Questões de Inglês - ITA | Gabarito e resoluções

(ITA - 2024) Leia o texto a seguir para responder s questes de 25 a 30. Read Your Way Through Salvador By Itamar Vieira Junior and translated by Johnny Lorenz. July 19, 2023. I was born in Salvador, in the Brazilian state of Bahia, and lived in the general vicinity until I reached the age of 15. But it was when I left that I really came to know my city. How was I able to discover more about my birthplace while traveling far from home? It might sound rather clichd but, I assure you, literature made this possible: It took me on a journey, long and profound, back home, enveloping me in words and imagination. To understand the formation of our unique society and, consequently, the cityscape of Salvador, one should read, before anything else,The Story of Rufino: Slavery, Freedom and Islam in the Black Atlantic,by Joo Jos Reis, Flvio dos Santos Gomes and Marcus J.M. de Carvalho. Rufino was an aluf, or Muslim spiritual leader, born in the Oyo empire in present-day Nigeria and enslaved during his adolescence. The Story of Rufino is an epic tale, encapsulating the life of one man in search of freedom as well as the history of the development of Salvador itself, a place inextricably linked with the diaspora across the Black Atlantic. Another book for which I have deep affection isThe City of Women,by the American anthropologist Ruth Landes. It offers an intriguing perspective, focusing on matriarchal power in candombl, an Afro-Brazilian sacred practice, and revealing how the social organization of its spiritual communities reverberates across the city. If you want to feel the intensity of life on the streets of Salvador, these two books, both by Amado, are indispensable:Captains of the SandsandDona Flor and Her Two Husbands.The first is a coming-of-age story in which we follow a group of children and adolescents living on the streets and on the beaches around the Bay of All Saints. Written more than 80 years ago, the book was banned and even burned in the public square during the dictatorship of Getlio Vargas in the first half of the 20th century. As a portrait of Salvador, it is still relevant and reveals our deep inequalities. Dona Flor and her Two Husbands is one of Amados most popular novels, translated into more than 30 languages and adapted many times for theater, cinema, and television. The book is a kind of manifesto for a womans liberation. Dona Flor possesses great culinary talent, and oppressed by a patriarchal society, finds herself divided between two men, one being her deceased husband. While the novel captures the daily life of the city in the 1940s, it is also a wonderful guide to the cuisine of Salvador, with its African and Portuguese influences. I invite readers to travel into the interior of Bahia, many hours by car from Salvador to the region known as the Serto, whose name translates loosely to backwoods. Two books can also transport you there, and they are sides of the same story:Backlands: The Canudos Campaign,by Euclides da Cunha, andThe War of the End of the World,by Mario Vargas Llosa. Backlands is one of the most important works in the history of Brazilian literature. It is a journalistic telling that introduces us not only to the brutal War of Canudos, but also to the intriguing landscape of the Serto, a place so full of contradictions. In his writing of the conflict, da Cunha tells the story of the genesis of the tough sertanejo: a mythic, cowboyesque figure of the drought-stricken, lawless interior. The War of the End of the World is an essential epic that amplifies the narrative of Backlands, bringing a more 11 imaginative, creative aspect to the story of Antnio Conselheiro, the spiritual leader of a rebellion, and of the multitude that followed him to their deaths. [Fonte: Read Your Way Through Salvador. In: The New York Times, 19/07/2023, . Adaptado. Data de acesso: 01/09/2023.] According to the text, the author recommends the book The Story of Rufino: Slavery, Freedom and Islam in the Black Atlantic for the reader to

(ITA - 2024) Leia o texto a seguir para responder s questes de 25 a 30. Read Your Way Through Salvador By Itamar Vieira Junior and translated by Johnny Lorenz. July 19, 2023. I was born in Salvador, in the Brazilian state of Bahia, and lived in the general vicinity until I reached the age of 15. But it was when I left that I really came to know my city. How was I able to discover more about my birthplace while traveling far from home? It might sound rather clichd but, I assure you, literature made this possible: It took me on a journey, long and profound, back home, enveloping me in words and imagination. To understand the formation of our unique society and, consequently, the cityscape of Salvador, one should read, before anything else,The Story of Rufino: Slavery, Freedom and Islam in the Black Atlantic,by Joo Jos Reis, Flvio dos Santos Gomes and Marcus J.M. de Carvalho. Rufino was an aluf, or Muslim spiritual leader, born in the Oyo empire in present-day Nigeria and enslaved during his adolescence. The Story of Rufino is an epic tale, encapsulating the life of one man in search of freedom as well as the history of the development of Salvador itself, a place inextricably linked with the diaspora across the Black Atlantic. Another book for which I have deep affection isThe City of Women,by the American anthropologist Ruth Landes. It offers an intriguing perspective, focusing on matriarchal power in candombl, an Afro-Brazilian sacred practice, and revealing how the social organization of its spiritual communities reverberates across the city. If you want to feel the intensity of life on the streets of Salvador, these two books, both by Amado, are indispensable:Captains of the SandsandDona Flor and Her Two Husbands.The first is a coming-of-age story in which we follow a group of children and adolescents living on the streets and on the beaches around the Bay of All Saints. Written more than 80 years ago, the book was banned and even burned in the public square during the dictatorship of Getlio Vargas in the first half of the 20th century. As a portrait of Salvador, it is still relevant and reveals our deep inequalities. Dona Flor and her Two Husbands is one of Amados most popular novels, translated into more than 30 languages and adapted many times for theater, cinema, and television. The book is a kind of manifesto for a womans liberation. Dona Flor possesses great culinary talent, and oppressed by a patriarchal society, finds herself divided between two men, one being her deceased husband. While the novel captures the daily life of the city in the 1940s, it is also a wonderful guide to the cuisine of Salvador, with its African and Portuguese influences. I invite readers to travel into the interior of Bahia, many hours by car from Salvador to the region known as the Serto, whose name translates loosely to backwoods. Two books can also transport you there, and they are sides of the same story:Backlands: The Canudos Campaign,by Euclides da Cunha, andThe War of the End of the World,by Mario Vargas Llosa. Backlands is one of the most important works in the history of Brazilian literature. It is a journalistic telling that introduces us not only to the brutal War of Canudos, but also to the intriguing landscape of the Serto, a place so full of contradictions. In his writing of the conflict, da Cunha tells the story of the genesis of the tough sertanejo: a mythic, cowboyesque figure of the drought-stricken, lawless interior. The War of the End of the World is an essential epic that amplifies the narrative of Backlands, bringing a more 11 imaginative, creative aspect to the story of Antnio Conselheiro, the spiritual leader of a rebellion, and of the multitude that followed him to their deaths. [Fonte: Read Your Way Through Salvador. In: The New York Times, 19/07/2023, . Adaptado. Data de acesso: 01/09/2023.] The two books that present same gender main characters around which the action centers are:

