Pular para o conteúdo

Questões do ENEM: Linguagens e nível fácil

Use os filtros para chegar às questões que interessam. Cada resultado abre em uma página própria com enunciado, alternativas e gabarito.

Resultados

4.021 questões encontradas. Mostrando a página 79 de 202.

  • 1AB24165-B9

    Português

    Interpretação de Textos
    UNESP · 2019FácilEntre para guardar nos favoritos

    Onde estou? Este sítio desconheço:

    Quem fez tão diferente aquele prado?

    Tudo outra natureza tem tomado,

    E em contemplá-lo, tímido, esmoreço.


    Uma fonte aqui houve; eu não me esqueço

    De estar a ela um dia reclinado;

    Ali em vale um monte está mudado:

    Quanto pode dos anos o progresso!


    Árvores aqui vi tão florescentes,

    Que faziam perpétua a primavera:

    Nem troncos vejo agora decadentes.


    Eu me engano: a região esta não era;

    Mas que venho a estranhar, se estão presentes

    Meus males, com que tudo degenera!

    (Cláudio Manuel da Costa. Obras, 2002.)

    O tom predominante no soneto é de
    Escolha uma alternativa para a questão 1ab24165-b9
  • 1AA01B5E-B9

    Português

    Interpretação de Textos
    UNESP · 2019FácilEntre para guardar nos favoritos

        No fim da carta de que V. M.1 me fez mercê me manda V. M. diga meu parecer sobre a conveniência de haver neste estado ou dois capitães-mores ou um só governador.

        Eu, Senhor, razões políticas nunca as soube, e hoje as sei muito menos; mas por obedecer direi toscamente o que me parece.

        Digo que menos mal será um ladrão que dois; e que mais dificultoso serão de achar dois homens de bem que um. Sendo propostos a Catão dois cidadãos romanos para o provimento de duas praças, respondeu que ambos lhe descontentavam: um porque nada tinha, outro porque nada lhe bastava. Tais são os dois capitães-mores em que se repartiu este governo: Baltasar de Sousa não tem nada, Inácio do Rego não lhe basta nada; e eu não sei qual é maior tentação, se a 1 , se a 2 . Tudo quanto há na capitania do Pará, tirando as terras, não vale 10 mil cruzados, como é notório, e desta terra há-de tirar Inácio do Rego mais de 100 mil cruzados em três anos, segundo se lhe vão logrando bem as indústrias.

        Tudo isto sai do sangue e do suor dos tristes índios, aos quais trata como tão escravos seus, que nenhum tem liberdade nem para deixar de servir a ele nem para poder servir a outrem; o que, além da injustiça que se faz aos índios, é ocasião de padecerem muitas necessidades os portugueses e de perecerem os pobres. Em uma capitania destas confessei uma pobre mulher, das que vieram das Ilhas, a qual me disse com muitas lágrimas que, dos nove filhos que tivera, lhe morreram em três meses cinco filhos, de pura fome e desamparo; e, consolando-a eu pela morte de tantos filhos, respondeu-me: “Padre, não são esses os por que eu choro, senão pelos quatro que tenho vivos sem ter com que os sustentar, e peço a Deus todos os dias que me os leve também.”

        São lastimosas as misérias que passa esta pobre gente das Ilhas, porque, como não têm com que agradecer, se algum índio se reparte não lhe chega a eles, senão aos poderosos; e é este um desamparo a que V. M. por piedade deverá mandar acudir.

        Tornando aos índios do Pará, dos quais, como dizia, se serve quem ali governa como se foram seus escravos, e os traz quase todos ocupados em seus interesses, principalmente no dos tabacos, obriga-me a consciência a manifestar a V. M. os grandes pecados que por ocasião deste serviço se cometem.

    (Sérgio Rodrigues (org.). Cartas brasileiras, 2017. Adaptado.)

    1V. M.: Vossa Majestade.

    Em sua carta, Antônio Vieira relata os padecimentos
    Escolha uma alternativa para a questão 1aa01b5e-b9
  • A37C21AB-B9

    Português

    Sintaxe
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Leia o texto para responder a questão.

