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In contrast, Roman expansion into Spain and Gaul occurred as a mix of alliance-seeking and military occupation. In the 2nd century BC, Roman involvement in the Greek east remained a matter of alliance-seeking, but this time in the face of major powers that could rival Rome. According to Polybius, who sought to trace how Rome came to dominate the Greek east in less than a century, this was mainly a matter of several Greek city-states seeking Roman protection against the Macedonian kingdom and Seleucid Empire in the face of destabilisation created by the weakening of Ptolemaic Egypt. In contrast to the west, the Greek east had been dominated by major empires for centuries, and Roman influence and alliance-seeking led to wars with these empires that further weakened them and therefore created an unstable power vacuum that only Rome could fill. This had some important similarities to (and important differences from) the events in Italy centuries earlier, but this time on a global scale.
Why was Rome involved in matters in the Greek east?
A: alliance-seeking

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Post-European-contact Chamorro culture is a combination of American, Spanish, Filipino, other Micronesian Islander and Mexican traditions, with few remaining indigenous pre-Hispanic customs. These influences are manifested in the local language, music, dance, sea navigation, cuisine, fishing, games (such as batu, chonka, estuleks, and bayogu), songs and fashion. During Spanish colonial rule (16681898) the majority of the population was converted to Roman Catholicism and religious festivities such as Easter and Christmas became widespread. Post-contact Chamorro cuisine is largely based on corn, and includes tortillas, tamales, atole and chilaquiles, which are a clear influence from Spanish trade between Mesoamerica and Asia. The modern Chamorro language is a Malayo-Polynesian language with much Spanish and Filipino influence. Many Chamorros also have Spanish surnames because of their conversion to Roman Catholic Christianity and the adoption of names from the Catalogo alfabetico de apellidos, a phenomenon also common to the Philippines.
What religion was the general population converted to?
A: Roman Catholicism

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The format also became quite popular in Hong Kong during the 1990s before the introduction of VCDs and DVD; although people rarely bought the discs (because each LD was priced around USD100), high rental activity helped the video rental business in the city grow larger than it had ever been previously. Due to integration with the Japanese export market, NTSC LaserDiscs were used in the Hong Kong market, in contrast to the PAL standard used for broadcast (This anomaly also exists for DVD). This created a market for multi-system TVs and multi-system VCRs which could display or play both PAL and NTSC materials in addition to SECAM materials (which were never popular in Hong Kong). Some LD players could convert NTSC signals to PAL so that most TVs used in Hong Kong could display the LD materials.
Broadcast in Hong Kong used which standard formatting?
A: PAL standard

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Medievalist specialists who define the university as a legally autonomous corporation disagree with the term "university" for the Islamic madaris and jami'ahs because the medieval university (from Latin universitas) was structurally different, being a legally autonomous corporation rather than a waqf institution like the madrasa and jamiah. Despite the many similarities, medieval specialists have coined the term "Islamic college" for madrasa and jamiah to differentiate them from the legally autonomous corporations that the medieval European universities were. In a sense, the madrasa resembles a university college in that it has most of the features of a university, but lacks the corporate element. Toby Huff summarises the difference as follows:
What do scholars that don't specialize in the medieval period describe madaris as?
A:
unanswerable