Questões de Concurso Comentadas sobre interpretação de texto | reading comprehension em inglês

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Q3828357 Inglês

texto seguinte servirá de base para responder à questão.


CNN Health Exhausted? The reason may be how you're using technology

Analysis by Kara Alaimo

Oct 7, 2025


Kara Alaimo is a professor of communication at Fairleigh Dickinson University. Her book "Over the Influence: Why Social Media Is Toxic for Women and Girls — And How We Can Take It Back" was published in 2024 by Alcove Press.


You may think you're exhausted because, like me, you have too many things on your plate. But there's another reason, according to a new book.


Case in point: While | was writing this piece, | responded to dozens of emails from colleagues and students, got a huge medical bill, replied to a text about a home repair, and learned that my older daughter needs to wear white to school next Monday while the younger one is supposed to wear the colors of fall.


This relentless barrage of interruptions and switching between thoughts and technology platforms is leaving us utterly exhausted, says Paul Leonardi, department chair and Duca Family Professor of Technology Management | at the University of California, Santa Barbara.


He explains how this happens in his new book, "Digital Exhaustion: Simple Rules for Reclaiming Your Life."


| spoke to Leonardi about what's making us all so tired | and what we can do about it.


CNN: You say one reason we're so exhausted is that we keep switching between platforms. How does that make us exhausted?


Paul Leonardi: Every tool we use requires some amount of cognitive focus. We have to learn the tool we're enmeshed in. When we switch, we have to disengage | and reengage in another area of focus, and we also have to switch how we're using that tool. Our brains do not do a good job of switching that quickly. The main issue is that we haven't evolved to make the switches as quickly as we do today. It leaves us feeling exhausted.


CNN: You found that we often don't realize we're getting exhausted from all this digital switching. Why?


Leonardi: It comes back to the way our bodies have evolved over time. We have good sensory feedback to show us when we're physically tired. Otherwise, we could collapse, and that's dangerous. So, our body knows to send signals to our brain to say stop. But we didn't evolve to sit in an office in front of a computer, so our brain doesn't know to tell itself it's tired. We can just keep taxing ourselves, but that residue builds up over time. Then we feel like we've been hit by a semitruck


CNN: What can we do to address that exhaustion?


Leonardi: Think about reducing the kinds of switches we make throughout the day.


In the book | talk about three kinds of switches. Switching between modalities is switching across tools. Think about the different videoconferencing platforms you use. You might use Zoom and then switch to Microsoft Teams. They seem like they're roughly the same. But how many times have you been in a meeting and thought, "I need to share my screen. How do | do that on this platform?" And those little changes are enough to really wear us out when they accumulate over time


The second type is what | call switches between domains, and that's when we're working on one task, get interrupted and then switch to a different task. The unplugging and then re-plugging into the other task take quite a bit of effort. It's a tremendous tax that we pay.


The third type is switching between different areas of life. How many times in your day are you getting a quick text from your kid's school? Or the plumber calls to tell you they're going to be late and wants to talk about the problem in your house. Those switches across really big domains are even more exhausting because they pull us completely out of our thought process in one area, and then we have to get back.


CNN: You say social media is the most exhausting type of platform to use. Why?


Leonardi: | talk about three forces that exhaust us. One is attention. On social media we're constantly switching between things because apps are pushing us different notifications. First somebody liked something, and then there's an ad. The second force of exhaustion is making inferences. We get a snippet of data, and it's not quite enough to tell us the whole picture. So, we have to fill in the blanks, and that takes effort. On social media we're constantly different apps and making inferences. We see somebody is on a trip, and we're like, they must have a lot of money. And they're having the time of their life. We're filling in the blanks.


The last is emotion. When our emotions get piqued, whether for good or for bad, that's also exhausting. On social media we do social comparisons, so we get jealous that somebody else is doing something we wish we were doing. Or we get annoyed that we see a bunch of friends hanging out and we're not part of the group.


Social media is so exhausting because it maximizes all three of these forces.


CNN: You say it's especially hard for people who work from home to avoid this kind of exhaustion. Why is that? Leonardi: One of the big reasons remote workers experience exhaustion even more than people in the office — or it feels more acute — is that it's very difficult to create separation between work and home. They're constantly trying to manage that boundary, and that's so exhausting.


They also are more dependent on tools for everything, so they don't get a break. If you're in the office and you have an in-person meeting, you don't have to switch onto your Zoom platform. You actually get a break for a little bit when you're talking to somebody in the hallway. You don't get that on these tools.


You're also managing your presence when you're working from home. You need to make sure people know you're available because it matters for people's perception of your work performance. So, you're putting on a sort of act that's also exhausting


CNN: You recommend turning off the video of ourselves in meetings. Why?


Leonardi: | think it's a good idea sometimes. We tend to fixate on ourselves, and doing that creates a feeling of self-consciousness. It also creates more effort for us to manage our presentation to others.


Imagine if you were talking to friends, or you're in a meeting, and you have a mirror in front of your face the entire time. You're like, oh my gosh, how do | look right now? There are bags under my eyes, and | can't believe | made that stupid facial expression. We don't do that in regular life.


These extra little activities accumulate to wear us out over time.


Communicating in person instead of texting, when possible, can reduce digital exhaustion and create richer relationships.


CNN: What's your best advice for parents who are exhausted from keeping up with endless group chats about car pools and soccer games?


Leonardi: | never intended to write about that in my book, but it came up so often in the interviews | did.


One strategy | heard that was quite effective was calculating whether a car pool is actually worth the time you're putting into coordinating it. If you add up all the time you're spending texting with other people, sometimes it adds up to the same amount of time it would take to just drive your kid yourself.