    O apagamento da mulher na história e/ou a diminuição do seu papel eram tidos como “naturais” e só, e passaram a ser percebidos como problema há pouco tempo. Uma situação da qual nos damos conta aos poucos, percebendo que, nos relatos oficiais, nós, as mulheres, sumimos e, quando mencionadas, aparecemos apenas em papéis coadjuvantes – amantes, esposas, mães, enfim, como um detalhe pitoresco e de menor relevância da narrativa.
    [...]
    Mesmo em relação à Revolução Francesa, detalhada, descrita e narrada ad nauseam nos últimos duzentos anos, raramente se menciona a existência de Olympe de Gouges, que em 1791 escreveu a Declaração dos Direitos da Mulher e da Cidadã, além de peças teatrais que explicavam os princípios da Revolução Francesa à enorme massa de analfabetos, nem Sophie de Condorcet e tantas outras.  Desse jeito ficamos sem acesso a uma parte importante da nossa memória, das origens que nos constituíram enquanto sociedade, porque pouco ou nada conhecemos sobre figuras como Dandara dos Palmares, Luísa Mahin, Mariana Crioula, Myrthes Campos, Alzira Soriano, Nísia da Silveira. Ou então são desqualificadas como figuras tristes, loucas ou más.
    Essa desqualificação, aliás, é uma constante. 
    Um país que nasceu de um decreto assinado por uma mulher, onde a escravidão foi extinta por lei assinada também por uma mulher, a primeira escola pública gratuita foi instituída por uma mulher, a primeira greve geral foi iniciada por mulheres, operárias da indústria têxtil de São Paulo, não tem como contar sua história por inteiro excluindo as mulheres da narrativa e dos registros oficiais.
    <https://tinyurl.com/y4jkkkou> Acesso em: 31.05.2019. Adaptado.
    Observe os termos destacados no primeiro parágrafo:

    “O apagamento da mulher na história e/ou a diminuição do seu papel eram tidos como ‘naturais’ e só, e passaram a ser percebidos como problema há pouco tempo. Uma situação da qual nos damos conta aos poucos, percebendo que, nos relatos oficiais, nós, as mulheres, sumimos e, quando mencionadas, aparecemos apenas em papéis coadjuvantes – amantes, esposas, mães, enfim, como um detalhe pitoresco e de menor relevância da narrativa.”

    Os termos destacados expressam, respectivamente, o sentido de
    Escolha uma alternativa para a questão a37c21ab-b9
  • A378FC11-B9

    Português

    Interpretação de Textos
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Leia o texto para responder a questão.

    O apagamento da mulher na história e/ou a diminuição do seu papel eram tidos como “naturais” e só, e passaram a ser percebidos como problema há pouco tempo. Uma situação da qual nos damos conta aos poucos, percebendo que, nos relatos oficiais, nós, as mulheres, sumimos e, quando mencionadas, aparecemos apenas em papéis coadjuvantes – amantes, esposas, mães, enfim, como um detalhe pitoresco e de menor relevância da narrativa.
    [...]
    Mesmo em relação à Revolução Francesa, detalhada, descrita e narrada ad nauseam nos últimos duzentos anos, raramente se menciona a existência de Olympe de Gouges, que em 1791 escreveu a Declaração dos Direitos da Mulher e da Cidadã, além de peças teatrais que explicavam os princípios da Revolução Francesa à enorme massa de analfabetos, nem Sophie de Condorcet e tantas outras.  Desse jeito ficamos sem acesso a uma parte importante da nossa memória, das origens que nos constituíram enquanto sociedade, porque pouco ou nada conhecemos sobre figuras como Dandara dos Palmares, Luísa Mahin, Mariana Crioula, Myrthes Campos, Alzira Soriano, Nísia da Silveira. Ou então são desqualificadas como figuras tristes, loucas ou más.
    Essa desqualificação, aliás, é uma constante. 
    Um país que nasceu de um decreto assinado por uma mulher, onde a escravidão foi extinta por lei assinada também por uma mulher, a primeira escola pública gratuita foi instituída por uma mulher, a primeira greve geral foi iniciada por mulheres, operárias da indústria têxtil de São Paulo, não tem como contar sua história por inteiro excluindo as mulheres da narrativa e dos registros oficiais.
    <https://tinyurl.com/y4jkkkou> Acesso em: 31.05.2019. Adaptado.
    De acordo com o texto, é correto afirmar que a participação feminina na construção da história
    Escolha uma alternativa para a questão a378fc11-b9
  • A375EA26-B9

    Português

    Coesão e coerência
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos

    Leia os versos de Carlos Drummond de Andrade para responder a questão.


    Poesia

    Gastei uma hora pensando um verso

    que a pena não quer escrever.

    No entanto ele está cá dentro

    inquieto, vivo.

    Ele está cá dentro

    e não quer sair.

    Mas a poesia deste momento

    inunda minha vida inteira.