(ITA - 2024) Leia o texto a seguir para responder s questes de 25 a 30. Read Your Way Through Salvador By Itamar Vieira Junior and translated by Johnny Lorenz. July 19, 2023. I was born in Salvador, in the Brazilian state of Bahia, and lived in the general vicinity until I reached the age of 15. But it was when I left that I really came to know my city. How was I able to discover more about my birthplace while traveling far from home? It might sound rather clichd but, I assure you, literature made this possible: It took me on a journey, long and profound, back home, enveloping me in words and imagination. To understand the formation of our unique society and, consequently, the cityscape of Salvador, one should read, before anything else,The Story of Rufino: Slavery, Freedom and Islam in the Black Atlantic,by Joo Jos Reis, Flvio dos Santos Gomes and Marcus J.M. de Carvalho. Rufino was an aluf, or Muslim spiritual leader, born in the Oyo empire in present-day Nigeria and enslaved during his adolescence. The Story of Rufino is an epic tale, encapsulating the life of one man in search of freedom as well as the history of the development of Salvador itself, a place inextricably linked with the diaspora across the Black Atlantic. Another book for which I have deep affection isThe City of Women,by the American anthropologist Ruth Landes. It offers an intriguing perspective, focusing on matriarchal power in candombl, an Afro-Brazilian sacred practice, and revealing how the social organization of its spiritual communities reverberates across the city. If you want to feel the intensity of life on the streets of Salvador, these two books, both by Amado, are indispensable:Captains of the SandsandDona Flor and Her Two Husbands.The first is a coming-of-age story in which we follow a group of children and adolescents living on the streets and on the beaches around the Bay of All Saints. Written more than 80 years ago, the book was banned and even burned in the public square during the dictatorship of Getlio Vargas in the first half of the 20th century. As a portrait of Salvador, it is still relevant and reveals our deep inequalities. Dona Flor and her Two Husbands is one of Amados most popular novels, translated into more than 30 languages and adapted many times for theater, cinema, and television. The book is a kind of manifesto for a womans liberation. Dona Flor possesses great culinary talent, and oppressed by a patriarchal society, finds herself divided between two men, one being her deceased husband. While the novel captures the daily life of the city in the 1940s, it is also a wonderful guide to the cuisine of Salvador, with its African and Portuguese influences. I invite readers to travel into the interior of Bahia, many hours by car from Salvador to the region known as the Serto, whose name translates loosely to backwoods. Two books can also transport you there, and they are sides of the same story:Backlands: The Canudos Campaign,by Euclides da Cunha, andThe War of the End of the World,by Mario Vargas Llosa. Backlands is one of the most important works in the history of Brazilian literature. It is a journalistic telling that introduces us not only to the brutal War of Canudos, but also to the intriguing landscape of the Serto, a place so full of contradictions. In his writing of the conflict, da Cunha tells the story of the genesis of the tough sertanejo: a mythic, cowboyesque figure of the drought-stricken, lawless interior. The War of the End of the World is an essential epic that amplifies the narrative of Backlands, bringing a more 11 imaginative, creative aspect to the story of Antnio Conselheiro, the spiritual leader of a rebellion, and of the multitude that followed him to their deaths. [Fonte: Read Your Way Through Salvador. In: The New York Times, 19/07/2023, . Adaptado. Data de acesso: 01/09/2023.] No trecho do terceiro pargrafo As a portrait of Salvador, it is still relevant and reveals our deep inequalities, o termo sublinhado contm um prefixo de negao. Assinale a alternativa que apresenta o termo que NO contm prefixo de negao.

