input: In her reporting of the 1961 Adolf Eichmann trial for The New Yorker, which evolved into Eichmann in Jerusalem: A Report on the Banality of Evil (1963), she coined the phrase "the banality of evil" to describe the phenomenon of Eichmann. She examined the question of whether evil is radical or simply a function of thoughtlessness, a tendency of ordinary people to obey orders and conform to mass opinion without a critical evaluation of the consequences of their actions. She was sharply critical of the way the trial was conducted in Israel. She also was critical of the way that some Jewish leaders, notably M. C. Rumkowski, acted during the Holocaust. This caused a considerable controversy and even animosity toward Arendt in the Jewish community. Her friend Gershom Scholem, a major scholar of Jewish mysticism, broke off relations with her. Arendt was criticized by many Jewish public figures, who charged her with coldness and lack of sympathy for the victims of the Holocaust. Because of this lingering criticism neither this book nor any of her other works were translated into Hebrew, until 1999. This controversy was answered by Hannah Arendt in the book's Postscript.  The controversy began by calling attention to the conduct of the Jewish people during the years of the Final Solution, thus following up the question, first raised by the Israeli prosecutor, of whether the Jews could or should have defended themselves. I had dismissed that question as silly and cruel, since it testified to a fatal ignorance of the conditions at the time. It has now been discussed to exhaustion, and the most amazing conclusions have been drawn. The well-known historico-sociological construct of "ghetto mentality"... has been repeatedly dragged in to explain behavior which was not at all confined to the Jewish people and which therefore cannot be explained by specifically Jewish factors... This was the unexpected conclusion certain reviewers chose to draw from the "image" of a book, created by certain interest groups, in which I allegedly had claimed that the Jews had murdered themselves.  Arendt ended the book by writing:  Just as you Eichmann supported and carried out a policy of not wanting to share the earth with the Jewish people and the people of a number of other nations--as though you and your superiors had any right to determine who should and who should not inhabit the world--we find that no one, that is, no member of the human race, can be expected to want to share the earth with you. This is the reason, and the only reason, you must hang.

Answer this question "Did she make any statements saying she was against the holocaust?"
output: as though you and your superiors had any right to determine who should and who should not inhabit the world--

input: Devika Rani Chaudhuri was born into a Bengali family in Waltair near Visakhapatnam in present-day Andhra Pradesh, into an extremely affluent and educated Bengali family. Her father, Colonel Manmatha Nath Chaudhuri, was the first Indian Surgeon-General of Madras Presidency and a nephew of Rabindranath Tagore.  Her mother, Leela Devi Choudhary, came from an educated family and was a grand-niece of Tagore. Devika's father's brothers were Ashutosh Chaudhuri, Chief Justice of Calcutta High Court, Jogesh Chandra Chaudhuri, a prominent Kolkata-based barrister and Pramatha Chaudhuri, the famous Bengali writer.  Devika Rani was related through both her parents to the poet and Nobel Laureate Rabindranath Tagore. Her father, Manmathnath Choudhary, was the son of Sukumari Devi Choudhary, sister of Rabindranath Tagore. Devika's mother, Leela Devi Chaudhuri, was the daughter of Indumati Devi Chattopadhyay, whose mother Saudamini Devi Gangopadhyay was another sister of the Nobel laureate. Devika's father and maternal grandmothers were first cousins to each other, being the children of two sisters of Rabindranath Tagore.  Further, two of her father's brothers had also married their cousins: Prativa Devi Choudhury, wife of Ashutosh Choudhary, was the daughter of Hemendranath Tagore, and Indira Devi Choudhary, wife of Promatho Choudhary, was the daughter of Satyendranath Tagore. Devika thus had strong ties to Jarasanko, seat of the Tagore family in Kolkata and a major crucible of the Bengali renaissance.  Devika Rani was sent to boarding school in England at the age of nine, and grew up there. After completing her schooling in the mid-1920s, she enrolled in the Royal Academy of Dramatic Art (RADA) and the Royal Academy of Music in London to study acting and music. She also enrolled for courses in architecture, textile and decor design, and even apprenticed under Elizabeth Arden. All of these courses, each of them a few months long, were completed by 1927, and Devika Rani then took up a job in textile design.

Answer this question "When did she become interested in acting?"
output: she enrolled in the Royal Academy of Dramatic Art (RADA) and the Royal Academy of Music in London to study acting and music.

input: In 1931 the All India Kashmir Committee was set up for the establishment of the civil rights of the Muslims of Kashmir and to alleviate their oppression. Mahmood Ahmad was elected its first president. He sought to gather Muslim leaders with different opinions on one platform and strive unitedly for the cause of the Muslims of Kashmir. He is known to have achieved great success in doing so. The committee turned the attention of the Muslims of Kashmir towards acquiring education and Mahmood Ahmad himself gave practical help towards this cause. It also encouraged trade, commerce and involvement in politics among the Muslims of Kashmir.  The committee however faced strong opposition from the Indian National Congress and the Ahrari campaign against the Ahmadiyya. The Ahrar alleged that the formation of the committee took place by the Ahmadiyya in order to spread its teachings and strongly opposed the leadership of Mahmood Ahmad. In an address to a gathering in 1931 Mahmood advised the Ahrar's thus:  I admonish the Ahrari's that if there is any among them present here, they should go and tell their friends! I care not in the least about these stones and for this reason am not angered with them. They should stop this hearsay for the sake of the oppressed brothers of Kashmir. Let them come; I am ready to leave presidency but they must promise that they will follow the decision of the majority of Muslims. Today we have seen their morals, let them come and see our morals too. I assure them that even after stepping down from presidency, me and my community shall help them (the people of Kashmir) more than their associates. Presidency is not a thing of respect for me. Respect is gained from service. The leader of a nation is one who serves it ...  Mahmood Ahmad resigned from presidency in 1932 due to the agitations of the Ahrar party.

Answer this question "What year was the committee formed?"
output:
In 1931 the All India Kashmir Committee was set up