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Questões: Universidade Estadual do Ceará (UECE) — com gabarito

4.981 questões de Universidade Estadual do Ceará (UECE), de 2009 a 2026. Cada uma tem página própria, com enunciado completo, alternativas e gabarito — e dá para responder na própria página.

  • 4.981 questões
  • 17 provas

Resultados: 1.586 questões

Página 68 de 80

  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Interpretação de Textos

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    O texto estrutura-se em pares opositivos. Marque com S a(s) oposição(ões) que se encontra(m) no texto e, com N, a(s) que não se encontra(m).

    ( ) milagres X esperança
    ( ) esperança X revolta
    ( ) milagre X coincidências
    ( ) folha X diamante
    ( ) (d)aqueles que rolam pedras durante séculos X (d)aqueles para os quais os seixos já vêm prontos, polidos e brancos

    Está certa, de cima para baixo, a seguinte sequência:
    Escolha uma alternativa para a questão cd9c35e7-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Coesão e coerência

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    Atente ao que se diz sobre o texto.

    I. Pode-se dividir o texto em duas partes: a primeira, da linha 1 à linha 25; a segunda, da linha 26 à linha 44. Essa delimitação, no nível do texto, corresponde a uma divisão no nível das ideias.

    II. O conectivo “mas” (linha 26) pressupõe um embate entre duas vozes: uma que afirma algo, e outra que se opõe a esse algo ou o restringe. Na crônica de Lispector, essas vozes derivam de personagens diferentes.

    III. O conectivo “mas” (linha 26) evidencia a oposição básica do texto, que nomeamos aqui de milagre 1 e milagre 2.

    Está correto o que se diz apenas em

    Escolha uma alternativa para a questão cda1be2f-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Interpretação de Textos

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    O texto diz que
    Escolha uma alternativa para a questão cda58cb4-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Advérbios

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    O primeiro enunciado do texto “Não, nunca me acontecem milagres” (linha 1) tem algumas peculiaridades. Assinale a alternativa correta em relação a esse enunciado.
    Escolha uma alternativa para a questão cda94c94-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Interpretação de Textos

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    Nos estudos sobre a obra de Clarice Lispector, fala-se da epifania (ou revelação) que se dá com a personagem. Em determinado momento do texto, a personagem passa a entender algo que, para ela, estava escondido ou obscuro.

    Assinale a opção cujo trecho transcrito indica esse momento na crônica. 
    Escolha uma alternativa para a questão cdacfb33-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Interpretação de Textos

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    É correto dizer que o enunciado das linhas 8- 9, “Meus objetos se quebram banalmente e pelas mãos das empregadas”,
    Escolha uma alternativa para a questão cdb1e92a-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Sintaxe

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    Acerca do “pois” da linha 4, deve-se dizer que
    Escolha uma alternativa para a questão cdba8610-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Interpretação de Textos

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    Observe a ocorrência, no texto, de marcadores temporais: “Até que” (linha 10), “Até que” (linha 37) e “um dia (uma folha me bateu nos cílios)” (linha 42). Geralmente esses marcadores, chamados de adjuntos adverbiais, aparecem com mais de um valor semântico. Atente para o que é dito sobre esses marcadores.


    I. O da linha 10 tem valor semântico de tempo e de consequência.

    II. O da linha 37 é puramente temporal.

    III. O da linha 42 acrescenta o valor semântico de tempo ao de condição.


    É correto o que se diz em 

    Escolha uma alternativa para a questão cdd1aebc-b8
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2014, Interpretação de Textos

    LISPECTOR, Clarice. In: SANTOS, Joaquim Ferreira dos. Organização e introdução. As cem melhores crônicas brasileiras. Rio de Janeiro: Objetiva, 2007. p. 186-187.

    Os dois últimos parágrafos do texto constituem uma sequência
    Escolha uma alternativa para a questão cdd6734d-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2014, Interpretação de Textos

    Figura 2 de 2 da questão de Português, UECE 2014, Interpretação de Textos

    Luís Nassif. Coluna Econômica.07/09/2013. 