(ITA - 2024) Leia o texto a seguir para responder s questes de 25 a 30. Read Your Way Through Salvador By Itamar Vieira Junior and translated by Johnny Lorenz. July 19, 2023. I was born in Salvador, in the Brazilian state of Bahia, and lived in the general vicinity until I reached the age of 15. But it was when I left that I really came to know my city. How was I able to discover more about my birthplace while traveling far from home? It might sound rather clichd but, I assure you, literature made this possible: It took me on a journey, long and profound, back home, enveloping me in words and imagination. To understand the formation of our unique society and, consequently, the cityscape of Salvador, one should read, before anything else,The Story of Rufino: Slavery, Freedom and Islam in the Black Atlantic,by Joo Jos Reis, Flvio dos Santos Gomes and Marcus J.M. de Carvalho. Rufino was an aluf, or Muslim spiritual leader, born in the Oyo empire in present-day Nigeria and enslaved during his adolescence. The Story of Rufino is an epic tale, encapsulating the life of one man in search of freedom as well as the history of the development of Salvador itself, a place inextricably linked with the diaspora across the Black Atlantic. Another book for which I have deep affection isThe City of Women,by the American anthropologist Ruth Landes. It offers an intriguing perspective, focusing on matriarchal power in candombl, an Afro-Brazilian sacred practice, and revealing how the social organization of its spiritual communities reverberates across the city. If you want to feel the intensity of life on the streets of Salvador, these two books, both by Amado, are indispensable:Captains of the SandsandDona Flor and Her Two Husbands.The first is a coming-of-age story in which we follow a group of children and adolescents living on the streets and on the beaches around the Bay of All Saints. Written more than 80 years ago, the book was banned and even burned in the public square during the dictatorship of Getlio Vargas in the first half of the 20th century. As a portrait of Salvador, it is still relevant and reveals our deep inequalities. Dona Flor and her Two Husbands is one of Amados most popular novels, translated into more than 30 languages and adapted many times for theater, cinema, and television. The book is a kind of manifesto for a womans liberation. Dona Flor possesses great culinary talent, and oppressed by a patriarchal society, finds herself divided between two men, one being her deceased husband. While the novel captures the daily life of the city in the 1940s, it is also a wonderful guide to the cuisine of Salvador, with its African and Portuguese influences. I invite readers to travel into the interior of Bahia, many hours by car from Salvador to the region known as the Serto, whose name translates loosely to backwoods. Two books can also transport you there, and they are sides of the same story:Backlands: The Canudos Campaign,by Euclides da Cunha, andThe War of the End of the World,by Mario Vargas Llosa. Backlands is one of the most important works in the history of Brazilian literature. It is a journalistic telling that introduces us not only to the brutal War of Canudos, but also to the intriguing landscape of the Serto, a place so full of contradictions. In his writing of the conflict, da Cunha tells the story of the genesis of the tough sertanejo: a mythic, cowboyesque figure of the drought-stricken, lawless interior. The War of the End of the World is an essential epic that amplifies the narrative of Backlands, bringing a more 11 imaginative, creative aspect to the story of Antnio Conselheiro, the spiritual leader of a rebellion, and of the multitude that followed him to their deaths. [Fonte: Read Your Way Through Salvador. In: The New York Times, 19/07/2023, . Adaptado. Data de acesso: 01/09/2023.] No trecho do terceiro pargrafo While the novel captures the daily life of the city in the 1940s, it is also a wonderful guide to the cuisine of Salvador o termo sublinhado pode ser substitudo, sem alterao de sentido, por:

(ITA - 2024) Leia o texto a seguir para responder s questes de 25 a 30. Read Your Way Through Salvador By Itamar Vieira Junior and translated by Johnny Lorenz. July 19, 2023. I was born in Salvador, in the Brazilian state of Bahia, and lived in the general vicinity until I reached the age of 15. But it was when I left that I really came to know my city. How was I able to discover more about my birthplace while traveling far from home? It might sound rather clichd but, I assure you, literature made this possible: It took me on a journey, long and profound, back home, enveloping me in words and imagination. To understand the formation of our unique society and, consequently, the cityscape of Salvador, one should read, before anything else,The Story of Rufino: Slavery, Freedom and Islam in the Black Atlantic,by Joo Jos Reis, Flvio dos Santos Gomes and Marcus J.M. de Carvalho. Rufino was an aluf, or Muslim spiritual leader, born in the Oyo empire in present-day Nigeria and enslaved during his adolescence. The Story of Rufino is an epic tale, encapsulating the life of one man in search of freedom as well as the history of the development of Salvador itself, a place inextricably linked with the diaspora across the Black Atlantic. Another book for which I have deep affection isThe City of Women,by the American anthropologist Ruth Landes. It offers an intriguing perspective, focusing on matriarchal power in candombl, an Afro-Brazilian sacred practice, and revealing how the social organization of its spiritual communities reverberates across the city. If you want to feel the intensity of life on the streets of Salvador, these two books, both by Amado, are indispensable:Captains of the SandsandDona Flor and Her Two Husbands.The first is a coming-of-age story in which we follow a group of children and adolescents living on the streets and on the beaches around the Bay of All Saints. Written more than 80 years ago, the book was banned and even burned in the public square during the dictatorship of Getlio Vargas in the first half of the 20th century. As a portrait of Salvador, it is still relevant and reveals our deep inequalities. Dona Flor and her Two Husbands is one of Amados most popular novels, translated into more than 30 languages and adapted many times for theater, cinema, and television. The book is a kind of manifesto for a womans liberation. Dona Flor possesses great culinary talent, and oppressed by a patriarchal society, finds herself divided between two men, one being her deceased husband. While the novel captures the daily life of the city in the 1940s, it is also a wonderful guide to the cuisine of Salvador, with its African and Portuguese influences. I invite readers to travel into the interior of Bahia, many hours by car from Salvador to the region known as the Serto, whose name translates loosely to backwoods. Two books can also transport you there, and they are sides of the same story:Backlands: The Canudos Campaign,by Euclides da Cunha, andThe War of the End of the World,by Mario Vargas Llosa. Backlands is one of the most important works in the history of Brazilian literature. It is a journalistic telling that introduces us not only to the brutal War of Canudos, but also to the intriguing landscape of the Serto, a place so full of contradictions. In his writing of the conflict, da Cunha tells the story of the genesis of the tough sertanejo: a mythic, cowboyesque figure of the drought-stricken, lawless interior. The War of the End of the World is an essential epic that amplifies the narrative of Backlands, bringing a more 11 imaginative, creative aspect to the story of Antnio Conselheiro, the spiritual leader of a rebellion, and of the multitude that followed him to their deaths. [Fonte: Read Your Way Through Salvador. In: The New York Times, 19/07/2023, . Adaptado. Data de acesso: 01/09/2023.] According to the information about the two books presented in the fourth and fifth paragraphs,

