sentence-transformers/squad huggingface dataset:
Passage: 83% of the total population adheres to Christianity, making it the most common religion in Swaziland. Anglican, Protestant and indigenous African churches, including African Zionist, constitute the majority of the Christians (40%), followed by Roman Catholicism at 20% of the population. On 18 July 2012, Ellinah Wamukoya, was elected Anglican Bishop of Swaziland, becoming the first woman to be a bishop in Africa. 15% of the population follows traditional religions; other non-Christian religions practised in the country include Islam (1%), the Bahá'í Faith (0.5%), and Hinduism (0.2%). There are 14 Jewish families.

Question: What percentage of the Swazi population are Christian?

Question: Which religious belief is most prevelant in Swaziland?

Question: What amount of Swazi Christians are Roman Catholic?

Question: Who is the Anglican Bishop of Swaziland?

Question: How many Jewish families are there in Swaziland?
Passage: In 2004, the Swaziland government acknowledged for the first time that it suffered an AIDS crisis, with 38.8% of tested pregnant women infected with HIV (see AIDS in Africa). The then Prime Minister Themba Dlamini declared a humanitarian crisis due to the combined effect of drought, land degradation, increased poverty, and HIV/AIDS. According to the 2011 UNAIDS Report, Swaziland is close to achieving universal access to HIV/AIDS treatment, defined as 80% coverage or greater. Estimates of treatment coverage range from 70% to 80% of those infected. Life expectancy had fallen from 61 years in 2000 to 32 years in 2009. Tuberculosis is also a significant problem, with an 18% mortality rate. Many patients have a multi-drug resistant strain, and 83% are co-infected with HIV.

Question: Of pregnant women, how many are believed to be infected with HIV?

Question: What does UNAIDS consider universal access to HIV/AIDS treatment?

Question: Who was the prime minister of Swaziland in 2004?

Question: What percentage of HIV/AIDS infected in Swaziland are believed to be treated?

Question: What is the rate of mortality for those with tuberculosis in Swaziland?
Passage: Education in Swaziland begins with pre-school education for infants, primary, secondary and high school education for general education and training (GET), and universities and colleges at tertiary level. Pre-school education is usually for children 5-year or younger after that the students can enroll in a primary school anywhere in the country. In Swaziland early childhood care and education (ECCE) centres are in the form of preschools or neighbourhood care points (NCPs). In the country 21.6% of preschool age children have access to early childhood education.

Question: What age attends pre-school in Swaziland?

Question: What percentage of children of age for preschool have access to education in Swaziland?

Question: In reference to education in Swaziland, hat is an NCP otherwise known as?

Question: What is does ECCE refer to in the Swazi educational system?
Passage: The secondary and high school education system in Swaziland is a five-year programme divided into three years junior secondary and two years senior secondary. There is an external public examination (Junior Certificate) at the end of the junior secondary that learners have to pass to progress to the senior secondary level. The Examination Council of Swaziland (ECOS) administers this examination. At the end of the senior secondary level, learners sit for a public examination, the Swaziland General Certificate of Secondary Education (SGCSE) and International General Certificate of Secondary Education (IGCSE) which is accredited by the Cambridge International Examination (CIE). A few schools offer the Advanced Studies (AS) programme in their curriculum.

Question: How many years does a student spend in secondary and high school in Swaziland?

Question: For how many years is a Swazi student in junior secondary school?

Question: What is the ECOS within the Swazi education system?

Question: What do students finishing senior secondary school get?

Question: What institution does the accreditation for the IGCSE in Swaziland?
Passage: The University of Swaziland, Southern African Nazarene University, Swaziland Christian University are the institutions that offer university education in the country. A campus of Limkokwing University of Creative Technology can be found at Sidvwashini, a suburb of the capital Mbabane. There are some teaching and nursing assistant colleges around the country. Ngwane Teacher's College and William Pitcher College are the country's teaching colleges. The Good Shepherd Hospital in Siteki is home to the College for Nursing Assistants.

Question: The University of Swaziland, Southern Nazarene University, offer higher learning in Swaziland, what is one other University?

Question: Where can one find the Limkoking University of Creative Technology?

Question: What is the capital of Swaziland?

Question: Where in Swaziland is The Good shepherd Hospital?

Question: What nursing school does The Good Shepherd Hospital contain?
Passage: The main centre for technical training in Swaziland is the Swaziland College of Technology which is slated to become a full university. It aims to provide and facilitating high quality training and learning in technology and business studies in collaboration with the Commercial, Industrial and Public Sectors. Other technical and vocational institutions are the Gwamile Vocational and Commercial Training Institute located in Matsapha and the Manzini Industrial and Training Centre (MITC) in Manzini. Other vocational institutions include Nhlangano Agricultural Skills Training Center and Siteki Industrial Training Centre.

