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All over Europe rulers and city governments began to create universities to satisfy a European thirst for knowledge, and the belief that society would benefit from the scholarly expertise generated from these institutions. Princes and leaders of city governments perceived the potential benefits of having a scholarly expertise develop with the ability to address difficult problems and achieve desired ends. The emergence of humanism was essential to this understanding of the possible utility of universities as well as the revival of interest in knowledge gained from ancient Greek texts.
What type of governments were involved in creating universities?
A: city governments

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With the example of the Ming court's relationship with the fifth Karmapa and other Tibetan leaders, Norbu states that Chinese Communist historians have failed to realize the significance of the religious aspect of the Ming-Tibetan relationship. He writes that the meetings of lamas with the Emperor of China were exchanges of tribute between "the patron and the priest" and were not merely instances of a political subordinate paying tribute to a superior. He also notes that the items of tribute were Buddhist artifacts which symbolized "the religious nature of the relationship." Josef Kolmas writes that the Ming dynasty did not exercise any direct political control over Tibet, content with their tribute relations that were "almost entirely of a religious character." Patricia Ann Berger writes that the Yongle Emperor's courting and granting of titles to lamas was his attempt to "resurrect the relationship between China and Tibet established earlier by the Yuan dynastic founder Khubilai Khan and his guru Phagpa." She also writes that the later Qing emperors and their Mongol associates viewed the Yongle Emperor's relationship with Tibet as "part of a chain of reincarnation that saw this Han Chinese emperor as yet another emanation of Manjusri."
What were the items of tribute?
A: Buddhist artifacts

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The szlachta's prevalent mentality and ideology were manifested in "Sarmatism", a name derived from a myth of the szlachta's origin in the powerful ancient nation of Sarmatians. This belief system became an important part of szlachta culture and affected all aspects of their lives. It was popularized by poets who exalted traditional village life, peace and pacifism. It was also manifested in oriental-style apparel (the zupan, kontusz, sukmana, pas kontuszowy, delia); and made the scimitar-like szabla, too, a near-obligatory item of everyday szlachta apparel. Sarmatism served to integrate the multi-ethnic nobility as it created an almost nationalistic sense of unity and pride in the szlachta's "Golden Liberty" (zota wolnosc). Knowledge of Latin was widespread, and most szlachta freely mixed Polish and Latin vocabulary (the latter, "macaronisms"from "macaroni") in everyday conversation.
How did sarmatism effect szlachta culture?
A: served to integrate the multi-ethnic nobility

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A thriving market of unlicensed NES hardware clones emerged during the climax of the console's popularity. Initially, such clones were popular in markets where Nintendo never issued a legitimate version of the console. In particular, the Dendy (Russian: ), an unlicensed hardware clone produced in Taiwan and sold in the former Soviet Union, emerged as the most popular video game console of its time in that setting and it enjoyed a degree of fame roughly equivalent to that experienced by the NES/Famicom in North America and Japan. A Famicom clone was marketed in Argentina under the name of "Family Game", resembling the original hardware design. The Micro Genius (Simplified Chinese: ) was marketed in Southeast Asia as an alternative to the Famicom; Samurai was the popular PAL alternative to the NES; and in Central Europe, especially Poland, the Pegasus was available. Samurai was also available in India in early 90s which was the first instance of console gaming in India.
Which country marketed an anti-clone called "Family Game?"
A:
unanswerable