    Procura da Poesia

    Não faças versos sobre acontecimentos.

    Não há criação nem morte perante a poesia.

    Diante dela, a vida é um sol estático,

    não aquece nem ilumina.

    As afinidades, os aniversários, os incidentes pessoais não contam.

    Não faças poesia com o corpo,

    esse excelente, completo e confortável corpo, tão infenso1 à efusão2

    lírica.

    [...]

    CARLOS DRUMMOND DE ANDRADE. Nova Reunião. Rio de Janeiro: BestBolso, 2012, p. 28 e 141.


    Glossário

    1. Infenso: em oposição a, inimigo de; contrário, hostil, oponente.

    2. Efusão: manifestação expansiva de sentimentos amistosos, de afetos, de alegria.

    Os pronomes demonstrativos “deste” e “esse”, destacados nos versos de Drummond, são usados, respectivamente, para
    Escolha uma alternativa para a questão a375ea26-b9
  • A36AA9BB-B9

    Português

    Interpretação de Textos
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Leia o texto para responder a questão.

    Prezado senhor,
    Lemos seus originais com interesse, a despeito da aridez do tema. Aliás, o título vem bem a calhar nesse momento de crise hídrica pelo qual passa o planeta (hahahaha). Julgamos, porém, que a narrativa ganharia se, ao final, oferecesse alguma possibilidade de redenção. É muita desgraça. Aqueles coitados sofrem o tempo todo, o leitor não tem nem um momento de trégua, é só ziquizira. Tanto pessimismo afasta as pessoas, acredite em nós, temos experiência no ramo. Nosso departamento comercial encomendou inúmeras pesquisas e os resultados foram eloquentes: ninguém, absolutamente ninguém quer saber de adversidade. De amarga basta a vida, como diz o outro. E mais: morte de animal extrapola qualquer limite.
    Pelo menos o caçula poderia se sair bem, abrindo um negócio no Sul, não? Ah, justamente: O Menino Mais Novo. Eis outro ponto a ser considerado: a ausência de nome dos filhos do protagonista. Se até a cadela Baleia, que Deus a tenha, é nomeada, por que o senhor condenou os meninos ao anonimato? Teria sido esquecimento?
    [...]
    Boa sorte!
    Maria Emília Bender, Se Nos Permite Uma Sugestão. piauí, 115, p. 60. Adaptado.
    O texto simula comicamente a correspondência entre um editor e um renomado autor antes da publicação de sua obra.

    Tendo em vista as informações no texto, pode-se concluir que ele se dirige a
    Escolha uma alternativa para a questão a36aa9bb-b9
  • A2F6A9DA-B9

    Inglês

    Interpretação de texto | Reading comprehension
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Leia o texto para responder a questão.

    HEALTH
    PEOPLE WITH A SENSE OF PURPOSE LIVE LONGER,
    STUDY SUGGESTS
    BY KASHMIRA GANDER ON 5/24/19 AT 11:10 AM EDT

    People who have a sense of purpose in life appear to live longer, according to the  latest research linking this outlook to a person’s quality of life and to better physical and mental health. 
    The authors of the study published in the journal JAMA Network Open  looked at data collected from 6,985 adults who were signed up to the Health and Retirement Study on people ages 50 and above in the US. The team looked at a group who completed a questionnaire in 2006 about their purpose in life, and used it to come up with a score. On average, the participants were 68.6 years old. Next, the scientists looked at causes of death in the group between 2006 and 2010. Variables included their demographic, marital status, race  and education level. Lifestyle choices like smoking and drinking were also noted.
    Purpose was defined by the authors as a selforganizing life aim that stimulates goals,  promotes healthy behaviors and gives meaning to life.
    The data revealed that the stronger the participants felt they had a purpose in life, the lower their risk of dying. This result remained even when the scientists adjusted their calculations for factors that could affect their score, such as a participants’ sociodemographic status and their health.
    But scientists don’t know why there seems to be a link between purposefulness and the length of life. One explanation is that the attitude and overall wellbeing could prevent genes linked with inflammation from being expressed in the body. Meanwhile, lacking a purpose could dampen a person’s motivation to be healthy and active, the authors suggested.
    Andrew Oswald, a professor of economics and behavioral science at the University of Warwick, in the U.K., who studies human happiness, told Newsweek: “It is as though the mind and body can draw on a pool of immune responses, and a healthy mind allows the body more immune response, in some way that we simply do not understand in 2019. Remarkably, a number of studies seem to show that happy people and people with a sense of purpose live longer.
    <https://tinyurl.com/yykc8uu4> Acesso em: 27.05.2019. Adaptado.
    A explicação dada pelos autores da pesquisa ao conceito de purpose seria
    Escolha uma alternativa para a questão a2f6a9da-b9
  • CBA8676A-B9

    Inglês

    Interpretação de texto | Reading comprehension
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Utilize o texto a seguir para responder a questão.

