READ TEXT III AND ANSWER THE QUESTION THAT FOLLOWS IT:

Plastic Dreams

by Sarah Thompson

Plastic dreams, oh plastic dreams, a vision turned nightmare,

Once a symbol of progress, now a burden we must bear.

Our landfills overflow with your synthetic remains,

A haunting testament to our unsustainable chains.

Plastic dreams, oh plastic dreams, a promise unfulfilled,

Your convenience a facade, your consequences concealed.

Let us wake from this slumber, this toxic desire,

To create a world where nature's essence can inspire.

In our hands lies the power, to choose a different fate,

To abandon plastic dreams and embrace a sustainable state.

For only through conscious choices, can we break this vicious spell,

And ensure a future where our planet and poetry can dwell.

From: https://poemverse.org/poems-about-plasticwaste/#2_the_sea_s_lament_by_michael_anderson

READ TEXT I AND ANSWER THE QUESTION THAT FOLLOWS IT:

TEXT I 

Decolonizing English Language Teaching for Brazilian Indigenous Peoples 

In an era of increasing contact between citizens of the diverse nations of the world, the far-reaching impacts of globalization are often linked to the propagation of English as a language for international communication in a variety of settings, including international trade, academic and scientific discourses, and diplomacy, among others. Given its status as an international language, English is also a highly-valued foreign language in Brazil, and its influence represents, at least symbolically, greater access to both national and global markets. As such, federal curricular standards require all students in Brazilian public schools to study English as a foreign language from middle to high school.

These standards also apply to the indigenous populations of Brazil. However, additional federal legislation regulates the ways that English and other subjects must be taught in indigenous communities. The Brazilian Constitution, ratified in 1988, represents a significant landmark in this respect, providing for the inclusion of 'specific, bilingual, differentiated, and intercultural' educational practices within indigenous school settings, thus guaranteeing each indigenous group the right to integrate their traditional knowledge, cultures, and languages into primary and secondary education curricula (Brazil, 1988). 

As such, the question of how to teach English in indigenous settings in a way that values traditional cultures and knowledge in accordance with the specific, differentiated, and intercultural approach mandated by federal legislation must be addressed. The status of English as the language of globalization, along with its long history as an instrument of colonial imperialism, poses an ethical dilemma in the Brazilian indigenous educational context, given that its inclusion in indigenous school curricula presents an implicit risk of recreating and reinforcing neocolonial hierarchies of knowledge production that favor Western perspectives over traditional indigenous systems of knowledge.

In an effort to adapt English language teaching to the needs and demands of indigenous communities, contributions from the fields of postcolonial theory, English language teaching, and sociocultural approaches to language teaching will be connected to current Brazilian laws governing indigenous education. The aim is to investigate the possibilities for the teaching of a decolonized, local English that values traditional indigenous knowledge systems over neocolonial global influences which are often associated with English.

Adapted from: https://www.scielo.br/j/edreal/a/43bj8bSQDpQYPjQTX9jK9jb/

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Men fear thought as they fear nothing else on earth – more than ruin, more even than death. Thought is subversive and revolutionary, destructive and terrible; thought is merciless to privilege, established institutions, and comfortable habits; thought is anarchic and lawless, indifferent to authority, careless of the well-tried wisdom of the ages. Thought looks into the pit of hell and is not afraid.

Bertrand Russell (“Why Men Fight: A Method of Abolishing the International Duel”, pp. 178-179)

Text 1

Educational attainment (Part I)

Having a good education greatly BLANK I (improve) the likelihood of finding a job and earning enough money to have a good quality of life. Highly-educated individuals are less affected by unemployment trends, typically because educational attainment BLANK II (make) an individual more attractive in the workforce. Lifetime earnings also increase with each level of education attained.

Furthermore, the skills needed in the labour market are becoming more knowledge-based. This shift in demand has made an upper secondary degree, or high-school degree, the minimum credential for finding a job in almost all The Organization for Economic Cooperation and Development (OECD) countries. High-school graduation rates therefore provide a good indication of whether a country is preparing its students to meet the minimum requirements of the job market.

On average, about 79% of adults aged 25-64 within the OECD have completed upper secondary education. In 33OECD countries and the Russian Federation, 60% or more of the population aged 25 to 64 has completed at least upper secondary education. In some countries, the opposite is true: in Colombia, Mexico and Turkey, 57% or more of the population aged 25 to 64 have not completed upper secondary education. Women are, however, more likely to complete a tertiary or university degree than men in most OECD countries, a reversal of the historical pattern. On average across OECD countries, 42% of women aged 25-64 attain a tertiary education compared with 35% of men.

https://www.oecdbetterlifeindex.org/topics/education/

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Text I

More More More: What Is Money Dysmorphia?  

     Do you ever worry that you don't have enough money, even though your bank account suggests you're doing fine? You might be experiencing "money dysmorphia.” This is a term for when a person has a distorted view of their financial situation — particularly when a wealthy person believes they don't have enough money to be secure. The idea is similar to body dysmorphia, where a person agonizes about flaws they perceive in their body, even if they are not noticeable to others.

    American lawyer and financial expert Ali Katz may have been the first to use the term, having written about money dysmorphia extensively in 2016. But it wasn't until late 2023 that it started trending. Because, as it turns out, the feeling can be pretty common — especially among young people.

     In August 2023, Bloomberg published the results of a survey of over 1,000 Americans making over $175,000 a year. And while earning this much would put these people among the 10% richest in the country, a quarter of them said they felt "very poor," "poor,” or that they were just managing to get by.

   In addition, a December 2023 survey for Intuit Credit Karma found that, out of 1,006 Americans, 29% experienced money dysmorphia — which the survey defined as "having a distorted view of one's finances that could lead them to make poor decisions.” That figure rose to 41% among millennials, who are usually defined as those born between 1981 and 1996. And it was 43% among Generation Z, typically considered to have been born between 1997 and 2012.

  Some believe social media is to blame. With Instagram and TikTok full of influencers flaunting lavish lifestyles, it's understandable that young people might feel insecure about their own financial situations. And as well as causing stress, money dysmorphia might make people stay in jobs they don't like, or choose work over spending time with their families.

  Speaking to Business Insider, Katz said it's important to actually calculate how much is enough for you — and "know the difference between what you need and what you want."

Adapted from: https://engoo.com.br/app/dailynews/article/more-more-more-what-is-moneydysmorphia/eMBHgsr7Ee6RxDeDj30Epw