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

Foram encontradas 8.732 questões

Q3933777 Inglês
Text CB1A6


    First established in 2002 by the Brazilian government, and later expanded with the support of WWF and private donors, the conservation program known as ARPA helps protect 120 conservation areas spanning more than 60 million hectares — about the size of Ukraine — of the Brazilian Amazon. The program initially worked on creating new protected areas and then on designing a durable financial mechanism to support their protection.

    A new phase, called ARPA Comunidades (Communities), is now shifting the focus to the traditional communities who live within the forest and help protect it. Half of the conservation areas covered by ARPA are sustainable-use conservation units like the Chico Mendes Extractive Reserve, inhabited by local communities who live sustainably off the forest‘s resources.

    Announced during the COP30 climate summit in the Amazonian city of Belém, ARPA Comunidades will focus on these 60 sustainable-use reserves, which together cover an area of 23.7 million hectares, nearly the size of the U.K. The aim is to help reduce deforestation and improve the well-being of the local populations by supporting the development of local bioeconomies. Over 15 years, the program hopes to directly impact 130,000 people. It will also seek to add a further 3 million hectares of protected areas.

    A 2023 paper by the Escolhas Institute, a Brazilian research organization, found that a 1% reduction in extreme poverty in the Brazilian Amazon has the potential to reduce deforestation by 27,000 hectares in the region.

    Greater recognition of local communities‘ needs and role in protecting the forest is not a new demand, said Carlos Durigan, a researcher at the Amazon Environmental Research Institute (IPAM).


Internet: <https://news.mongabay.com> (adapted).
It is correct to conclude that the main function of the fourth paragraph of text CB1A6 is to
Alternativas
Q3933775 Inglês
Text CB1A6


    First established in 2002 by the Brazilian government, and later expanded with the support of WWF and private donors, the conservation program known as ARPA helps protect 120 conservation areas spanning more than 60 million hectares — about the size of Ukraine — of the Brazilian Amazon. The program initially worked on creating new protected areas and then on designing a durable financial mechanism to support their protection.

    A new phase, called ARPA Comunidades (Communities), is now shifting the focus to the traditional communities who live within the forest and help protect it. Half of the conservation areas covered by ARPA are sustainable-use conservation units like the Chico Mendes Extractive Reserve, inhabited by local communities who live sustainably off the forest‘s resources.

    Announced during the COP30 climate summit in the Amazonian city of Belém, ARPA Comunidades will focus on these 60 sustainable-use reserves, which together cover an area of 23.7 million hectares, nearly the size of the U.K. The aim is to help reduce deforestation and improve the well-being of the local populations by supporting the development of local bioeconomies. Over 15 years, the program hopes to directly impact 130,000 people. It will also seek to add a further 3 million hectares of protected areas.

    A 2023 paper by the Escolhas Institute, a Brazilian research organization, found that a 1% reduction in extreme poverty in the Brazilian Amazon has the potential to reduce deforestation by 27,000 hectares in the region.

    Greater recognition of local communities‘ needs and role in protecting the forest is not a new demand, said Carlos Durigan, a researcher at the Amazon Environmental Research Institute (IPAM).


Internet: <https://news.mongabay.com> (adapted).
As used in the third sentence of the third paragraph of text CB1A6, the phrase "Over 15 years"
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Q3933648 Inglês

Text CB2A6


ARPA is considered the biggest conservation program of its kind, successfully leveraging cross-sector support through a financing model that has inspired similar projects around the world, and delivered tangible outcomes on the Amazon forest conservation. The fund guarantees donations over the long term with a clearly defined scope, offering more stability to the implementation of the program.

“Investments indeed translated into a reduction of deforestation and reduction in CO2 emissions resulting from deforestation,” said Britaldo Soares, an associate researcher at the Center for Technology and Innovation at the Federal University of Minas Gerais, and lead author of a paper that analyzes ARPA‘s impact on forest conservation.

Soares and researchers from WWF and FUNBIO found that deforestation between 2008 and 2020 was between 9% and 39% lower in Amazonian protected areas benefiting from ARPA support, and that this helped avoid 104 million metric tons of CO2 emissions.

For Júlio Barbosa, a resident of the Chico Mendes Extractive Reserve, ARPA has been important not just for creating conservation areas and infrastructure to support them, but also for strengthening local organizations, like cooperatives and deliberative councils.