Another strategy people used was reducing those communications by trying to coordinate in person. When they see each other at the soccer game, they have a long conversation about the plan for the next week. A lot of folks find they're developing richer relationships because that discussion about the car pool is just the entrée to a deeper conversation. Those are much more fulfiling relationships than the transactions taking place via text


CNN

De acordo com Leonardi, a exaustão causada pela tecnologia é agravada principalmente porque:  
Alternativas
Q3828355 Inglês

texto seguinte servirá de base para responder à questão.


CNN Health Exhausted? The reason may be how you're using technology

Analysis by Kara Alaimo

Oct 7, 2025


Kara Alaimo is a professor of communication at Fairleigh Dickinson University. Her book "Over the Influence: Why Social Media Is Toxic for Women and Girls — And How We Can Take It Back" was published in 2024 by Alcove Press.


You may think you're exhausted because, like me, you have too many things on your plate. But there's another reason, according to a new book.


Case in point: While | was writing this piece, | responded to dozens of emails from colleagues and students, got a huge medical bill, replied to a text about a home repair, and learned that my older daughter needs to wear white to school next Monday while the younger one is supposed to wear the colors of fall.


This relentless barrage of interruptions and switching between thoughts and technology platforms is leaving us utterly exhausted, says Paul Leonardi, department chair and Duca Family Professor of Technology Management | at the University of California, Santa Barbara.


He explains how this happens in his new book, "Digital Exhaustion: Simple Rules for Reclaiming Your Life."


| spoke to Leonardi about what's making us all so tired | and what we can do about it.


CNN: You say one reason we're so exhausted is that we keep switching between platforms. How does that make us exhausted?


Paul Leonardi: Every tool we use requires some amount of cognitive focus. We have to learn the tool we're enmeshed in. When we switch, we have to disengage | and reengage in another area of focus, and we also have to switch how we're using that tool. Our brains do not do a good job of switching that quickly. The main issue is that we haven't evolved to make the switches as quickly as we do today. It leaves us feeling exhausted.


CNN: You found that we often don't realize we're getting exhausted from all this digital switching. Why?


Leonardi: It comes back to the way our bodies have evolved over time. We have good sensory feedback to show us when we're physically tired. Otherwise, we could collapse, and that's dangerous. So, our body knows to send signals to our brain to say stop. But we didn't evolve to sit in an office in front of a computer, so our brain doesn't know to tell itself it's tired. We can just keep taxing ourselves, but that residue builds up over time. Then we feel like we've been hit by a semitruck


CNN: What can we do to address that exhaustion?


Leonardi: Think about reducing the kinds of switches we make throughout the day.


In the book | talk about three kinds of switches. Switching between modalities is switching across tools. Think about the different videoconferencing platforms you use. You might use Zoom and then switch to Microsoft Teams. They seem like they're roughly the same. But how many times have you been in a meeting and thought, "I need to share my screen. How do | do that on this platform?" And those little changes are enough to really wear us out when they accumulate over time


The second type is what | call switches between domains, and that's when we're working on one task, get interrupted and then switch to a different task. The unplugging and then re-plugging into the other task take quite a bit of effort. It's a tremendous tax that we pay.


The third type is switching between different areas of life. How many times in your day are you getting a quick text from your kid's school? Or the plumber calls to tell you they're going to be late and wants to talk about the problem in your house. Those switches across really big domains are even more exhausting because they pull us completely out of our thought process in one area, and then we have to get back.


CNN: You say social media is the most exhausting type of platform to use. Why?


Leonardi: | talk about three forces that exhaust us. One is attention. On social media we're constantly switching between things because apps are pushing us different notifications. First somebody liked something, and then there's an ad. The second force of exhaustion is making inferences. We get a snippet of data, and it's not quite enough to tell us the whole picture. So, we have to fill in the blanks, and that takes effort. On social media we're constantly different apps and making inferences. We see somebody is on a trip, and we're like, they must have a lot of money. And they're having the time of their life. We're filling in the blanks.


The last is emotion. When our emotions get piqued, whether for good or for bad, that's also exhausting. On social media we do social comparisons, so we get jealous that somebody else is doing something we wish we were doing. Or we get annoyed that we see a bunch of friends hanging out and we're not part of the group.


Social media is so exhausting because it maximizes all three of these forces.


CNN: You say it's especially hard for people who work from home to avoid this kind of exhaustion. Why is that? Leonardi: One of the big reasons remote workers experience exhaustion even more than people in the office — or it feels more acute — is that it's very difficult to create separation between work and home. They're constantly trying to manage that boundary, and that's so exhausting.


They also are more dependent on tools for everything, so they don't get a break. If you're in the office and you have an in-person meeting, you don't have to switch onto your Zoom platform. You actually get a break for a little bit when you're talking to somebody in the hallway. You don't get that on these tools.


You're also managing your presence when you're working from home. You need to make sure people know you're available because it matters for people's perception of your work performance. So, you're putting on a sort of act that's also exhausting


CNN: You recommend turning off the video of ourselves in meetings. Why?


Leonardi: | think it's a good idea sometimes. We tend to fixate on ourselves, and doing that creates a feeling of self-consciousness. It also creates more effort for us to manage our presentation to others.


Imagine if you were talking to friends, or you're in a meeting, and you have a mirror in front of your face the entire time. You're like, oh my gosh, how do | look right now? There are bags under my eyes, and | can't believe | made that stupid facial expression. We don't do that in regular life.


These extra little activities accumulate to wear us out over time.


Communicating in person instead of texting, when possible, can reduce digital exhaustion and create richer relationships.


CNN: What's your best advice for parents who are exhausted from keeping up with endless group chats about car pools and soccer games?


Leonardi: | never intended to write about that in my book, but it came up so often in the interviews | did.


One strategy | heard that was quite effective was calculating whether a car pool is actually worth the time you're putting into coordinating it. If you add up all the time you're spending texting with other people, sometimes it adds up to the same amount of time it would take to just drive your kid yourself.


