UECE-2020/1-1ª FASE- LÍNGUA INGLESA-VESTIBULAR-Universidade Estadual do Ceará - Prova com gabarito.

Welcome back to another post!

➧ PROVA DE LÍNGUA INGLESA: UECE-2020/1-1ª FASE-VESTIBULAR, aplicada em 15/11/2019.

➧ BANCA/ORGANIZADOR: Universidade Estadual do Ceará - Comissão Executiva do Vestibular - www.uece.br/cev.

➧ PADRÃO/COMPOSIÇÃO DA PROVA: 08 questões do tipo múltipla escolha (A,B,C,D).

➧ GABARITO:

01-C, 02-A, 03-D, 04-B, 05-C

06-A, 07-D, 08-D

➧ VOCABULÁRIO:

• [to stare = to look for a long time with the eyes wide open, especially when surprised, frightened, or thinking = olhar fixamente]

• [How could I know = como poderia saber]

• [archive(órKáiv) = arquivo]

• [freshman = calouro, novato]

• [millennial = a person who was born in the 1980s, 1990s, or early 2000s = uma pessoa que nasceu nas décadas de 1980, 1990 ou início de 2000 = milênio]

• [privacy(Práivâssi) = the state of being alone = privacidade]

• [blankly = in a way that shows no understanding, interest, or emotion = no interest = sem interesse, inexpressivamente]

• [newly(Nhíulí) = recently = recentemente]

• [my emotional and intellectual voice = minha voz emocional e intelectual]

• [virtual display = exibição virtual]

• [As to the reasons that = Quanto aos motivos que]

• [for the next nine years = pelos próximos nove anos]

• [nearly every day = quase todos os dias]

• [over the years = ao longo dos anos]

• [social media = redes sociais]

➧ TEXTO:

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

01 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

The author was actively involved with social media for

A) two decades.

B) most of her life.

C) almost a decade.

D) a short period in her adolescence.

RESPOSTA (C)

* Alternative (A): two decades.(Duas décadas.)

* Alternative (B): most of her life.(a maior parte da vida dela)

* Alternative (C): almost a decade.(quase uma década.)

- The author states that she started using Twitter in 2010, but after 9 years, it was time to close the archive.

- So, she was actively involved with social media for almost a decade.

* Alternative (D): a short period in her adolescence.(um curto período de sua adolescência.)

02 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

The author states that for millennials, social media has become so much part of their lives that somehow it comes to be

A) identified with life itself.

B) more relevant than any real interaction.

C) an obsession, an addiction.

D) an insurmountable problem in their daily routine.

RESPOSTA (A)

* Alternative (A): identified with life itself.(identificado com a própria vida.)

- In the 6th paragraph, the author states that: 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.

- So, for millennials, social media has become so much part of their lives that somehow it comes to be identified with life itself.

* Alternative (B): more relevant than any real interaction.(mais relevante do que qualquer interação real.)

* Alternative (C): an obsession, an addiction.(uma obsessão, um vício.)

* Alternative (D): an insurmountable problem in their daily routine.(um problema intransponível em sua rotina diária.)

03 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

For the author herself, Twitter was the platform for important things in her life, including the

A) exposition of her whole family life experiences.

B) professional development and achievements.

C) travelling accounts.

D) expression of her emotions and artistic identity.

RESPOSTA (D)

* Alternative (A): exposition of her whole family life experiences.(a exposição de todas as experiências de sua vida familiar.)

* Alternative (B): professional development and achievements.(o desenvolvimento profissional e realizações.)

* Alternative (C): travelling accounts.(as contas de viagens.)

* Alternative (D): expression of her emotions and artistic identity.(a expressão de suas emoções e identidade artística.)

- In the 3rd paragraph, the author states that: 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.

- So, for the author herself, Twitter was the platform for important things in her life, including the expression of her emotions and artistic identity.

04 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

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

A) interfered with their work relationships.

B) become a substitute for private life interaction.

C) caused misunderstandings between teachers and students.

D) helped people improve their writing skills.

RESPOSTA (B)

* Alternative (A): interfered with their work relationships.(ela interfere em suas relações de trabalho.)

* Alternative (B): become a substitute for private life interaction.(ela se tornou um substituto para a interação da vida privada.)

