Questões: Universidade Estadual do Maranhão — com gabarito

This text refers to question.

Sprowston mother in stand-off with school over bullying

                                     By David HannantDHannant87Specialist reporter: health and education

A Sprowston mother is locked in a stand-off with her daughter's school after keeping her at home for the past six weeks to avoid what she describes as "brutal" bullying.

Rebecca Everson says the treatment her 12-year-old daughter Phoebe suffers has become so severe that the youngster has been left "a shell of a girl".

She says the Year 8 Sprowston Community Academy pupil is subjected to cruel messages on social media platforms like Whatsapp, Instagram and Snapchat and has abuse hurled at her by classmates regularly.

After raising her concerns with school leaders, Ms. Everson said her daughter's issues only got worse so for the past six weeks she has refused to send her in. However, she now claims the school is threatening her with fines over Phoebe's attendance record.

She said: "The bullying Phoebe has suffered has been awful. They send her messages calling her every name under the sun. It is brutal.

"I have rung the school and told them she does not feel safe at school and requested work to be sent home for her, but they have done nothing."

Ms. Everson the issue started in October last year, which she reported to Phoebe's teachers.

She said: "The school said they would talk to the girls involved, but when they did it just aggravated the situation.

"Some of the girls involved in the cyberbullying attend other schools nearby too, so moving schools is just not viable.

"Phoebe is a shell of the girl she was before this all began. She has done nothing to deserve this but now she's terrified to even go to school.

"I just feel like I'm going around and around in circles trying to get something done - it's terribly awful."

Sprowston Community Academy was approached for comment but said the school was unable to comment on individual cases.

Sprowston mother in stand-off with school over bullying | Extract taken from Eastern Daily Press (edp24.co.uk) and slightly modified.

Antônio Gonçalves Dias, filho de um comerciante português e de uma mestiça de negro com índio, nasceu em um sítio próximo à cidade maranhense de Caxias, em 1823. Além dos temas de amor, o poeta engajou-se com uma poética de cunho social, centrada, sobretudo, nas questões dos povos originários, ao enobrecer o indígena, em uma perspectiva do conhecido “Mito do bom selvagem”.

Leia as estrofes extraídas de “O Canto do Piaga” para responder à questão.

O CANTO DO PIAGA

I

Ó Guerreiros da Taba sagrada,

Ó Guerreiros da Tribo Tupi,

Falam Deuses nos cantos do Piaga,

Ó Guerreiros, meus cantos ouvi.

Esta noite - era a lua já morta –

Anhangá me vedava sonhar;

Eis na horrível caverna, que habito,

Rouca voz começou-me a chamar.

Abro os olhos, inquieto, medroso,

Manitôs! que prodígios que vi!

Arde o pau de resina fumosa,

Não fui eu, não fui eu, que o acendi!

Eis rebenta a meus pés um fantasma,

Um fantasma d’imensa extensão;

Liso crânio repousa a meu lado,

Feia cobra se enrosca no chão. 

O meu sangue gelou-se nas veias,

Todo inteiro - ossos, carnes – tremi.

Frio horror me coou pelos membros,

Frio vento no rosto senti.

Era feio, medonho, tremendo

Ó Guerreiros, o espectro que eu vi.

Falam Deuses nos cantos do Piaga,

Ó Guerreiros, meus cantos ouvi!

[...]

Vem trazer-vos crueza, impiedade –

Dons cruéis do cruel Anhangá;

Vem quebrar-vos a maça valente,

Profanar Manitôs, Maracás.

Vem trazer-vos algemas pesadas,

Com que a tribo Tupi vai gemer;

Hão-de os velhos servirem de escravos

Mesmo o Piaga inda escravo há de ser!

Fugireis procurando um asilo,

Triste asilo por ínvio sertão;

Anhangá de prazer há de rir-se,

Vendo os vossos quão poucos serão.

Vossos Deuses, ó Piaga, conjura,

Susta as iras do fero Anhangá.

Manitôs já fugiram da Taba,

Ó desgraça! ó ruína!! ó Tupá!

DIAS, Gonçalves. Primeiros cantos. Belo Horizonte:Autêntica Ed.: 1998. 

This text refers to question

How to Stop Eating Sugar

By David Leonhardt

If you’re like most Americans, you eat more sugar than is good for you. But it’s entirely possible to eat less sugar without sacrificing much — if any — of the pleasures of eating. Surprising as it may sound, many people who have cut back on sugar say they find their new eating habits more pleasurable than their old ones. This guide will walk you through why sugar matters, how you can make smart food choices to reduce sugar consumption, and how you can keep your life sweet, even without so many sweets.