Another strategy people used was reducing those communications by trying to coordinate in person. When they see each other at the soccer game, they have a long conversation about the plan for the next week. A lot of folks find they're developing richer relationships because that discussion about the car pool is just the entrée to a deeper conversation. Those are much more fulfiling relationships than the transactions taking place via text


CNN

Segundo o texto, as redes sociais são consideradas as plataformas mais exaustivas porque:  
Alternativas
Q3826815 Inglês
Context clues are essential strategies for reading comprehension, allowing learners to infer the meaning of polysemous words without consulting a dictionary immediately. In the sentence "The bank of the river was flooded after the heavy storm," the word "bank" assumes a specific geographical meaning. Select the alternative that correctly defines "bank" in this sentence.
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Q3826813 Inglês

Textual cohesion depends on the use of reference words to link sentences and avoid repetition, creating a unified whole. Regarding the concepts of anaphora and cataphora in text comprehension, mark T for True and F for False:


(__)Anaphora occurs when a pronoun refers back to a word or phrase mentioned earlier in the text (e.g., "Mary arrived. She was tired.").

(__)Cataphora occurs when a pronoun refers forward to a word or phrase that will be mentioned later (e.g., "When he arrived, John was tired.").

(__)Reference words such as "this", "that", "these", and "those" cannot be used to establish cohesion in a text.

(__)Recognizing referential ties is essential for understanding the logical flow and meaning of a paragraph.


Choose the alternative that presents the correct sequence, from top to bottom.

Alternativas
Q3826809 Inglês
Reading strategies are cognitive tools that students use to comprehend text efficiently, adapting their reading style according to their purpose. If a student is looking through a movie schedule solely to find the starting time of a specific film, ignoring the plot summaries and reviews, they are applying a specific strategy. Select the alternative that correctly identifies this reading strategy.
Alternativas
Q3826807 Inglês
Inferential comprehension goes beyond the literal meaning of the text, requiring the reader to combine prior knowledge with textual clues to deduce implicit information. Read the following excerpt: "John looked at the thermometer, grabbed his heavy coat and scarf, and braced himself before opening the door." Choose the alternative that best describes the inference a reader should make about the setting. 
Alternativas
Q3826805 Inglês
Polysemy refers to the capacity of a word to have multiple related meanings, which can only be determined through the context in which it appears. Consider the word "run" in the following sentence: "The candidate decided to run for office in the upcoming local elections." Choose the alternative that best defines the meaning of "run" in this specific context.
Alternativas
Q3825696 Inglês
Text 11A2-II

        The production of the BNCC (Base Nacional Comum Curricular) gave rise to a series of discussions on the role of school systems in Brazil. A number of educators and researchers expressed their concerns about the homogenizing perspective reflected and refracted by the document. In other words, in a country as socially and culturally diverse as Brazil is, how might an educational instrument outline “essential types of knowledge” for students, irrespective of their personal, regional, and local specificities?

        On the other hand, the document also incorporates a discourse which values peripheral contributions. In doing so, it adopts a more overtly progressive tone, which accentuates the importance of diversity. Szundy, in her examination of the BNCC’s English Language component, underscores how the document subscribes to the notion of ideological literacy. The author believes that the BNCC’s introduction of an intercultural axis brings the document closer to an ideological stance which “understands languages as resources that put us in contact with otherness, with plural and equally valid ways of being and of being in the world.” A bit further, the author argues that “BNCC may urge us to situate teaching within the realm of decolonial practices”.

        We could be led to think that BNCC, by laying emphasis on the situated nature of learners’ knowledge, reinforces democratic ideals and seeks to promote unrestricted access to critical education. This interpretation, albeit problematic, seems less harmful than the enunciation of universal, “essential knowledge.” However, it is also Szundy who, in her analysis of the competences and skills associated with the teaching of English in the Brazilian 6th grade, encounters an autonomous view of reading: “The use of verbs such as formulate, identify and locate in these three reading skills is at odds with the formative and political understanding of the English language found in the component’s introduction, as well as with the document’s overall apprehension of the lingua franca concept (…)”.

        BNCC’s discursive and ideological diversity refracts a myriad of epistemological and axiological contradictions, illuminating a clash between ideological systems. Amidst such conflicts, however, we may find openings for the creation of new curricula. This point is repeatedly made in Szundy’s analysis as she dwells on the skills and competences outlined by the BNCC for the 9th grade in Middle Education. In such descriptors, the use of verbs such as debate, analyse and discuss could suggest the development of more critical and political linguistic practices. Yet, in Szundy’s own words: “In BNCC, the English language’s status as a lingua franca (…) is designed to assist students in developing the skills and competences they need to become selfentrepreneurs and to participate in the global world without ever calling its macro and micro structures into question; without ever examining how these very structures operate to keep huge swaths of the population at bay, deprived of any access to the commodities of an utopian global village.”

        BNCC, a normative document, prescribes a conditioning of students’ reading practices. The underlying pedagogical conception assumes the existence of a Cartesian reader, equipped with enough autonomy to identify the precise routes laid down by authors, as if fruition automatically conferred such abilities. This project is incongruous with the nature of language itself, i.e., with the fact that meaning emerges through socially and historically situated contact with otherness (even when that otherness is materialized in texts). Here, the notion of ideological sign comes in handy once more, since meanings only arise in concrete communicative situations, where they are imbued with existing social values.

Internet:  <doi.org> (adapted).
In text 11A2-II, the BNCC’s pedagogical conception is criticized for assuming the existence of a “Cartesian reader.” It is correct to conclude from the text that the key characteristic of this idealized reader is
Alternativas
Q3825695 Inglês
Text 11A2-II

        The production of the BNCC (Base Nacional Comum Curricular) gave rise to a series of discussions on the role of school systems in Brazil. A number of educators and researchers expressed their concerns about the homogenizing perspective reflected and refracted by the document. In other words, in a country as socially and culturally diverse as Brazil is, how might an educational instrument outline “essential types of knowledge” for students, irrespective of their personal, regional, and local specificities?

