Questões de Inglês

[1]The small Turkish town of Kuşköy, tucked into

an isolated valley on the rainy, mountainous

Black Sea coast of Turkey, looks ........ like the

other villages in the region. Kuşköy is

[5] remarkable not for how it looks but for how it

sounds: here, the roar of the water is ........

accompanied by loud, lilting whistles – the

distinctive tones of the local language. Over

the past half-century, linguists and reporters,

[10] curious about what locals call “bird language,”

have occasionally struggled up the footpaths

and dirt roads that lead to Kuşköy. So its

thousand or so residents were not surprised

when biopsychologist Onur Güntürkün

[15] showed up and asked them to participate in a

study.

Whistled languages, although unusual,

have been ........ for centuries. Most of the

examples that have been documented arose

[20] in places where it might otherwise be hard to

communicate at a distance. All are based on

spoken languages: Kuşköy’s version adapts

standard Turkish syllables into piercing tones

that can be heard from more than half a mile

[25] away.

How does the brain handle a language that

renders words as something like music?

Although neuroscientists have long

understood that brain functions do not divide

[30] ........ between the left and right hemispheres,

the former appears to play a consistently

dominant role in our understanding of

language regardless of whether the language

is tonal or atonal, spoken or written, signed

[35] with the hands or clicked with the tongue.

The right hemisphere, meanwhile, seems to

govern our understanding of pitch, melody,

and rhythm. Güntürkün tested this cranial

division of labor with thirty-one volunteers, all

[40] fluent in both spoken and whistled Turkish, to

listen to pairs of different syllables played

simultaneously through headphones, one in

each ear. When he gave them spoken

Turkish, the participants usually understood

[45] the syllable played through the right speaker,

suggesting that the left hemisphere was

processing the sound. When he switched to

whistled Turkish, however, the participants

understood both syllables in roughly equal

[50] measure, suggesting that both hemispheres

played significant roles in the early stages of

comprehension.

Although the technique used isn’t as

precise as laboratory techniques, his results

[55] are tantalizing. “They tell us that the

organization of our brain, in terms of its

asymmetrical structure, is not as fixed as we

assume.” “The way information is given to us

appears to change the architecture of our

[60] brain in a radical way.” He now wonders

whether people whose spoken-language

comprehension is damaged by a lefthemisphere

stroke could learn to understand

a whistled dialect, much as some people with

[65] stroke-damaged speech can communicate by

singing.

The opportunity to study whistled Turkish,

however, is fading. In 1964, a stringer for

the Times reported that children in Kuşköy

[70] were learning to communicate by whistling

before they started school, and that both men

and women regularly gossiped, argued, and

even courted via whistle. Three years later, a

team of visiting linguists observed that

[75] whistling was widely used in both the village

and the surrounding countryside. But

Güntürkün found that few, if any, young

women had learned the language, and that,

although some young men were fluent

[80] whistlers, they had learned the skill as

teenagers, more out of pride than any

practical need. In a small town filled with nosy

neighbors, texting affords a level of privacy

that whistling never did.

Adapted from: NIJHUIS, M. The Whistled Language of Northern Turkey. Available at: . Accessed on August, 20th, 2015.

Consider the following statements.

I - Whistled languages, unlikely other language forms, seem to be processed as music.

II - Recently, linguists and reporters have observed and studied a significant evolvement of whistled languages.

III- The described experiment asserts that languages may be processed by both hemispheres of the human brain.

Which are correct according to the text?

Instrução: As questões 67 a 75 estão relacionadas ao texto abaixo. 

[1]The small Turkish town of Kuşköy, tucked into

an isolated valley on the rainy, mountainous

Black Sea coast of Turkey, looks ........ like the

other villages in the region. Kuşköy is

[5] remarkable not for how it looks but for how it

sounds: here, the roar of the water is ........

accompanied by loud, lilting whistles – the

distinctive tones of the local language. Over

the past half-century, linguists and reporters,

[10] curious about what locals call “bird language,”

have occasionally struggled up the footpaths

and dirt roads that lead to Kuşköy. So its

thousand or so residents were not surprised

when biopsychologist Onur Güntürkün

[15] showed up and asked them to participate in a

study.

Whistled languages, although unusual,

have been ........ for centuries. Most of the

examples that have been documented arose

[20] in places where it might otherwise be hard to

communicate at a distance. All are based on

spoken languages: Kuşköy’s version adapts

standard Turkish syllables into piercing tones

that can be heard from more than half a mile

[25] away.

How does the brain handle a language that

renders words as something like music?

Although neuroscientists have long

understood that brain functions do not divide

[30] ........ between the left and right hemispheres,

the former appears to play a consistently

dominant role in our understanding of

language regardless of whether the language

is tonal or atonal, spoken or written, signed

[35] with the hands or clicked with the tongue.

