In the early 1980s, Downtown Manhattan's no wave scene transitioned from its abrasive origins into a more dance-oriented sound, with compilations such as ZE's Mutant Disco (1981) highlighting a newly playful sensibility borne out of the city's clash of hip hop, disco and punk styles, as well as dub reggae and world music influences. Artists such as Liquid Liquid, the B-52s, Cristina, Arthur Russell, James White and the Blacks and Lizzy Mercier Descloux pursued a formula described by Luc Sante as "anything at all + disco bottom". The decadent parties and art installations of venues such as Club 57 and the Mudd Club became cultural hubs for musicians and visual artists alike, with figures such as Jean-Michel Basquiat, Keith Haring and Michael Holman frequenting the scene. Other no wave-indebted groups such as Swans, Glenn Branca, the Lounge Lizards, Bush Tetras and Sonic Youth instead continued exploring the early scene's forays into noise and more abrasive territory.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): When did Manhattan's no wave scene start becoming more dance-oriented?
Ah, so.. early 1980s

All students and faculty, regardless of religion, are required to agree to adhere to an honor code. Early forms of the Church Educational System Honor Code are found as far back as the days of the Brigham Young Academy and early school President Karl G. Maeser. Maeser created the "Domestic Organization", which was a group of teachers who would visit students at their homes to see that they were following the schools moral rules prohibiting obscenity, profanity, smoking, and alcohol consumption. The Honor Code itself was not created until about 1940, and was used mainly for cases of cheating and academic dishonesty. President Wilkinson expanded the Honor Code in 1957 to include other school standards. This led to what the Honor Code represents today: rules regarding chastity, dress, grooming, drugs, and alcohol. A signed commitment to live the honor code is part of the application process, and must be adhered by all students, faculty, and staff. Students and faculty found in violation of standards are either warned or called to meet with representatives of the Honor Council. In certain cases, students and faculty can be expelled from the school or lose tenure. Both LDS and non-LDS students are required to meet annually with a Church leader to receive an ecclesiastical endorsement for both acceptance and continuance. Various LGBT advocacy groups have protested the honor code and criticized it as being anti-gay, and The Princeton Review ranked BYU as the 3rd most LGBT-unfriendly school in the United States.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): When was the BYU Honor Code actually created?
Ah, so.. about 1940

According to the 2000 edition of a popular physical anthropology textbook, forensic anthropologists are overwhelmingly in support of the idea of the basic biological reality of human races. Forensic physical anthropologist and professor George W. Gill has said that the idea that race is only skin deep "is simply not true, as any experienced forensic anthropologist will affirm" and "Many morphological features tend to follow geographic boundaries coinciding often with climatic zones. This is not surprising since the selective forces of climate are probably the primary forces of nature that have shaped human races with regard not only to skin color and hair form but also the underlying bony structures of the nose, cheekbones, etc. (For example, more prominent noses humidify air better.)" While he can see good arguments for both sides, the complete denial of the opposing evidence "seems to stem largely from socio-political motivation and not science at all". He also states that many biological anthropologists see races as real yet "not one introductory textbook of physical anthropology even presents that perspective as a possibility. In a case as flagrant as this, we are not dealing with science but rather with blatant, politically motivated censorship".
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): What does Gill attribute the lack of presenting the perspective as a possibility to?
Ah, so..
politically motivated censorship