        On the other hand, the document also incorporates a discourse which values peripheral contributions. In doing so, it adopts a more overtly progressive tone, which accentuates the importance of diversity. Szundy, in her examination of the BNCC’s English Language component, underscores how the document subscribes to the notion of ideological literacy. The author believes that the BNCC’s introduction of an intercultural axis brings the document closer to an ideological stance which “understands languages as resources that put us in contact with otherness, with plural and equally valid ways of being and of being in the world.” A bit further, the author argues that “BNCC may urge us to situate teaching within the realm of decolonial practices”.

        We could be led to think that BNCC, by laying emphasis on the situated nature of learners’ knowledge, reinforces democratic ideals and seeks to promote unrestricted access to critical education. This interpretation, albeit problematic, seems less harmful than the enunciation of universal, “essential knowledge.” However, it is also Szundy who, in her analysis of the competences and skills associated with the teaching of English in the Brazilian 6th grade, encounters an autonomous view of reading: “The use of verbs such as formulate, identify and locate in these three reading skills is at odds with the formative and political understanding of the English language found in the component’s introduction, as well as with the document’s overall apprehension of the lingua franca concept (…)”.

        BNCC’s discursive and ideological diversity refracts a myriad of epistemological and axiological contradictions, illuminating a clash between ideological systems. Amidst such conflicts, however, we may find openings for the creation of new curricula. This point is repeatedly made in Szundy’s analysis as she dwells on the skills and competences outlined by the BNCC for the 9th grade in Middle Education. In such descriptors, the use of verbs such as debate, analyse and discuss could suggest the development of more critical and political linguistic practices. Yet, in Szundy’s own words: “In BNCC, the English language’s status as a lingua franca (…) is designed to assist students in developing the skills and competences they need to become selfentrepreneurs and to participate in the global world without ever calling its macro and micro structures into question; without ever examining how these very structures operate to keep huge swaths of the population at bay, deprived of any access to the commodities of an utopian global village.”

        BNCC, a normative document, prescribes a conditioning of students’ reading practices. The underlying pedagogical conception assumes the existence of a Cartesian reader, equipped with enough autonomy to identify the precise routes laid down by authors, as if fruition automatically conferred such abilities. This project is incongruous with the nature of language itself, i.e., with the fact that meaning emerges through socially and historically situated contact with otherness (even when that otherness is materialized in texts). Here, the notion of ideological sign comes in handy once more, since meanings only arise in concrete communicative situations, where they are imbued with existing social values.

Internet:  <doi.org> (adapted).
In the fourth paragraph of text 11A2-II, Szundy argues that there is an aspect in the BNCC English language component that incites students to become independent entrepreneurs while ignoring the underlying social structures that foster inequality. That aspect, according to Szundy, is the
Alternativas
Q3825694 Inglês
Text 11A2-II

        The production of the BNCC (Base Nacional Comum Curricular) gave rise to a series of discussions on the role of school systems in Brazil. A number of educators and researchers expressed their concerns about the homogenizing perspective reflected and refracted by the document. In other words, in a country as socially and culturally diverse as Brazil is, how might an educational instrument outline “essential types of knowledge” for students, irrespective of their personal, regional, and local specificities?

        On the other hand, the document also incorporates a discourse which values peripheral contributions. In doing so, it adopts a more overtly progressive tone, which accentuates the importance of diversity. Szundy, in her examination of the BNCC’s English Language component, underscores how the document subscribes to the notion of ideological literacy. The author believes that the BNCC’s introduction of an intercultural axis brings the document closer to an ideological stance which “understands languages as resources that put us in contact with otherness, with plural and equally valid ways of being and of being in the world.” A bit further, the author argues that “BNCC may urge us to situate teaching within the realm of decolonial practices”.

        We could be led to think that BNCC, by laying emphasis on the situated nature of learners’ knowledge, reinforces democratic ideals and seeks to promote unrestricted access to critical education. This interpretation, albeit problematic, seems less harmful than the enunciation of universal, “essential knowledge.” However, it is also Szundy who, in her analysis of the competences and skills associated with the teaching of English in the Brazilian 6th grade, encounters an autonomous view of reading: “The use of verbs such as formulate, identify and locate in these three reading skills is at odds with the formative and political understanding of the English language found in the component’s introduction, as well as with the document’s overall apprehension of the lingua franca concept (…)”.

        BNCC’s discursive and ideological diversity refracts a myriad of epistemological and axiological contradictions, illuminating a clash between ideological systems. Amidst such conflicts, however, we may find openings for the creation of new curricula. This point is repeatedly made in Szundy’s analysis as she dwells on the skills and competences outlined by the BNCC for the 9th grade in Middle Education. In such descriptors, the use of verbs such as debate, analyse and discuss could suggest the development of more critical and political linguistic practices. Yet, in Szundy’s own words: “In BNCC, the English language’s status as a lingua franca (…) is designed to assist students in developing the skills and competences they need to become selfentrepreneurs and to participate in the global world without ever calling its macro and micro structures into question; without ever examining how these very structures operate to keep huge swaths of the population at bay, deprived of any access to the commodities of an utopian global village.”

        BNCC, a normative document, prescribes a conditioning of students’ reading practices. The underlying pedagogical conception assumes the existence of a Cartesian reader, equipped with enough autonomy to identify the precise routes laid down by authors, as if fruition automatically conferred such abilities. This project is incongruous with the nature of language itself, i.e., with the fact that meaning emerges through socially and historically situated contact with otherness (even when that otherness is materialized in texts). Here, the notion of ideological sign comes in handy once more, since meanings only arise in concrete communicative situations, where they are imbued with existing social values.