(ITA - 2024) Leia o texto a seguir para responder s questes de 31 a 36. On the surface, there is little to distinguish the Woolf Social Club from any other hipster hangout in Seoul, South Korea. Customers perch on wooden stools at formica tables, tapping on laptops while they sip their coffee. Records and cds line the walls, soft jazz trickles from speakers. On the white wall above the bar, in big black letters, is the statement: More dignity, less bullshit. It is only on closer inspection that you realise this is more than just another coffee shop. On the mugs are cartoon drawings of Virginia Woolf, an angry wolf roaring from her shirt. A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood. On the wall is a poster for an exhibition of feminist art at a nearby gallery. I wanted a space for like-minded women to meet and talk, says Kim Jina, a 47-year-old former advertising executive and politician who founded the caf six years ago. Kim was inspired by Woolfs dictum that in order to write fiction, a woman needed five hundred [pounds] a year and a room with a lock on the door. That is, financial independence and a place to think. The cafs casual vibe is deliberate: she wanted to avoid creating barriers to entry for women who were merely curious, rather than fully committed to the movement. Besides, she adds, If I limited myself to feminist customers, I could never make a living. South Korea, even its trendy capital, is a difficult place to be a woman. The wage gap between the sexes is the highest in the rich world. Traditional expectations about gender roles, beauty standards and the way women should conduct themselves remain pervasive. Misogyny surrounds you so naturally that you barely even notice it, says Kim. I had no role models, so my idea of how a successful woman should be came straight from Sex and the City. For much of her 20s and 30s, she spent most of her money on make-up and expensive handbags, partying every weekend and dreaming about meeting her version of Mr Big, the rich, smooth-talking love interest of the shows main character, Carrie. I never worried about misogyny because I thought being sexually attractive was a form of power, says Kim. But eventually I realised that men with real power dont wear make-up and expensive dresses. Her epiphany came when she was passed over for promotion in favour of a male colleague. My boss said, He needs it more than you because he has a wife and a child to take care of, and I realised that I had been wrong to think that all I needed to do was work hard and be good at my job. Kims burgeoning feminism crystallised in the summer of 2016, after a woman was murdered in a public toilet in an upmarket part of Seoul. The killer initially claimed that he had done it because he had been ignored by women. I lived right around the corner, and I thought: that could have been me, says Kim. Like many other women, she was upset by media coverage that ignored the misogynist motives for his crime and blamed it entirely on his mental-health problems. The murder prompted South Korean women to come together, initially in online communities, and discuss how to fight back against sexism. Then they took to the streets. In 2018 there was a series of protests against the widespread practice of recording illegal footage of women by hiding small cameras in public toilets or changing rooms. Kim founded the Woolf Social Club in 2017. I thought, we talk to each other on the internet, but it would be good to have a physical space in which to do that, she says. If you walk around Seoul, you see all these cafs aimed at couples, where women look pretty and lower their voices. I wanted a space where they could raise them. [Fonte: Lena Schipper. Virginia Woolf is inspiring South Korean feminists. In: The Economist, 09/05/2022, . Adaptado. Data de acesso: 27/08/2023.] O Woolf Social Club primordialmente um local onde

(ITA - 2024) Leia o texto a seguir para responder s questes de 31 a 36. On the surface, there is little to distinguish the Woolf Social Club from any other hipster hangout in Seoul, South Korea. Customers perch on wooden stools at formica tables, tapping on laptops while they sip their coffee. Records and cds line the walls, soft jazz trickles from speakers. On the white wall above the bar, in big black letters, is the statement: More dignity, less bullshit. It is only on closer inspection that you realise this is more than just another coffee shop. On the mugs are cartoon drawings of Virginia Woolf, an angry wolf roaring from her shirt. A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood. On the wall is a poster for an exhibition of feminist art at a nearby gallery. I wanted a space for like-minded women to meet and talk, says Kim Jina, a 47-year-old former advertising executive and politician who founded the caf six years ago. Kim was inspired by Woolfs dictum that in order to write fiction, a woman needed five hundred [pounds] a year and a room with a lock on the door. That is, financial independence and a place to think. The cafs casual vibe is deliberate: she wanted to avoid creating barriers to entry for women who were merely curious, rather than fully committed to the movement. Besides, she adds, If I limited myself to feminist customers, I could never make a living. South Korea, even its trendy capital, is a difficult place to be a woman. The wage gap between the sexes is the highest in the rich world. Traditional expectations about gender roles, beauty standards and the way women should conduct themselves remain pervasive. Misogyny surrounds you so naturally that you barely even notice it, says Kim. I had no role models, so my idea of how a successful woman should be came straight from Sex and the City. For much of her 20s and 30s, she spent most of her money on make-up and expensive handbags, partying every weekend and dreaming about meeting her version of Mr Big, the rich, smooth-talking love interest of the shows main character, Carrie. I never worried about misogyny because I thought being sexually attractive was a form of power, says Kim. But eventually I realised that men with real power dont wear make-up and expensive dresses. Her epiphany came when she was passed over for promotion in favour of a male colleague. My boss said, He needs it more than you because he has a wife and a child to take care of, and I realised that I had been wrong to think that all I needed to do was work hard and be good at my job. Kims burgeoning feminism crystallised in the summer of 2016, after a woman was murdered in a public toilet in an upmarket part of Seoul. The killer initially claimed that he had done it because he had been ignored by women. I lived right around the corner, and I thought: that could have been me, says Kim. Like many other women, she was upset by media coverage that ignored the misogynist motives for his crime and blamed it entirely on his mental-health problems. The murder prompted South Korean women to come together, initially in online communities, and discuss how to fight back against sexism. Then they took to the streets. In 2018 there was a series of protests against the widespread practice of recording illegal footage of women by hiding small cameras in public toilets or changing rooms. Kim founded the Woolf Social Club in 2017. I thought, we talk to each other on the internet, but it would be good to have a physical space in which to do that, she says. If you walk around Seoul, you see all these cafs aimed at couples, where women look pretty and lower their voices. I wanted a space where they could raise them. [Fonte: Lena Schipper. Virginia Woolf is inspiring South Korean feminists. In: The Economist, 09/05/2022, . Adaptado. Data de acesso: 27/08/2023.] In the excerpt from the second paragraph A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood, the underlined word expresses an idea of:

