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Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
Texto-base para a questão
Blurring the line between language and culture
Fatiha Guessabi
Language always carries meanings and references beyond itself: the meanings of a particular language represent the culture of a particular social group. To interact with a language means to do so with the culture which is its reference point. We could not understand a culture without having direct access to its language because of their intimate connection.
A particular language points to the culture of a particular social group. Learning a language, therefore, is not only learning the alphabet, the meaning, the grammar rules and the arrangement of words, but it is also learning the behavior of the society and its cultural customs. Thus, language teaching should always contain some explicit reference to the culture, the whole from which the particular language is extracted.
The human communication process is complex, as many of our messages are transmitted through paralanguage. These auxiliary communication techniques are culture-specific, so communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding, if the larger framework of culture is ignored.
Growing up in a particular society, we informally learn how to use gestures, glances, slight changes in tone or voice, and other auxiliary communication devices to alter or to emphasize what we say and do. We learn these culturally specific techniques over many years, largely by observing and imitating. […]
According to the linguistic relativity principle, the way in which we think about the world is directly influenced by the language we use to talk about it. “The real world is, to a large extent, unconsciously built up on the language habits of the group. No two languages are ever so similar that they represent the same social reality. The worlds in which different societies live are distinct, not merely the same with a different label attached” (Edward Sapir, 1929). Therefore, to speak is to assume a culture, and to know a culture is like knowing a language. Language and culture are homologous mental realities. Cultural products are representations and interpretations of the world that must be communicated in order to be lived.
The problem lies in what happens when cross-cultural interactions take place, i.e., when message producer and message receiver are from different cultures. Contact among cultures is increasing and intercultural communication is imperative for anyone wanting to get along with and understand those whose beliefs and backgrounds may be vastly different from their own.
Language can mark the cultural identity, but it is also used to refer to other phenomena and refer beyond itself, especially when a particular speaker uses it to explain intentions. A particular language points to the culture of a particular social group. We can therefore presume that language learning is cultural learning, so language teaching is cultural teaching due to the interdependence of language and cultural learning.
Culture is a fuzzy set of attitudes, beliefs, behavioral conventions, basic assumptions, and values that are shared by a group of people and that influence each member’s behavior and each member’s interpretations of the meanings of other people’s behavior. And language is the medium for expressing and embodying other phenomena. It expresses the values, beliefs and meanings which members of a given society share by virtue of their socialization into it. Language also refers to objects peculiar to a given culture, as evidenced by proper names which embody those objects. […]
In fact, language teaching means, inevitably, language and cultural teaching. […] Learning a language is therefore learning the behavior of a given society and its cultural customs. Language is a product of the thought and behavior of a society. An individual language speaker’s effectiveness in a foreign language is directly related to his/her understanding of the culture of that language. […]
Fonte: https://www.languagemagazine.com/blurring-the-line-between-language-and-culture/
( ) A unidade temática Brincadeiras e jogos explora aquelas atividades voluntárias exercidas dentro de determinados limites de tempo e espaço, caracterizadas pela criação e alteração de regras, pela obediência de cada participante ao que foi combinado coletivamente, bem como pela apreciação do ato de brincar em si.
( ) As práticas de Brincadeiras e jogos não possuem um conjunto estável de regras e, portanto, ainda que possam ser reconhecidos jogos similares em diferentes épocas e partes do mundo, esses são recriados, constantemente, pelos diversos grupos culturais.
( ) De acordo com a Base Nacional Comum Curricular, as “Brincadeiras e Jogos da cultura popular presentes no contexto comunitário e regional” são os objetos de conhecimento a serem trabalhados no 1º e 2º ano do ensino fundamental.
( ) Segundo a Base Nacional Comum Curricular, as “Brincadeiras e jogos populares do Brasil e do mundo” e as “Brincadeiras e jogos de matriz indígena e africana” são os objetos de conhecimento a serem trabalhados no 3º, 4º e 5º ano do ensino fundamental.
