Sociologists have, until recently, tended to avoid technology. This began to change significantly in the late 1980s with the growth and development of both (physical) IT and the (social) debate surrounding it. In a broad sense, sociologists of technology are concerned with explaining how social processes, actions and structures relate to technology; and in this are concerned with developing critiques of notions of technological determinism. The theories and concepts which have been developed are increasingly recognised as of value to technologists, notably in the area of information system design.

Technological determinism is the notion that technological development is autonomous of society; it shapes society, but is not reciprocally influenced. Rather, it exists outside society, but at the same time influences social change. In more extreme varieties of technological determinism, the technology is seen as the most significant determinant of the nature of a society. What is remarkable about the notion of technological determinism is neither its theoretical sophistication nor its explanatory utility. It is important because it is “the single most influential theory of the relationship between technology and society”, according to MacKenzie and Wajcman (1985).

The reality, of course, is that technologies do not, in practice, follow some pre-determined course of development. Research and development decisions, for example, are significant determinants of the sorts of technologies which are developed. Also, although technologies clearly have impacts, the nature of these is not built into the technology, but varies from one culture to another, depending on a broad range of social, political and economic factors.

Hughie Mackay. Theorising the IT/Society Relationship. In: HEAP, N. et al. (eds) Information technology and society: a reader. London: Sage Publications, 1996 (adapted)

The philosopher Jeremy Bentham was regarded as the founder of utilitarianism and a leading advocate of the separation of church and state, freedom of expression, and individual legal rights. Furthermore, the “panopticon” is a type of institutional building that has long dominated Bentham’s legacy. As a work of architecture, the panopticon allows a watchman in a central tower to observe occupants of surrounding cells without the occupants knowing whether or not they are being watched. As a metaphor, the panopticon was commandeered in the latter half of the 20th century as a way to trace the surveillance tendencies of disciplinarian societies. Is it still a useful way to think about surveillance today?

The French philosopher Michel Foucault used the idea of the panopticon as a way to illustrate the proclivity of disciplinary societies to subjugate its citizens. He describes the prisoner of a panopticon as being at the receiving end of asymmetrical surveillance: “He is seen, but he does not see.” As a consequence, the inmate polices himself for fear of punishment.

The parallels between the panopticon and surveillance cameras may be obvious, but what happens when you step into the world of digital surveillance and data capture? Unlike the panopticon, citizens don’t know they are being watched. Jake Goldenfein, from the University of Melbourne, tells me it’s important to remember the corrective purposes of Bentham’s panopticon when considering it as a metaphor for modern surveillance. “The relevance of the panopticon as a metaphor begins to wither when we start thinking about whether contemporary types of visuality are analogous to the central tower concept. For example, whether this type of visuality is as asymmetrical, and being co-opted for the same political exercise.” In the panopticon the occupants are constantly aware of the threat of being watched — this is the whole point — but state surveillance on the Internet is invisible; there is no looming tower, no dead-eye lens staring at you every time you enter a URL. There may not be a central tower, but there will be communicating sensors in our most intimate objects.

Internet: <theguardian.com> (adapted).

What does a Theatrical Company Manager do?

To answer question, read the article from “The New York Times” below:

How healthy is broccoli?

The dinnertime standard is a nutritional multitasker.

New York Times

By Caroline Hopkins Legaspi.

Oct. 14, 2024

Children may not want to hear this, but broccoli more than deserves its place on our plates. The florets and stems are filled with nutrients that help keep your heart and bones healthy — and may reduce the risk of cancer.

“Broccoli is a multitasking vegetable,” said Emily Ho, a professor of nutrition and the director of the Linus Pauling Institute at Oregon State University: It has a range of vitamins, minerals and phytochemicals that give your body “a boost.”

Along with cauliflower, brussels sprouts and other cruciferous vegetables, broccoli is a source of a sulfur-based nutrient called sulforaphane. It’s the compound behind broccoli’s odor and slightly bitter flavor. It also has anticancer properties, scientists believe.

Research suggests the sulforaphane in broccoli could help your body produce more of the enzymes that get rid of toxins like air pollution and cigarette smoke, Dr. Ho said.