The right hemisphere, meanwhile, seems to

govern our understanding of pitch, melody,

and rhythm. Güntürkün tested this cranial

division of labor with thirty-one volunteers, all

[40] fluent in both spoken and whistled Turkish, to

listen to pairs of different syllables played

simultaneously through headphones, one in

each ear. When he gave them spoken

Turkish, the participants usually understood

[45] the syllable played through the right speaker,

suggesting that the left hemisphere was

processing the sound. When he switched to

whistled Turkish, however, the participants

understood both syllables in roughly equal

[50] measure, suggesting that both hemispheres

played significant roles in the early stages of

comprehension.

Although the technique used isn’t as

precise as laboratory techniques, his results

[55] are tantalizing. “They tell us that the

organization of our brain, in terms of its

asymmetrical structure, is not as fixed as we

assume.” “The way information is given to us

appears to change the architecture of our

[60] brain in a radical way.” He now wonders

whether people whose spoken-language

comprehension is damaged by a lefthemisphere

stroke could learn to understand

a whistled dialect, much as some people with

[65] stroke-damaged speech can communicate by

singing.

The opportunity to study whistled Turkish,

however, is fading. In 1964, a stringer for

the Times reported that children in Kuşköy

[70] were learning to communicate by whistling

before they started school, and that both men

and women regularly gossiped, argued, and

even courted via whistle. Three years later, a

team of visiting linguists observed that

[75] whistling was widely used in both the village

and the surrounding countryside. But

Güntürkün found that few, if any, young

women had learned the language, and that,

although some young men were fluent

[80] whistlers, they had learned the skill as

teenagers, more out of pride than any

practical need. In a small town filled with nosy

neighbors, texting affords a level of privacy

that whistling never did.

Adapted from: NIJHUIS, M. The Whistled Language of Northern Turkey. Available at: . Accessed on August, 20th, 2015.

Select the alternative which correctly fills in the blanks in lines 03, 06, 18 e 30.

[1] Identity is about belonging, about what

you have in common with some people and

what differentiates you from the others. At its

most basic it gives you a sense of personal

[5] location, the stable core to your individuality.

But it is also about your social relationships,

your complex involvement with others, and in

the modern world these have become even

more complex and confusing. Each of us lives

[10] with a variety of potentially contradictory

identities, which battle within us ........

allegiance: as men or women, black and

white, straight or gay, able-bodied or

disabled. The list if potentially infinite, and so

[15] therefore are our possible belongings. Which

of them we focus on, bring to the fore,

“identify” with, depends on a host of factors.

At the center, however, are the values we

share with others.

[20] Identities are not neutral. ........ the quest

for identity are different, and often conflicting

values. By saying who we are, we are also

striving to express what we are, what we

believe and what we desire.(…)

[25] All this makes debates over values

particularly fraught and delicate: they are not

simply speculations ........ the world and our

place in it; they touch on fundamental, and

deeply felt issues about who we are and what

[30] we want to become. They also pose political

questions: how to achieve reconciliation

between our collective needs as human

beings and our specific needs as individuals

and members of diverse communities, how to

[35] balance the universal and the particular.

These are not new questions, but they are

likely, nevertheless, to loom ever-larger as we

engage with the certainty of uncertainty that

characterizes ‘new times’.

[40] The basic issue can be stated ........

simply: by what criteria can we choose

between the conflicting claims of differences?

To ask the question immediately underlines

the poverty of our thinking about this. Can

[45] the rights of a group obliterate the rights of

an individual? Should the morality of one

sector be allowed to limit the freedom of

others? To what extent should one particular

definition of the good and the just prevail

[50] over others? These are ancient questions, but

the alarming fact is that one still lacks a

common language for addressing them, let

alone resolving them.

WEEKS, J. The Value of Difference. In: RUTHEFORD, J. ed. Identity, Culture, Difference. London: Lawrence & Wishart, 1990. p. 88.

Considere o segmento the alarming fact is that one still lacks a common language (l. 50-51).

Assinale a alternativa em que a palavra still tem o mesmo significado da palavra do segmento acima.

[1] Identity is about belonging, about what

you have in common with some people and

what differentiates you from the others. At its

most basic it gives you a sense of personal

[5] location, the stable core to your individuality.

But it is also about your social relationships,

your complex involvement with others, and in

the modern world these have become even

more complex and confusing. Each of us lives

[10] with a variety of potentially contradictory

identities, which battle within us ........

allegiance: as men or women, black and

white, straight or gay, able-bodied or

disabled. The list if potentially infinite, and so

[15] therefore are our possible belongings. Which

of them we focus on, bring to the fore,

“identify” with, depends on a host of factors.

At the center, however, are the values we

share with others.

[20] Identities are not neutral. ........ the quest

for identity are different, and often conflicting

values. By saying who we are, we are also

striving to express what we are, what we

believe and what we desire.(…)

[25] All this makes debates over values

particularly fraught and delicate: they are not

simply speculations ........ the world and our

place in it; they touch on fundamental, and

deeply felt issues about who we are and what

[30] we want to become. They also pose political

questions: how to achieve reconciliation

between our collective needs as human

beings and our specific needs as individuals

and members of diverse communities, how to

[35] balance the universal and the particular.

These are not new questions, but they are

likely, nevertheless, to loom ever-larger as we

engage with the certainty of uncertainty that

characterizes ‘new times’.

