Question: Monastic reform became an important issue during the 11th century, as elites began to worry that monks were not adhering to the rules binding them to a strictly religious life. Cluny Abbey, founded in the Macon region of France in 909, was established as part of the Cluniac Reforms, a larger movement of monastic reform in response to this fear. Cluny quickly established a reputation for austerity and rigour. It sought to maintain a high quality of spiritual life by placing itself under the protection of the papacy and by electing its own abbot without interference from laymen, thus maintaining economic and political independence from local lords.
Is there an answer to this question: In what part of France was Cluny Abbey founded?

Answer: Macon

Question: The history of emotions has become an increasingly popular topic recently, with some scholars arguing that it is an essential category of analysis, not unlike class, race, or gender. Historians, like other social scientists, assume that emotions, feelings and their expressions are regulated in different ways by both different cultures and different historical times, and constructivist school of history claims even that some sentiments and meta-emotions, for example Schadenfreude, are learnt and not only regulated by culture. Historians of emotion trace and analyse the changing norms and rules of feeling, while examining emotional regimes, codes, and lexicons from social, cultural or political history perspectives. Others focus on the history of medicine, science or psychology. What somebody can and may feel (and show) in a given situation, towards certain people or things, depends on social norms and rules. It is thus historically variable and open to change. Several research centers have opened in the past few years in Germany, England, Spain, Sweden and Australia.
Is there an answer to this question: Along with class and race, what isn't regarded as an essential category of historical analysis?

Answer: unanswerable

Question: Spanish explorers traveling inland in the 16th century met Mississippian culture people at Joara, a regional chiefdom near present-day Morganton. Records of Hernando de Soto attested to his meeting with them in 1540. In 1567 Captain Juan Pardo led an expedition to claim the area for the Spanish colony and to establish another route to protect silver mines in Mexico. Pardo made a winter base at Joara, which he renamed Cuenca. His expedition built Fort San Juan and left a contingent of 30 men there, while Pardo traveled further, and built and garrisoned five other forts. He returned by a different route to Santa Elena on Parris Island, South Carolina, then a center of Spanish Florida. In the spring of 1568, natives killed all but one of the soldiers and burned the six forts in the interior, including the one at Fort San Juan. Although the Spanish never returned to the interior, this effort marked the first European attempt at colonization of the interior of what became the United States. A 16th-century journal by Pardo's scribe Bandera and archaeological findings since 1986 at Joara have confirmed the settlement.
Is there an answer to this question: In the 16th century, where did Spanish explorers meet Mississipian cultureal people?

Answer: Joara

Question: To put it another way, a thing or person is often seen as having a "defining essence" or a "core identity" that is unchanging, and describes what the thing or person really is. In this way of thinking, things and people are seen as fundamentally the same through time, with any changes being qualitative and secondary to their core identity (e.g. "Mark's hair has turned gray as he has gotten older, but he is still the same person"). But in Whitehead's cosmology, the only fundamentally existent things are discrete "occasions of experience" that overlap one another in time and space, and jointly make up the enduring person or thing. On the other hand, what ordinary thinking often regards as "the essence of a thing" or "the identity/core of a person" is an abstract generalization of what is regarded as that person or thing's most important or salient features across time. Identities do not define people, people define identities. Everything changes from moment to moment, and to think of anything as having an "enduring essence" misses the fact that "all things flow", though it is often a useful way of speaking.
Is there an answer to this question: In that line of thinking, how are changes never described?

Answer:
unanswerable