input question: Question: "Who were allowed to have their own courts and were given freedom of religion?"  Context: "Non-Muslim groups in the Umayyad Caliphate, which included Christians, Jews, Zoroastrians, and pagan Berbers, were called dhimmis. They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities."  Answer:???
output answer: Christians, Jews, Zoroastrians, and pagan Berbers

input question: Question: "What words would a trader use?"  Context: "The verbs of most aspect pairs differ in one of two ways: by prefix or by suffix. In prefix pairs, the perfective verb has an added prefix—for example, the imperfective psát (to write, to be writing) compared with the perfective napsat (to write down, to finish writing). The most common prefixes are na-, o-, po-, s-, u-, vy-, z- and za-. In suffix pairs, a different infinitive ending is added to the perfective stem; for example, the perfective verbs koupit (to buy) and prodat (to sell) have the imperfective forms kupovat and prodávat. Imperfective verbs may undergo further morphology to make other imperfective verbs (iterative and frequentative forms), denoting repeated or regular action. The verb jít (to go) has the iterative form chodit (to go repeatedly) and the frequentative form chodívat (to go regularly)."  Answer:???
output answer: koupit (to buy) and prodat

input question: Question: "The representation of something related to the individual and the group is a focus of?"  Context: "The description or representation of individual and group identity is a central task for psychologists, sociologists and anthropologists and those of other disciplines where "identity" needs to be mapped and defined. How should one describe the identity of another, in ways which encompass both their idiosyncratic qualities and their group memberships or identifications, both of which can shift according to circumstance? Following on from the work of Kelly, Erikson, Tajfel and others Weinreich's Identity Structure Analysis (ISA), is "a structural representation of the individual's existential experience, in which the relationships between self and other agents are organised in relatively stable structures over time … with the emphasis on the socio-cultural milieu in which self relates to other agents and institutions" (Weinreich and Saunderson, (eds) 2003, p1). Using constructs drawn from the salient discourses of the individual, the group and cultural norms, the practical operationalisation of ISA provides a methodology that maps how these are used by the individual, applied across time and milieus by the "situated self" to appraise self and other agents and institutions (for example, resulting in the individual's evaluation of self and significant others and institutions).[citation needed]"  Answer:???
output answer: psychologists, sociologists and anthropologists

input question: Question: "What was used to make conclusions about internet growth?"  Context: "An analysis of the evolution of mass media in the US and Europe since World War II noted mixed results from the growth of the Internet: "The digital revolution has been good for freedom of expression [and] information [but] has had mixed effects on freedom of the press": It has disrupted traditional sources of funding, and new forms of Internet journalism have replaced only a tiny fraction of what's been lost."  Answer:???
output answer:
analysis