Here's why you eat more sugar than you realize, and why it's a problem. The first thing to know: Added sugars, of one kind or another, are almost everywhere in the modern diet. They’re in sandwich bread, chicken stock, pickles, salad dressing, crackers, yogurt and cereal, as well as in the obvious foods and drinks, like soda and desserts.

The biggest problem with added sweeteners is that they make it easy to overeat. They’re tasty and highly caloric but they often don’t make you feel full. Instead, they can trick you into wanting even more food. Because we’re surrounded by added sweeteners — in our kitchens, in restaurants, at schools and offices — most of us will eat too much of them unless we consciously set out to do otherwise.

It’s not an accident. The sugar industry has conducted an aggressive, decades-long campaign to blame the obesity epidemic on fats, not sugars. Fats, after all, seem as if they should cause obesity. Thanks partly to that campaign, sugar consumption soared in the United States even as people were trying to lose weight. But research increasingly indicates that an overabundance of simple carbohydrates, and sugar in particular, is the No. 1 problem in modern diets. Sugar is the driving force behind the diabetes and obesity epidemics. Fortunately, more people are realizing the harms of sugar and cutting back.

[...]

Changing your diet is hard. If your strategy involves thinking about sugar all the time — whenever you’re shopping or eating — you’ll likely fail. You’ll also be miserable in the process. It’s much more effective to come up with a few simple rules and habits that then become second nature. (One strategy to consider: Eliminate all added sugars for one month, and then add back only the ones you miss. It’s easier than it sounds.)

Above all, most people’s goal should be to find a few simple, lasting ways to cut back on sugar. Once you’re done reading this guide, we suggest you choose two or three of our ideas and try them for a few weeks.

https://www.nytimes.com/guides/smarterliving/how-to-stop-eating-sugar (text adapted)

This text refers to question

How to Stop Eating Sugar

By David Leonhardt

If you’re like most Americans, you eat more sugar than is good for you. But it’s entirely possible to eat less sugar without sacrificing much — if any — of the pleasures of eating. Surprising as it may sound, many people who have cut back on sugar say they find their new eating habits more pleasurable than their old ones. This guide will walk you through why sugar matters, how you can make smart food choices to reduce sugar consumption, and how you can keep your life sweet, even without so many sweets.

Here's why you eat more sugar than you realize, and why it's a problem. The first thing to know: Added sugars, of one kind or another, are almost everywhere in the modern diet. They’re in sandwich bread, chicken stock, pickles, salad dressing, crackers, yogurt and cereal, as well as in the obvious foods and drinks, like soda and desserts.

The biggest problem with added sweeteners is that they make it easy to overeat. They’re tasty and highly caloric but they often don’t make you feel full. Instead, they can trick you into wanting even more food. Because we’re surrounded by added sweeteners — in our kitchens, in restaurants, at schools and offices — most of us will eat too much of them unless we consciously set out to do otherwise.

It’s not an accident. The sugar industry has conducted an aggressive, decades-long campaign to blame the obesity epidemic on fats, not sugars. Fats, after all, seem as if they should cause obesity. Thanks partly to that campaign, sugar consumption soared in the United States even as people were trying to lose weight. But research increasingly indicates that an overabundance of simple carbohydrates, and sugar in particular, is the No. 1 problem in modern diets. Sugar is the driving force behind the diabetes and obesity epidemics. Fortunately, more people are realizing the harms of sugar and cutting back.

[...]

Changing your diet is hard. If your strategy involves thinking about sugar all the time — whenever you’re shopping or eating — you’ll likely fail. You’ll also be miserable in the process. It’s much more effective to come up with a few simple rules and habits that then become second nature. (One strategy to consider: Eliminate all added sugars for one month, and then add back only the ones you miss. It’s easier than it sounds.)

Above all, most people’s goal should be to find a few simple, lasting ways to cut back on sugar. Once you’re done reading this guide, we suggest you choose two or three of our ideas and try them for a few weeks.

https://www.nytimes.com/guides/smarterliving/how-to-stop-eating-sugar (text adapted)

O conto a seguir serve de base para responder à questão.

Entre as folhas do Verde O

    O príncipe acordou contente. Era dia de caçada. Os cachorros latiam no pátio do castelo. Vestiu o colete de couro, calçou as botas. Os cavalos batiam os cascos debaixo da janela. Apanhou as luvas e desceu.

     Lá embaixo parecia uma festa. Os arreios e os pelos dos animais brilhavam ao Sol. Brilhavam os dentes abertos em risadas, as armas, as trompas que deram o sinal de partida.

     Na floresta também ouviram a trompa e o alarido. Todos souberam que eles vinham. E cada um se escondeu como pode.

     Só a moça não se escondeu. Acordou com o som da tropa, e estava debruçada no regato quando os caçadores chegaram.