ARPA focuses on traditional communities living within sustainable-use reserves, rather than Indigenous populations on Indigenous land, which are protected under different legislation. But the program also supports Indigenous populations who may live within the protected areas it targets and could even bring indirect benefits to other conservation areas, including Indigenous territories, as it helps maintain forest cover across the Amazon.


Internet: <https://news.mongabay.com>(adapted).

Based on the information provided in text CB2A6, judge the following items.


I ARPA is regarded as unparalleled in size among similar programs.


II Research findings show that the Amazon region as a whole experienced, from 2008 to 2020, less deforestation than in earlier years.


III ARPA primarily targets Indigenous peoples living in Indigenous territories.


Choose the correct option.

Alternativas
Q3933647 Inglês

Text CB2A6


ARPA is considered the biggest conservation program of its kind, successfully leveraging cross-sector support through a financing model that has inspired similar projects around the world, and delivered tangible outcomes on the Amazon forest conservation. The fund guarantees donations over the long term with a clearly defined scope, offering more stability to the implementation of the program.

“Investments indeed translated into a reduction of deforestation and reduction in CO2 emissions resulting from deforestation,” said Britaldo Soares, an associate researcher at the Center for Technology and Innovation at the Federal University of Minas Gerais, and lead author of a paper that analyzes ARPA‘s impact on forest conservation.

Soares and researchers from WWF and FUNBIO found that deforestation between 2008 and 2020 was between 9% and 39% lower in Amazonian protected areas benefiting from ARPA support, and that this helped avoid 104 million metric tons of CO2 emissions.

For Júlio Barbosa, a resident of the Chico Mendes Extractive Reserve, ARPA has been important not just for creating conservation areas and infrastructure to support them, but also for strengthening local organizations, like cooperatives and deliberative councils.

ARPA focuses on traditional communities living within sustainable-use reserves, rather than Indigenous populations on Indigenous land, which are protected under different legislation. But the program also supports Indigenous populations who may live within the protected areas it targets and could even bring indirect benefits to other conservation areas, including Indigenous territories, as it helps maintain forest cover across the Amazon.


Internet: <https://news.mongabay.com>(adapted).

It is correct to conclude from the meaning of the words that compose the expression "sustainable-use reserves", as used in the first sentence of the last paragraph of text CB2A6, that it refers to 
Alternativas
Q3933645 Inglês

Text CB2A6


ARPA is considered the biggest conservation program of its kind, successfully leveraging cross-sector support through a financing model that has inspired similar projects around the world, and delivered tangible outcomes on the Amazon forest conservation. The fund guarantees donations over the long term with a clearly defined scope, offering more stability to the implementation of the program.

“Investments indeed translated into a reduction of deforestation and reduction in CO2 emissions resulting from deforestation,” said Britaldo Soares, an associate researcher at the Center for Technology and Innovation at the Federal University of Minas Gerais, and lead author of a paper that analyzes ARPA‘s impact on forest conservation.

Soares and researchers from WWF and FUNBIO found that deforestation between 2008 and 2020 was between 9% and 39% lower in Amazonian protected areas benefiting from ARPA support, and that this helped avoid 104 million metric tons of CO2 emissions.

For Júlio Barbosa, a resident of the Chico Mendes Extractive Reserve, ARPA has been important not just for creating conservation areas and infrastructure to support them, but also for strengthening local organizations, like cooperatives and deliberative councils.

ARPA focuses on traditional communities living within sustainable-use reserves, rather than Indigenous populations on Indigenous land, which are protected under different legislation. But the program also supports Indigenous populations who may live within the protected areas it targets and could even bring indirect benefits to other conservation areas, including Indigenous territories, as it helps maintain forest cover across the Amazon.


Internet: <https://news.mongabay.com>(adapted).

Considering the meanings conveyed in text CB2A6, choose the expression closest in meaning to "tangible outcomes" (first sentence of the first paragraph).
Alternativas
Q3929654 Inglês
Text 1A3-II


       The argument for the existence of life in different places in the universe can lead to endless and aimless (but fascinating) speculation. Why assume that aliens so far advanced technologically are still bound by the chains of aging bodies? As we see our own technology advancing, and our minds becoming ever more entangled with digital devices, we can envision a kind of transhuman future whereby our mind’s essence, what we (loosely) identify with our inner self and memories, becomes immaterial, soullike, tethered to reality through information alone. In his novel 2001: A Space Odyssey, Arthur C. Clarke speculated that aliens would have broken away from carbon-based and robotic machine structures so “that the mind would eventually free itself from matter (…) and if there is anything beyond that, its name could only be God.”