Question: Which school is the main location for technical education in Swaziland?

Question: What types of education does the Swaziland College of Technology offer?

Question: What is the location of the Gwamile Vocational and Commercial Training Institute?

Question: There is an educational facility in Manzini within Swaziland known by the acronym MITC, what does it stand for?
Passage: In addition to these institutions, Swaziland also has the Swaziland Institute of Management and Public Administration (SIMPA) and Institute of Development Management (IDM). SIMPA is a government owned management and development institute and IDM is a regional organisation in Botswana, Lesotho and Swaziland that provides training, consultancy, and research in management. The Mananga management centre was established as Mananga Agricultural Management Centre in 1972 as an International Management Development Centre catering for middle and senior managers, it is located at Ezulwini.

Question: In terms of education in Swaziland what does the acronym SIMPA represent?

Question: In Swaziland, what is SIMPA?

Question: In which locations is the Institute of Development Management?

Question: What service does the IDM provide?

Question: In what year was the Mananga Management Centre founded?
Passage: The Sangoma is a traditional diviner chosen by the ancestors of that particular family. The training of the Sangoma is called "kwetfwasa". At the end of the training, a graduation ceremony takes place where all the local sangoma come together for feasting and dancing. The diviner is consulted for various reasons, such the cause of sickness or even death. His diagnosis is based on "kubhula", a process of communication, through trance, with the natural superpowers. The Inyanga (a medical and pharmaceutical specialist in western terms) possesses the bone throwing skill ("kushaya ematsambo") used to determine the cause of the sickness.

Question: In Swaziland, what is kwetfwasa?

Question: What is a Sangoma in Swaziland?

Question: Why might one want to discover when consulting a sangoma in Swaziland?

Question: How does a sangoma in Swaziland communicate?

Question: What is kushaya ematsambo used for?
Passage: Swaziland's most well-known cultural event is the annual Umhlanga Reed Dance. In the eight-day ceremony, girls cut reeds and present them to the queen mother and then dance. (There is no formal competition.) It is done in late August or early September. Only childless, unmarried girls can take part. The aims of the ceremony are to preserve girls' chastity, provide tribute labour for the Queen mother, and to encourage solidarity by working together. The royal family appoints a commoner maiden to be "induna" (captain) of the girls and she announces over the radio the dates of the ceremony. She will be an expert dancer and knowledgeable on royal protocol. One of the King's daughters will be her counterpart.

Question: What is the most widely known event in Swazi culture?

Question: How long is the Umhlanga Reed Dance?

Question: During what time of year is the Umhlanga Reed Dance?

Question: What individuals can take part in the Umhlanga Reed Dance?

Question: As it relates to girls, what is the purpose of the Umhlanga Reed Dance?
Passage: The Reed Dance today is not an ancient ceremony but a development of the old "umchwasho" custom. In "umchwasho", all young girls were placed in a female age-regiment. If any girl became pregnant outside of marriage, her family paid a fine of one cow to the local chief. After a number of years, when the girls had reached a marriageable age, they would perform labour service for the Queen Mother, ending with dancing and feasting. The country was under the chastity rite of "umchwasho" until 19 August 2005.

Question: Until what date was Swaziland bound by umchwasho?

Question: What occurs during the custom of umchwaso in Swaziland?

Question: Who became bound by umchwaso in Swaziland?

Question: From where did the Reed Dance originate?

Question: What would the end of umchwasho be marked with?
Passage: The English word "translation" derives from the Latin translatio (which itself comes from trans- and from fero, the supine form of which is latum—together meaning "a carrying across" or "a bringing across"). The modern Romance languages use equivalents of the English term "translation" that are derived from that same Latin source or from the alternative Latin traducere ("to lead across" or "to bring across"). The Slavic and Germanic languages (except in the case of the Dutch equivalent, "vertaling"—a "re-language-ing") likewise use calques of these Latin sources.

Question: What Latin word does the English word translation come from?

Question: What languages use equivalents of the English term "translation" that come from the same Latin source?

Question: What does Latin's traducere mean in English?

Question: Slavic and Germanic languages also use a similar loanword from what source?

Question: What does the Dutch word "vertaling" roughly translate to?
Passage: Despite occasional theoretical diversity, the actual practice of translation has hardly changed since antiquity. Except for some extreme metaphrasers in the early Christian period and the Middle Ages, and adapters in various periods (especially pre-Classical Rome, and the 18th century), translators have generally shown prudent flexibility in seeking equivalents — "literal" where possible, paraphrastic where necessary — for the original meaning and other crucial "values" (e.g., style, verse form, concordance with musical accompaniment or, in films, with speech articulatory movements) as determined from context.

