No período “Sally viu a oportunidade para divulgar a literatura à medida que promove saúde e conscientização”, no último parágrafo do texto 1A6-I, a locução “à medida que” poderia ser substituída, sem prejuízo para o sentido original e para a correção gramatical do texto, por

Considerando que o texto 1A6-I é uma notícia, assinale a opção que indica a função da linguagem predominante nesse texto.

No primeiro parágrafo do texto 1A6-I, o emprego do sinal indicativo de crase no trecho “temas urgentes à saúde pública” justifica-se

Text 1A5-l

There are many ways in which medicine and culture combine to shape our values and traditions. Medicine and culture are, in fact, inseparable entities and together make up a complex world, or set of worlds. Medicine itself is a culture and a world of its own, with institutions and subinstitutions peculiar to it, and with rites of passage, forms of education, standards of behavior, and sets of norms that have their own history and development and semiautonomous life — as anyone who has ever been hospitalized will immediately recognize. At the same time, however, medicine is an integral and indispensable part of larger social cultures as well — the culture of science, of religious and ethical beliefs, and of our changing society, with its own evolving values and attitudes.

From Grego-Roman times to the present, medicine has been a vital source of authority in Westem societies. One cannot understand such massive and diverse cultural shifts in Westem civilization as the decline of magic, the preoccupation with cleanliness, or the appreciation of the unconscious without recognizing medicine's extraordinary ability to intervene in — indeed, to shape — culture. Over time, medicine has acquired the power to demarcate the line between the normal and the abnormal, the biologically innate and the culturally determined, between male and female, life and death. In a more intimate sense, medicine affects what people will — or will not — eat, drink, touch, or embrace.

David J. Rothman, S. Marcus and S. A. Kiceluk. Medicine and western civilization. New Brunswick (NJ): Rutgers University Press, 2000, p. 1 (adapted).

In the passage “One cannot understand such massive and diverse cultural shifts” (second paragraph of the text 1A5-I), the word “One” means

Text 1A5-l

There are many ways in which medicine and culture combine to shape our values and traditions. Medicine and culture are, in fact, inseparable entities and together make up a complex world, or set of worlds. Medicine itself is a culture and a world of its own, with institutions and subinstitutions peculiar to it, and with rites of passage, forms of education, standards of behavior, and sets of norms that have their own history and development and semiautonomous life — as anyone who has ever been hospitalized will immediately recognize. At the same time, however, medicine is an integral and indispensable part of larger social cultures as well — the culture of science, of religious and ethical beliefs, and of our changing society, with its own evolving values and attitudes.

From Grego-Roman times to the present, medicine has been a vital source of authority in Westem societies. One cannot understand such massive and diverse cultural shifts in Westem civilization as the decline of magic, the preoccupation with cleanliness, or the appreciation of the unconscious without recognizing medicine's extraordinary ability to intervene in — indeed, to shape — culture. Over time, medicine has acquired the power to demarcate the line between the normal and the abnormal, the biologically innate and the culturally determined, between male and female, life and death. In a more intimate sense, medicine affects what people will — or will not — eat, drink, touch, or embrace.

David J. Rothman, S. Marcus and S. A. Kiceluk. Medicine and western civilization. New Brunswick (NJ): Rutgers University Press, 2000, p. 1 (adapted).

With the comment “as anyone who has ever been hospitalized will recognize” (third sentence of the first paragraph), the authors of the text 1A5-I mean to stress the idea that

Text 1A5-l

There are many ways in which medicine and culture combine to shape our values and traditions. Medicine and culture are, in fact, inseparable entities and together make up a complex world, or set of worlds. Medicine itself is a culture and a world of its own, with institutions and subinstitutions peculiar to it, and with rites of passage, forms of education, standards of behavior, and sets of norms that have their own history and development and semiautonomous life — as anyone who has ever been hospitalized will immediately recognize. At the same time, however, medicine is an integral and indispensable part of larger social cultures as well — the culture of science, of religious and ethical beliefs, and of our changing society, with its own evolving values and attitudes.

From Grego-Roman times to the present, medicine has been a vital source of authority in Westem societies. One cannot understand such massive and diverse cultural shifts in Westem civilization as the decline of magic, the preoccupation with cleanliness, or the appreciation of the unconscious without recognizing medicine's extraordinary ability to intervene in — indeed, to shape — culture. Over time, medicine has acquired the power to demarcate the line between the normal and the abnormal, the biologically innate and the culturally determined, between male and female, life and death. In a more intimate sense, medicine affects what people will — or will not — eat, drink, touch, or embrace.

David J. Rothman, S. Marcus and S. A. Kiceluk. Medicine and western civilization. New Brunswick (NJ): Rutgers University Press, 2000, p. 1 (adapted).

The main objective of the text 1A5-I is to

A deposição do último imperador romano do Ocidente, em 476, não significou o fim das tradições e das instituições romanas, da mesma forma que o final da Antiguidade não trouxe consigo a regressão da vida econômica ou o desaparecimento do Estado e das atividades comerciais. Os povos bárbaros não conquistaram o Império, mas se integravam ao mundo romano, tanto pela violência quanto por acordos pacíficos. É por isso que a expressão “invasões bárbaras” caiu em desuso, tendo sido substituída por “migrações bárbaras”.

Marcelo Cândido. História Medieval. São Paulo: Contexto, 2019, p. 9-12.

Tendo como referência o texto precedente e o assunto que ele aborda, assinale a opção correta.

Tomai o fardo do Homem Branco

Enviai vossos melhores filhos

Ide, condenai seus filhos ao exílio

Para servirem aos vossos cativos;

Para esperar, com chicotes pesados

O povo agitado e selvagem

Vossos cativos, tristes povos,

Metade demônio, metade criança.

(...)

Rudyard Kipling. O fardo do Homem Branco, 1889

Considerando esse fragmento do poema, assinale a opção correta, a respeito do processo de partilha da África pelos europeus no século XIX.

As pinturas apresentadas, de Albert Eckhout, foram produzidas a pedido do conde Maurício de Nassau durante seu governo à frente da Capitania de Pernambuco, no início do século XVII. Considerando essas imagens, assinale a opção correta

Acerca da estrutura geológica, é correto afirmar que a imagem precedente mostra