Questões para Concursos

Text 10A1-II

Beverly Hannett-Price's 67 years teaching at Detroit Country Day School has earned acclaim and notice in the Guinness Book of World Records. An assembly Monday crowded with students and staff toasted the 90-year-old's decades of uninterrupted classroom instruction marking her the longest-serving female teacher of English as a foreign language.
“This historic recognition honors not only the length of Mrs. Hannett-Price's career, but the depth of her influence on students whose achievements span the worlds of entertainment, business, and the arts,” school officials said in a statement.
"She's had a lot of students and she kept in touch with me. She knew I needed more attention ... she befriended me. This is more than just a student-teacher relationship,” Courtney B. Vance, one of her former students, said Monday.
Guinness confirms Hannett-Price is the world's longest-serving female language teacher, based on verified, uninterrupted years of classroom instruction documented across multiple institutions. In a statement on their website, Guinness said that “This record honors her lifelong commitment to her students, her school communities, and the teaching profession as a whole.”
Hannett-Price is known for her innovative and engaging teaching methods and creative assignments. “Even after more than 67 years in the classroom, she continues to educate with the same enthusiasm and energy that defined the start of her career,” Detroit Country Day officials said.

Myesha Johnson. Detroit Country Day teacher’s long career sets a Guinness record. Internet: (adapted).

Text 10A2-III

As the world keeps warming and electricity bills take center stage in national politics, the data center boom will drive up USA carbon emissions and electricity costs. But a few simple policies could help bring both emissions and prices back down. That's the message of a new analysis from the Union of Concerned Scientists released Wednesday, which models a variety of scenarios for how to fuel the coming artificial intelligence boom. The USA is poised to see a 60 to 80 percent increase in electricity demand through 2050, with data centers alone making up more than half of the increase by the end of this decade, the analysis finds. If policies stay the same as they currently are—with attacks on renewable energy being embedded into regulatory regimes and few significant national policies restricting carbon emissions from power plants—we could see between a 19 and 29 percent increase in CO emissions from USA power plants tied just to the energy needs of data centers over the next 10 years. There are answers, though: Bringing back tax credits for wind and solar energy, even if data centers eat up a significant chunk of new demand for electricity, would cut CO emissions by more than 30 percent over the next decade. They could also make wholesale electricity costs go down by about 4 percent by 2050, after a slight rise over the next decade. Power plants are the second-largest source of greenhouse gas emissions in the USA, making up about a quarter of the country's overall emissions. Last year, emissions from the USA power sector rose slightly, marking the first increase since 2023; commercial buildings like data centers, a separate analysis released last week from the Rhodium Group found, were the main drivers of that demand.

Internet: (adapted).

Text 10A1-III

Language is not any arbitrary fact of colonialism. We ought to consider it as another form of violence imposed upon cultures by colonial rule, as devastatingly treacherous as any other. Of course, there is an obvious distinction between physical and linguistic subjugation, and the previous claim is not to erase this in any element. Linguistic violence itself persists long past the departure of the colonist, it is a violence committed against a very culture, one from which it may never fully recover. Language is not merely a group of symbols or words; this is clear from the fact that we see it as having been the object of colonial assault. Imperial powers recognized it as anything but arbitrary, or else it would not have even been seen as necessary to subject to the same ravage. We ought not to let the role of language in colonialism slip into the background. Language as a means of colonial dominance has too often been seen as a symptom of a larger colonial pathology, as a side-effect which does not require to be dealt with urgently or with equal dedication as with more wide-spread and common conceptions of colonial violence.
As a defining aspect of culture, language is not only the means by which we pass on culture or share it, but in order to do so it must, and does, carry on its back the entirety of a culture and civilization. Further, it acts as a collective memory bank of a culture's historical existence and experience. Because of this, the erasure of language is necessarily also the erasure of pre-colonial history. By systematically and aggressively burying a language, also buried with it is every historical event and every person who existed through it. Something as fundamental as it becomes, or rather, has been a way by which we perceive ourselves as well as where and how we exist among others. When one examines the colonial circumstance, they can see the ways in which the linguistic take-over by colonial powers posed an existential threat upon the colonized. To take away one's language is to take away their means of making themselves visible and perceiving themselves. The forceful imposition of colonial language on the colonized is not simply a matter of easy communication and convenience, it is to impose upon a group the task of supporting the weight of a culture which refuses to recognize them as human.