(ITA - 2024) Leia o texto a seguir para responder s questes de 31 a 36. On the surface, there is little to distinguish the Woolf Social Club from any other hipster hangout in Seoul, South Korea. Customers perch on wooden stools at formica tables, tapping on laptops while they sip their coffee. Records and cds line the walls, soft jazz trickles from speakers. On the white wall above the bar, in big black letters, is the statement: More dignity, less bullshit. It is only on closer inspection that you realise this is more than just another coffee shop. On the mugs are cartoon drawings of Virginia Woolf, an angry wolf roaring from her shirt. A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood. On the wall is a poster for an exhibition of feminist art at a nearby gallery. I wanted a space for like-minded women to meet and talk, says Kim Jina, a 47-year-old former advertising executive and politician who founded the caf six years ago. Kim was inspired by Woolfs dictum that in order to write fiction, a woman needed five hundred [pounds] a year and a room with a lock on the door. That is, financial independence and a place to think. The cafs casual vibe is deliberate: she wanted to avoid creating barriers to entry for women who were merely curious, rather than fully committed to the movement. Besides, she adds, If I limited myself to feminist customers, I could never make a living. South Korea, even its trendy capital, is a difficult place to be a woman. The wage gap between the sexes is the highest in the rich world. Traditional expectations about gender roles, beauty standards and the way women should conduct themselves remain pervasive. Misogyny surrounds you so naturally that you barely even notice it, says Kim. I had no role models, so my idea of how a successful woman should be came straight from Sex and the City. For much of her 20s and 30s, she spent most of her money on make-up and expensive handbags, partying every weekend and dreaming about meeting her version of Mr Big, the rich, smooth-talking love interest of the shows main character, Carrie. I never worried about misogyny because I thought being sexually attractive was a form of power, says Kim. But eventually I realised that men with real power dont wear make-up and expensive dresses. Her epiphany came when she was passed over for promotion in favour of a male colleague. My boss said, He needs it more than you because he has a wife and a child to take care of, and I realised that I had been wrong to think that all I needed to do was work hard and be good at my job. Kims burgeoning feminism crystallised in the summer of 2016, after a woman was murdered in a public toilet in an upmarket part of Seoul. The killer initially claimed that he had done it because he had been ignored by women. I lived right around the corner, and I thought: that could have been me, says Kim. Like many other women, she was upset by media coverage that ignored the misogynist motives for his crime and blamed it entirely on his mental-health problems. The murder prompted South Korean women to come together, initially in online communities, and discuss how to fight back against sexism. Then they took to the streets. In 2018 there was a series of protests against the widespread practice of recording illegal footage of women by hiding small cameras in public toilets or changing rooms. Kim founded the Woolf Social Club in 2017. I thought, we talk to each other on the internet, but it would be good to have a physical space in which to do that, she says. If you walk around Seoul, you see all these cafs aimed at couples, where women look pretty and lower their voices. I wanted a space where they could raise them. [Fonte: Lena Schipper. Virginia Woolf is inspiring South Korean feminists. In: The Economist, 09/05/2022, . Adaptado. Data de acesso: 27/08/2023.] Kim Jina was inspired by Virginia Woolf to open the Woolf Social Club because:

(ITA - 2024) Leia o texto a seguir para responder s questes de 31 a 36. On the surface, there is little to distinguish the Woolf Social Club from any other hipster hangout in Seoul, South Korea. Customers perch on wooden stools at formica tables, tapping on laptops while they sip their coffee. Records and cds line the walls, soft jazz trickles from speakers. On the white wall above the bar, in big black letters, is the statement: More dignity, less bullshit. It is only on closer inspection that you realise this is more than just another coffee shop. On the mugs are cartoon drawings of Virginia Woolf, an angry wolf roaring from her shirt. A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood. On the wall is a poster for an exhibition of feminist art at a nearby gallery. I wanted a space for like-minded women to meet and talk, says Kim Jina, a 47-year-old former advertising executive and politician who founded the caf six years ago. Kim was inspired by Woolfs dictum that in order to write fiction, a woman needed five hundred [pounds] a year and a room with a lock on the door. That is, financial independence and a place to think. The cafs casual vibe is deliberate: she wanted to avoid creating barriers to entry for women who were merely curious, rather than fully committed to the movement. Besides, she adds, If I limited myself to feminist customers, I could never make a living. South Korea, even its trendy capital, is a difficult place to be a woman. The wage gap between the sexes is the highest in the rich world. Traditional expectations about gender roles, beauty standards and the way women should conduct themselves remain pervasive. Misogyny surrounds you so naturally that you barely even notice it, says Kim. I had no role models, so my idea of how a successful woman should be came straight from Sex and the City. For much of her 20s and 30s, she spent most of her money on make-up and expensive handbags, partying every weekend and dreaming about meeting her version of Mr Big, the rich, smooth-talking love interest of the shows main character, Carrie. I never worried about misogyny because I thought being sexually attractive was a form of power, says Kim. But eventually I realised that men with real power dont wear make-up and expensive dresses. Her epiphany came when she was passed over for promotion in favour of a male colleague. My boss said, He needs it more than you because he has a wife and a child to take care of, and I realised that I had been wrong to think that all I needed to do was work hard and be good at my job. Kims burgeoning feminism crystallised in the summer of 2016, after a woman was murdered in a public toilet in an upmarket part of Seoul. The killer initially claimed that he had done it because he had been ignored by women. I lived right around the corner, and I thought: that could have been me, says Kim. Like many other women, she was upset by media coverage that ignored the misogynist motives for his crime and blamed it entirely on his mental-health problems. The murder prompted South Korean women to come together, initially in online communities, and discuss how to fight back against sexism. Then they took to the streets. In 2018 there was a series of protests against the widespread practice of recording illegal footage of women by hiding small cameras in public toilets or changing rooms. Kim founded the Woolf Social Club in 2017. I thought, we talk to each other on the internet, but it would be good to have a physical space in which to do that, she says. If you walk around Seoul, you see all these cafs aimed at couples, where women look pretty and lower their voices. I wanted a space where they could raise them. [Fonte: Lena Schipper. Virginia Woolf is inspiring South Korean feminists. In: The Economist, 09/05/2022, . Adaptado. Data de acesso: 27/08/2023.] In the excerpt from the third paragraph I wanted a space for like-minded women to meet and talk, the underlined term expresses an idea of:

