Questões de Concurso Público Instituto Rio Branco 2026 para Diplomata (Terceiro Secretário)
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In 1977, during his first official visit abroad as President of the United States, Jimmy Carter was betrayed by the language barrier and the choices of his translator. In the course of meeting his Polish counterpart, Edward Gierek, the translator was on hand to provide a translation of his president’s words into Polish. Unfortunately, his translations could, perhaps, have not been farther from the truth of what Carter said.
Announcing that he was extremely glad to be in Poland for his first trip abroad, the translator somehow managed to mistranslate the friendly statement into the announcement of seeming defection by the American President, turning "I left the United States this morning" into "I left the United States, never to return". Furthermore, Carter’s warm statement of his visit to the nation was bizarrely mistranslated into the comment that President Carter "was happy to grasp at Poland’s private parts". Following up this colossal mistake, the interpreter then successively translated Carter’s expression of a hope to learn more about the Polish people’s "desires for the future" into "I desire the Poles carnally". Adding insult to injury, during Carter’s toast at a state banquet later during the same trip, a different interpreter providing a translation could not understand the American President’s Georgia accent and consequently chose to simply not translate his words at all rather than offer an inaccurate depiction. In hindsight, the latter interpreter opted for the better path in the face of confusion.
17 Mishandled International Events Throughout History.
Internet: <historycollection.com> (adapted).
About the previous text, judge the item bellow.
There is an ambiguity in the second sentence of the text, resolved by the mentioning of a politician’s name.
In 1977, during his first official visit abroad as President of the United States, Jimmy Carter was betrayed by the language barrier and the choices of his translator. In the course of meeting his Polish counterpart, Edward Gierek, the translator was on hand to provide a translation of his president’s words into Polish. Unfortunately, his translations could, perhaps, have not been farther from the truth of what Carter said.
Announcing that he was extremely glad to be in Poland for his first trip abroad, the translator somehow managed to mistranslate the friendly statement into the announcement of seeming defection by the American President, turning "I left the United States this morning" into "I left the United States, never to return". Furthermore, Carter’s warm statement of his visit to the nation was bizarrely mistranslated into the comment that President Carter "was happy to grasp at Poland’s private parts". Following up this colossal mistake, the interpreter then successively translated Carter’s expression of a hope to learn more about the Polish people’s "desires for the future" into "I desire the Poles carnally". Adding insult to injury, during Carter’s toast at a state banquet later during the same trip, a different interpreter providing a translation could not understand the American President’s Georgia accent and consequently chose to simply not translate his words at all rather than offer an inaccurate depiction. In hindsight, the latter interpreter opted for the better path in the face of confusion.
17 Mishandled International Events Throughout History.
Internet: <historycollection.com> (adapted).
About the previous text, judge the item bellow.
The author indicates in his text that he finds it difficult to understand how the first translator could make the mistakes he made.
In 1977, during his first official visit abroad as President of the United States, Jimmy Carter was betrayed by the language barrier and the choices of his translator. In the course of meeting his Polish counterpart, Edward Gierek, the translator was on hand to provide a translation of his president’s words into Polish. Unfortunately, his translations could, perhaps, have not been farther from the truth of what Carter said.
Announcing that he was extremely glad to be in Poland for his first trip abroad, the translator somehow managed to mistranslate the friendly statement into the announcement of seeming defection by the American President, turning "I left the United States this morning" into "I left the United States, never to return". Furthermore, Carter’s warm statement of his visit to the nation was bizarrely mistranslated into the comment that President Carter "was happy to grasp at Poland’s private parts". Following up this colossal mistake, the interpreter then successively translated Carter’s expression of a hope to learn more about the Polish people’s "desires for the future" into "I desire the Poles carnally". Adding insult to injury, during Carter’s toast at a state banquet later during the same trip, a different interpreter providing a translation could not understand the American President’s Georgia accent and consequently chose to simply not translate his words at all rather than offer an inaccurate depiction. In hindsight, the latter interpreter opted for the better path in the face of confusion.
17 Mishandled International Events Throughout History.
Internet: <historycollection.com> (adapted).
About the previous text, judge the item bellow.
The meaning of the fourth sentence of the second paragraph would remain the same if "could not" were replaced with failed to as long as "chose" were also replaced with to choose.
In 1977, during his first official visit abroad as President of the United States, Jimmy Carter was betrayed by the language barrier and the choices of his translator. In the course of meeting his Polish counterpart, Edward Gierek, the translator was on hand to provide a translation of his president’s words into Polish. Unfortunately, his translations could, perhaps, have not been farther from the truth of what Carter said.