Ananya Ravishankar. Linguistic imperialism: colonial violence through language. Trinity College Digital Repository, 2020. Internet: (adapted).

Text 22A1-I

1 Philosophers of education are interested in analyzing
and clarifying concepts and questions central to education:
What should be the aims or purposes of education? Who
4 should be educated? Should education differ according to
natural interests and abilities? What role should the state play
in education? All of these questions are still asked today. In
7 fact, every society must answer them, not once and for all time
but as well and conscientiously as it can for the benefit of its
people and the future of the Earth. In every age, the questions
10 have elicited better and worse responses, and thoughtful people
continue to examine the old responses in order to generate new
ones induced by changing conditions.
13 The philosopher Plato, for instance, believed that
students should be educated according to their capacities —
they should not all have exactly the same education. In this
16 century, the great American philosopher John Dewey spoke
with some admiration of Plato’s astute observation that
education should be tailored to the child. However, he faulted
19 Plato for supposing that human beings necessarily fall into
exactly three categories. Dewey wanted education to be fitted
to each individual child. Further, Dewey rejected hierarchical
22 categories of educational programs. Unlike Plato, he would not
label one category better or higher than another.
Nel Noddings. Philosophy of education. New York: Routledge, 2018 (adapted).

Text 22A1-II

Do not rely on facial expressions for how people are feeling
A smile does not always mean someone is happy

1 Aristotle reckoned the face was a window onto a
person’s mind. Two millennia on, facial expressions are still
commonly thought to be a universally valid way to gauge other
4 people’s feelings, irrespective of age, sex and culture. A raised
eyebrow suggests confusion. A smile denotes happiness. A
frown indicates sadness.
7 Or do they? An analysis of hundreds of research
papers that examined the relationship between facial
expressions and underlying emotions has uncovered a
10 surprising conclusion: there is no good scientific evidence to
suggest that there are such things as recognisable facial
expressions for basic emotions which are universal across
13 cultures. Just because a person is not smiling, the researchers
found, does not mean that person is unhappy.
Dr Feldman Barrett, a psychologist at Northeastern
16 University in Boston, Massachusetts, along with her colleagues
found that, on average, adults in urban cultures scowled when
they were angry 30% of the time. Which meant that some 70%
19 of the time they did not scowl when angry. Instead, they did
something else with their faces. People also scowled when they
were not angry. “They scowl when they’re concentrating, they
22 scowl when someone tells them a bad joke, they scowl when
they don't feel well, and so on,” says Dr Feldman Barrett.
A scowl, the researchers concluded, is certainly one
25 expression of anger. But it is not the only way people express
that emotion. The ambiguous nature of facial expressions was
not restricted to anger, but seemed valid for all six of the
28 emotional categories that they examined: anger, disgust, fear,
happiness, sadness and surprise.
The economist. science & technology. Feb 20th 2020 edition. Internet: (adapted).

Text 22A1-I

1 Philosophers of education are interested in analyzing
and clarifying concepts and questions central to education:
What should be the aims or purposes of education? Who
4 should be educated? Should education differ according to
natural interests and abilities? What role should the state play
in education? All of these questions are still asked today. In
7 fact, every society must answer them, not once and for all time
but as well and conscientiously as it can for the benefit of its
people and the future of the Earth. In every age, the questions
10 have elicited better and worse responses, and thoughtful people
continue to examine the old responses in order to generate new
ones induced by changing conditions.
13 The philosopher Plato, for instance, believed that
students should be educated according to their capacities —
they should not all have exactly the same education. In this
16 century, the great American philosopher John Dewey spoke
with some admiration of Plato’s astute observation that
education should be tailored to the child. However, he faulted
19 Plato for supposing that human beings necessarily fall into
exactly three categories. Dewey wanted education to be fitted
to each individual child. Further, Dewey rejected hierarchical
22 categories of educational programs. Unlike Plato, he would not
label one category better or higher than another.
Nel Noddings. Philosophy of education. New York: Routledge, 2018 (adapted).

Considerando as ideias e os aspectos linguísticos do texto
apresentado, julgue os próximos itens.

A respeito das ideias, dos aspectos gramaticais e do vocabulário do
texto apresentado, julgue os itens a seguir.