Question: How much has translation changed since antiquity?

Question: What have general been prudent about?

Question: For crucial values, what type of values do translators use where possible?

Question: What kind of diversity has the practice of translation had?

Question: When were there some extreme metaphrasers?
Passage: In general, translators have sought to preserve the context itself by reproducing the original order of sememes, and hence word order — when necessary, reinterpreting the actual grammatical structure, for example, by shifting from active to passive voice, or vice versa. The grammatical differences between "fixed-word-order" languages (e.g. English, French, German) and "free-word-order" languages (e.g., Greek, Latin, Polish, Russian) have been no impediment in this regard. The particular syntax (sentence-structure) characteristics of a text's source language are adjusted to the syntactic requirements of the target language.

Question: What have translators tried to preserve?

Question: How do translators preserve context?

Question: What is it sometimes necessary to reinterpret when translating?

Question: What is the active voice sometimes shifted to when needed?

Question: What are the syntax characteristics of a text's source language adjusted to for a target language?
Passage: Generally, the greater the contact and exchange that have existed between two languages, or between those languages and a third one, the greater is the ratio of metaphrase to paraphrase that may be used in translating among them. However, due to shifts in ecological niches of words, a common etymology is sometimes misleading as a guide to current meaning in one or the other language. For example, the English actual should not be confused with the cognate French actuel ("present", "current"), the Polish aktualny ("present", "current," "topical," "timely," "feasible"), the Swedish aktuell ("topical", "presently of importance"), the Russian актуальный ("urgent", "topical") or the Dutch actueel.

Question: A greater ratio of metaphrase to paraphrase can be used translating when there as been greater what between languages?

Question: What is a common etymology sometimes misleading as?

Question: What does the French "actuel" mean in English?

Question: How would you convey that something is "presently of importance" in Swedish?

Question: To indicate something is feasible in Polish, what word could be used?
Passage: The translator's role as a bridge for "carrying across" values between cultures has been discussed at least since Terence, the 2nd-century-BCE Roman adapter of Greek comedies. The translator's role is, however, by no means a passive, mechanical one, and so has also been compared to that of an artist. The main ground seems to be the concept of parallel creation found in critics such as Cicero. Dryden observed that "Translation is a type of drawing after life..." Comparison of the translator with a musician or actor goes back at least to Samuel Johnson’s remark about Alexander Pope playing Homer on a flageolet, while Homer himself used a bassoon.

Question: How long has a translator's part in bridging values between cultures been discussed?

Question: What did Terence adapt from the Greek's?

Question: A translator's role is less like a robot and more like a what?

Question: Where was the concept of parallel creation found?

Question: Who remarked about Alexander Pope playing Homer on a flageolet?
Passage: Though earlier approaches to translation are less commonly used today, they retain importance when dealing with their products, as when historians view ancient or medieval records to piece together events which took place in non-Western or pre-Western environments. Also, though heavily influenced by Western traditions and practiced by translators taught in Western-style educational systems, Chinese and related translation traditions retain some theories and philosophies unique to the Chinese tradition.

Question: When it comes to translation, what is less commonly used today?

Question: When do earlier approaches to translation still have relevance for historians?

Question: What do historians try to piece together from pre-Western environments?

Question: What do Chinese and related translations retain unique to their tradition?
Passage: Translation of material into Arabic expanded after the creation of Arabic script in the 5th century, and gained great importance with the rise of Islam and Islamic empires. Arab translation initially focused primarily on politics, rendering Persian, Greek, even Chinese and Indic diplomatic materials into Arabic. It later focused on translating classical Greek and Persian works, as well as some Chinese and Indian texts, into Arabic for scholarly study at major Islamic learning centers, such as the Al-Karaouine (Fes, Morocco), Al-Azhar (Cairo, Egypt), and the Al-Nizamiyya of Baghdad. In terms of theory, Arabic translation drew heavily on earlier Near Eastern traditions as well as more contemporary Greek and Persian traditions.

Question: When did translation of material into Arabic begin to increase?

Question: What allowed the expansion of Arabic translations during the 5th century?

Question: What material was initial Arab translations primarily focused on?

Question: What cultures' classical works were later translated into Arabic?

Question: What type of translation drew heavily on earlier Near Eastern traditions?
Passage: Arabic translation efforts and techniques are important to Western translation traditions due to centuries of close contacts and exchanges. Especially after the Renaissance, Europeans began more intensive study of Arabic and Persian translations of classical works as well as scientific and philosophical works of Arab and oriental origins. Arabic and, to a lesser degree, Persian became important sources of material and perhaps of techniques for revitalized Western traditions, which in time would overtake the Islamic and oriental traditions.