- In the 10th paragraph, the author states that: Social media is no longer a mere public extension of our private socialization; it has become a replacement for it.(A mídia social não é mais uma mera extensão pública de nossa socialização privada; a rede social tornou-se um substituto para nossa interação da vida privada.)

- In other words, an interaction of private life has been replaced by social networks.

* Alternative (C): caused misunderstandings between teachers and students.(ela tem causado mal-entendidos entre professores e alunos.)

* Alternative (D): helped people improve their writing skills.(ela ajudou as pessoas a melhorar suas habilidades de escrita.)

05 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

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

A) depressed on a daily basis.

B) tired of the long working hours.

C) unimportant as social beings.

D) too politically involved.

RESPOSTA (C)

* Alternative (A): depressed on a daily basis.(deprimidas no dia a dia)

* Alternative (B): tired of the long working hours.(cansadas das longas jornadas de trabalho)

* Alternative (C): unimportant as social beings.(sem importância como seres sociais)

- In the thirteenth paragraph, the author states that: with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant.(com o aumento da automação, uma crescente lacuna de riqueza e um clima político instável, é fácil sentir-se sem importância.)

- In other words, people have become addicted to social midia because they think they are unimportant social beings.

* Alternative (D): too politically involved.(muito politicamente envolvidas)

06 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

The author thinks that always being on social media may reduce the holiness of intimate experiences and she exemplifies that by describing her attitude

A) at the moment of her grandfather’s death.

B) the day her child was born.

C) during her best friend’s wedding.

D) on her grandmother’s birthday.

RESPOSTA (A)

* Alternative (A): at the moment of her grandfather’s death.(no momento da morte de seu avô.)

- In the twelfth paragraph, the author reports that: The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw 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.(A santidade de nossas experiências mais íntimas também é diminuída. Meu avô Charles Shaw faleceu no ano passado. Em vez de reservar um tempo adequado para lamentar em particular a perda de sua influência gigante em minha vida ao lado daqueles que mais o amavam, rapidamente postei uma longa homenagem a ele aos meus seguidores.)

* Alternative (B): the day her child was born.(no dia em que seu filho nasceu.)

* Alternative (C): during her best friend’s wedding.(durante o casamento de sua melhor amiga.)

* Alternative (D): on her grandmother’s birthday.(no aniversário da avó.)

07 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

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

A) establishing long-lasting relationships.

B) connecting to more and more people.

C) communicating properly with children.

D) being more profoundly in touch with people who are close to us.

RESPOSTA (D)

* Alternative (A): establishing long-lasting relationships.(de estabelecer relações duradouras.)

* Alternative (B): connecting to more and more people.(de nos conectarmos com mais e mais pessoas.)

* Alternative (C): communicating properly with children.(de nos comunicarmos bem com as crianças.)

* Alternative (D): being more profoundly in touch with people who are close to us.(de um contato mais profundo com as pessoas que estão perto de nós.)

- In paragraph 14, the author uses the words of the writer Anais Nin to say that: “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.”(O segredo de uma vida plena é viver e se relacionar com os outros como se eles não estivessem amanhã, como se você não estivesse amanhã”, disse o escritor Anais Nin. “Este sentimento tornou-se uma raridade, e cada vez mais raro agora que atingimos um ritmo mais apressado e superficial, agora que acreditamos estar em contacto com um maior número de pessoas. Esta é a ilusão que pode nos enganar de estar em contato profundo com quem está respirando ao nosso lado.)

08 – (UECE-2020/1-1ª FASE-LÍNGUA INGLESA-VESTIBULAR)

As a concluding note, the author acknowledges that, after leaving social media, she

A) feels free to do things that she would not display on twitter.

B) moves through the world without knowing what to do.

C) has lost a great number of readers.

D) is starting to discover what is happening around her.

RESPOSTA (D)

* Alternative (A): feels free to do things that she would not display on twitter.(se sente livre para fazer coisas que não exibiria no twitter.)

* Alternative (B): moves through the world without knowing what to do.(sente que se move pelo mundo sem saber o que fazer.)

* Alternative (C): has lost a great number of readers.(perdeu um grande número de leitores.)

* Alternative (D): is starting to discover what is happening around her.(está começando a descobrir o que está acontecendo ao seu redor.)

- At the end of the text, the author states that: 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.(Eu observo o mundo ao meu redor. É grande e se move rápido. "O que está acontecendo?" Eu penso comigo mesmo. Estou apenas começando a descobrir.)