Announcing that he was extremely glad to be in Poland for his first trip abroad, the translator somehow managed to mistranslate the friendly statement into the announcement of seeming defection by the American President, turning "I left the United States this morning" into "I left the United States, never to return". Furthermore, Carter’s warm statement of his visit to the nation was bizarrely mistranslated into the comment that President Carter "was happy to grasp at Poland’s private parts". Following up this colossal mistake, the interpreter then successively translated Carter’s expression of a hope to learn more about the Polish people’s "desires for the future" into "I desire the Poles carnally". Adding insult to injury, during Carter’s toast at a state banquet later during the same trip, a different interpreter providing a translation could not understand the American President’s Georgia accent and consequently chose to simply not translate his words at all rather than offer an inaccurate depiction. In hindsight, the latter interpreter opted for the better path in the face of confusion.
17 Mishandled International Events Throughout History.
Internet: <historycollection.com> (adapted).
About the previous text, judge the item bellow.
With the expression "Adding insult to injury" (fourth sentence of the second paragraph), the author suggests that Carter took the first translator’s mistakes as a case of injury.
In 1977, during his first official visit abroad as President of the United States, Jimmy Carter was betrayed by the language barrier and the choices of his translator. In the course of meeting his Polish counterpart, Edward Gierek, the translator was on hand to provide a translation of his president’s words into Polish. Unfortunately, his translations could, perhaps, have not been farther from the truth of what Carter said.
Announcing that he was extremely glad to be in Poland for his first trip abroad, the translator somehow managed to mistranslate the friendly statement into the announcement of seeming defection by the American President, turning "I left the United States this morning" into "I left the United States, never to return". Furthermore, Carter’s warm statement of his visit to the nation was bizarrely mistranslated into the comment that President Carter "was happy to grasp at Poland’s private parts". Following up this colossal mistake, the interpreter then successively translated Carter’s expression of a hope to learn more about the Polish people’s "desires for the future" into "I desire the Poles carnally". Adding insult to injury, during Carter’s toast at a state banquet later during the same trip, a different interpreter providing a translation could not understand the American President’s Georgia accent and consequently chose to simply not translate his words at all rather than offer an inaccurate depiction. In hindsight, the latter interpreter opted for the better path in the face of confusion.
17 Mishandled International Events Throughout History.
Internet: <historycollection.com> (adapted).
About the previous text, judge the item bellow.
It would be acceptable to infer from the text that the first translator it mentioned was an American rather than a Polish citizen.
The claim to reason or rationality is the ultimate validation of the affirmation and assertion of the human condition. Aristotle’s definition of man as "a rational animal" was not spoken of the African and the Amerindian. Little did he realise that his definition of "man" laid down the foundation for the struggle for reason between colonialists and colonized peoples.
Aristotle’s definition of man was deeply inscribed in the social ethos of those communities and societies which undertook the so-called voyages of discovery apparently driven by innocent curiosity. It seems then that the entire process of decolonisation has upheld and not jettisoned the questionable belief that "man is a rational animal" was not spoken of the African and of the Amerindian.
The term African philosophy renders the idea that history repeats itself easy to believe. The term tends to revive innate skepticism on the one hand and to stimulate ingrained condescension on the other. The skeptic, unswervingly committed to the will to remain ignorant, is simply dismissive of any possibility let alone the probability of African philosophy. Impelled by the will to dominate, the condescendor is often ready to entertain the probability of African philosophy provided the judgement pertaining to the experience, knowledge and truth about African philosophy is recognised as the sole and exclusive right of the condescendor. The self-appointed heirs to the right to reason have thus established themselves as the producers of all knowledge and the only holders of the truth.
Mogobe B. Ramose. African philosophy through Ubuntu.
Harare, Zimbabwe: Mond Books Publishers, 2005, pp. 5-6 (adapted).
Considering the preceding text, judge the following item.
The third sentence of the last paragraph has a similar meaning to Those who are skeptic and who have an unremitting desire to remain ignorant play down the idea that there could be an African philosophy.
The claim to reason or rationality is the ultimate validation of the affirmation and assertion of the human condition. Aristotle’s definition of man as "a rational animal" was not spoken of the African and the Amerindian. Little did he realise that his definition of "man" laid down the foundation for the struggle for reason between colonialists and colonized peoples.
Aristotle’s definition of man was deeply inscribed in the social ethos of those communities and societies which undertook the so-called voyages of discovery apparently driven by innocent curiosity. It seems then that the entire process of decolonisation has upheld and not jettisoned the questionable belief that "man is a rational animal" was not spoken of the African and of the Amerindian.
The term African philosophy renders the idea that history repeats itself easy to believe. The term tends to revive innate skepticism on the one hand and to stimulate ingrained condescension on the other. The skeptic, unswervingly committed to the will to remain ignorant, is simply dismissive of any possibility let alone the probability of African philosophy. Impelled by the will to dominate, the condescendor is often ready to entertain the probability of African philosophy provided the judgement pertaining to the experience, knowledge and truth about African philosophy is recognised as the sole and exclusive right of the condescendor. The self-appointed heirs to the right to reason have thus established themselves as the producers of all knowledge and the only holders of the truth.