Question: Why are Arabic translation efforts important to Western translation traditions?

Question: When did Europeans begin more intense studying of Arabic translations of classical works?

Question: What did Arabic, and to a less extent Persian, become to Europeans?

Question: What helped revitalize Western translation traditions from Arabic?

Question: What would Western traditions eventually do?
Passage: The movement to translate English and European texts transformed the Arabic and Ottoman Turkish languages, and new words, simplified syntax, and directness came to be valued over the previous convolutions. Educated Arabs and Turks in the new professions and the modernized civil service expressed skepticism, writes Christopher de Bellaigue, "with a freedom that is rarely witnessed today.... No longer was legitimate knowledge defined by texts in the religious schools, interpreted for the most part with stultifying literalness. It had come to include virtually any intellectual production anywhere in the world." One of the neologisms that, in a way, came to characterize the infusion of new ideas via translation was "darwiniya", or "Darwinism".

Question: What transformed Arabic languages?

Question: What came to be valued over previous convolutions?

Question: Who expressed skepticism regarding the transformation of Arabic?

Question: What was legitimate knowledge no longer defined by?

Question: What was a neologism expressing the introduction of new ideas via translation?
Passage: After World War I, when Britain and France divided up the Middle East's countries, apart from Turkey, between them, pursuant to the Sykes-Picot agreement—in violation of solemn wartime promises of postwar Arab autonomy—there came an immediate reaction: the Muslim Brotherhood emerged in Egypt, the House of Saud took over the Hijaz, and regimes led by army officers came to power in Iran and Turkey. "[B]oth illiberal currents of the modern Middle East," writes de Bellaigne, "Islamism and militarism, received a major impetus from Western empire-builders." As often happens in countries undergoing social crisis, the aspirations of the Muslim world's translators and modernizers, such as Muhammad Abduh, largely had to yield to retrograde currents.

Question: What two countries divvied up the Middle East's countries after WWI?

Question: What was the dividing up of the Middle Eastern countries in violation of?

Question: A reaction to Britain and France's actions was the emergence of what group in Egypt?

Question: de Bellaigne attributed the growth of Islamism and militarism to what Western catalyst?

Question: What did the aspirations of the Muslim world's translators find themselves yielding to?
Passage: Many non-transparent-translation theories draw on concepts from German Romanticism, the most obvious influence being the German theologian and philosopher Friedrich Schleiermacher. In his seminal lecture "On the Different Methods of Translation" (1813) he distinguished between translation methods that move "the writer toward [the reader]", i.e., transparency, and those that move the "reader toward [the author]", i.e., an extreme fidelity to the foreignness of the source text. Schleiermacher favored the latter approach; he was motivated, however, not so much by a desire to embrace the foreign, as by a nationalist desire to oppose France's cultural domination and to promote German literature.

Question: Where do many non-transparent translation theories delve for concepts?

Question: What nationality was Friedrich Schleiermacher?

Question: When did Schleiermacher publish his lecture "On the Different Methods of Translation"?

Question: Moving the writer toward the reader would be an example of what type of translation method?

Question: What method of translation did Schleiermacher favor?
Passage: Comparison of a back-translation with the original text is sometimes used as a check on the accuracy of the original translation, much as the accuracy of a mathematical operation is sometimes checked by reversing the operation. But the results of such reverse-translation operations, while useful as approximate checks, are not always precisely reliable. Back-translation must in general be less accurate than back-calculation because linguistic symbols (words) are often ambiguous, whereas mathematical symbols are intentionally unequivocal.

Question: What is sometimes used to check the accuracy of a translation?

Question: How are mathematical operations checked?

Question: What operations are results from not always completely reliable?

Question: What symbol set has a defining property of ambiguity?

Question: What symbol set has the property of being intentionally unequivocal?
Passage: Mark Twain provided humorously telling evidence for the frequent unreliability of back-translation when he issued his own back-translation of a French translation of his short story, "The Celebrated Jumping Frog of Calaveras County". He published his back-translation in a 1903 volume together with his English-language original, the French translation, and a "Private History of the 'Jumping Frog' Story". The latter included a synopsized adaptation of his story that Twain stated had appeared, unattributed to Twain, in a Professor Sidgwick’s Greek Prose Composition (p. 116) under the title, "The Athenian and the Frog"; the adaptation had for a time been taken for an independent ancient Greek precursor to Twain's "Jumping Frog" story.

Question: Who provided a humorous example of the unreliability of back-translation?

Question: When was Twain's back-translation published?

Question: For what language did Twain create a back-translation?

Question: What include a synopsized adaptation of Twain's story?

Question: What had been thought for a while to be an independent ancient Greek precursor to Twain's story?