Questões de Inglês

[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.

A tradução mais adequada para a expressão let alone (l. 52-53), como utilizada no texto, é  

[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.

Assinale a alternativa que poderia substituir a expressão fraught and delicate (l. 26), sem prejuízo do sentido literal e da correção gramatical.

[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.

Assinale a alternativa que apresenta sinônimos para core (l. 05), striving (l. 23) e pose (l. 30), respectivamente. 

[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 texto considera que 

Child of the Americas

[1] I am a child of the Americas,

A light-skinned mestiza of the Caribbean,

A child of many diaspora, born into this continent at a crossroads.

I am a U.S.Puerto Rican Jew,

[5] A product of the getthos of New York I have never known.

An immigrant and the daughter and the granddraughter of immigrants.

I speak English with passion: it’s the tongue of my consciousness,

A flashing knife blade, my tool, my craft.

I am a Caribeña, island grown, Spanish is in my flesh,

[10] Ripples from my tongue, lodges in my hips:

The language of garlic and mangoes,

The singing in my poetry, the flying gestures of my hands.

I am of Latinoamerica, rooted in the history of my continent:

I speak from that body.

[15] I am not African. Africa is in me, but I cannot return.

I am not taína. Taíno is in me, but there is no way back.

I am not European. Europe lives in me, but I have no home there.

I am new. History made me. My first language was spanglish.

I was born at the crossroads

[20] And I am whole.

N.R.: Taínos were the Indian tribe indigenous to Puerto Rico

LAUTER, P. ed. The Heath Anthology of American Literature. vol. 2. Boston: Houghton Miffin Company, 1988. p. 3188.

O segmento I speak from that body (l. 14), conforme usado no texto, faz referência ao fato de que a língua espanhola, em relação ao sujeito lírico,

Child of the Americas

[1] I am a child of the Americas,

A light-skinned mestiza of the Caribbean,

A child of many diaspora, born into this continent at a crossroads.

I am a U.S.Puerto Rican Jew,

[5] A product of the getthos of New York I have never known.

An immigrant and the daughter and the granddraughter of immigrants.

I speak English with passion: it’s the tongue of my consciousness,

A flashing knife blade, my tool, my craft.

I am a Caribeña, island grown, Spanish is in my flesh,

[10] Ripples from my tongue, lodges in my hips:

The language of garlic and mangoes,

The singing in my poetry, the flying gestures of my hands.

I am of Latinoamerica, rooted in the history of my continent:

I speak from that body.

[15] I am not African. Africa is in me, but I cannot return.

I am not taína. Taíno is in me, but there is no way back.

I am not European. Europe lives in me, but I have no home there.

I am new. History made me. My first language was spanglish.

I was born at the crossroads

[20] And I am whole.

N.R.: Taínos were the Indian tribe indigenous to Puerto Rico

LAUTER, P. ed. The Heath Anthology of American Literature. vol. 2. Boston: Houghton Miffin Company, 1988. p. 3188.

A palavra singing (l. 12) tem a mesma categoria gramatical de