In addition, sulforaphane is an antioxidant that can protect your body from inflammation. The theory “is that broccoli is protecting cells from the inflammation that promotes the growth of cancer,” said Ingrid Adams, a registered dietitian and associate professor of medical dietetics at Ohio State University.

In a recent analysis, 17 out of 23 studies found associations between eating broccoli and having lower risks of common cancers, including lung, colon and breast cancer. Taken together, the studies suggested that people who ate broccoli at least once a week were 36 percent less likely to develop cancer than those who didn’t.

Still, researchers haven’t definitively proven that broccoli helps prevent cancer, said Trygve Tollefsbol, a distinguished professor of biology at the O’Neal Comprehensive Cancer Center at the University of Alabama at Birmingham. People who regularly eat broccoli tend to have other healthy habits, too, Dr. Tollefsbol said, so studies can’t single out broccoli as the reason someone doesn’t develop a disease.

The vitamin K in broccoli helps your body regulate blood circulation and clotting, said Anna L. Fogel, a registered dietitian at Harborview Medical Center in Seattle. Dietary guidelines generally recommend that adult women consume around 90 micrograms and men consume around 120 micrograms of vitamin K per day. One cup of chopped raw broccoli has about 93 micrograms.

That cup of broccoli also contains a decent amount (288 milligrams) of potassium. Potassium can help lower high blood pressure, Dr. Adams said.

Broccoli is high in fiber, as well, which can lower your bad cholesterol levels and risk of coronary heart disease.

Those high levels of vitamin K could also benefit your bones, Dr. Ho said. The vitamin plays a key role in activating several of the proteins that form your bones and keep them strong.

The vitamin C in broccoli is also important here. Vitamin C helps with bone mineralization, which keeps bones from becoming brittle, in part by stimulating collagen production. One cup of raw broccoli contains more vitamin C than a cup of grapefruit.

Is there a best way to eat broccoli?

Just avoid boiling or overcooking it, the experts said.

Broccoli contains an active enzyme, called myrosinase, that’s released when you chew and digest it. Myrosinase activates the broccoli’s sulforaphane — but if you cook broccoli too long, you risk losing much of its myrosinase.

You’re fine as long as there’s still a slight crunch to the vegetable, Dr. Ho said. “If it’s not fully mushy, you still have some live cell walls, which means you still have some active enzyme.”

There’s another reason that boiling broccoli isn’t the first choice of experts: Some of broccoli’s water-soluble vitamins, like vitamin C, can leach out during the boiling process, Ms. Fogel said.

Disponível em: https://www.nytimes.com/2024/10/14/well/eat/broccoli-health-benefitsrecipes.html#:~:text=The%20dinnertime%20standard%20is%20a%20nutritional%20multitasker.&text=Children%20may%20not%20want%20to,reduce %20the%20risk%20of%20cancer. Acesso em: 10 out. 2024.

Instruction: answer questions 31 to 40 based on the following text. The highlights throughout the text are cited in the questions.

