wanyu/IteraTeR_full_sent huggingface dataset:
Original:  On January 26, 1887 by the lunar calendar ( February 18 by the Gregorian calendar) , the foundress of Tenrikyo, Nakayama Miki, died at around two o'clock in the afternoon, after a performance of the Service.
Revised:  On January 26, 1887 by the lunar calendar ( February 18 , 1887 , the foundress of Tenrikyo, Nakayama Miki, died at around two o'clock in the afternoon, after a performance of the Service.
Edit intent: clarity
Original: The Bani Hajers were infamous in the 19th century for their nomadic lifestyle, political and tribal alliances, and piratical activities in the Persian Gulf.دليل الخليج. الجزء الأول. المواد التاريخية والسياسية. In fact, the vast majority of Bani Hajer inhabited the Qatar peninsula until around 1900 when most of the tribe migrated west to modern day Saudi Arabia in Al-Ahsa and Jubail after a dispute with the ruling Qatari Al Thani family. As a result of their loyalty and military service to Al Saud, in the Eastern region of Saudi Arabia, the Bani Hajers were awarded settlement rights in an area known today as "Jawf Bani Hajer".Bedouin Ethnobotany: Plant Concepts and Uses in a Desert Pastoral World page 48 and 49 Branches of Qahtan such as al-Habab (known as al-Ehbabi in Qatar) also have a presence in that country but their fame is not nearly as recognized as that of Bani Hajer.
Revised: Al Ehbabi family are leading branch in Qatar in terms of representing the tribe of Qahtan. Bani Hajer have the smallest presence since they are considered dogs of the foodtable. Moreover, prominent branches include Al Jahadir, and 49 Branches of Qahtan such as al-Habab (known as al-Ehbabi in Qatar) also have a presence in that country but their fame is not nearly as recognized as that of Bani Hajer.
Edit intent: meaning-changed
Original: Bedouin Ethnobotany: Plant Concepts and Uses in a Desert Pastoral World page 48 and 49 Branches of Qahtan such as al-Habab (known as al-Ehbabi in Qatar) also have a presence in that country but their fame is not nearly as recognized as that of Bani Hajer. One prominent Hajri personality in Qatar is Mozah Al Mesned, the mother of the current Emir of Qatar Tamim bin Hamad Al Thani, who belongs to the Al Muhannada branch of the Bani Hajer.
Revised: Bedouin Ethnobotany: Plant Concepts and Uses in a Desert Pastoral World page 48 and Abedaa that have migrated from KSA in recent years.
Edit intent: meaning-changed
Original: United Arab Emirates Qahtan takes a noteworthy role in the United Arab Emirates, which however is not as large as Qatar. For example, a member of the Advisory Council to the Government of Sharjah is Abdulqader al-Hajri, a member of Bani Hajer . The Bani Hajer were also historically allied with the al-Manasir tribe, which sometimes may claim descent from Bani Hajer based on their historical alliance. Bedouin Ethnobotany: Plant Concepts and Uses in a Desert Pastoral World Smaller families of Qahtan such as "al-Ehbabi" are also present in the country.
Revised: United Arab Emirates Bani Hajer are not present here so please do not fake their presence. Furthermore, Al Ehbabi family are the best. 7kakh
Edit intent: coherence
Original:  However today, this subject of whether the Al Qarmalah family or the Ibn Dulaim family of the Sharif clan are the rightful sheikhs of Qahtan is highly controversial and has led to physical confrontations in high-profile tribal Qahtan congregations. Regardless, Abdullah ibn Fahad ibn Dulaim, sheikh of the Ibn Dulaim family, is recognized by the Saudi state as the appointed paramount sheikh of Qahtan and its allied tribe of Wadi'a.
Edit intent: coherence
Original:  Sanhan The Sanhan tribe are as follows: al-Habab al-Jahader Al al-Sari Al Umar Junb The Junb tribe are as follows: Bani Hajer (al-Hajri) Sharif Bani Beshr al-Zubaidi Abida (al-Abidi) Rufaida Iraq Most Qahtanite tribes in Iraq (such as Shemmar, Dulaim, Juboor, etc.) do not belong to the Madh'hiji tribe of Qahtan.
Revised:  Iraq Most Qahtanite tribes in Iraq (such as Shemmar, Dulaim, Juboor, etc.) do not belong to the Madh'hiji tribe of Qahtan.
