Input: Also on Feb. 12, a week before the ice dancing finals, Tokhtakhounov told Anissina's mother in a telephone call that the Russian federation official "had called me from America" to assure that "we are going to make" Anissina "an Olympic champion." He told her that the Russian skating federation official "will help -- he has two or three judges." On or about March 7, in a conversation between Tokhtakhounov and Anissina, she said she would have won the event without his assistance because the Russian judge did not vote for her and her partner. She also apologized for not calling to thank him earlier, but that Gailhaguet had forbidden her. She told Tokhtakhounov that she knew the FBI had interviewed Gailhaguet because of information that Tokhtakhounov "was involved with the results" of the ice dancing. He assured her that it was nonsense, but that Gailhaguet "knows my name very well -- he tried to help me, and later he made stuff up to scare you so you would not connect me to him even more." The conversations seem to indicate a familiarity between Tokhtakhounov and Anissina. Tass, the official Russian news agency, reported that Anissina attended a ceremony in 1999 at a Paris hotel honoring Tokhtakhounov for his philanthropy. That Russian organized crime may have infiltrated international sport at the Olympics stunned Phyllis Howard, president of the U.S. Figure Skating Association. "This is a criminal act and it certainly puts things in a different league," Howard said. Lloyd Ward, chief executive officer of the U.S. Olympic Committee, said in a statement, "Competitors from all nations must be assured that they compete on a level playing field." 

Does the response "Lloyd Ward" correctly answer the question "Who is going to help making Anissina "an Olympic champion"?"?

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Output: no


Input: In Hamburg, Jarrah had a succession of living accommodations, but he apparently never resided with his future co-conspirators. It is not clear how and when he became part of Atta's circle. He became particularly friendly with Binalshibh after meeting him at the Quds mosque in Hamburg, which Jarrah began attending regularly in late 1997. The worshippers at this mosque featured an outspoken, flamboyant Islamist named Mohammed Haydar Zammar. A well-known figure in the Muslim community (and to German and U.S. intelligence agencies by the late 1990s), Zammar had fought in Afghanistan and relished any opportunity to extol the virtues of violent jihad. Indeed, a witness has reported hearing Zammar press Binalshibh to fulfill his duty to wage jihad. Moreover, after 9/11, Zammar reportedly took credit for influencing not just Binalshibh but the rest of the Hamburg group. In 1998, Zammar encouraged them to participate in jihad and even convinced them to go to Afghanistan. Owing to Zammar's persuasion or some other source of inspiration, Atta, Binalshibh, Shehhi, and Jarrah eventually prepared themselves to translate their extremist beliefs into action. By late 1999, they were ready to abandon their student lives in Germany in favor of violent jihad. This final stage in their evolution toward embracing Islamist extremism did not entirely escape the notice of the people around them. The foursome became core members of a group of radical Muslims, often hosting sessions at their Marienstrasse apartment that involved extremely anti-American discussions. Meeting three to four times a week, the group became something of a "sect" whose members, according to one participant in the meetings, tended to deal only with each other. Atta's rent checks for the apartment provide evidence of the importance that the apartment assumed as a center for the group, as he would write on them the notation "Dar el Ansar," or "house of the followers." In addition to Atta, Binalshibh, Shehhi, and Jarrah, the group included other extremists, some of whom also would attend al Qaeda training camps and, in some instances, would help the 9/11 hijackers as they executed the plot: Said Bahaji, son of a Moroccan immigrant, was the only German citizen in the group. Educated in Morocco, Bahaji returned to Germany to study electrical engineering at the Technical University of Hamburg-Harburg. He spent five months in the German army before obtaining a medical discharge, and lived with Atta and Binalshibh at 54 Marienstrasse for eight months between November 1998 and July 1999. Described as an insecure follower with no personality and with limited knowledge of Islam, Bahaji nonetheless professed his readiness to engage in violence. 

Does the response "Evidence of the importance that the apartment was a center for the group" correctly answer the question "The four became somewhat of a sect meeting 3 to 4 times a week and what was it that Atta would write on the rent checks?"?

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Output: no


Input: Madame White Snake: East Asian Femme Fatale of Old The Chinese legend of Madame White Snake, the snake demon that takes human form and becomes the wife of a man, has exerted a lasting influence over East Asian folktales and fiction for centuries. Two quintessential novellas, "The Lust of the White Serpant" from Ugetsu Monogatari by the Japanese author Ueda Akinari and "Eternal Prisoner under Thunder Peak Pagoda" a traditional Chinese story, are both relatively complex and demonstrate not only the evolution of the White Snake figure to become a more believable human, but also what aspects may have given her enduring appeal. While both these stories are ostensibly morality tales about the dangerous beauty of this femme fatale, the true source of pleasure from these narratives is the femme fatale's transgressive behavior, not her eventual punishment for it. Early tales of Madame White Snake appeared in China as early as the Song Dynasty, and initially her portrayal was fairly direct, as a villainous demon who drains the life force out of her human husband. But over time, characterizations of her became more complex, and the persona of Madame White Snake became more sympathetic, and perhaps even a model of the ideal Confucian wife, particularly in "Pagoda". Whalen Lai notes, "She was a loving wife, a caring mother, rescuer of her family from the first flood, and, at that point, a general benefactor of man. She took on the virtues of a traditional Chinese female, particularly forbearance". But if she were really an ideal wife, why could she not live happily with her human mate? Her dangerous sexuality is the key. Femme fatale might seem an unusual term to apply to a character from pre-modern Chinese and Japanese literature who may exemplify the virtues of an ideal Confucian wife, since it is primarily associated with film characters, particularly those of the film noir genre. But this term, which is relatively speaking, a neologism (The earliest uses were around the beginning of the 20th century 

Does the response "Poems" correctly answer the question "What type of stories are "The Lust of the White Serpant" and "Eternal Prisoner under Thunder Peak Pagoda"?"?

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Output:
no