     Foi assim que o príncipe a viu. Metade mulher, metade corça, bebendo no regato. A mulher tão linda. A corça tão ágil. A mulher ele queria amar, a corça ele queria matar. Se chegasse perto será que ela fugia? Mexeu num galho, ela levantou a cabeça ouvindo. Então o príncipe botou a flecha no arco, retesou a corda, atirou bem na pata direita. E quando a corça-mulher dobrou os joelhos tentando arrancar a flecha, ele correu e a segurou, chamando homens e cães.

     Levaram a corça para o castelo. Veio o médico, trataram do ferimento. Puseram a corça num quarto de porta trancada. Todos os dias o príncipe ia visitá-la. Só ele tinha a chave. E cada vez se apaixonava mais. Mas a corça-mulher só falava a língua da floresta e o príncipe só sabia ouvir a língua do palácio. Então, ficavam horas se olhando calados, com tanta coisa para dizer.

     Ele queria dizer que a amava tanto, que queria casar com ela e tê-la para sempre no castelo, que a cobriria de roupas e joias, que chamaria o melhor feiticeiro do reino para fazê-la virar toda mulher.

     Ela queria dizer que o amava tanto, que queria se casar com ele e levá-lo para a floresta, que lhe ensinaria a gostar dos pássaros e das flores e que pediria à Rainha das Corças para dar-lhe quatro patas ágeis e um belo pelo castanho.

     Mas o príncipe tinha a chave da porta. E ela não tinha o segredo da palavra.

     Todos os dias se encontravam. Agora se seguravam as mãos. E no dia em que a primeira lágrima rolou nos olhos dela, o príncipe pensou ter entendido e mandou chamar o feiticeiro.

     Quando a corça acordou, já não era mais corça. Duas pernas só, e compridas, um corpo branco. Tentou levantar, não conseguiu. O príncipe lhe deu a mão. Vieram as costureiras e a cobriram de roupas. Vieram os joalheiros e a cobriram de joias. Vieram os mestres de dança para ensinar-lhe a andar. Só não tinha a palavra. E o desejo de ser mulher.

     Sete dias ela levou para aprender sete passos. E na manhã do oitavo dia, quando acordou e viu a porta aberta, juntou sete passos e mais sete, atravessou o corredor, desceu a escada, cruzou o pátio e correu para a floresta à procura de sua Rainha.

     O Sol ainda brilhava quando a corça saiu da floresta, só corça, não mais mulher. E se pôs a pastar sob as janelas do palácio.

COLASANTI, Marina. Uma ideia toda azul. São Paulo: Global, 2005

Low-Context Versus High-Context Cultures

    If you have traveled much, perhaps you have noticed that people in various parts of the world differ in how direct and explicit their language is. You may have spent time in both low- and high-context cultures in your travels, with context here referring to the broad range of factors surrounding every act of communication.

    In a low-context culture, people are expected to be direct and to say what they mean. Individuals in lowcontext cultures prefer precise, concrete language for sending and receiving messages, and are unlikely to rely on the context of a message to determine its meaning. The United States is an example of a low-context society, as are Canada, Israel, and most northern European countries.

    In contrast, people in a high-context culture — such as Korea and the cultures of Native Americans and the Maori of New Zealand — are taught to speak in a much less direct way. In such cultures, maintaining harmony and avoiding offense are more important than expressing true feelings. Speech is more ambiguous and people convey much more of their meaning through subtle behaviors and contextual cues, such as their facial expressions and tone of voice.

    The difference between low-context and high-context cultures is evident in the ways in which people handle criticism and disagreement. In a low-context culture, a supervisor might reprimand an irresponsible employee openly, to make an example of the individual. The supervisor would probably be direct and explicit about the employee’s shortcomings, the company’s expectations for improvement, and the consequences of the employee’s failing to meet those expectations.

    In a high-context culture, however, the supervisor probably wouldn’t reprimand the employee publicly for fear that it would put the employee to shame and cause the worker to “lose face.” Criticism in high-context cultures is more likely to take place in private. The supervisor would also likely use more ambiguous language to convey what the employee was doing wrong, “talking around” the issue instead of confronting it directly. To reprimand an employee for repeated absences, for example, a supervisor might point out that responsibility to coworkers is important and that letting down the team would be cause for shame. The supervisor may never actually say that the employee needs to improve his or her attendance record. Instead, the employee would be expected to understand that message by listening to what the supervisor says and paying attention to the supervisor’s body language, tone of voice, and facial expressions.