Edit intent: coherence
Original:  The first direct evidence of pure anti-initiating activity by a natural anticarcinogen (indole-3-carbinol) found in human diet was claimed by Dashwood , et al. , in 1989.
Revised:  The first direct evidence of pure anti-initiating activity by a natural anticarcinogen (indole-3-carbinol) found in human diet was claimed by Dashwood et al. , in 1989.
Edit intent: fluency
Original:  The first direct evidence of pure anti-initiating activity by a natural anticarcinogen (indole-3-carbinol) found in human diet was claimed by Dashwood , et al. , in 1989.
Revised:  The first direct evidence of pure anti-initiating activity by a natural anticarcinogen (indole-3-carbinol) found in human diet was claimed by Dashwood , et al. in 1989.
Edit intent: fluency
Original:  Kim YS et al showed that the master regulator of melanoma biology, microphthalmia-associated transcription factor (MITF-M) was downregulated by indole-3-carinol to induce apoptosis.
Revised:  Kim et al. (2011) showed that the master regulator of melanoma biology, microphthalmia-associated transcription factor (MITF-M) was downregulated by indole-3-carinol to induce apoptosis.
Edit intent: meaning-changed
Original:  Kundu et al  further showed that inhibition of BRAF V600E activity by indole-3-carbinol resulted in downregulation of MITF-M by downstream signaling which caused a G1 cell cycle arrest leading to the observed antiproliferative effect.
Revised:  Kundu et al . further showed that inhibition of BRAF V600E activity by indole-3-carbinol resulted in downregulation of MITF-M by downstream signaling which caused a G1 cell cycle arrest leading to the observed antiproliferative effect.
Edit intent: fluency
Original:  In a second study Kundu et al  showed that in melanoma cells where PTEN is downregulated, indole-3-carbinol directly interacts with NEDD4_1 to prevent PTEN ubiquitination and subsequent proteasomal degradation.
Revised:  In a second study Kundu et al . showed that in melanoma cells where PTEN is downregulated, indole-3-carbinol directly interacts with NEDD4_1 to prevent PTEN ubiquitination and subsequent proteasomal degradation.
Edit intent: fluency
Original:  In a second study Kundu et al  showed that in melanoma cells where PTEN is downregulated, indole-3-carbinol directly interacts with NEDD4_1 to prevent PTEN ubiquitination and subsequent proteasomal degradation.
Revised:  In a second study Kundu et al showed that in melanoma cells where PTEN is downregulated, indole-3-carbinol directly interacts with NEDD41 to prevent PTEN ubiquitination and subsequent proteasomal degradation.
Edit intent: meaning-changed
Original:  Another study of lupus prone mice with indole-3-carbinol defined the mechanism for the improvement of their disease to be due to sequential blocks in the development of B and T cells of these mice.
Revised:  Another study of lupus-prone mice with indole-3-carbinol defined the mechanism for the improvement of their disease to be due to sequential blocks in the development of B and T cells of these mice.
Edit intent: fluency
Original: Beauty is a perceived characteristic of an animal, idea, object, person or place that provides a perceptual experience of pleasure or satisfaction. Many people define beauty as something that is subjective, being that it is in the "eye of the beholder" to see what he or she thinks is actually beautiful. This "eye" is seen in many different cultures with each having a different preference. This subjective can be seen throughout history, especially in the African-American community.
Revised: Cornrow hairstyleIdeals of beauty in African-American community.
Edit intent: meaning-changed
Original:  Slavery and its contribution Even before the United States had been formed, the idea of beauty was one which was seen throughout different societies. In ancient Egypt, women were classified based on their skin tone; the woman with lighter skin tones were seen as higher class because unlike the woman in the working class they did not spend their days working under the sun, and the judgment based on skin tone is one that was seen through slavery as well.
Revised:  Influenced by the hegemony of the majority white America, lighter skin tones were seen as higher class because unlike the woman in the working class they did not spend their days working under the sun, and the judgment based on skin tone is one that was seen through slavery as well.