       This is where astrotheology begins, as we envision aliens as the techno-version of godlike creatures, with the obvious subtext that one day we are going to get there too. So, not only is their technology magic to us, but their very existence becomes equivalent to a supernatural presence — omniscient, omnipresent, and undetectable by our feeble human senses and machines. Such aliens are indistinguishable from gods inhabiting the heavenly realm, being as elusive as countless deities have been throughout human history. They exist only in that intangible dimension of faith.


Marcelo Gleiser. The dawn of a mindful universe: a manifesto for humanity’s future. HarperOne, San Francisco (CA) (adapted). 
The main objective of text 1A3-II is to 
Alternativas
Q3929652 Inglês
Text 1A3-II


       The argument for the existence of life in different places in the universe can lead to endless and aimless (but fascinating) speculation. Why assume that aliens so far advanced technologically are still bound by the chains of aging bodies? As we see our own technology advancing, and our minds becoming ever more entangled with digital devices, we can envision a kind of transhuman future whereby our mind’s essence, what we (loosely) identify with our inner self and memories, becomes immaterial, soullike, tethered to reality through information alone. In his novel 2001: A Space Odyssey, Arthur C. Clarke speculated that aliens would have broken away from carbon-based and robotic machine structures so “that the mind would eventually free itself from matter (…) and if there is anything beyond that, its name could only be God.”

       This is where astrotheology begins, as we envision aliens as the techno-version of godlike creatures, with the obvious subtext that one day we are going to get there too. So, not only is their technology magic to us, but their very existence becomes equivalent to a supernatural presence — omniscient, omnipresent, and undetectable by our feeble human senses and machines. Such aliens are indistinguishable from gods inhabiting the heavenly realm, being as elusive as countless deities have been throughout human history. They exist only in that intangible dimension of faith.


Marcelo Gleiser. The dawn of a mindful universe: a manifesto for humanity’s future. HarperOne, San Francisco (CA) (adapted). 
With the question “Why assume that aliens so far advanced technologically are still bound by the chains of aging bodies?” (second sentence of text 1A3-II), the author is  
Alternativas
Q3929651 Inglês
Text 1A3-II


       The argument for the existence of life in different places in the universe can lead to endless and aimless (but fascinating) speculation. Why assume that aliens so far advanced technologically are still bound by the chains of aging bodies? As we see our own technology advancing, and our minds becoming ever more entangled with digital devices, we can envision a kind of transhuman future whereby our mind’s essence, what we (loosely) identify with our inner self and memories, becomes immaterial, soullike, tethered to reality through information alone. In his novel 2001: A Space Odyssey, Arthur C. Clarke speculated that aliens would have broken away from carbon-based and robotic machine structures so “that the mind would eventually free itself from matter (…) and if there is anything beyond that, its name could only be God.”

       This is where astrotheology begins, as we envision aliens as the techno-version of godlike creatures, with the obvious subtext that one day we are going to get there too. So, not only is their technology magic to us, but their very existence becomes equivalent to a supernatural presence — omniscient, omnipresent, and undetectable by our feeble human senses and machines. Such aliens are indistinguishable from gods inhabiting the heavenly realm, being as elusive as countless deities have been throughout human history. They exist only in that intangible dimension of faith.


Marcelo Gleiser. The dawn of a mindful universe: a manifesto for humanity’s future. HarperOne, San Francisco (CA) (adapted). 
In text 1A3-II, the author 
Alternativas
Q3929650 Inglês
Text 1A3-II


       The argument for the existence of life in different places in the universe can lead to endless and aimless (but fascinating) speculation. Why assume that aliens so far advanced technologically are still bound by the chains of aging bodies? As we see our own technology advancing, and our minds becoming ever more entangled with digital devices, we can envision a kind of transhuman future whereby our mind’s essence, what we (loosely) identify with our inner self and memories, becomes immaterial, soullike, tethered to reality through information alone. In his novel 2001: A Space Odyssey, Arthur C. Clarke speculated that aliens would have broken away from carbon-based and robotic machine structures so “that the mind would eventually free itself from matter (…) and if there is anything beyond that, its name could only be God.”

