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"When ferocious blood-red Things begin dropping down from the sky, the state of California is besieged by the Desert Demons -- a phenomenon so fierce that it triggers a modern exodus. Only Doc Savage, the scientist-superman who was forged in the fires of scientific knowledge to battle the unknown, is equal to the challenge."--P.[4] of cover.
Robert R. Pyle Our sense of place and community is made up of memories—personal memories of first-hand experience; oral memories that recount our ancestors’ experiences; and f- mal, codified civic memories set down in laws, ceremonies, and rituals. Together they are vital building blocks of citizenship. In a vivid and meaningful way this book p- serves memories relevant to understanding the roots of communities on Mount Desert Island, Maine. The surnames of many of Mount Desert’s earliest settlers are still found in today’s telephone directories. In these families many oral traditions are passed down from generation to generation, building outward from a historical core like the rings of a tree. “Dad used to farm this field,” Fred L. Savage’s great-nephew Don Phillips told me once, gesturing toward an alder growth. “His father grew vegetables for the hotel, and my great-grandfather grew grains. This road used to go right on up over the hill, and they used it to move the cemetery up there from where the hotel is now. ” Describing the field, Don ignores the alders and the towering evergreens beyond them, for in his mind’s eye he sees yellow, waving wheat and rye, bare ground, and a narrow cart track leading up the hill into the distance, on which his ancestors tra- ported the remains of their own forebears to a new resting place. Oral traditions, living memory, set the stage for him, and he accepts the reality of things he has never seen.
those people of the Enchanted Desert who called me “Chief,”—Indians, employees, missioners, traders,—whose confidence, loyalty, and devotion made my work among the Hopi and Navajo tribes possible of success; and to humbler friends, my faithful horses, Dandy and Barney Murphy, Prince and Frank, that went with me so many weary miles, and were shot, by my order, to save them from the miseries of Governmental economy, this book is dedicated.
Describes the desert environment and some of the various birds, mammals, amphibians, and reptiles that live there.
The Sheik—E. M. Hull’s best-selling novel that became a wildly popular film starring Rudolph Valentino—kindled “sheik fever” across the Western world in the 1920s. A craze for all things romantically “Oriental” swept through fashion, film, and literature, spawning imitations and parodies without number. While that fervor has largely subsided, tales of passion between Western women and Arab men continue to enthrall readers of today’s mass-market romance novels. In this groundbreaking cultural history, Hsu-Ming Teo traces the literary lineage of these desert romances and historical bodice rippers from the twelfth to the twenty-first century and explores the gendered cultural and political purposes that they have served at various historical moments. Drawing on “high” literature, erotica, and popular romance fiction and films, Teo examines the changing meanings of Orientalist tropes such as crusades and conversion, abduction by Barbary pirates, sexual slavery, the fear of renegades, the Oriental despot and his harem, the figure of the powerful Western concubine, and fantasies of escape from the harem. She analyzes the impact of imperialism, decolonization, sexual liberation, feminism, and American involvement in the Middle East on women’s Orientalist fiction. Teo suggests that the rise of female-authored romance novels dramatically transformed the nature of Orientalism because it feminized the discourse; made white women central as producers, consumers, and imagined actors; and revised, reversed, or collapsed the binaries inherent in traditional analyses of Orientalism.
Over the past few years, smart mouthed savant Zora Matthews has been kidnapped, incarcerated, soundly spanked, and forced to work for both the government and rogue mercenary forces alike. It's been a rough ride for the independent and oh so rebellious brat who bows to no man - save one. Now she's free, and finally with the hard nosed military man who started the whole troublesome saga by snatching her out of her life and putting her firmly over his knee. As long as they keep their heads down, they can live a normal life - or so they think. It turns out that being normal is much more difficult than either Zora or Savage anticipated. When the military discovers their location and Zora and Savage must leave their simple life go on the run one last time, she can't help but notice that he doesn't seem to mind too much. Whilst hiding, Zora has to face the issues they've both been avoiding. Can they ever run far enough to escape the government? And does Savage really want to? In the fast paced, hard hitting conclusion to the Military Discipline series, Zora and Savage must face the ultimate obstacles to their love - themselves.
Wastelanding tells the history of the uranium industry on Navajo land in the U.S. Southwest, asking why certain landscapes and the peoples who inhabit them come to be targeted for disproportionate exposure to environmental harm. Uranium mines and mills on the Navajo Nation land have long supplied U.S. nuclear weapons and energy programs. By 1942, mines on the reservation were the main source of uranium for the top-secret Manhattan Project. Today, the Navajo Nation is home to more than a thousand abandoned uranium sites. Radiation-related diseases are endemic, claiming the health and lives of former miners and nonminers alike. Traci Brynne Voyles argues that the presence of uranium mining on Diné (Navajo) land constitutes a clear case of environmental racism. Looking at discursive constructions of landscapes, she explores how environmental racism develops over time. For Voyles, the “wasteland,” where toxic materials are excavated, exploited, and dumped, is both a racial and a spatial signifier that renders an environment and the bodies that inhabit it pollutable. Because environmental inequality is inherent in the way industrialism operates, the wasteland is the “other” through which modern industrialism is established. In examining the history of wastelanding in Navajo country, Voyles provides “an environmental justice history” of uranium mining, revealing how just as “civilization” has been defined on and through “savagery,” environmental privilege is produced by portraying other landscapes as marginal, worthless, and pollutable.