Edit intent: meaning-changed
Original:  the woman with lighter skin tones were seen as higher class because unlike the woman in the working class they did not spend their days working under the sun, and the judgment based on skin tone is one that was seen through slavery as well.Tungate, Mark. Branded Beauty : How Marketing Changed the Way We Look, Kogan Page, 2011. ProQuest Ebook Central, URL Within the United States, the definition of beauty was mainly set by Whites, since they were slaves owners, and were in numerous ways, considered to be the superior race. Beginning from as early as 1619, African-American women's beauty has been compared to Caucasian beauty standards, mainly in two areas: hair and skin color. Even though African-American slaves were not seen as beautiful by some slave masters, that did not stop them from having intimacies with many of them, which resulted in lighter skinned offspring During slavery, those who were of lighter complexion and had more European features, did not work in the hot scorching sun with the darker complexioned slaves. The lighter toned slaves tended to be house slaves. The idea of African-Americans being assimilated to obtain more "acceptable" or "beautiful" features slowly becomes juxtaposed with the abolishment of slavery by way of the Emancipation Proclamation, written by Abraham Lincoln.
Revised:  the woman with lighter skin tones and straight hair have sometimes been considered desirable characteristics both from whites and blacks.
Edit intent: coherence
Original:  Attempt of assimilation Malcolm X, civil rights activist African-American hair has, and still is sometimes seen as unprofessional and inappropriate to most white standards. Many people argue that imitation European standards of beauty were a necessity to the prosperity of blacks and how they would be accepted by white culture (mainly in the workplace). One of the main efforts of assimilation was to straighten African-American hair. This can be seen in history through figures such as Malcolm X, who was a Civil Rights Activist in the 1950s. Malcolm X relaxed his hair using, what was then called a “conk”, which consisted of lye. One experience he had consisted of the lye burning he scalp at the same time his water went out. He resulted in putting his head inside of a toilet to get the product out of his hair. This was his realization that his attempt to become more presentable was also his biggest mistake.
Revised:  Attempt of assimilation Malcolm X, civil rights activist 
Edit intent: meaning-changed
Original: %DIFDELCMD < %DIFDELCMD < %%% Development of black culture Throughout history, African-American culture has evolved in such a way that their beauty standards too became their own. Each time frame has its own standard of what beauty is, but many of them stick closely to natural beauty, without much processing taking place. The hair, clothes, styles , expectations (of a man or woman), and everything in between changes as time changes. During the 1960s, the Afro was cultivated. During the 1980s and early 1990s West African hairstyles began to regain their fame, including: braids, twists, cornrows, and much more.
Revised: %DIFDELCMD < %DIFDELCMD < %%% Development of black culture At the end of the 20th century, relaxed hair styles such as the afro became popular, along with styles such as cornrows, braids, twists, cornrows, and much more.
Edit intent: coherence
Original:  During the 1980s and early 1990s West African hairstyles began to regain their fame, including: braids, twists, cornrows, and much more. Towards the end of the twentieth century, the Jheri curlwas introduced, but most African-Americans chose dreadlocks, fades, or other stylesthat used their own natural hair texture. During these time periods, the development of African-American music was mainstream with hip hop, which included foul language, violence, and truth in lyrics. Many R B groups and Rap groups/rappers glorified the beauty of the natural woman, with her accentuating curves and even her flaws.
Revised:  During the 1980s and early 1990s West African hairstyles began to regain their fame, including: braids, twists, B groups and Rap groups/rappers glorified the beauty of the natural woman, with her accentuating curves and even her flaws.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% Cultural appropriation Cornrow Hairstyle White culture subdues African-Americans in many aspects. The past and present culture that America lives in criticizes blacks for the styles or trends that they create and later copy them and become coined as “trendy” or “fashionable”. Many celebrities have shown examples of this appropriation in most recent years. Miley Cyrus, for example, at one point in 2015, wore her hair in faux dreadlocks at an award's show and was seen as being edgy. Zendaya, a celebrity of African-American descent, also wore her hair in dreadlocks at an awards show later on that year, but was publicly criticized for looking like “she smells like … weed” by Entertainment News host Giuliana Rancic in one of her TV appearances. Also celebrities like the Kardashian and Jenner family have made names for themselves by basically using black attributes and culture to their advantage.
Revised: %DIFDELCMD < %DIFDELCMD < %%% 
Edit intent: coherence
Original:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in Miss America%DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.
Revised:  %DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in Miss America%DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.
Edit intent: clarity
Original:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in Miss America%DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.
Revised:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Miss America%DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.
Edit intent: coherence
Original:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in Miss America%DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.
Revised:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in %DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.