    The End of Poverty

        Equality is a very big idea, connected to freedom, but an idea doesn’t come for free. In a world where distance no longer determines who your neighbor is, paying the price for equality is not just heart, it’s smart. The destinies of the “haves” are intrinsically linked to the fates of the “have-nothing-at-alls”. If we didn’t know this already, it became too clear on September 11, 2001. Africa is not the front line in the war against terror, but it soon could be.
        “The war against terror is bound up in the war against poverty.” Who said that? Not me. Not some beatnik peace group. Secretary of State Colin Powell. And when a military man starts talking like that perhaps we should listen. In tense, nervous times isn’t it cheaper – and smarter – to make friends out of potential enemies than to defend yourself against them?
        We could be the first generation to outlaw the kind of extreme, stupid poverty that sees a child die of hunger in a world of plenty, or of a disease preventable by a twenty-cent inoculation. We are the first generation that has enough power to do that. The first generation that is powerful enough to unknot the whole tangle of bad trade, bad debt, and bad luck. The first generation that can end a corrupt relationship between the powerful and the weaker parts of the world which has been so wrong for so long.
        If the rich nations decided they could become slightly “poorer”, they would truly help the nations in need. If they agreed to write off the old debts of the poor countries, the whole world would be safer. This year millions of people gathered to persuade world leaders to invest more in fighting poverty and disease in Africa.
        We cannot save energy life. But the ones we can, we must. It is – or it ought to be – unacceptable that an accident of longitude determines whether a child lives or dies. Fifteen thousand people dying needlessly every day from AIDS, TB, and malaria. Behind each of these statistics is someone’s daughter, someone’s son, a mother, a father, a sister, a brother.
        This is Africa’s crisis. That it’s not on the nightly news, that we do not treat this as an emergency – that’s our crisis.

    (adapted from Bono’s foreword to the End of Poverty, Jeffrey Sachs, Penguin Press, and “This is Generation’s Moon Shot”, by Bono in Time)
    Assinale a alternativa correta para o verbo em destaque na frase abaixo.

    ––The first generation that “can” end a corrupt
    relationship between the powerful and
    the weaker parts of the world….
    Escolha uma alternativa para a questão cba8676a-b9
  • CBA4A65D-B9

    Inglês

    Interpretação de texto | Reading comprehension
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Utilize o texto a seguir para responder a questão.

    The End of Poverty

        Equality is a very big idea, connected to freedom, but an idea doesn’t come for free. In a world where distance no longer determines who your neighbor is, paying the price for equality is not just heart, it’s smart. The destinies of the “haves” are intrinsically linked to the fates of the “have-nothing-at-alls”. If we didn’t know this already, it became too clear on September 11, 2001. Africa is not the front line in the war against terror, but it soon could be.
        “The war against terror is bound up in the war against poverty.” Who said that? Not me. Not some beatnik peace group. Secretary of State Colin Powell. And when a military man starts talking like that perhaps we should listen. In tense, nervous times isn’t it cheaper – and smarter – to make friends out of potential enemies than to defend yourself against them?
        We could be the first generation to outlaw the kind of extreme, stupid poverty that sees a child die of hunger in a world of plenty, or of a disease preventable by a twenty-cent inoculation. We are the first generation that has enough power to do that. The first generation that is powerful enough to unknot the whole tangle of bad trade, bad debt, and bad luck. The first generation that can end a corrupt relationship between the powerful and the weaker parts of the world which has been so wrong for so long.
        If the rich nations decided they could become slightly “poorer”, they would truly help the nations in need. If they agreed to write off the old debts of the poor countries, the whole world would be safer. This year millions of people gathered to persuade world leaders to invest more in fighting poverty and disease in Africa.
        We cannot save energy life. But the ones we can, we must. It is – or it ought to be – unacceptable that an accident of longitude determines whether a child lives or dies. Fifteen thousand people dying needlessly every day from AIDS, TB, and malaria. Behind each of these statistics is someone’s daughter, someone’s son, a mother, a father, a sister, a brother.
        This is Africa’s crisis. That it’s not on the nightly news, that we do not treat this as an emergency – that’s our crisis.

