allegiance from followers), as those found in more established, richer and more developed principalities. The aristocratic group in these pre-colonial societies was called the datu class. Its members were presumably the descendants of the first settlers on the land or, in the case of later arrivals, of those who were datus at the time of migration or conquest. The duty of the datus was to rule and govern their subjects and followers, and to assist them in their interests and necessities. What the chiefs received from their followers was: to be held by them in great veneration and respect; and they were served in their wars and voyages, and in their tilling, sowing, fishing, and the building of their houses. The natives attended to these duties very promptly, whenever summoned by their chief. They also paid their chief tribute (which they called buwis) in varying quantities, in the crops that they gathered. The descendants of such chiefs, and their relatives, even though they did not inherit the Lordship, were held in the same respect and consideration, and were all regarded as nobles and as persons exempt from the services rendered by the others, or the plebeians (timawas). The same right of nobility and chieftainship was preserved for the women, just as for the men. Some of these principalities and lordships have remained, even until the present, in unHispanicized and mostly Lumad and Muslim parts of the Philippines, in some regions of Mindanao.
Answer this question using a quote from the text above:

Where did the natives attend?

Answer:
attended to these duties very promptly, whenever summoned by their chief. They also paid their chief