(ITA - 2024) Leia o texto a seguir para responder s questes de 31 a 36. On the surface, there is little to distinguish the Woolf Social Club from any other hipster hangout in Seoul, South Korea. Customers perch on wooden stools at formica tables, tapping on laptops while they sip their coffee. Records and cds line the walls, soft jazz trickles from speakers. On the white wall above the bar, in big black letters, is the statement: More dignity, less bullshit. It is only on closer inspection that you realise this is more than just another coffee shop. On the mugs are cartoon drawings of Virginia Woolf, an angry wolf roaring from her shirt. A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood. On the wall is a poster for an exhibition of feminist art at a nearby gallery. I wanted a space for like-minded women to meet and talk, says Kim Jina, a 47-year-old former advertising executive and politician who founded the caf six years ago. Kim was inspired by Woolfs dictum that in order to write fiction, a woman needed five hundred [pounds] a year and a room with a lock on the door. That is, financial independence and a place to think. The cafs casual vibe is deliberate: she wanted to avoid creating barriers to entry for women who were merely curious, rather than fully committed to the movement. Besides, she adds, If I limited myself to feminist customers, I could never make a living. South Korea, even its trendy capital, is a difficult place to be a woman. The wage gap between the sexes is the highest in the rich world. Traditional expectations about gender roles, beauty standards and the way women should conduct themselves remain pervasive. Misogyny surrounds you so naturally that you barely even notice it, says Kim. I had no role models, so my idea of how a successful woman should be came straight from Sex and the City. For much of her 20s and 30s, she spent most of her money on make-up and expensive handbags, partying every weekend and dreaming about meeting her version of Mr Big, the rich, smooth-talking love interest of the shows main character, Carrie. I never worried about misogyny because I thought being sexually attractive was a form of power, says Kim. But eventually I realised that men with real power dont wear make-up and expensive dresses. Her epiphany came when she was passed over for promotion in favour of a male colleague. My boss said, He needs it more than you because he has a wife and a child to take care of, and I realised that I had been wrong to think that all I needed to do was work hard and be good at my job. Kims burgeoning feminism crystallised in the summer of 2016, after a woman was murdered in a public toilet in an upmarket part of Seoul. The killer initially claimed that he had done it because he had been ignored by women. I lived right around the corner, and I thought: that could have been me, says Kim. Like many other women, she was upset by media coverage that ignored the misogynist motives for his crime and blamed it entirely on his mental-health problems. The murder prompted South Korean women to come together, initially in online communities, and discuss how to fight back against sexism. Then they took to the streets. In 2018 there was a series of protests against the widespread practice of recording illegal footage of women by hiding small cameras in public toilets or changing rooms. Kim founded the Woolf Social Club in 2017. I thought, we talk to each other on the internet, but it would be good to have a physical space in which to do that, she says. If you walk around Seoul, you see all these cafs aimed at couples, where women look pretty and lower their voices. I wanted a space where they could raise them. [Fonte: Lena Schipper. Virginia Woolf is inspiring South Korean feminists. In: The Economist, 09/05/2022, . Adaptado. Data de acesso: 27/08/2023.] Dentre as razes expostas no texto sobre as dificuldades encontradas pelas mulheres coreanas, so corretas as afirmaes, EXCETO:

