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Ano: 2022 Banca: VUNESP Órgão: PM-SP Prova: VUNESP - 2022 - PM-SP - Aluno - Oficial PM |
Q1940701 Inglês

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        While plastic refuse littering beaches and oceans draws high-profile attention, the Food and Agriculture Organization’s (FAO) Assessment of agricultural plastics and their sustainability: a call for action suggests that the land we use to grow our food is contaminated with even larger quantities of plastic pollutants. “Soils are one of the main receptors of agricultural plastics and are known to contain larger quantities of microplastics than oceans”, FAO Deputy Director-General Maria Helena Semedo said in the report’s foreword.

        According to data collated by FAO experts, agricultural value chains each year use 12.5 million tonnes of plastic products while another 37.3 million are used in food packaging. Crop production and livestock accounted for 10.2 million tonnes per year collectively, followed by fisheries and aquaculture with 2.1 million, and forestry with 0.2 million tonnes. Asia was estimated to be the largest user of plastics in agricultural production, accounting for almost half of global usage. Moreover, without viable alternatives, plastic demand in agriculture is only set to increase. As the demand for agricultural plastic continues surge, Ms. Semedo underscored the need to better monitor the quantities that “leak into the environment from agriculture”.

        Since their widespread introduction in the 1950s, plastics have become ubiquitous. In agriculture, plastic products greatly help productivity, such as in covering soil to reduce weeds; nets to protect and boost plant growth, extend cropping seasons and increase yields; and tree guards, which protect young plants and trees from animals and help provide a growth-enhancing microclimate. However, of the estimated 6.3 billion tonnes of plastics produced before 2015, almost 80 per cent had never been properly disposed of. While the effects of large plastic items on marine fauna have been well documented, the impacts unleashed during their disintegration potentially affect entire ecosystems.

(https://news.un.org, 07.12.2021. Adaptado.)

No trecho do segundo parágrafo “Moreover, without viable alternatives, plastic demand in agriculture is only set to increase”, o termo sublinhado pode ser substituído, sem alteração de sentido, por
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Q1938458 Inglês

Match the words according to their synonyms:  


1 – strong 


2 – hungry 


3 – gorgeous


4 – intelligent 



( ) clever


( ) powerful  


( ) beautiful 


( ) starving  

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Q1938443 Inglês
Match the columns according to the meaning of the modal verb in bold in each sentence below.  
1 – Impossibility 
2 – Possibility
3 – Prohibition 
4 – Advice 

( ) Mark studied hard for his exams, but he got poor marks; he can’t be very clever.
( ) You should work less! You look too tired! 
( ) She may be in the garden.
( ) You mustn’t enter here. 
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Ano: 2022 Banca: NC-UFPR Órgão: PM-PR Prova: NC-UFPR - 2022 - PM-PR - Cadete |
Q1901499 Inglês
The following text refer to question. 

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 first sentence of the text, the underlined and in bold type word “eons” means:
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Q1901463 Inglês
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In a new survey of North American Indian languages, Marianne Mithun gives an admirably clear statement of what is lost as each language ceases to be used. “Speakers of these languages and their descendants are acutely aware of what it can mean to lose a language,” she begins – and this is perfectly true, although these speakers must have taken the decision themselves not to teach the language to their children. It happens all too often – people regret that their language and culture are being lost but at the same time decide not to saddle their own children with the chore of preserving them.
When a language disappears [Mithun continues] the most intimate aspects of culture can disappear as well: fundamental ways of organizing experience into concepts, of relating ideas to each other, of interacting to people. The more conscious genres of verbal art are usually lost as well: traditional ritual, oratory, myth, legends, and even humor. Speakers commonly remark that when they speak a different language, they say different things and even think different thoughts. These are very interesting assertions. They slip by in a book on anthropological linguistics, where in a book on linguistic theory they would be highly contentious. Is it true that “fundamental ways of organizing experience into concepts [and] of relating ideas to each other” are specific to individual languages and are therefore likely to be lost when a language ceases to be used? Is it true that when speakers speak a different language, they “say different things and even think different thoughts”? Again, the extent to which thought depends on language is very controversial. These questions must be now faced, because only when we have reached an opinion on them will we be able to accept or reject Marianne Mithun’s conclusion: “The loss of a language represents a definitive separation of a people from its heritage. It also represents an irreparable loss for us all, the loss of opportunities to glimpse alternative ways of making sense of the human experience.”

Fonte: Dalby, Andrew. Language in danger. New York: Columbia University Press, 2003, p. 252; 285. Adaptado.  
O termo “must”, destacado em itálico no excerto do segundo parágrafo, “These questions must be now faced”, pode ser substituído, sem alteração de significado, por 
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Respostas
16: D
17: C
18: C
19: B
20: C