Problem: Please answer a question about the following article about Josip Broz Tito:
Tito also developed warm relations with Burma under U Nu, travelling to the country in 1955 and again in 1959, though he didn't receive the same treatment in 1959 from the new leader, Ne Win.
What country did U Nu lead?
A: Burma
Problem: Please answer a question about the following article about Pain:
In 1644, Rene Descartes theorized that pain was a disturbance that passed down along nerve fibers until the disturbance reached the brain, a development that transformed the perception of pain from a spiritual, mystical experience to a physical, mechanical sensation[citation needed]. Descartes's work, along with Avicenna's, prefigured the 19th-century development of specificity theory. Specificity theory saw pain as "a specific sensation, with its own sensory apparatus independent of touch and other senses". Another theory that came to prominence in the 18th and 19th centuries was intensive theory, which conceived of pain not as a unique sensory modality, but an emotional state produced by stronger than normal stimuli such as intense light, pressure or temperature. By the mid-1890s, specificity was backed mostly by physiologists and physicians, and the intensive theory was mostly backed by psychologists. However, after a series of clinical observations by Henry Head and experiments by Max von Frey, the psychologists migrated to specificity almost en masse, and by century's end, most textbooks on physiology and psychology were presenting pain specificity as fact.
What theory perceives pain as being a specific sensation?
A: Specificity
Problem: Please answer a question about the following article about Anthropology:
One of the central problems in the anthropology of art concerns the universality of 'art' as a cultural phenomenon. Several anthropologists have noted that the Western categories of 'painting', 'sculpture', or 'literature', conceived as independent artistic activities, do not exist, or exist in a significantly different form, in most non-Western contexts. To surmount this difficulty, anthropologists of art have focused on formal features in objects which, without exclusively being 'artistic', have certain evident 'aesthetic' qualities. Boas' Primitive Art, Claude Levi-Strauss' The Way of the Masks (1982) or Geertz's 'Art as Cultural System' (1983) are some examples in this trend to transform the anthropology of 'art' into an anthropology of culturally specific 'aesthetics'.
What is the trend to transform the anthropology of 'art' into an anthropology of?
A: culturally specific 'aesthetics'
Problem: Please answer a question about the following article about Estonian language:
The most famous reformer of Estonian, Johannes Aavik (18801973), used creations ex nihilo (cf. 'free constructions', Tauli 1977), along with other sources of lexical enrichment such as derivations, compositions and loanwords (often from Finnish; cf. Saareste and Raun 1965: 76). In Aavik's dictionary (1921), which lists approximately 4000 words, there are many words which were (allegedly) created ex nihilo, many of which are in common use today. Examples are
How many words did Aavik put in his dictionary?
A:
approximately 4000