Internet:  <doi.org> (adapted).
According to text 11A2-II, the key contradiction Szundy finds in the BNCC’s English language component, particularly in 6th grade skills, is
Alternativas
Q3825693 Inglês
Text 11A2-II

        The production of the BNCC (Base Nacional Comum Curricular) gave rise to a series of discussions on the role of school systems in Brazil. A number of educators and researchers expressed their concerns about the homogenizing perspective reflected and refracted by the document. In other words, in a country as socially and culturally diverse as Brazil is, how might an educational instrument outline “essential types of knowledge” for students, irrespective of their personal, regional, and local specificities?

        On the other hand, the document also incorporates a discourse which values peripheral contributions. In doing so, it adopts a more overtly progressive tone, which accentuates the importance of diversity. Szundy, in her examination of the BNCC’s English Language component, underscores how the document subscribes to the notion of ideological literacy. The author believes that the BNCC’s introduction of an intercultural axis brings the document closer to an ideological stance which “understands languages as resources that put us in contact with otherness, with plural and equally valid ways of being and of being in the world.” A bit further, the author argues that “BNCC may urge us to situate teaching within the realm of decolonial practices”.

        We could be led to think that BNCC, by laying emphasis on the situated nature of learners’ knowledge, reinforces democratic ideals and seeks to promote unrestricted access to critical education. This interpretation, albeit problematic, seems less harmful than the enunciation of universal, “essential knowledge.” However, it is also Szundy who, in her analysis of the competences and skills associated with the teaching of English in the Brazilian 6th grade, encounters an autonomous view of reading: “The use of verbs such as formulate, identify and locate in these three reading skills is at odds with the formative and political understanding of the English language found in the component’s introduction, as well as with the document’s overall apprehension of the lingua franca concept (…)”.

        BNCC’s discursive and ideological diversity refracts a myriad of epistemological and axiological contradictions, illuminating a clash between ideological systems. Amidst such conflicts, however, we may find openings for the creation of new curricula. This point is repeatedly made in Szundy’s analysis as she dwells on the skills and competences outlined by the BNCC for the 9th grade in Middle Education. In such descriptors, the use of verbs such as debate, analyse and discuss could suggest the development of more critical and political linguistic practices. Yet, in Szundy’s own words: “In BNCC, the English language’s status as a lingua franca (…) is designed to assist students in developing the skills and competences they need to become selfentrepreneurs and to participate in the global world without ever calling its macro and micro structures into question; without ever examining how these very structures operate to keep huge swaths of the population at bay, deprived of any access to the commodities of an utopian global village.”

        BNCC, a normative document, prescribes a conditioning of students’ reading practices. The underlying pedagogical conception assumes the existence of a Cartesian reader, equipped with enough autonomy to identify the precise routes laid down by authors, as if fruition automatically conferred such abilities. This project is incongruous with the nature of language itself, i.e., with the fact that meaning emerges through socially and historically situated contact with otherness (even when that otherness is materialized in texts). Here, the notion of ideological sign comes in handy once more, since meanings only arise in concrete communicative situations, where they are imbued with existing social values.

Internet:  <doi.org> (adapted).
According to text 11A2-II, the BNCC’s inclusion of an intercultural axis, which values plural ways of being in the world, is viewed by Szundy as a feature that
Alternativas
Q3825692 Inglês
Text 11A2-II

        The production of the BNCC (Base Nacional Comum Curricular) gave rise to a series of discussions on the role of school systems in Brazil. A number of educators and researchers expressed their concerns about the homogenizing perspective reflected and refracted by the document. In other words, in a country as socially and culturally diverse as Brazil is, how might an educational instrument outline “essential types of knowledge” for students, irrespective of their personal, regional, and local specificities?

        On the other hand, the document also incorporates a discourse which values peripheral contributions. In doing so, it adopts a more overtly progressive tone, which accentuates the importance of diversity. Szundy, in her examination of the BNCC’s English Language component, underscores how the document subscribes to the notion of ideological literacy. The author believes that the BNCC’s introduction of an intercultural axis brings the document closer to an ideological stance which “understands languages as resources that put us in contact with otherness, with plural and equally valid ways of being and of being in the world.” A bit further, the author argues that “BNCC may urge us to situate teaching within the realm of decolonial practices”.

        We could be led to think that BNCC, by laying emphasis on the situated nature of learners’ knowledge, reinforces democratic ideals and seeks to promote unrestricted access to critical education. This interpretation, albeit problematic, seems less harmful than the enunciation of universal, “essential knowledge.” However, it is also Szundy who, in her analysis of the competences and skills associated with the teaching of English in the Brazilian 6th grade, encounters an autonomous view of reading: “The use of verbs such as formulate, identify and locate in these three reading skills is at odds with the formative and political understanding of the English language found in the component’s introduction, as well as with the document’s overall apprehension of the lingua franca concept (…)”.

        BNCC’s discursive and ideological diversity refracts a myriad of epistemological and axiological contradictions, illuminating a clash between ideological systems. Amidst such conflicts, however, we may find openings for the creation of new curricula. This point is repeatedly made in Szundy’s analysis as she dwells on the skills and competences outlined by the BNCC for the 9th grade in Middle Education. In such descriptors, the use of verbs such as debate, analyse and discuss could suggest the development of more critical and political linguistic practices. Yet, in Szundy’s own words: “In BNCC, the English language’s status as a lingua franca (…) is designed to assist students in developing the skills and competences they need to become selfentrepreneurs and to participate in the global world without ever calling its macro and micro structures into question; without ever examining how these very structures operate to keep huge swaths of the population at bay, deprived of any access to the commodities of an utopian global village.”