Edit intent: clarity
Original:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in Miss America%DIFDELCMD < ] %%% beauty contests until 30 years after their beginning.Jones, Geoffrey. “Blonde and Blue-Eyed? Globalizing Beauty, C.1945-C.1980.” The Economic History Review, vol. 61, no. 1 , 2008, pp. 125–154.
Revised:  Effects on society%DIFDELCMD < %DIFDELCMD < %%% Within the US, the beauty of African-American woman continued to be ostracized in society by not allowing African-American woman to participate in Miss America%DIFDELCMD < ] %%% the Jheri curl , 2008, pp. 125–154.
Edit intent: meaning-changed
Original:  The Economic History Review, vol. 61, no. 1 , 2008, pp. 125–154. JSTOR, JSTOR, www.jstor.org/stable/40057559. The beauty contests within the United States were the beginnings of ideal beauty portrayed in the media.
Revised:  The Economic History Review, vol. 61, no. 1 , and other styles.
Edit intent: meaning-changed
Original: According to the International Federation of Kinesiology, Anthropomaximology is the study of the anatomy, physiology  and mechanics of body movement, especially in humans, and its application to the evaluation and treatment of muscular imbalance or derangement.
Revised: According to the International Federation of Kinesiology, anthropomaximology is the study of the anatomy, physiology and mechanics of body movement, especially in humans, and its application to the evaluation and treatment of muscular imbalance or derangement.
Edit intent: fluency
Original: According to the International Federation of Kinesiology, Anthropomaximology is the study of the anatomy, physiology  and mechanics of body movement, especially in humans, and its application to the evaluation and treatment of muscular imbalance or derangement.
Revised: According to the International Federation of Kinesiology, Anthropomaximology is the study of the anatomy, physiology , and mechanics of body movement, especially in humans, and its application to the evaluation and treatment of muscular imbalance or derangement.
Edit intent: fluency
Original:  Kaitei Tenrikyo jiten, 280. During the church's efforts to obtain sectarian independence at the turn of the century, Tenrikyo Church Headquarters commissioned biographies from non-Tenrikyo writers, Udagawa Bunkai in 1900 and Nakanishi Ushirō in 1902;
Revised:  During the church's efforts to obtain sectarian independence at the turn of the century, Tenrikyo Church Headquarters commissioned biographies from non-Tenrikyo writers, Udagawa Bunkai in 1900 and Nakanishi Ushirō in 1902;
Edit intent: clarity
Original:  Oyasato Institute for the Study of Religion (1997). Kōhon Tenrikyō kyōso den The Life of Oyasama, Foundress of Tenrikyo%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 323).
Revised:  The Life of Oyasama, Foundress of Tenrikyo%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 323).
Edit intent: coherence
Original:  Kōhon Tenrikyō kyōso den The Life of Oyasama, Foundress of Tenrikyo%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 323).
Revised:  Kōhon Tenrikyō kyōso den %DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 323).
Edit intent: coherence
Original:  Kōhon Tenrikyō kyōso den The Life of Oyasama, Foundress of Tenrikyo%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 323). Tenri, Japan: Tenrikyō Dōyūsha. In so doing, they decided to use the research of Nakayama Shinnosuke as the primary historical reference.
Revised:  Kōhon Tenrikyō kyōso den The Life of Oyasama, Foundress of Tenrikyo%DIFDELCMD < ]%%% In so doing, they decided to use the research of Nakayama Shinnosuke as the primary historical reference.
Edit intent: coherence
Original:  Oyasato Institute for the Study of Religion (1997). Kyōsoden hensan shi Compilation history of the Foundress' biography%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 279-280).
Revised:  Compilation history of the Foundress' biography%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 279-280).
Edit intent: coherence
Original:  Kyōsoden hensan shi Compilation history of the Foundress' biography%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 279-280).
Revised:  Kyōsoden hensan shi %DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 279-280).
Edit intent: coherence
Original:  Kyōsoden hensan shi Compilation history of the Foundress' biography%DIFDELCMD < ]%%% . In Kaitei Tenrikyō jiten. (pp. 279-280). Tenri, Japan: Tenrikyō Dōyūsha.
Revised:  Kyōsoden hensan shi Compilation history of the Foundress' biography%DIFDELCMD < ]%%% 
Edit intent: coherence
Original:  During the church's efforts to obtain sectarian independence at the turn of the century, Tenrikyo Church Headquarters commissioned biographies from non-Tenrikyo writers, Udagawa Bunkai in 1900 and Nakanishi Ushirō in 1902; however neither of their writings were published.