    A argumentação do texto nos leva a entender que
    Escolha uma alternativa para a questão cddb8501-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2014, Coesão e coerência

    Figura 2 de 2 da questão de Português, UECE 2014, Coesão e coerência

    Luís Nassif. Coluna Econômica.07/09/2013. 

    Os parágrafos do texto têm um alto grau de coesão. Assinale a afirmação FALSA em relação ao mecanismo coesivo.
    Escolha uma alternativa para a questão cddee40e-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2014, Coesão e coerência

    Figura 2 de 2 da questão de Português, UECE 2014, Coesão e coerência

    Luís Nassif. Coluna Econômica.07/09/2013. 

    Considere os dois enunciados do último parágrafo e atente ao que se diz sobre eles.


    I. O pronome “esse”, pelos ensinamentos da gramática normativa, aponta para o que vem antes dele (enquanto o “este” aponta para o que vem depois). No primeiro enunciado do último parágrafo – “Esse é o desafio atual da internet”, no entanto, o que deveria ter sido dito antes não foi explicitado linguisticamente.

    II. Por inferência o leitor fica sabendo qual é o desafio da Internet: conservar-se como um território livre e neutro.

    III. “em breve o grande sonho libertário da Internet terá o mesmo destino do telefone e do rádio.” Esse destino consiste em ser a Internet dominada por cartéis (acordos comerciais entre empresas com a finalidade de determinar os preços e limitar a concorrência) e, portanto, passar a ser um espaço privilegiado de liberdade.


    Está correto o que se diz apenas em 

    Escolha uma alternativa para a questão cde2dc02-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2014, Interpretação de Textos

    Figura 2 de 2 da questão de Português, UECE 2014, Interpretação de Textos

    Luís Nassif. Coluna Econômica.07/09/2013. 

    Um dos enunciados dispostos a seguir é redundante. O articulista usa excesso de palavra, insistindo em uma ideia. Reconheça e assinale esse enunciado.
    Escolha uma alternativa para a questão cde70817-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2014, Flexão de voz (ativa, passiva, reflexiva)

    Figura 2 de 2 da questão de Português, UECE 2014, Flexão de voz (ativa, passiva, reflexiva)

    Luís Nassif. Coluna Econômica.07/09/2013. 

    Atente ao que se diz sobre o seguinte enunciado: “No entanto, não se considere um modelo consolidado” (linhas 56-57).


    I. Para ser entendido, o enunciador exige a cooperação do leitor, que deverá, por inferência, saber de qual modelo ele fala.

    II. Ao enunciado falta uma expressão que desempenhe o papel de sujeito da voz passiva do verbo considerar.

    III. Dependendo do contexto, a não explicitação do sujeito do verbo considerar torna o enunciado passível de duas leituras: 1. No entanto, não considere a si mesmo um modelo consolidado. 2. No entanto, não seja considerado (o modelo da Internet) como um modelo consolidado.


    Está correto o que se diz em

    Escolha uma alternativa para a questão cdeab55a-b8
  • Linguagens

    Inglês

    Imagem da questão de Inglês, UECE 2011, Interpretação de texto | Reading comprehension

    In the process of evolution, according to Dr. Dunbar, laughter could have been privileged because of
    Escolha uma alternativa para a questão ce03357a-a5
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    The author was actively involved with social media for
    Escolha uma alternativa para a questão ce59415d-b8
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    The author states that for millennials, social media has become so much part of their lives that somehow it comes to be
    Escolha uma alternativa para a questão ce5c4418-b8
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    For the author herself, Twitter was the platform for important things in her life, including the
    Escolha uma alternativa para a questão ce600458-b8
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    The author states that people are so much into social media that it has
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  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    As to the reasons that lead people to being so much on social media, the author raises the hypothesis that it might be related to a world in which people tend to feel
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