Questões de Concurso Sobre pronomes | pronouns em inglês

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Climate change can affect mental health. Now these Californians are doing something about it 

by Shreya Agrawal

October 10, 2023 

     The facts of climate change can lead to feelings of hopelessness and despair. Some California activists are creating communities for people to talk about those feelings.

      Maksim Batuyev's college studies on the climate crisis left him feeling depressed.

     “I was questioning the sheer gravity of it all and how all of it is systemic. None of it has an easy solution," he said. “That really started to bring me into some dark places."

    During his senior year at Michigan State University, in 2020, he started talking online to people from around the world about their emotions related to climate change, which ranged from feeling overwhelmed and scared about the future to grieving the parts of nature that have already been lost.

    “They sounded just like me,” he said. “And it sounded like too much for one person to take on.”

   He decided to do something about it. In 2022, he and climate activist Cindy Pace started informal gatherings in Los Angeles to talk about climate emotions. These groups, commonly known as climate cafés, encourage various kinds of people to come together and talk about their climate feelings in moderated discussions.

    Those meetups represent one of the small ways young Californians are beginning to address the global climate crisis as a mental health crisis. Popular organizations and nonprofits are offering community-based therapy solutions, such as climate cafés, urban gardens, and other events where people can come together and talk. Some are turning to nature-based therapy, also known as ecotherapy, which involves spending time in nature to enable growth and healing.

    But mental health advocates say the largely people-driven efforts are not nearly enough to meet the needs of younger generations. They say more resources and funding are needed to build stronger community-based systems and to provide a good alternative to therapy, which can often be expensive and less accessible.

   “It's clear young people are focused on climate change  and for good reason. A lot of past policies, actions, and inactions have created a situation that has folks very worried about the future, and I share that worry," said State Senator Ben Allen, the Redondo Beach Democrat who sponsored the 2017 budget item that funded the school program. “I hope that elected officials, industry leaders, and others in positions of power listen to what they're asking for and respond with the urgency it demands.”

    But the ultimate cure to eco-anxiety, Batuyev said, is to solve the climate problem.

(Adapted from https:llcalmatters.org/health/mental-health/2023/10climate-change-califormia-youth-mental-health!) 

Read the text below and answer the questions that follow.

Text

Should schools just say no to pupils using phones?

14th July 2024

Natalie Grice – BBC News

“I wouldn’t say it’s a good thing for a child never to have a smartphone. I think it’s part of a balanced life. You’ve got to live in your own time.”

These are not the words you might expect to hear from a teacher at a school that has never in its history allowed pupils under sixth form age to use a mobile phone on the premises.

But Sarah Owen, deputy head at Stanwell School in Penarth, Vale of Glamorgan, was simply expressing a personal opinion, rather than the school’s view about a young person’s wider life.

It is clear that she and the school have very firm opinions on what is best for children while they are on school grounds.

For Stanwell pupils in years 7 to 11, that has always meant no phones. Not in lessons, not in the corridor, not at breaktimes.

It is such a long-established rule that it presumably comes as no surprise to pupils and parents when they join the school, which is starting to seem as if it may have been ahead of a growing curve.

In the past few years, a number of schools across Wales and further afield have introduced total bans on mobiles. While Stanwell only asks pupils to keep phones switched off in their bags, others require the devices to be handed in at the start of the day.

Llanidloes High School in Powys is one which has implemented this policy in the past few years and Ysgol Penrhyn Dewi in St Davids, Pembrokeshire, followed suit at the start of this year.

Sarah Owen has been at Stanwell School since 2000 and says that there has always been a no phone policy in the school. For Sarah, it is a question not of trying to impinge on their students’ freedom, but of giving them vital time away from mobile life, for welfare as well as educational reasons.

“We genuinely believe this is in their best interests,” she said. “Phone addiction and screen addiction and scrolling, the loss of concentration, the loss of soft skills around listening and interacting with others, that’s something we need to be concerned about as a society generally.”

“We want children to be interacting with each other, having conversations, playing football, having those connections and interactions with other people.”

Sarah also believes it gives pupils relief from the possibility of being “photographed, filmed, mocked in some way – that’s not a nice way for children to live”. She said she wanted her pupils to have “some sanctuary from the anxiety of feeling so scrutinised and looked at”. 

Adapted from: https://www.bbc.com/news/articles

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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)

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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

READ TEXT I AND ANSWER THE QUESTION THAT FOLLOWS IT:

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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“A few light taps upon the pane made him turn to the window. It had begun to snow again. He watched sleepily the flakes, silver and dark, falling obliquely against the lamplight. The time had come for him to set out on his journey westward. Yes, the newspapers were right: snow was general all over Ireland. It was falling on every part of the dark central plain, on the treeless hills, falling softly upon the Bog of Allen and, farther westward, softly falling into the dark mutinous Shannon waves. It was falling, too, upon every part of the lonely churchyard on the hill where Michael Furey lay buried. It lay thickly drifted on the crooked crosses and headstones, on the spears of the little gate, on the barren thorns. His soul swooned slowly as he heard the snow falling faintly through the universe and faintly falling, like the descent of their last end, upon all the living and the dead.”

― James Joyce, Dubliners