        BNCC, a normative document, prescribes a conditioning of students’ reading practices. The underlying pedagogical conception assumes the existence of a Cartesian reader, equipped with enough autonomy to identify the precise routes laid down by authors, as if fruition automatically conferred such abilities. This project is incongruous with the nature of language itself, i.e., with the fact that meaning emerges through socially and historically situated contact with otherness (even when that otherness is materialized in texts). Here, the notion of ideological sign comes in handy once more, since meanings only arise in concrete communicative situations, where they are imbued with existing social values.

Internet:  <doi.org> (adapted).
According to the first paragraph of text 11A2-II, educators and researchers’ concern about the BNCC is that it reflects a
Alternativas
Q3825691 Inglês
Text 11A2-I

        The exploration of bilingual education in Brazil reveals a landscape filled with significant challenges and promising possibilities. Inequalities between private institutions and the public sector perpetuate socioeconomic gaps and limited access to it.

        Despite the increasing presence of bilingual education, many programs continue to operate under a monolingual mindset that emphasizes strict separation between languages and prioritizes linguistic accuracy over communicative practices. This perspective limits students’ opportunities to engage dynamically with multiple languages and hinders their development of linguistic mobility. To move beyond these limitations, it is crucial to foster intercultural competences. To do so, creating spaces where students can appreciate and interact with cultural and linguistic diversity becomes essential.

        Central to this discussion is the concept of “funds of perezhivanie”, which integrates various theoretical and practical elements, encompassing experiences, knowledge, potentials, values, and emotions of individuals or groups accumulated throughout their lives. By recognizing these diverse experiences, educators can create a more inclusive and responsive educational environment that values the cultural and experiential diversity of students.

        The concept of “interculturality” is also significant for our context. By exploring strategies for intercultural education, we conceive bilingual education as a possibility for the formation of subjects with an intercultural stance and with greater willingness and knowledge to face the inequalities imposed by our society. Crafting bilingual identities, in this sense, means forging spaces for the construction of intercultural and critical curricula. So interculturality, from the perspective we adopt, is not a theoretical position or a dialogue between cultures or philosophical traditions but a “position” or “disposition,” a “way of life”. An attitude of willingness to live “our” identity references in relation to “others” that opens the human experience toward a process of relearning and of cultural and contextual relocation, which allows us to perceive cultural illiteracies.

        This leads us to the second challenge faced by public bilingual schools that can contribute to the formation of empowered and agentive global citizens: the need to move toward heteroglossic perspectives.

        Heteroglossia is here understood in a broad sense, drawing on Bakhtin’s view of language as inherently plural, layered, and dynamic. According to Busch, this concept encompasses three interrelated dimensions: 1) Multidiscursivity refers to the coexistence of distinct speech types or discourses associated with particular social spheres, time periods, professions, or communities; 2) Multivoicedness highlights the presence of diverse individual voices within these discursive spaces. Every utterance is situated on the boundary between self and other and becomes meaningful only when appropriated and reaccentuated by the speaker; and 3) Linguistic diversity points to the multiplicity of languages and language varieties shaped by social differentiation.

        Framing bilingual education through heteroglossic lenses challenges dominant monolingual and homogenizing ideologies. It invites schools to cultivate spaces where varied discourses, voices, and languages can coexist, interact, and contribute to the construction of knowledge.

Internet: <jstor.org/stable>  (adapted).
According to the sixth paragraph of text 11A2-I, the concept of multivoicedness specifically highlights an aspect of language within discursive spaces. That aspect is the
Alternativas
Q3825690 Inglês
Text 11A2-I

        The exploration of bilingual education in Brazil reveals a landscape filled with significant challenges and promising possibilities. Inequalities between private institutions and the public sector perpetuate socioeconomic gaps and limited access to it.

        Despite the increasing presence of bilingual education, many programs continue to operate under a monolingual mindset that emphasizes strict separation between languages and prioritizes linguistic accuracy over communicative practices. This perspective limits students’ opportunities to engage dynamically with multiple languages and hinders their development of linguistic mobility. To move beyond these limitations, it is crucial to foster intercultural competences. To do so, creating spaces where students can appreciate and interact with cultural and linguistic diversity becomes essential.

        Central to this discussion is the concept of “funds of perezhivanie”, which integrates various theoretical and practical elements, encompassing experiences, knowledge, potentials, values, and emotions of individuals or groups accumulated throughout their lives. By recognizing these diverse experiences, educators can create a more inclusive and responsive educational environment that values the cultural and experiential diversity of students.

        The concept of “interculturality” is also significant for our context. By exploring strategies for intercultural education, we conceive bilingual education as a possibility for the formation of subjects with an intercultural stance and with greater willingness and knowledge to face the inequalities imposed by our society. Crafting bilingual identities, in this sense, means forging spaces for the construction of intercultural and critical curricula. So interculturality, from the perspective we adopt, is not a theoretical position or a dialogue between cultures or philosophical traditions but a “position” or “disposition,” a “way of life”. An attitude of willingness to live “our” identity references in relation to “others” that opens the human experience toward a process of relearning and of cultural and contextual relocation, which allows us to perceive cultural illiteracies.

        This leads us to the second challenge faced by public bilingual schools that can contribute to the formation of empowered and agentive global citizens: the need to move toward heteroglossic perspectives.

        Heteroglossia is here understood in a broad sense, drawing on Bakhtin’s view of language as inherently plural, layered, and dynamic. According to Busch, this concept encompasses three interrelated dimensions: 1) Multidiscursivity refers to the coexistence of distinct speech types or discourses associated with particular social spheres, time periods, professions, or communities; 2) Multivoicedness highlights the presence of diverse individual voices within these discursive spaces. Every utterance is situated on the boundary between self and other and becomes meaningful only when appropriated and reaccentuated by the speaker; and 3) Linguistic diversity points to the multiplicity of languages and language varieties shaped by social differentiation.