Mogobe B. Ramose. African philosophy through Ubuntu.
Harare, Zimbabwe: Mond Books Publishers, 2005, pp. 5-6 (adapted).
Considering the preceding text, judge the following item.
Due to the grammatical function the pronoun "which" has in the first sentence of the second paragraph, it would be grammatically correct to add a comma after "societies".
The claim to reason or rationality is the ultimate validation of the affirmation and assertion of the human condition. Aristotle’s definition of man as "a rational animal" was not spoken of the African and the Amerindian. Little did he realise that his definition of "man" laid down the foundation for the struggle for reason between colonialists and colonized peoples.
Aristotle’s definition of man was deeply inscribed in the social ethos of those communities and societies which undertook the so-called voyages of discovery apparently driven by innocent curiosity. It seems then that the entire process of decolonisation has upheld and not jettisoned the questionable belief that "man is a rational animal" was not spoken of the African and of the Amerindian.
The term African philosophy renders the idea that history repeats itself easy to believe. The term tends to revive innate skepticism on the one hand and to stimulate ingrained condescension on the other. The skeptic, unswervingly committed to the will to remain ignorant, is simply dismissive of any possibility let alone the probability of African philosophy. Impelled by the will to dominate, the condescendor is often ready to entertain the probability of African philosophy provided the judgement pertaining to the experience, knowledge and truth about African philosophy is recognised as the sole and exclusive right of the condescendor. The self-appointed heirs to the right to reason have thus established themselves as the producers of all knowledge and the only holders of the truth.
Mogobe B. Ramose. African philosophy through Ubuntu.
Harare, Zimbabwe: Mond Books Publishers, 2005, pp. 5-6 (adapted).
Considering the preceding text, judge the following item.
In the third sentence of the first paragraph, the fragment "Little did he realise" emphasizes the fact that Aristotle had no idea of the consequences of his definition of "man".
The claim to reason or rationality is the ultimate validation of the affirmation and assertion of the human condition. Aristotle’s definition of man as "a rational animal" was not spoken of the African and the Amerindian. Little did he realise that his definition of "man" laid down the foundation for the struggle for reason between colonialists and colonized peoples.
Aristotle’s definition of man was deeply inscribed in the social ethos of those communities and societies which undertook the so-called voyages of discovery apparently driven by innocent curiosity. It seems then that the entire process of decolonisation has upheld and not jettisoned the questionable belief that "man is a rational animal" was not spoken of the African and of the Amerindian.
The term African philosophy renders the idea that history repeats itself easy to believe. The term tends to revive innate skepticism on the one hand and to stimulate ingrained condescension on the other. The skeptic, unswervingly committed to the will to remain ignorant, is simply dismissive of any possibility let alone the probability of African philosophy. Impelled by the will to dominate, the condescendor is often ready to entertain the probability of African philosophy provided the judgement pertaining to the experience, knowledge and truth about African philosophy is recognised as the sole and exclusive right of the condescendor. The self-appointed heirs to the right to reason have thus established themselves as the producers of all knowledge and the only holders of the truth.
Mogobe B. Ramose. African philosophy through Ubuntu.
Harare, Zimbabwe: Mond Books Publishers, 2005, pp. 5-6 (adapted).
Considering the preceding text, judge the following item.
At the end of the second paragraph, if the fragment "questionable belief" were replaced with questionable beliefs, the change would require "was" to be replaced with were for the sentence to remain grammatically correct.
The claim to reason or rationality is the ultimate validation of the affirmation and assertion of the human condition. Aristotle’s definition of man as "a rational animal" was not spoken of the African and the Amerindian. Little did he realise that his definition of "man" laid down the foundation for the struggle for reason between colonialists and colonized peoples.
Aristotle’s definition of man was deeply inscribed in the social ethos of those communities and societies which undertook the so-called voyages of discovery apparently driven by innocent curiosity. It seems then that the entire process of decolonisation has upheld and not jettisoned the questionable belief that "man is a rational animal" was not spoken of the African and of the Amerindian.
The term African philosophy renders the idea that history repeats itself easy to believe. The term tends to revive innate skepticism on the one hand and to stimulate ingrained condescension on the other. The skeptic, unswervingly committed to the will to remain ignorant, is simply dismissive of any possibility let alone the probability of African philosophy. Impelled by the will to dominate, the condescendor is often ready to entertain the probability of African philosophy provided the judgement pertaining to the experience, knowledge and truth about African philosophy is recognised as the sole and exclusive right of the condescendor. The self-appointed heirs to the right to reason have thus established themselves as the producers of all knowledge and the only holders of the truth.
Mogobe B. Ramose. African philosophy through Ubuntu.
Harare, Zimbabwe: Mond Books Publishers, 2005, pp. 5-6 (adapted).
Considering the preceding text, judge the following item.
The text can be correctly understood as a criticism of the attitude of the colonizers towards knowledge originally produced or found in non-white cultures.
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