    When people from low- and high-context cultures communicate with one another, the potential for misunderstanding is great. To appreciate that point, imagine that you’ve asked two of your friends to meet you tomorrow evening for a coffee tasting at a popular bookstore cafe. Tina, an American, says, “No, I’ve got a lot of studying to do, but thanks anyway.” Lee, who grew up in South Korea, nods his head and says, “That sounds like fun.” Thus, you’re surprised later when Lee doesn’t show up.

    How can you account for those different behaviors? The answer is that people raised in a high-context culture (such as that of South Korea) are often reluctant to say no—even when they mean no—for fear of causing offense. Another person raised in the South Korean culture might have understood from Lee’s facial expression or tone of voice that he didn’t intend to go to the coffee tasting. If you, like Tina, grew up in a low-context society, however, then you probably interpreted his answer and his nods to mean he was accepting your invitation.

Referência Bibliográfica FLOYD, KORY. Communication Matters. New York: McGraw-Hill Education. 2018.

The traits of a person who’s grown up in a low-context culture country is

    Custou a ir à cidade: quando foi demorou-se algumas semanas, e quando chegou, entregou a meu pai uma folha de papel escrita, dizendo-lhe:

    – Toma, e guarda, com cuidado, é a carta de liberdade de Joana. Meu pai não sabia ler, de agradecido beijou as mãos daquela fera. Abraçou-me, chorou de alegria, e guardou a suposta carta de liberdade.

    Então furtivamente eu comecei a aprender a ler, com um escravo mulato, e a viver com alguma liberdade.

    Isso durou dois anos. Meu pai morreu de repente, e, no dia imediato, meu senhor disse a minha mãe:

    – Joana que vá para o serviço, tem já sete anos, e eu não admito escrava vadia.

    Minha mãe, surpresa e confundida, cumpriu a ordem sem articular uma palavra.

    Nunca a meu pai passou pela ideia, que aquela suposta carta de liberdade era uma fraude; nunca deu a ler a ninguém; mas, minha mãe, à vista do rigor de semelhante ordem, tomou o papel, e deu-o a ler, àquele que me dava as lições. Ah! Eram umas quatro palavras sem nexo, sem assinatura, sem data! Eu também a li, quando caiu das mãos do mulato. Minha pobre mãe deu um grito, e caiu estrebuchando.

Reis, Maria Firmina dos, 1825-1917. Úrsula e outras obras [recurso eletrônico] / Maria Firmina dos Reis. – Brasília: Câmara dos Deputados, Edições Câmara, 2018. – (Série prazer de ler; n. 11 e-book).

Os discursos sexista e escravocrata, manifestações da sociedade patriarcal, denunciadas por Maria Firmina, em A Escrava, se fazem representados no trecho

[...] E os dois imigrantes, no silêncio dos caminhos, unidos enfim numa mesma comunhão de esperança e admiração, puseram-se a louvar a Terra de Canaã.

Eles disseram que ela era formosa com os seus trajes magníficos, vestida de sol, coberta com o manto do voluptuoso e infinito azul; que era amimada pelas coisas; sobre o seu colo águas dos rios fazem voltas e outras enlaçam-lhe a cintura desejada; [...]

Eles disseram que ela era opulenta, porque no seu bojo fantástico guarda a riqueza inumerável, o ouro puro e a pedra iluminada; porque os seus rebanhos fartam as suas nações e o fruto das suas árvores consola o amargor da existência; porque um só grão das suas areias fecundas fertilizaria o mundo inteiro e apagaria para sempre a miséria e a fome entre os homens. Oh! poderosa!...

Eles disseram que ela, amorosa, enfraquece o sol com as suas sombras; para o orvalho da noite fria tem o calor da pele aquecida, e os homens encontram nela, tão meiga e consoladora, o esquecimento instantâneo da agonia eterna...

Eles disseram que ela era feliz entre as outras, porque era a mãe abastada, a casa de ouro, a providência dos filhos despreocupados, que a não enjeitam por outra, não deixam as suas vestes protetoras e a recompensam com o gesto perpetuamente infantil e carinhoso, e cantam-lhe hinos saídos de um peito alegre...

Eles disseram que ela era generosa, porque distribui os seus dons preciosos aos que deles têm desejo; a sua porta não se fecha, as suas riquezas não têm dono; não é perturbada pela ambição e pelo orgulho; os seus olhos suaves e divinos não distinguem as separações miseráveis; o seu seio maternal se abre a todos como um farto e tépido agasalho... Oh! esperança nossa!

Eles disseram esses e outros louvores e caminharam dentro da luz...

ARANHA, G. (1868-1931). Canaã. 3 ed. São Paulo: Martins Claret, 2013.

A presença constante da repetição de termos e de expressões no início do parágrafo é conhecida como anáfora.

O uso da anáfora – Eles disseram – , no contexto, expressa tom