Questões Militares Comentadas por alunos sobre interpretação de texto | reading comprehension em inglês

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Q2259757
Inglês Interpretação de texto | Reading comprehension , Discurso direto e indireto | Reported speech , Verbos | Verbs ,
Ano: 2023 Banca: VUNESP Órgão: EsFCEx Prova: VUNESP - 2023 - EsFCEx - Oficial - Magistério em Inglês |
Q2259757 Inglês
        Many assumptions of a communicative orientation towards language teaching need questioning in a global context. Ozóg (1989) discusses the idea of the ‘information gap’, which is supposed to induce students to speak. ‘Are we as Europeans’, he asks, ‘not making a cultural assumption that speakers the world over are uneasy in silence and that they have an overwhelming desire to fill gaps which occur in natural discourse?’ (p.399). Silence is a salient feature of conversation in the Malay world, he points out, a feature that has also been noted in Japan and a number of other cultures.
       Indeed, the whole question of requiring others to speak needs to be questioned in terms of both cultural and gender differences. The point here is not to exoticize some notion of cultural difference, but rather to suggest that language is a cultural practice, that both language and thinking about language are always located in very particular social, cultural and political contexts. How language (including silence, paralanguage, and so on) is used, therefore, differs extensively from one context to another, and thus any approach to language teaching based on one particular view of language may be completely inapplicable in another context. If particular language teaching practices (advertised and exported as the best, newest and most scientific) support certain views of language, then such practices clearly present a particular cultural politics and make the English language classroom a site of struggle over different ways of thinking about and dealing with language.

(A. Pennycook, The Cultural Politics of English as an International
Language.London and New York: Routledge. 2017. Adaptado)

The first paragraph criticizes
Alternativas
Q2237482
Inglês Interpretação de texto | Reading comprehension ,
Ano: 2023 Banca: CESPE / CEBRASPE Órgão: PM-SC Prova: CESPE / CEBRASPE - 2023 - PM-SC - Oficial da Polícia Militar |
Q2237482 Inglês

Text 1 A11-II


     "Click!" That's the sound of safety. That's the sound of survival. That's the sound of a seat belt lockling in place. Seat belts save lives and that's a fact. That's why I don't drive anywhere until mine is on tight. Choosing to wear your seat belt is as simple as choosing between life and death.Which one do may be going 100km/h or faster. That car is zipping down the road. Then somebody ahead of you locks up his or her brakes. You don't have time to stop. The car that you locks up his or her brakes. 

     Some people think that seat belts are uncool. They think that seat belts cramp their style, or that seat belts are unconfortable. To them, I say, what's more uncomfortable? Wearing a seat belt or flying through a car, of skidding across the road in your jean shorts? Wearing a seat belt is both cooler and more comfortable than the alternatives. Let's just take a you can hop around the car and slide in and out of your seat easily. That sounds like a lot of fun. But, you are also more likely to die or suffer serious injuries. If you are wearing a seat belt, you have to stay in your seat. That's no fun. But, you are much more likely to walk away unharmed from a car accidente. Hmmm... A small pleasure for a serious pain. That's a tough choice. I think that I'll avoid the serious pain.

Internet: <www.agendaweb.com> (adapted).

The main purpose oftext 1 A11-II is

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Q2237480
Inglês Interpretação de texto | Reading comprehension ,
Ano: 2023 Banca: CESPE / CEBRASPE Órgão: PM-SC Prova: CESPE / CEBRASPE - 2023 - PM-SC - Oficial da Polícia Militar |
Q2237480 Inglês

Text 1 A11-I


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Internet: <www.gocomics.com > (adapted).

It can be inferred from text 1 A 11-I that

Alternativas
Q2210648
Inglês Interpretação de texto | Reading comprehension ,
Ano: 2022 Banca: NC-UFPR Órgão: CBM-PR Prova: NC-UFPR - 2022 - CBM-PR - Cadete |
Q2210648 Inglês
Consider the following piece of news:
Coal fire crackdown and London mosque stabbing
(Available in: https://www.bbc.com/news/blogs-the-papers-51581385.)
The headline in a British newspaper refers to:  
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Q2210647
Inglês Interpretação de texto | Reading comprehension ,
Ano: 2022 Banca: NC-UFPR Órgão: CBM-PR Prova: NC-UFPR - 2022 - CBM-PR - Cadete |
Q2210647 Inglês
The surprising history of India’s vibrant sari tradition

    South Asian women have draped themselves in colorful silks and cottons for eons. The ways they’re made and worn are dazzling and diverse.
    The word “sari” means “strip of cloth” in Sanskrit. But for the Indian women – and a few men – who have been wrapping themselves in silk, cotton, or linen for millennia, these swaths of fabric are more than just simple garments. They’re symbols of national pride, ambassadors for traditional (and cutting-edge) design and craftsmanship, and a prime example of the rich differences in India’s 29 states.
     “The sari both as symbol and reality has filled the imagination of the subcontinent, with its appeal and its ability to conceal and reveal the personality of the person wearing it,” says Delhi-based textile historian Rta Kapur Chishti, author of Saris of India: Tradition and Beyond and co-founder of Taanbaan, a fabric company devoted to reviving and preserving traditional Indian spinning and weaving methods.
    The first mention of saris (alternately spelled sarees) is in the Rig Veda, a Hindu book of hymns dating to 3,000 B.C.; draped garments show up on Indian sculptures from the first through sixth centuries, too. What Delhi-based textile historian Rta Kapur Chishti calls the “magical unstitched garment” is ideally suited to India’s blazingly hot climate and the modest-dress customs of both Hindu and Muslim communities. Saris also remain traditional for women in other South Asian countries including Pakistan, Bangladesh, and Nepal.

(Available in: https://www.nationalgeographic.com/travel/photography/the-story-of-the-sari-in-india/.) 
In the fourth paragraph, Delhi-based textile historian Rta Kapur Chishti calls the sari the “unstitched garment” because it:  
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Respostas
21: E
22: B
23: C
24: A
25: C
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