Carnival

1. ______ Carnival is ____ festival celebrated in _____countries of Catholic tradition, often
2. with public parades of playful, imaginative wagons typically called "floats, masking, jokes and
3. feasts”.
4. Etymology
5. The word carnival comes from the Latin "carnem levare" (=eliminate meat) and
6. originally indicated the banquet that was held on the last day of Carnival (Mardi Gras),
7. immediately before Lent, the period of fasting and abstinence when Christians would abstain
8. _____ meat. The first evidence of the use of the word "carnevale" (or "carnevalo") are the texts
9. of minstrel Matazone da Caligano of the late 13th century and writer Giovanni Sercambi around
10. 1400.
11. Carnival period
12. In Catholic countries, traditionally Carnival begins on the Septuagesima Sunday (70
13. days to Easter, it was the first of the nine Sundays before the Holy Week in the Gregorian
14. calendar), and in the Roman rite ends on the Tuesday before Ash Wednesday, which marks the
15. beginning of Lent. The climax is usually from Thursday until Tuesday, the last day of Carnival.
16. Being connected with Easter which is a moveable feast, the final dates of Carnival vary each
17. year, though in some places it may begin already on 17^th January. Since Catholic Easter is on
18. the Sunday after the 17first full moon of spring, therefore from 22 March to 25 April, and since
19. there are 46 days between Ash Wednesday and Easter, then in non-leap years the last day of
20. Carnival, Mardi Gras, can fall any time within February 3 to March 9.
21. In the Ambrosian rite, which is followed in the Archdiocese of Milan and in some
22. neighboring dioceses, Lent begins with the first Sunday of Lent, therefore the last day of
23. Carnival is on Saturday, four days later than the Mardi Gras in other areas of Italy.
24. Carnival in antiquity
25. Although present in the Catholic tradition, Carnival has its origins in much older
26. celebrations, such as the Greek Dionysian festivals ("Anthesteria") or the Roman "Saturnalia".
27. During these ancient rites a temporary dissolution of the social obligations and hierarchies took
28. place in favor of chaos, jokes and even debauchery. From a historical and religious point of
29. view Carnival represented, therefore, a period of renewal, when chaos replaced the established
30. order, but once festive period was over, a new or the old order re-emerged for another cycle
31. until the next carnival.
32. In Babylon, shortly after the vernal equinox the process of the foundation of the cosmos
33. was re-enacted, described with the myth of the struggle of Marduk, the savior-god with Tiamat
34. the dragon, which ended with the victory of the former. During these ceremonies a procession
35. was held in which the forces of chaos were allegorically represented fighting the recreation of
36. the universe, that is the myth of the death and resurrection of Marduk, the savior. In the parade
37. there was a ship on wheels where the deities Moon and Sun were carried along a large avenue
38. - a symbol of the Zodiac - to the sanctuary of Babylon, symbol of the earth. This period was
39. accompanied by an unbridled freedom and a reversal of social order and morality.
40. In the Roman world the feast in honor of the Egyptian goddess Isis involved the presence
41. of masked groups, as told by Lucius Apuleius in the Metamorphoses (Book XI). Among the
42. Romans the end of the old year was represented by a man covered with goat skins, carried in
43. procession, hit with sticks and called Mamurius Veturius.
44. Carnival is therefore a moment in a mythic cycle, it is the movement of spirits between
45. heaven, earth and the underworld. In the spring, when the earth begins to show its power,
46. Carnival opens a passage between the earth and the underworld, whose souls must be honored
47. and for a short period the living lend them their bodies wearing masks. Masks therefore have
48. often an apotropaic meaning, as the wearer takes on the features of the spirit represented.
49. In the 15th and 16th centuries, the Medici in Florence organized large masked carts
50. called "Trionfi" accompanied by carnival songs and dances one, the "Trionfo di Bacco e Arianna"
51. also written by Lorenzo the Magnificent. In Rome under the Popes horse races took place and
52. a called the "race of moccoletti" where runners bearing lit candles tried to blow out each other's
53. candles.

(Available at: http://www.italyheritage.com/traditions/carnival/2023/04/14/ – text especially adapted for this test).

In the 20th century, we made tremendous advances in discovering fundamental principles in different scientific disciplines that created major breakthroughs in management and technology for agricultural systems, mostly by empirical means. However, as we enter the 21st century, agricultural research has more difficult and complex problems to solve.

The environmental consciousness of the general public is requiring us to modify farm management to protect water, air, and soil quality, while staying economically profitable. At the same time, market-based global competition in agricultural products is challenging economic viability of the traditional agricultural systems, and requires the development of new and dynamic production systems. Fortunately, the new electronic technologies can provide us a vast amount of real-time information about crop conditions and near-term weather via remote sensing by satellites or ground-based instruments and the Internet, that can be utilized to develop a whole new level of management. However, we need the means to capture and make sense of this vast amount of site-specific data.

Our customers, the agricultural producers, are asking for a quicker transfer of research results in an integrated usable form for site-specific management. Such a request can only be met with system models, because system models are indeed the integration and quantification of current knowledge based on fundamental principles and laws. Models enhance understanding of data taken under certain conditions and help extrapolate their applications to other conditions and locations.

Lajpat R. Ahuja; Liwang Ma; Terry A. Howell. Whole System Integration and Modeling — Essential to

Agricultural Science and Technology in the 21st Century. In: Lajpat R. Ahuja; Liwang Ma; Terry A. Howell

(eds.) Agricultural system models in field research and technology transfer.

Boca Raton, CRC Press LLC, 2002 (adapted).