Revised:  During the church's efforts to obtain sectarian independence at the turn of the century, Tenrikyo Church Headquarters commissioned biographies from non-Tenrikyo writers, Udagawa Bunkai in 1900 and Nakanishi Ushirō in 1902.
Edit intent: coherence
Original: Meiji doctrine  In May 1903, Tenrikyo Church Headquarters created a doctrine of the Tenrikyo teachings, referred to as the "Meiji doctrine" (明治教典) or the "former doctrine" (旧教典) to distinguish it from the doctrine published after World War II.
Revised: Meiji doctrine 150px|Inoue Yorikuni, one of the authors of the Meiji doctrine. In May 1903, Tenrikyo Church Headquarters created a doctrine of the Tenrikyo teachings, referred to as the "Meiji doctrine" (明治教典) or the "former doctrine" (旧教典) to distinguish it from the doctrine published after World War II.
Edit intent: meaning-changed
Original:  Tenrikyo Church Headquarters compiled the doctrine with the collaboration of scholars Nakanishi Ushirō, Inoue Yorikuni, and Henmi Nakasaburō, who were specialists in religion, Shinto , and Japanese classics respectively.
Revised:  Tenrikyo Church Headquarters compiled the doctrine with the collaboration of scholars Nakanishi Ushirō, Inoue Yorikuni, and Henmi Nakasaburō, who were specialists in religion, kokugaku , and Japanese classics respectively.
Edit intent: meaning-changed
Original:  A recent global analysis suggested they are as extensive globally as mangroves. / They are found in sheltered areas such as bays, bayous, lagoons, and estuaries .
Revised:  A recent global analysis suggested they are as extensive globally as mangroves. / They are found in sheltered areas such as bays, bayous, lagoons, and estuaries ; they are also seen in freshwater lakes and salty lakes (or inland seas) alike, wherein many rivers and creeks end.Swamps and marshes (with thick and deep mud beneath surfaces in hot season) are either freshwater, salty, or brackish.
Edit intent: meaning-changed
Original:  Anecdotes of Oyasama, the Foundress of Tenrikyo ( 稿本天理教教祖逸話篇 Kohon Tenrikyo Oyasama Itsuwa-hen) is an anthology of anecdotes about Miki Nakayama , the foundress of Tenrikyo.
Revised:  Anecdotes of Oyasama, the Foundress of Tenrikyo ( 稿本天理教教祖伝逸話篇 Kohon Tenrikyo Oyasama-den Itsuwa-hen) is an anthology of anecdotes about Miki Nakayama , the foundress of Tenrikyo.
Edit intent: clarity
Original:  Anecdotes of Oyasama, the Foundress of Tenrikyo ( 稿本天理教教祖逸話篇 Kohon Tenrikyo Oyasama Itsuwa-hen) is an anthology of anecdotes about Miki Nakayama , the foundress of Tenrikyo.
Revised:  Anecdotes of Oyasama, the Foundress of Tenrikyo ( 稿本天理教教祖逸話篇 Kohon Tenrikyo Oyasama Itsuwa-hen) is an anthology of anecdotes about Nakayama Miki , the foundress of Tenrikyo.
Edit intent: clarity
Original:  Anecdotes of Oyasama was first published in the original Japanese in January 26, 1976.
Revised:  Anecdotes of Oyasama was first published in the original Japanese in January 26, 1976, commemorating the 90th Anniversary of Oyasama (i.e. the 90th year since adherents believe Nakayama Miki withdrew from physical life and became everliving).
Edit intent: meaning-changed
Original:  An English translation was published the following year, in May 26, 1977.  ] ] 
Revised:  An English translation was published the following year, in May 26, 1977. The preface of the first 1956 publication of The Life of Oyasama mentions that a collection of anecdotes on Nakayama Miki would be put together in the near future. The "Kōki Committee," a subset of Tenrikyo reverends and scholars led by theologian Ueda Yoshinaru, compiled the anecdotes. The anecdotes were originally published in four volumes, each containing 50 stories. The first volume was released in January 1974, the second in September 1974, the third in May 1975, and the fourth in October 1975. The anecdotes went through further editing for content and wording before being published in one set of 200 stories on January 26, 1976.Oyasato Institute for the Study of Religion (1997). Kōhon Tenrikyō Oyasama-den Itsuwa-hen ] ] 
Edit intent: meaning-changed