input: Both Syriac Christianity and the Eastern Aramaic language came under pressure following the Arab Islamic conquest of Mesopotamia in the 7th century, and Assyrian Christians throughout the Middle Ages were subjected to Arabizing superstrate influence. The Assyrians suffered a significant persecution with the religiously motivated large scale massacres conducted by the Muslim Turco-Mongol ruler Tamurlane in the 14th century AD. It was from this time that the ancient city of Assur was abandoned by Assyrians, and Assyrians were reduced to a minority within their ancient homeland.  A Schism occurred in 1552 AD, when a number of Assyrian Christians entered communion with the Roman Catholic Church, which, after initially naming their new followers The Church of Assyria and Mosul, coined the term Chaldean Catholic in 1683 AD, giving rise to the modern Chaldean Catholic Church by 1830 AD. This term is purely theological however, the Assyrian Chaldean Catholics having no historical, ethnic, cultural or geographic link to the ancient inhabitants of Chaldea in south east Mesopotamia, who had disappeared into the native population of Babylonia by the 6th century BC.  Upper Mesopotamia had an established structure of dioceses by AD 500 following the introduction of Christianity from the 1st to 3rd centuries AD. After the fall of the Neo Assyrian Empire by 605 BC Assyria remained an entity for over 1200 years under Babylonian, Achamaenid Persian, Seleucid Greek, Parthian, Roman and Sassanid Persian rule. It was only after the Arab-Islamic conquest of the second half of the 7th century AD that Assyria as a named region was dissolved.  The mountainous region of the Assyrian homeland, Barwari, was part of the diocese of Beth Nuhadra (current day Dohuk) since antiquities and have seen a mass migration of Nestorians after the fall of Baghdad in 1258 and Timurlane's invasion from central Iraq. Its Christian inhabitants were little affected by the Ottoman conquests, however starting from the 19th century Kurdish Emirs sought to expand their territories at their expense. In the 1830s Muhammad Rawanduzi, the Emir of Soran, tried to forcibly add the region to his dominion pillaging many Assyrian villages. Bedr Khan Beg of Bohtan renewed attacks on the region in the 1840s, killing tens of thousands of Assyrians in Barwari and Hakkari before being ultimately defeated by the Ottomans.

Answer this question "what is Beth Nuhadra ?"
output: (current day Dohuk)

input: About 1870, Russell and his father established a group with a number of acquaintances to undertake an analytical study of the Bible and the origins of Christian doctrine, creed, and tradition. The group, strongly influenced by the writings of Millerite Adventist ministers George Storrs and George Stetson, who were also frequent attendees, concluded that many of the primary doctrines of the established churches, including the Trinity, hellfire, and inherent immortality of the soul, were not substantiated by the scriptures.  Around January 1876 Russell received a copy of Nelson Barbour's Herald of the Morning in the mail. Barbour was an influential Adventist writer and publisher. Russell telegraphed Barbour to set up a meeting. Barbour and John Henry Paton visited in Allegheny in March 1876 at Russell's expense so that he could hear their arguments, and compare the conclusions that each side had made in their studies. Russell sponsored a speech by Barbour in St. George's Hall, Philadelphia in August 1876 and attended other lectures by Barbour.  Among the teachings Barbour introduced was the view that Christians who had died would be raised in April 1878. Russell, who had previously rejected prophetic chronology, was moved to devote his life to what he was convinced were now the last two years before the invisible, spiritual return of Christ. He sold his five clothing stores for approximately $300,000 (current value $6,894,000). With Russell's encouragement and financial backing, Barbour wrote an outline of their views in Three Worlds and the Harvest of This World, published in 1877. A text Russell had previously written, titled The Object and Manner of our Lord's Return, was published concurrently through the offices of the Herald of the Morning. Russell was eager to lead a Christian revival and called two separate meetings of Christian leaders in Pittsburgh. Russell's ideas, particularly stressing the imminence of the rapture and the second advent of Christ, were rejected both times.

Answer this question "what was his biggest accomplishment?"
output: was moved to devote his life to what he was convinced were now the last two years before the invisible, spiritual return of Christ.

input: While at UCLA, she became politically active, designing posters for the UCLA NAACP chapter and eventually became its corresponding secretary. In June 1959, she met and became romantically linked with Jerry Gerowitz. She left school and moved in with him, for the first time having her own studio space. The couple hitch hiked to New York in 1959, just as Chicago's mother and brother moved to Los Angeles to be closer to her. The couple lived in Greenwich Village for a time, before returning in 1960 from Los Angeles to Chicago so she could finish her degree. Chicago married Gerowitz in 1961. She graduated with a Bachelor of Fine Arts in 1962 and was a member of the Phi Beta Kappa Society. Gerowitz died in a car crash in 1963, devastating Chicago and causing her to suffer from an identity crisis until later that decade. She received her Master of Fine Arts from UCLA in 1964.  While in grad school, Chicago's created a series that was abstract, yet easily recognized as male and female sexual organs. These early works were called Bigamy, and represented the death of her husband. One depicted an abstract penis, which was "stopped in flight" before it could unite with a vaginal form. Her professors, who were mainly men, were dismayed over these works. Despite the use of sexual organs in her work, Chicago refrained from using gender politics or identity as themes.  In 1965, Chicago displayed work in her first solo show, at the Rolf Nelson Gallery in Los Angeles; Chicago was one of only four female artists to take part in the show. In 1968, Chicago was asked why she did not participate in the "California Women in the Arts" exhibition at the Lytton Center, to which she answered, "I won't show in any group defined as Woman, Jewish, or California. Someday when we all grow up there will be no labels." Chicago began working in ice sculpture, which represented "a metaphor for the preciousness of life," another reference towards her husband's death.  In 1969, the Pasadena Art Museum exhibited a series of Chicago's spherical acrylic plastic dome sculptures and drawings in an "experimental" gallery. Art in America noted that Chicago's work was at the forefront of the conceptual art movement, and the Los Angeles Times described the work as showing no signs of "theoretical New York type art." Chicago would describe her early artwork as minimalist and as her trying to be "one of the boys". Chicago would also experiment with performance art, using fireworks and pyrotechnics to create "atmospheres", which involved flashes of colored smoke being manipulated outdoors. Through this work she attempted to "feminize" and "soften" the landscape.  During this time, Chicago also began exploring her own sexuality in her work. She created the Pasadena Lifesavers, which was a series of abstract paintings that placed acrylic paint on Plexiglas. The works blended colors to create an illusion that the shapes "turn, dissolve, open, close, vibrate, gesture, wiggle," representing her own discovery that "I was multi-orgasmic." Chicago credited Pasadena Lifesavers, as being the major turning point in her work in relation to women's sexuality and representation.

Answer this question "what did she begin her career with?"
output:
In 1965, Chicago displayed work in her first solo show, at the Rolf Nelson Gallery in Los Angeles; Chicago was one of only four female artists to take part