       This is where astrotheology begins, as we envision aliens as the techno-version of godlike creatures, with the obvious subtext that one day we are going to get there too. So, not only is their technology magic to us, but their very existence becomes equivalent to a supernatural presence — omniscient, omnipresent, and undetectable by our feeble human senses and machines. Such aliens are indistinguishable from gods inhabiting the heavenly realm, being as elusive as countless deities have been throughout human history. They exist only in that intangible dimension of faith.


Marcelo Gleiser. The dawn of a mindful universe: a manifesto for humanity’s future. HarperOne, San Francisco (CA) (adapted). 
Maintaining the original meaning of text 1A3-II, the fragment “but their very existence becomes equivalent to a supernatural presence” (second sentence of the second paragraph) can be correctly replaced with 
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Q3929649 Inglês
Text 1A3-I


       Art and technology have long inspired each other, but recent advancements are driving their fusion like never before. From AI-generated art and immersive experiences to new ownership models, the creative landscape is evolving in ways we could barely imagine a few years ago. This fusion of creativity and innovation isn’t just adding to the world of art. It’s redefining it, making us rethink what art can be and who has the tools to create it. One such innovation is interactive art.

      With interactive art, artists can break down traditional boundaries between the creator and the viewer. Participatory art involves the audience directly, allowing them to influence the outcome of the artwork itself. Artists are using technologies like motion tracking, sensors, and facial recognition to create installations that change based on viewer movement, expression, or even mood.

     This level of interactivity invites viewers to move from passive observation to active participation, making them a part of the artwork’s story. This trend reflects a cultural shift toward collaboration and personalization, where audiences expect to be involved in the creative experience. Participatory art installations are not only transforming gallery experiences but also allowing viewers to experience art as an unfolding story that changes with each interaction. 

Petra Ivanigova. The Future of Art and Technology:
Key Trends Shaping the Creative Landscape. Internet: <https://medium.com> (adapted). 

In the last sentence of text 1A3-I, the author  
Alternativas
Q3929648 Inglês
Text 1A3-I


       Art and technology have long inspired each other, but recent advancements are driving their fusion like never before. From AI-generated art and immersive experiences to new ownership models, the creative landscape is evolving in ways we could barely imagine a few years ago. This fusion of creativity and innovation isn’t just adding to the world of art. It’s redefining it, making us rethink what art can be and who has the tools to create it. One such innovation is interactive art.

      With interactive art, artists can break down traditional boundaries between the creator and the viewer. Participatory art involves the audience directly, allowing them to influence the outcome of the artwork itself. Artists are using technologies like motion tracking, sensors, and facial recognition to create installations that change based on viewer movement, expression, or even mood.

     This level of interactivity invites viewers to move from passive observation to active participation, making them a part of the artwork’s story. This trend reflects a cultural shift toward collaboration and personalization, where audiences expect to be involved in the creative experience. Participatory art installations are not only transforming gallery experiences but also allowing viewers to experience art as an unfolding story that changes with each interaction. 

Petra Ivanigova. The Future of Art and Technology:
Key Trends Shaping the Creative Landscape. Internet: <https://medium.com> (adapted). 

In the context of text 1A3-I, the pronoun “it” in “redefining it” (fourth sentence of the first paragraph) 
Alternativas
Q3929646 Inglês
Text 1A3-I


       Art and technology have long inspired each other, but recent advancements are driving their fusion like never before. From AI-generated art and immersive experiences to new ownership models, the creative landscape is evolving in ways we could barely imagine a few years ago. This fusion of creativity and innovation isn’t just adding to the world of art. It’s redefining it, making us rethink what art can be and who has the tools to create it. One such innovation is interactive art.

      With interactive art, artists can break down traditional boundaries between the creator and the viewer. Participatory art involves the audience directly, allowing them to influence the outcome of the artwork itself. Artists are using technologies like motion tracking, sensors, and facial recognition to create installations that change based on viewer movement, expression, or even mood.

     This level of interactivity invites viewers to move from passive observation to active participation, making them a part of the artwork’s story. This trend reflects a cultural shift toward collaboration and personalization, where audiences expect to be involved in the creative experience. Participatory art installations are not only transforming gallery experiences but also allowing viewers to experience art as an unfolding story that changes with each interaction. 

Petra Ivanigova. The Future of Art and Technology:
Key Trends Shaping the Creative Landscape. Internet: <https://medium.com> (adapted). 