(ITA - 2024) Leia o texto a seguir para responder s questes de 31 a 36. On the surface, there is little to distinguish the Woolf Social Club from any other hipster hangout in Seoul, South Korea. Customers perch on wooden stools at formica tables, tapping on laptops while they sip their coffee. Records and cds line the walls, soft jazz trickles from speakers. On the white wall above the bar, in big black letters, is the statement: More dignity, less bullshit. It is only on closer inspection that you realise this is more than just another coffee shop. On the mugs are cartoon drawings of Virginia Woolf, an angry wolf roaring from her shirt. A bookshelf contains South Korean feminist novels and works of self-help (titles include Lessons on Being Unmarried) alongside The Second Sex by Simone de Beauvoir and The Handmaids Tale by Margaret Atwood. On the wall is a poster for an exhibition of feminist art at a nearby gallery. I wanted a space for like-minded women to meet and talk, says Kim Jina, a 47-year-old former advertising executive and politician who founded the caf six years ago. Kim was inspired by Woolfs dictum that in order to write fiction, a woman needed five hundred [pounds] a year and a room with a lock on the door. That is, financial independence and a place to think. The cafs casual vibe is deliberate: she wanted to avoid creating barriers to entry for women who were merely curious, rather than fully committed to the movement. Besides, she adds, If I limited myself to feminist customers, I could never make a living. South Korea, even its trendy capital, is a difficult place to be a woman. The wage gap between the sexes is the highest in the rich world. Traditional expectations about gender roles, beauty standards and the way women should conduct themselves remain pervasive. Misogyny surrounds you so naturally that you barely even notice it, says Kim. I had no role models, so my idea of how a successful woman should be came straight from Sex and the City. For much of her 20s and 30s, she spent most of her money on make-up and expensive handbags, partying every weekend and dreaming about meeting her version of Mr Big, the rich, smooth-talking love interest of the shows main character, Carrie. I never worried about misogyny because I thought being sexually attractive was a form of power, says Kim. But eventually I realised that men with real power dont wear make-up and expensive dresses. Her epiphany came when she was passed over for promotion in favour of a male colleague. My boss said, He needs it more than you because he has a wife and a child to take care of, and I realised that I had been wrong to think that all I needed to do was work hard and be good at my job. Kims burgeoning feminism crystallised in the summer of 2016, after a woman was murdered in a public toilet in an upmarket part of Seoul. The killer initially claimed that he had done it because he had been ignored by women. I lived right around the corner, and I thought: that could have been me, says Kim. Like many other women, she was upset by media coverage that ignored the misogynist motives for his crime and blamed it entirely on his mental-health problems. The murder prompted South Korean women to come together, initially in online communities, and discuss how to fight back against sexism. Then they took to the streets. In 2018 there was a series of protests against the widespread practice of recording illegal footage of women by hiding small cameras in public toilets or changing rooms. Kim founded the Woolf Social Club in 2017. I thought, we talk to each other on the internet, but it would be good to have a physical space in which to do that, she says. If you walk around Seoul, you see all these cafs aimed at couples, where women look pretty and lower their voices. I wanted a space where they could raise them. [Fonte: Lena Schipper. Virginia Woolf is inspiring South Korean feminists. In: The Economist, 09/05/2022, . Adaptado. Data de acesso: 27/08/2023.] De acordo com os pargrafos seis e sete, as manifestaes nas ruas contra o sexismo na Coreia tiveram como estopim

(ITA - 2023 - 1 FASE) Since the early l990s, an interesting phenomenon has emerged in Eastern Europe and the Caucasus some states that, despite having their own government and state apparatus, lack international recognition. Even today, the struggle of these unrecognised states remains widely unknown. While these states have been the focus of much academic study, their very existence is often neglected by both the international community and societies in the West. In parallel, there exist in Eastern Europe and the Caucasus distinct peoples who have neither acquired recognised statehood nor any significant representation within their own countries they are the so-called unrepresented peoples. Today, the territory of the former Soviet Union in Eastern Europe and the Caucasus is somewhat unique for its relatively high concentration of unrecognised states and unrepresented peoples. Each of them has varying degrees of independence and autonomy. Some have de facto statehood, whereas others are distinct peoples with little to no representation or territorial autonomy. Although different, these peoples seem to have one common goal self-determination. The benefits of recognised statehood are numerous and often taken for granted countries have access to various forms of international funding, for example from the World Bank and the International Monetary Fund (IMP); their citizens can travel, assured that their passports will be accepted in another country; and they have a voice at international forums like the United Nations (UN), which can be an opportunity to influence international outcomes in their favour. Unrecognised states, on the other hand, are isolated internationally and can be forced to rely upon a patron state which offers them all kinds of help in exchange for their allegiance. This dependency on a patron-client relationship can lead to the client state being used as a political tool by its patron. One key issue facing most unrecognised states is the restriction on movement imposed on their people. Because their de facto nationality is not recognised internationally, their locally-issued passports or travel documents are not considered valid for travel or entry into another country. The only way for them to travel abroad is to receive a passport from a neighbouring country, or to travel to the few countries that do recognise them. It happens that some people living in de facto states are entitled to other citizenships. In addition to unrecognised states, there also exists a number of unrepresented peoples that is, distinctethnic and linguistic groups that enjoy little or no representation both internationally and domestically. These peoples struggle even more for self-determination since they do not have their own autonomous territory. They find themselves even more vulnerable and are often at best ignored, or worse persecuted. Fonte: What does it mean to be unrecognised and unrepresented? https://unpo.org/article/2l947. Adaptado. Data de acesso: 07/08/2022. De acordo com o texto, correto afirmar que

(ITA - 2023 - 1 FASE) Since the early l990s, an interesting phenomenon has emerged in Eastern Europe and the Caucasus some states that, despite having their own government and state apparatus, lack international recognition. Even today, the struggle of these unrecognised states remains widely unknown. While these states have been the focus of much academic study, their very existence is often neglected by both the international community and societies in the West. In parallel, there exist in Eastern Europe and the Caucasus distinct peoples who have neither acquired recognised statehood nor any significant representation within their own countries they are the so-called unrepresented peoples. Today, the territory of the former Soviet Union in Eastern Europe and the Caucasus is somewhat unique for its relatively high concentration of unrecognised states and unrepresented peoples. Each of them has varying degrees of independence and autonomy. Some have de facto statehood, whereas others are distinct peoples with little to no representation or territorial autonomy. Although different, these peoples seem to have one common goal self-determination. The benefits of recognised statehood are numerous and often taken for granted countries have access to various forms of international funding, for example from the World Bank and the International Monetary Fund (IMP); their citizens can travel, assured that their passports will be accepted in another country; and they have a voice at international forums like the United Nations (UN), which can be an opportunity to influence international outcomes in their favour. Unrecognised states, on the other hand, are isolated internationally and can be forced to rely upon a patron state which offers them all kinds of help in exchange for their allegiance. This dependency on a patron-client relationship can lead to the client state being used as a political tool by its patron. One key issue facing most unrecognised states is the restriction on movement imposed on their people. Because their de facto nationality is not recognised internationally, their locally-issued passports or travel documents are not considered valid for travel or entry into another country. The only way for them to travel abroad is to receive a passport from a neighbouring country, or to travel to the few countries that do recognise them. It happens that some people living in de facto states are entitled to other citizenships. In addition to unrecognised states, there also exists a number of unrepresented peoples that is, distinctethnic and linguistic groups that enjoy little or no representation both internationally and domestically. These peoples struggle even more for self-determination since they do not have their own autonomous territory. They find themselves even more vulnerable and are often at best ignored, or worse persecuted. Fonte: What does it mean to be unrecognised and unrepresented? https://unpo.org/article/2l947. Adaptado. Data de acesso: 07/08/2022. A respeito des populaes de Estados no reconhecidos, no correto afirmar que