        Framing bilingual education through heteroglossic lenses challenges dominant monolingual and homogenizing ideologies. It invites schools to cultivate spaces where varied discourses, voices, and languages can coexist, interact, and contribute to the construction of knowledge.

Internet: <jstor.org/stable>  (adapted).
Based on text 11A2-I, choose the option that presents the dimension of heteroglossia that refers to the coexistence of different speech types or discourses associated with particular social spheres.
Alternativas
Q3825688 Inglês
Text 11A2-I

        The exploration of bilingual education in Brazil reveals a landscape filled with significant challenges and promising possibilities. Inequalities between private institutions and the public sector perpetuate socioeconomic gaps and limited access to it.

        Despite the increasing presence of bilingual education, many programs continue to operate under a monolingual mindset that emphasizes strict separation between languages and prioritizes linguistic accuracy over communicative practices. This perspective limits students’ opportunities to engage dynamically with multiple languages and hinders their development of linguistic mobility. To move beyond these limitations, it is crucial to foster intercultural competences. To do so, creating spaces where students can appreciate and interact with cultural and linguistic diversity becomes essential.

        Central to this discussion is the concept of “funds of perezhivanie”, which integrates various theoretical and practical elements, encompassing experiences, knowledge, potentials, values, and emotions of individuals or groups accumulated throughout their lives. By recognizing these diverse experiences, educators can create a more inclusive and responsive educational environment that values the cultural and experiential diversity of students.

        The concept of “interculturality” is also significant for our context. By exploring strategies for intercultural education, we conceive bilingual education as a possibility for the formation of subjects with an intercultural stance and with greater willingness and knowledge to face the inequalities imposed by our society. Crafting bilingual identities, in this sense, means forging spaces for the construction of intercultural and critical curricula. So interculturality, from the perspective we adopt, is not a theoretical position or a dialogue between cultures or philosophical traditions but a “position” or “disposition,” a “way of life”. An attitude of willingness to live “our” identity references in relation to “others” that opens the human experience toward a process of relearning and of cultural and contextual relocation, which allows us to perceive cultural illiteracies.

        This leads us to the second challenge faced by public bilingual schools that can contribute to the formation of empowered and agentive global citizens: the need to move toward heteroglossic perspectives.

        Heteroglossia is here understood in a broad sense, drawing on Bakhtin’s view of language as inherently plural, layered, and dynamic. According to Busch, this concept encompasses three interrelated dimensions: 1) Multidiscursivity refers to the coexistence of distinct speech types or discourses associated with particular social spheres, time periods, professions, or communities; 2) Multivoicedness highlights the presence of diverse individual voices within these discursive spaces. Every utterance is situated on the boundary between self and other and becomes meaningful only when appropriated and reaccentuated by the speaker; and 3) Linguistic diversity points to the multiplicity of languages and language varieties shaped by social differentiation.

        Framing bilingual education through heteroglossic lenses challenges dominant monolingual and homogenizing ideologies. It invites schools to cultivate spaces where varied discourses, voices, and languages can coexist, interact, and contribute to the construction of knowledge.

Internet: <jstor.org/stable>  (adapted).
It is correct to conclude from text 11A2-I that “the concept of ‘funds of perezhivanie’” (first sentence of the third paragraph) encourages educators in bilingual education to recognize and value
Alternativas
Q3825687 Inglês
Text 11A2-I

        The exploration of bilingual education in Brazil reveals a landscape filled with significant challenges and promising possibilities. Inequalities between private institutions and the public sector perpetuate socioeconomic gaps and limited access to it.

        Despite the increasing presence of bilingual education, many programs continue to operate under a monolingual mindset that emphasizes strict separation between languages and prioritizes linguistic accuracy over communicative practices. This perspective limits students’ opportunities to engage dynamically with multiple languages and hinders their development of linguistic mobility. To move beyond these limitations, it is crucial to foster intercultural competences. To do so, creating spaces where students can appreciate and interact with cultural and linguistic diversity becomes essential.

        Central to this discussion is the concept of “funds of perezhivanie”, which integrates various theoretical and practical elements, encompassing experiences, knowledge, potentials, values, and emotions of individuals or groups accumulated throughout their lives. By recognizing these diverse experiences, educators can create a more inclusive and responsive educational environment that values the cultural and experiential diversity of students.

        The concept of “interculturality” is also significant for our context. By exploring strategies for intercultural education, we conceive bilingual education as a possibility for the formation of subjects with an intercultural stance and with greater willingness and knowledge to face the inequalities imposed by our society. Crafting bilingual identities, in this sense, means forging spaces for the construction of intercultural and critical curricula. So interculturality, from the perspective we adopt, is not a theoretical position or a dialogue between cultures or philosophical traditions but a “position” or “disposition,” a “way of life”. An attitude of willingness to live “our” identity references in relation to “others” that opens the human experience toward a process of relearning and of cultural and contextual relocation, which allows us to perceive cultural illiteracies.

        This leads us to the second challenge faced by public bilingual schools that can contribute to the formation of empowered and agentive global citizens: the need to move toward heteroglossic perspectives.

        Heteroglossia is here understood in a broad sense, drawing on Bakhtin’s view of language as inherently plural, layered, and dynamic. According to Busch, this concept encompasses three interrelated dimensions: 1) Multidiscursivity refers to the coexistence of distinct speech types or discourses associated with particular social spheres, time periods, professions, or communities; 2) Multivoicedness highlights the presence of diverse individual voices within these discursive spaces. Every utterance is situated on the boundary between self and other and becomes meaningful only when appropriated and reaccentuated by the speaker; and 3) Linguistic diversity points to the multiplicity of languages and language varieties shaped by social differentiation.