A sequência está CORRETA em:
1 - Brincadeiras cantadas e cantigas de roda 2 - Danças do contexto comunitário local e regional 3 - Danças do Brasil 4 - Danças Urbanas 5 - Danças de Salão
( ) Vanerão, Sertanejo, Fandango, Quebra-Mana, Nhô-Chico e Pau de Fitas.
( ) Valsa, Polca, Merengue, Forró, Vanerão, Vanera, Samba de Gafieira, Samba Rock, Soltinho, Xote, Bolero, Salsa, Cumbia, Rumba, Cha-cha-chá, Swing, Tango, Milonga, Country casal, Foxtrot, Pasodoble, Zouk e Kizomba.
( ) Locking, Wacking/Punking, Vogue, Up Rocking, Popping, Waving, Scare Crow, Animation, King Tut, Boogalooing, B. Boying, Hip Hop Freestyle, House Dance e Ragga.
( ) Gato e rato, Adoletá, Capelinha de melão, Caranguejo, Atirei o pau no gato, Ciranda cirandinha, Escravos de Jó, Lenço atrás e Dança da cadeira.
( ) Forró, Frevo, Arrocha, Samba, Samba de Gafieira, Soltinho, Pagode, Lambada, Xote e Xaxado.
A sequência CORRETA dessa associação é:
( ) O estigma é um atributo depreciativo atribuído a uma pessoa ou grupo por aqueles considerados “normais”.
( ) Pessoas com deficiência são aquelas que têm impedimentos de natureza física, mental, intelectual ou sensorial permanentes, os quais, em interação com diversas barreiras, podem obstruir sua participação plena e efetiva na sociedade em bases iguais com as demais pessoas.
( ) A deficiência física é a alteração completa ou parcial de um ou mais segmentos do corpo humano, acarretando o comprometimento da função física.
( ) O termo inclusão representa caridade e assistencialismo, mas também a condição de afirmar a pluralidade, a diferença, o aprendizado com o outro, algo que todos os alunos devem ter como experiência formativa.
A sequência está CORRETA em:
( ) O período em que o aluno permanece na escola, cursando o ensino regular, não se caracteriza como lazer, mas como um tempo de obrigação. Dessa forma, entende-se não ser possível trabalhar o tema lazer nas aulas de Educação Física.
( ) A disciplina de Educação Física é a única que pode tratar sobre o tema lazer na escola.
( ) A disciplina de Educação Física tem, entre outros, o objetivo de promover experiências significativas no tempo e no espaço, de modo que o lazer se torne um dos elementos articuladores do trabalho pedagógico.
( ) Nas aulas de Educação Física, os alunos poderão refletir e discutir as diferentes formas de lazer em distintos grupos sociais, em suas vidas, na vida das famílias, das comunidades culturais, e a maneira como cada um deseja e consegue ocupar seu tempo disponível.
( ) Trabalhar a questão do lazer nas aulas de Educação Física pode possibilitar aos alunos, no tempo disponível – fora das obrigações escolares, familiares, religiosas ou de trabalho –, uma apropriação crítica e criativa de seu tempo, por meio da interiorização do conhecimento.
A sequência está CORRETA em:
( ) As aulas de Educação Física contribuem para a saúde física, motora, psicológica e social dos estudantes.
( ) Os professores devem adotar estratégias que mantenham os estudantes fisicamente ativos e participativos na maior parte da aula, por meio de práticas pedagógicas diversificadas, interativas, desafiadoras, que tragam satisfação e que estimulem a confiança e a autonomia dos estudantes.
( ) Devem ser oferecidas, pelo menos, cinco aulas de Educação Física de 50 minutos cada, por semana. As aulas devem incluir conteúdos que possibilitem experiências positivas e abordagens inovadoras para os estudantes.
( ) As tecnologias não devem ser valorizadas nas aulas de Educação Física para não reduzir o interesse dos alunos pelas atividades práticas.
( ) As demais disciplinas da escola também podem trabalhar com atividade física, assim como a Educação Física pode explorar princípios matemáticos a partir de jogos, por exemplo.
A sequência está CORRETA em:
Os termos que completam CORRETAMENTE essas lacunas, na sequência, são:
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