(ITA - 2023 - 1 FASE) Since the early l990s, an interesting phenomenon has emerged in Eastern Europe and the Caucasus some states that, despite having their own government and state apparatus, lack international recognition. Even today, the struggle of these unrecognised states remains widely unknown. While these states have been the focus of much academic study, their very existence is often neglected by both the international community and societies in the West. In parallel, there exist in Eastern Europe and the Caucasus distinct peoples who have neither acquired recognised statehood nor any significant representation within their own countries they are the so-called unrepresented peoples. Today, the territory of the former Soviet Union in Eastern Europe and the Caucasus is somewhat unique for its relatively high concentration of unrecognised states and unrepresented peoples. Each of them has varying degrees of independence and autonomy. Some have de facto statehood, whereas others are distinct peoples with little to no representation or territorial autonomy. Although different, these peoples seem to have one common goal self-determination. The benefits of recognised statehood are numerous and often taken for granted countries have access to various forms of international funding, for example from the World Bank and the International Monetary Fund (IMP); their citizens can travel, assured that their passports will be accepted in another country; and they have a voice at international forums like the United Nations (UN), which can be an opportunity to influence international outcomes in their favour. Unrecognised states, on the other hand, are isolated internationally and can be forced to rely upon a patron state which offers them all kinds of help in exchange for their allegiance. This dependency on a patron-client relationship can lead to the client state being used as a political tool by its patron. One key issue facing most unrecognised states is the restriction on movement imposed on their people. Because their de facto nationality is not recognised internationally, their locally-issued passports or travel documents are not considered valid for travel or entry into another country. The only way for them to travel abroad is to receive a passport from a neighbouring country, or to travel to the few countries that do recognise them. It happens that some people living in de facto states are entitled to other citizenships. In addition to unrecognised states, there also exists a number of unrepresented peoples that is, distinctethnic and linguistic groups that enjoy little or no representation both internationally and domestically. These peoples struggle even more for self-determination since they do not have their own autonomous territory. They find themselves even more vulnerable and are often at best ignored, or worse persecuted. Fonte: What does it mean to be unrecognised and unrepresented? https://unpo.org/article/2l947. Adaptado. Data de acesso: 07/08/2022. O termo Although, destacado em itlico sublinhado no excerto do segundo pargrafo: Although different, these peoples seem to have one common goal expressa ideia de

(ITA - 2023 - 1 FASE) Since the early l990s, an interesting phenomenon has emerged in Eastern Europe and the Caucasus some states that, despite having their own government and state apparatus, lack international recognition. Even today, the struggle of these unrecognised states remains widely unknown. While these states have been the focus of much academic study, their very existence is often neglected by both the international community and societies in the West. In parallel, there exist in Eastern Europe and the Caucasus distinct peoples who have neither acquired recognised statehood nor any significant representation within their own countries they are the so-called unrepresented peoples. Today, the territory of the former Soviet Union in Eastern Europe and the Caucasus is somewhat unique for its relatively high concentration of unrecognised states and unrepresented peoples. Each of them has varying degrees of independence and autonomy. Some have de facto statehood, whereas others are distinct peoples with little to no representation or territorial autonomy. Although different, these peoples seem to have one common goal self-determination. The benefits of recognised statehood are numerous and often taken for granted countries have access to various forms of international funding, for example from the World Bank and the International Monetary Fund (IMP); their citizens can travel, assured that their passports will be accepted in another country; and they have a voice at international forums like the United Nations (UN), which can be an opportunity to influence international outcomes in their favour. Unrecognised states, on the other hand, are isolated internationally and can be forced to rely upon a patron state which offers them all kinds of help in exchange for their allegiance. This dependency on a patron-client relationship can lead to the client state being used as a political tool by its patron. One key issue facing most unrecognised states is the restriction on movement imposed on their people. Because their de facto nationality is not recognised internationally, their locally-issued passports or travel documents are not considered valid for travel or entry into another country. The only way for them to travel abroad is to receive a passport from a neighbouring country, or to travel to the few countries that do recognise them. It happens that some people living in de facto states are entitled to other citizenships. In addition to unrecognised states, there also exists a number of unrepresented peoples that is, distinctethnic and linguistic groups that enjoy little or no representation both internationally and domestically. These peoples struggle even more for self-determination since they do not have their own autonomous territory. They find themselves even more vulnerable and are often at best ignored, or worse persecuted. Fonte: What does it mean to be unrecognised and unrepresented? https://unpo.org/article/2l947. Adaptado. Data de acesso: 07/08/2022. O termo whereas, destacado em itlico sublinhado no excerto do segundo pargrafo: whereas others are distinct peoples pode ser substitudo, sem prejuzo de sentido, por