        Framing bilingual education through heteroglossic lenses challenges dominant monolingual and homogenizing ideologies. It invites schools to cultivate spaces where varied discourses, voices, and languages can coexist, interact, and contribute to the construction of knowledge.

Internet: <jstor.org/stable>  (adapted).
Considering text 11A2-I, choose the option that presents a major negative feature of the “monolingual mindset” (first sentence of the second paragraph) often found in current Brazilian bilingual programs.
Alternativas
Q3825686 Inglês
        In July, colleagues in Ecuador shared how the coronavirus pandemic affected teaching in the country and how students adapted. They also showed how rooting a course in the local context increases learner engagement.

        Learners in Ecuador take English from first grade, but disconnection from the language and culture can reduce engagement.

         Lester Pereddo examined the effects of covid-19 on teaching English in Ecuador, identifying barriers such as the depressed economy, poor internet in rural highlands, work obligations at home, and lack of devices. These challenges reflected local realities, and Lester shared lessons and suggestions for teachers.

Catherine Rayson. Local contexts can make a difference in learning and adapting.
September 10th, 2021. Internet:<https://www.cambridge.org>  (adapted). 
Considering the challenges described by Lester Pereddo in the previous text, choose the option that presents a correct inference about the access to English learning during the coronavirus pandemic.
Alternativas
Q3825685 Inglês

Text 11A1-IV


The more that you read, the more things you will know.

The more that you learn, the more places you’ll go.

Dr. Seuss. I can read with my eyes shut! New York: Random House, 1987.

The comparative construction used in both sentences of text 11A1-IV
Alternativas
Q3825679 Inglês
Text 11A1-I

        “Newspeak,” the “official language of Oceania” in the novel 1984, comes from “new speak” and was created to supersede “Oldspeak,” or Standard English. Newspeak isn’t just buzzwords, but the deliberate replacement of one set of words in the language for another. Its transition, expected to be completed “by about the year 2050,” appears not through history or social change, but through the will of the Party. The purpose of Newspeak was not only to provide a medium of expression for the world-view and mental habits proper to the devotees of Ingsoc, but also to make all other modes of thought impossible.

         Orwell discusses the “perfected” form of Newspeak, with grammatical “peculiarities,” such as “an almost complete interchangeability between different parts of speech.” Its vocabulary is divided into the A, B, and C classes. The A class contains “everyday life” words mutated with prefixes and intensifiers like “uncold,” “pluscold,” and “doublepluscold.” The B class contains doublethink coinages like “joycamp” and “Minipax,” similar to “the characteristic features of political language (…) in totalitarian countries.” The citizens of Oceania must have “an outlook” shaped by these restricted words; even sexual life was regulated by “sexcrime” and “goodsex.”

        The C class “consisted entirely of scientific and technical terms,” defined rigidly and stripped of meanings. There was no vocabulary for science as a habit of mind; any meaning it could bear was “already sufficiently covered by the word Ingsoc.” This linguistic control made translating the past nearly impossible. “All mans are equal” could exist only as “a palpable untruth,” and Jefferson’s preamble could only be swallowed by the single word “crimethink.”

        The phrase “alternative facts” could fit easily into the “Newspeak Dictionary,” showing how such language can sink into discourse and become Newspeak itself.

Josh Jones. George Orwell Explains How “Newspeak” Works,
the Official Language of His Totalitarian Dystopia in 1984.
January 25th, 2017. Internet:https://www.openculture.com>  (adapted). 
Based on text 11A1-I, choose the option that most accurately reflects a logical consequence of the linguistic policy imposed on the citizens of Oceania.
Alternativas
Q3825677 Inglês
Text 11A1-I

        “Newspeak,” the “official language of Oceania” in the novel 1984, comes from “new speak” and was created to supersede “Oldspeak,” or Standard English. Newspeak isn’t just buzzwords, but the deliberate replacement of one set of words in the language for another. Its transition, expected to be completed “by about the year 2050,” appears not through history or social change, but through the will of the Party. The purpose of Newspeak was not only to provide a medium of expression for the world-view and mental habits proper to the devotees of Ingsoc, but also to make all other modes of thought impossible.

         Orwell discusses the “perfected” form of Newspeak, with grammatical “peculiarities,” such as “an almost complete interchangeability between different parts of speech.” Its vocabulary is divided into the A, B, and C classes. The A class contains “everyday life” words mutated with prefixes and intensifiers like “uncold,” “pluscold,” and “doublepluscold.” The B class contains doublethink coinages like “joycamp” and “Minipax,” similar to “the characteristic features of political language (…) in totalitarian countries.” The citizens of Oceania must have “an outlook” shaped by these restricted words; even sexual life was regulated by “sexcrime” and “goodsex.”

        The C class “consisted entirely of scientific and technical terms,” defined rigidly and stripped of meanings. There was no vocabulary for science as a habit of mind; any meaning it could bear was “already sufficiently covered by the word Ingsoc.” This linguistic control made translating the past nearly impossible. “All mans are equal” could exist only as “a palpable untruth,” and Jefferson’s preamble could only be swallowed by the single word “crimethink.”

        The phrase “alternative facts” could fit easily into the “Newspeak Dictionary,” showing how such language can sink into discourse and become Newspeak itself.

Josh Jones. George Orwell Explains How “Newspeak” Works,
the Official Language of His Totalitarian Dystopia in 1984.
January 25th, 2017. Internet:https://www.openculture.com>  (adapted). 
Using reading strategies to obtain a global understanding of text 11A1-I, choose the option that best synthesizes the central idea conveyed by the text.
Alternativas
Respostas
301: D
302: C
303: A
304: E
305: D
306: D
307: B
308: B
309: C
310: A
311: B
312: D
313: A
314: D
315: B
316: B
317: B
318: C
319: B
320: B