According to text 1A3-I, art and technology  
Alternativas
Q3928900 Inglês
Text 1A15


    Last year, I had a strange dream. My father and I were walking through a canal with difficulty as thousands of fish were released around us. In the dream, I knew that the fish thought they were drowning, as if they had to face death before becoming adults. The next day, my father told me that when I was three, he had taken me to see fish being put into a pond. I could not remember it, but the vision had stayed in my mind. Memories, like images, can return years later in unexpected ways.

    Today, it is common to see old images suddenly appear online. We spend hours looking at photos that record our daily lives in ways never seen before. For young people under twenty-five, who have grown up with social media, childhood is no longer private or mysterious. According to Kate Eichhorn, a media historian at the New School, this constant exposure is sure to affect how identity develops, although we are not yet sure exactly how.

    Eichhorn explains that there are two sides. On the positive side, children and teenagers have more control than before. In the past, adults were the ones who decided how childhood should be remembered, using books, photo albums, or home videos. Today, young people can create and share their own images without depending on adults. This gives them the power to tell their own stories and decide what to remember about their lives.

    On the negative side, social media can make it difficult to leave the past behind. We are not the only ones posting—our friends and families also share moments of our lives, often without asking us. This makes it hard to forget mistakes or change identities. Eichhorn warns that the danger now is not that childhood disappears, but that it might never end, because the past is always visible online.

    It would, indeed, be surprising if we could see painful memories as finished and gone. But most difficult experiences are not captured on screens. Social media shows only part of life, often the happy or triumphant side, and leaves out the tears and struggles. What remains online is rarely the full truth, but fragments that stay with us, shaping how we remember ourselves.


Nausicaa Renner. How Social Media Shapes Our Identity.
Internet:<www.newyorker.com>  (adapted).  
It is correct to conclude from text 1A15 that what makes it difficult for young people to “leave the past behind” (fourth paragraph) is 
Alternativas
Q3928899 Inglês
Text 1A15


    Last year, I had a strange dream. My father and I were walking through a canal with difficulty as thousands of fish were released around us. In the dream, I knew that the fish thought they were drowning, as if they had to face death before becoming adults. The next day, my father told me that when I was three, he had taken me to see fish being put into a pond. I could not remember it, but the vision had stayed in my mind. Memories, like images, can return years later in unexpected ways.

    Today, it is common to see old images suddenly appear online. We spend hours looking at photos that record our daily lives in ways never seen before. For young people under twenty-five, who have grown up with social media, childhood is no longer private or mysterious. According to Kate Eichhorn, a media historian at the New School, this constant exposure is sure to affect how identity develops, although we are not yet sure exactly how.

    Eichhorn explains that there are two sides. On the positive side, children and teenagers have more control than before. In the past, adults were the ones who decided how childhood should be remembered, using books, photo albums, or home videos. Today, young people can create and share their own images without depending on adults. This gives them the power to tell their own stories and decide what to remember about their lives.

    On the negative side, social media can make it difficult to leave the past behind. We are not the only ones posting—our friends and families also share moments of our lives, often without asking us. This makes it hard to forget mistakes or change identities. Eichhorn warns that the danger now is not that childhood disappears, but that it might never end, because the past is always visible online.

    It would, indeed, be surprising if we could see painful memories as finished and gone. But most difficult experiences are not captured on screens. Social media shows only part of life, often the happy or triumphant side, and leaves out the tears and struggles. What remains online is rarely the full truth, but fragments that stay with us, shaping how we remember ourselves.


Nausicaa Renner. How Social Media Shapes Our Identity.
Internet:<www.newyorker.com>  (adapted).  
In the third paragraph of text 1A15, the pronoun “them”, in “This gives them the power to tell their own stories and decide what to remember about their lives” (last sentence), refers to 
Alternativas
Q3928898 Inglês
Text 1A15


    Last year, I had a strange dream. My father and I were walking through a canal with difficulty as thousands of fish were released around us. In the dream, I knew that the fish thought they were drowning, as if they had to face death before becoming adults. The next day, my father told me that when I was three, he had taken me to see fish being put into a pond. I could not remember it, but the vision had stayed in my mind. Memories, like images, can return years later in unexpected ways.

    Today, it is common to see old images suddenly appear online. We spend hours looking at photos that record our daily lives in ways never seen before. For young people under twenty-five, who have grown up with social media, childhood is no longer private or mysterious. According to Kate Eichhorn, a media historian at the New School, this constant exposure is sure to affect how identity develops, although we are not yet sure exactly how.

