Questões de Concursos Pronomes Pronouns

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It happens that the publication of this edition of the Oxford Advanced Learner’s Dictionary comes 250 years after the appearance of the first comprehensive dictionary of the English language, compiled by Samuel Johnson. Much has changed since then. The English that Johnson described in 1755 was relatively well defined, still essentially the national property of the British. Since then, it has dispersed and diversified, has been adopted and adapted as an international means of communication by communities all over the globe. English is now the name given to an immensely diverse variety of different usages. This obviously poses a problem of selection for the dictionary maker: which words are to be included in a dictionary, and thus granted recognition as more centrally or essentially English than the words that are left out?

Johnson did not have to deal with such diversity, but he too was exercised with this question. In his Plan of an English Dictionary, published in 1747, he considers which words it is proper to include in his dictionary; whether ‘terms of particular professions’, for example, were eligible, particularly since many of them had been derived from other languages. ‘Of such words,’ he says, ‘all are not equally to be considered as parts of our language, for some of them are naturalized and incorporated, but others still continue aliens...’. Which words are deemed to be sufficiently naturalized or incorporated to count as ‘parts of our language’, ‘real’ or proper English, and thus worthy of inclusion in a dictionary of the language, remains, of course, a controversial matter. Interestingly enough, even for Johnson the status of a word in the language was not the only, nor indeed the most important consideration. For being alien did not itself disqualify words from inclusion; in a remark which has considerable current resonance he adds: ‘some seem necessary to be retained, because the purchaser of the dictionary will expect to find them’. And, crucially, the expectations that people have of a dictionary are based on what they want to use it for. What Johnson says of his own dictionary would apply very aptly to The Oxford Advanced Learner’s Dictionary (OALD): ‘The value of a work must be estimated by its use: It is not enough that a dictionary delights the critic, unless at the same time it instructs the learner...’.

(Widdowson, H. Hornby, A.S. 2010. Adaptado)

Text 1 – How children learn languages

Questions 31 to 39

How long does it take to learn a language?

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TEXT I

Decolonizing English Language Teaching for Brazilian Indigenous Peoples

In an era of increasing contact between citizens of the diverse nations of the world, the far-reaching impacts of globalization are often linked to the propagation of English as a language for international communication in a variety of settings, including international trade, academic and scientific discourses, and diplomacy, among others. Given its status as an international language, English is also a highly-valued foreign language in Brazil, and its influence represents, at least symbolically, greater access to both national and global markets. As such, federal curricular standards require all students in Brazilian public schools to study English as a foreign language from middle to high school.

These standards also apply to the indigenous populations of Brazil. However, additional federal legislation regulates the ways that English and other subjects must be taught in indigenous communities. The Brazilian Constitution, ratified in 1988, represents a significant landmark in this respect, providing for the inclusion of 'specific, bilingual, differentiated, and intercultural' educational practices within indigenous school settings, thus guaranteeing each indigenous group the right to integrate their traditional knowledge, cultures, and languages into primary and secondary education curricula (Brazil, 1988).

As such, the question of how to teach English in indigenous settings in a way that values traditional cultures and knowledge in accordance with the specific, differentiated, and intercultural approach mandated by federal legislation must be addressed. The status of English as the language of globalization, along with its long history as an instrument of colonial imperialism, poses an ethical dilemma in the Brazilian indigenous educational context, given that its inclusion in indigenous school curricula presents an implicit risk of recreating and reinforcing neocolonial hierarchies of knowledge production that favor Western perspectives over traditional indigenous systems of knowledge.

In an effort to adapt English language teaching to the needs and demands of indigenous communities, contributions from the fields of postcolonial theory, English language teaching, and sociocultural approaches to language teaching will be connected to current Brazilian laws governing indigenous education. The aim is to investigate the possibilities for the teaching of a decolonized, local English that values traditional indigenous knowledge systems over neocolonial global influences which are often associated with English.

Adapted from: https://www.scielo.br/j/edreal/a/43bj8bSQDpQYPjQTX9jK9jb/

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“To read these books, in this way, as an exercise in self-knowledge, carries certain risks. Risks that are both personal and political. Risks that every student of Political Philosophy has known. These risks spring from the fact that philosophy teaches us, and unsettles us, by confronting us with what we already know. There is an irony: the difficulty of this course consists in the fact that it teaches what you already know. It works by taking what we know from familiar unquestioned settings, and making it strange. [...] Philosophy estranges us from the familiar, not by supplying new information, but by inviting and provoking a new way of seeing.

But, and here is the risk, once the familiar turns strange, it is never quite the same again. Self-knowledge is like lost innocence; however unsettling you find it, it can never be 'unthought' or 'unknown'. What makes this enterprise difficult, but also riveting, is that Moral and Political Philosophy is a story, and you don't know where the story would lead, but you do know that the story is about You.”

Text taken from: “Justice: What's the Right Thing to Do?” Introduction Class ― Michael Sandel