    (adapted from Bono’s foreword to the End of Poverty, Jeffrey Sachs, Penguin Press, and “This is Generation’s Moon Shot”, by Bono in Time)
    Assinale a alternativa correta para o verbo em destaque na frase abaixo.

    Africa is not the front line in the war against terror, but it soon “could” be.
    Escolha uma alternativa para a questão cba4a65d-b9
  • CB892FBB-B9

    Português

    Interpretação de Textos
    Universidade Virtual de São Paulo · 2019FácilEntre para guardar nos favoritos
    Leia atentamente o capítulo XXIX do romance “Quincas Borba” de Machado de Assis para responder a questão.

    CAPÍTULO XXIX

        RUBIÃO passou o resto da manhã alegremente. Era domingo; dois amigos vieram almoçar com ele, um rapaz de vinte e quatro anos, que roía as primeiras aparas dos bens da mãe, e um homem de quarenta e quatro ou quarenta e seis, que não tinha que roer.
    Carlos Maria chamava-se o primeiro, Freitas o segundo. Rubião gostava de ambos, mas diferentemente;não era só a idade que o ligava mais ao Freitas, era também a índole deste homem. Freitas elogiava tudo, saudava cada prato e cada vinho com uma frase particular, delicada, e saía de lá com as algibeiras cheias de charutos, provando assim que os preferia a quaisquer outros. Tinhalhe sido apresentado em certo armazém da Rua Municipal, onde jantaram uma vez juntos. Contaram-lhe ali a história do homem, a sua boa e má fortuna, mas não entraram em particularidades. Rubião torceu o nariz; era naturalmente algum náufrago, cuja convivência não lhe traria nenhum prazer pessoal nem consideração pública. Mas o Freitas atenuou logo essa primeira impressão; era vivo, interessante, anedótico, alegre como um homem que tivesse cinqüenta contos de renda.
    Assinale a alternativa que não apresenta nenhuma expressão utilizada no sentido figurado.
    Escolha uma alternativa para a questão cb892fbb-b9
  • 06B86068-B9

    Português

    Pontuação
    UECE · 2019FácilEntre para guardar nos favoritos

    Imagem da questão de Português, UECE 2019, Pontuação

    Sobre a ocorrência de aspas, no texto, é correto afirmar que se dá devido à
    Escolha uma alternativa para a questão 06b86068-b9
  • 06A8F035-B9

    Português

    Figuras de Linguagem
    UECE · 2019FácilEntre para guardar nos favoritos

    Imagem da questão de Português, UECE 2019, Figuras de Linguagem

    Drummond, no seu poema Ausência, chega a uma conclusão quando diz “A ausência é um estar em mim” (linha 72). Ao revelar essa constatação, a figura de linguagem que o autor utiliza é
    Escolha uma alternativa para a questão 06a8f035-b9
  • CE6EEAC5-B8

    Inglês

    Interpretação de texto | Reading comprehension
    UECE · 2019FácilEntre para guardar nos favoritos

    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 a concluding note, the author acknowledges that, after leaving social media, she
    Escolha uma alternativa para a questão ce6eeac5-b8
  • CE6BF18E-B8

    Inglês

    Interpretação de texto | Reading comprehension
    UECE · 2019FácilEntre para guardar nos favoritos

    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

    Considering the idea of living a “full life”, Bianca Brooks believes that the fast and superficial rhythm of today’s reality may prevent us from
    Escolha uma alternativa para a questão ce6bf18e-b8
  • CE600458-B8

    Inglês

    Interpretação de texto | Reading comprehension
    UECE · 2019FácilEntre para guardar nos favoritos

    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
  • CD7E2531-B8

    Português

    Interpretação de Textos
    UECE · 2019FácilEntre para guardar nos favoritos

    Figura 1 de 2 da questão de Português, UECE 2019, Interpretação de Textos

    Figura 2 de 2 da questão de Português, UECE 2019, Interpretação de Textos


    CAMPANERUT, Camila. Obras de Monteiro Lobato entram

    para domínio público. Brasília: Ministério da Cidadania,

    2019. Disponível em: http://cultura.gov.br/obras-de-

    monteiro-lobato-entram-para-dominio-publico/. Acesso em:

    30/08/2019.

    O texto 1 defende um ponto de vista e, para isso, apresenta fatos e opiniões. Sobre esse aspecto, assinale a opção que se apresenta como opinião utilizada para defender o ponto de vista do autor.
    Escolha uma alternativa para a questão cd7e2531-b8