    Eichhorn explains that there are two sides. On the positive side, children and teenagers have more control than before. In the past, adults were the ones who decided how childhood should be remembered, using books, photo albums, or home videos. Today, young people can create and share their own images without depending on adults. This gives them the power to tell their own stories and decide what to remember about their lives.

    On the negative side, social media can make it difficult to leave the past behind. We are not the only ones posting—our friends and families also share moments of our lives, often without asking us. This makes it hard to forget mistakes or change identities. Eichhorn warns that the danger now is not that childhood disappears, but that it might never end, because the past is always visible online.

    It would, indeed, be surprising if we could see painful memories as finished and gone. But most difficult experiences are not captured on screens. Social media shows only part of life, often the happy or triumphant side, and leaves out the tears and struggles. What remains online is rarely the full truth, but fragments that stay with us, shaping how we remember ourselves.


Nausicaa Renner. How Social Media Shapes Our Identity.
Internet:<www.newyorker.com>  (adapted).  
According to the ideas of Kate Eichhorn, media historian mentioned in text 1A15, one of the positive effects of the use of social media by young people is that they  
Alternativas
Q3928805 Inglês
Text for question.

    The elevation of scientific discourse to a major component in the project of modernity and the Eurocentrism inherent in the Western scientific enterprise have aided both the development of racial hierarchies and the creation of the long-enduring myth of science as an impartial, pure and value-free endeavour, superior to other peoples’ modes of thinking. It is also to be argued that it is one thing to ‘discover’, identify, categorise and classify plants, beetles as well as peoples, but quite another to transform such categories and classifications into hierarchies that suggest stratification in terms of social and moral inferiority. The process of categorisation would then not in itself be normative, but rather evaluative attributions would be based upon moral and social preferences, subjective value judgements and the striving for political power.
    The conundrum of the conceptual status and the socio-political consequences of the Enlightenment has not been resolved satisfactorily. Yet there now exists agreement on some parameters. The consensus is that scientific racism, racial medicine and colonial rule were for a time closely linked, variously reinforced and justified each other. Claims to racial superiority and Western scientific and medical hegemony are seen to have emerged alongside each other in the wake of the Enlightenment, culminating eventually not only in scientifically based racism in the nineteenth century and racial medicine in the twentieth century, but also in the perceived enhancement and legitimisation of colonial expansion by reference to medical and scientific progress. The interrelatedness of race, science and medicine, and its extension to the colonial realm during the nineteenth century, in particular, therefore constitutes one major focus for work and research.


Waltraud Ernst. Historical and contemporary perspectives on race, science and medicine.
In: Waltraud Ernst and Bernard Harris (eds.) Race, Science and Medicine, 1700–1960.
London: Routledge, 1999.
Waltraud Ernst’s text leads to the conclusion that, for him,
Alternativas
Q3928804 Inglês
Text for question.

    The elevation of scientific discourse to a major component in the project of modernity and the Eurocentrism inherent in the Western scientific enterprise have aided both the development of racial hierarchies and the creation of the long-enduring myth of science as an impartial, pure and value-free endeavour, superior to other peoples’ modes of thinking. It is also to be argued that it is one thing to ‘discover’, identify, categorise and classify plants, beetles as well as peoples, but quite another to transform such categories and classifications into hierarchies that suggest stratification in terms of social and moral inferiority. The process of categorisation would then not in itself be normative, but rather evaluative attributions would be based upon moral and social preferences, subjective value judgements and the striving for political power.
    The conundrum of the conceptual status and the socio-political consequences of the Enlightenment has not been resolved satisfactorily. Yet there now exists agreement on some parameters. The consensus is that scientific racism, racial medicine and colonial rule were for a time closely linked, variously reinforced and justified each other. Claims to racial superiority and Western scientific and medical hegemony are seen to have emerged alongside each other in the wake of the Enlightenment, culminating eventually not only in scientifically based racism in the nineteenth century and racial medicine in the twentieth century, but also in the perceived enhancement and legitimisation of colonial expansion by reference to medical and scientific progress. The interrelatedness of race, science and medicine, and its extension to the colonial realm during the nineteenth century, in particular, therefore constitutes one major focus for work and research.