[40] The basic issue can be stated ........

simply: by what criteria can we choose

between the conflicting claims of differences?

To ask the question immediately underlines

the poverty of our thinking about this. Can

[45] the rights of a group obliterate the rights of

an individual? Should the morality of one

sector be allowed to limit the freedom of

others? To what extent should one particular

definition of the good and the just prevail

[50] over others? These are ancient questions, but

the alarming fact is that one still lacks a

common language for addressing them, let

alone resolving them.

WEEKS, J. The Value of Difference. In: RUTHEFORD, J. ed. Identity, Culture, Difference. London: Lawrence & Wishart, 1990. p. 88.

De acordo com o texto, a palavra as (l. 37) significa 

[1] Identity is about belonging, about what

you have in common with some people and

what differentiates you from the others. At its

most basic it gives you a sense of personal

[5] location, the stable core to your individuality.

But it is also about your social relationships,

your complex involvement with others, and in

the modern world these have become even

more complex and confusing. Each of us lives

[10] with a variety of potentially contradictory

identities, which battle within us ........

allegiance: as men or women, black and

white, straight or gay, able-bodied or

disabled. The list if potentially infinite, and so

[15] therefore are our possible belongings. Which

of them we focus on, bring to the fore,

“identify” with, depends on a host of factors.

At the center, however, are the values we

share with others.

[20] Identities are not neutral. ........ the quest

for identity are different, and often conflicting

values. By saying who we are, we are also

striving to express what we are, what we

believe and what we desire.(…)

[25] All this makes debates over values

particularly fraught and delicate: they are not

simply speculations ........ the world and our

place in it; they touch on fundamental, and

deeply felt issues about who we are and what

[30] we want to become. They also pose political

questions: how to achieve reconciliation

between our collective needs as human

beings and our specific needs as individuals

and members of diverse communities, how to

[35] balance the universal and the particular.

These are not new questions, but they are

likely, nevertheless, to loom ever-larger as we

engage with the certainty of uncertainty that

characterizes ‘new times’.

[40] The basic issue can be stated ........

simply: by what criteria can we choose

between the conflicting claims of differences?

To ask the question immediately underlines

the poverty of our thinking about this. Can

[45] the rights of a group obliterate the rights of

an individual? Should the morality of one

sector be allowed to limit the freedom of

others? To what extent should one particular

definition of the good and the just prevail

[50] over others? These are ancient questions, but

the alarming fact is that one still lacks a

common language for addressing them, let

alone resolving them.

WEEKS, J. The Value of Difference. In: RUTHEFORD, J. ed. Identity, Culture, Difference. London: Lawrence & Wishart, 1990. p. 88.

O segmento deeply felt issues (l. 29) tem a mesma estrutura de

[1] Identity is about belonging, about what

you have in common with some people and

what differentiates you from the others. At its

most basic it gives you a sense of personal

[5] location, the stable core to your individuality.

But it is also about your social relationships,

your complex involvement with others, and in

the modern world these have become even

more complex and confusing. Each of us lives

[10] with a variety of potentially contradictory

identities, which battle within us ........

allegiance: as men or women, black and

white, straight or gay, able-bodied or

disabled. The list if potentially infinite, and so

[15] therefore are our possible belongings. Which

of them we focus on, bring to the fore,

“identify” with, depends on a host of factors.

At the center, however, are the values we

share with others.

[20] Identities are not neutral. ........ the quest

for identity are different, and often conflicting

values. By saying who we are, we are also

striving to express what we are, what we

believe and what we desire.(…)

[25] All this makes debates over values

particularly fraught and delicate: they are not

simply speculations ........ the world and our

place in it; they touch on fundamental, and

deeply felt issues about who we are and what

[30] we want to become. They also pose political

questions: how to achieve reconciliation

between our collective needs as human

beings and our specific needs as individuals

and members of diverse communities, how to

[35] balance the universal and the particular.

These are not new questions, but they are

likely, nevertheless, to loom ever-larger as we

engage with the certainty of uncertainty that

characterizes ‘new times’.

[40] The basic issue can be stated ........

simply: by what criteria can we choose

between the conflicting claims of differences?

To ask the question immediately underlines

the poverty of our thinking about this. Can

[45] the rights of a group obliterate the rights of

an individual? Should the morality of one

sector be allowed to limit the freedom of

others? To what extent should one particular

definition of the good and the just prevail

[50] over others? These are ancient questions, but

the alarming fact is that one still lacks a

common language for addressing them, let

alone resolving them.

WEEKS, J. The Value of Difference. In: RUTHEFORD, J. ed. Identity, Culture, Difference. London: Lawrence & Wishart, 1990. p. 88.

Considere as propostas de reescrita do segmento The list is [...] infinite, and so therefore are our belongings (l. 14-15).

I - The list is [...] infinite and consequently our belongings are also infinite.

II - The list is [...] infinite and the list of our belongings may also be infinite.

III- The list is [...] infinite and hence our belongings are infinite, too.

Quais poderiam substituir o segmento acima, sem prejuízo do sentido literal e da correção gramatical?