Waltraud Ernst. Historical and contemporary perspectives on race, science and medicine.
In: Waltraud Ernst and Bernard Harris (eds.) Race, Science and Medicine, 1700–1960.
London: Routledge, 1999.
It can be inferred from Waltraud Ernst’s text that scientifically based racism and colonial expansion
Alternativas
Q3928803 Inglês
Text for question.

     Space medicine is an emerging field that blends emergency care, physiology, psychology and toxicology to help astronauts manage the health challenges of space flight. Its key focus is understanding how the body responds in the absence of gravity. In space, astronauts live in microgravity, a state of near weightlessness caused by continuous free fall while orbiting the planet.
     Although gravity is still present, its effects are greatly diminished. Fluids move upward, muscles weaken and bones lose mass. These changes can disrupt normal body function in ways that are still being studied.
     “Microgravity is not an environment we evolved for,” says Dr. Lisa McNamee, who works with space medicine. “It acts like a stress test on the body, and that tells us things about human physiology that we’d never discover in a lab,” she adds.
     Other risks include radiation, pressure changes, disrupted sleep cycles, lunar dust and g-forces. These forces, caused by changes in acceleration, can place added strain on the body.

Niamh Shaw. Medicine’s final frontier: How space is changing what we know about health.
Internet: <www.irishtimes.com> (adapted).
With the sentence “Fluids move upward, muscles weaken and bones lose mass” (second sentence of the second paragraph), Niamh Shaw mentions bodily changes that
Alternativas
Q3928802 Inglês
Text for question.

     Space medicine is an emerging field that blends emergency care, physiology, psychology and toxicology to help astronauts manage the health challenges of space flight. Its key focus is understanding how the body responds in the absence of gravity. In space, astronauts live in microgravity, a state of near weightlessness caused by continuous free fall while orbiting the planet.
     Although gravity is still present, its effects are greatly diminished. Fluids move upward, muscles weaken and bones lose mass. These changes can disrupt normal body function in ways that are still being studied.
     “Microgravity is not an environment we evolved for,” says Dr. Lisa McNamee, who works with space medicine. “It acts like a stress test on the body, and that tells us things about human physiology that we’d never discover in a lab,” she adds.
     Other risks include radiation, pressure changes, disrupted sleep cycles, lunar dust and g-forces. These forces, caused by changes in acceleration, can place added strain on the body.

Niamh Shaw. Medicine’s final frontier: How space is changing what we know about health.
Internet: <www.irishtimes.com> (adapted).
Niamh Shaw’s main purpose with her text is to
Alternativas
Q3928306 Inglês
Amtrak’s National Route System interpreted by Edel Rodriguez

The artist Edel Rodriguez used cigar boxes to make his interpretation of the Amtrak’s national route system in his artwork.


“I grew up with the idea of the American Dream,” explains artist Edel Rodriguez, when talking about his interpretation of Amtrak’s national route map for The National. “My family spoke about it constantly. For me, it’s very real.”

Rodriguez has reason to be preoccupied with one of the founding mythologies of America. As a young boy in Cuba, he and his family, in search of a better life, took advantage of the Mariel boatlift – the six-and-a-half-month period in 1980 when Fidel Castro’s government allowed its citizens to immigrate to the United States.

Rodriguez, now in his mid-40s, nods to that immigration story with his use of cigar boxes. “They’re a little illicit and not from this country, and they represent the coexistence of immigrants within the U.S.,” he says, adding that the boxes also evoke memories of the grandfather he left behind, who was a heavy cigar smoker. The red thread he uses for the route lines is a nod to his mother’s occupation as a seamstress.

In nearly every way, Rodriguez has realized his American dream. After another emigration, this time from Miami to Brooklyin’s Pratt Institute in 1990, he quickly made his name as a singularly conceptual illustrator. In 1996, at age 26, he was named Time magazine’s art director for its Latin American and Canadian publications, the youngest in its history. And in 2016, he was named one of AdAge’s 50 Most Creative People and won the American Society of Magazine Editors’ Cover of the Year.


This is an adaptation of the text by Nathan Pemberton, extracted from The National, The National Railroad Passenger Corporation (Amtrak) magazine, August – September 2017
In the passage “In 1996, at age 26, he was named Time magazine’s art director for its Latin American and Canadian publications, the youngest in its history.” The underlined word means:
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621: A
622: C
623: B
624: C
625: C
626: D
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628: D
629: C
630: E
631: C
632: D
633: B
634: A
635: C
636: A
637: B
638: C
639: E
640: A