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Land of Black Gold - Download as PDF File .pdf) or read online. a tintin book abou Land of Black Gold. Tintin [PDF] [EPUB] Land of Black Gold (French: Tintin au pays de l'or noir) is the fifteenth volume of The Adventures of Tintin, the comics series. PDF | Iran is one of the richest regions in the world in terms of hydrocarbon resources. It has the world's third biggest reserves of oil, after Saudi Arabia and.

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ಪುರುಷರನ್ನJUMMEMES. HERGÉ. THE ADVENTURES OF TINTIN. LAND. BLACK GOLD. الم او. NAHASA Land of Black Gold (The Adventures of Tintin 15). Home · Land of Black DOWNLOAD PDF · Adventures of Tintin in the Land of the Soviets (Herge). Read more. Free download Pdf files: TinTin & Land of Black Gold.

Synopsis[ edit ] Across Europe, car engines are spontaneously exploding; a result of someone tampering with the petrol at its source. With Europe on the brink of war, Captain Haddock is mobilised into the navy while Tintin and detectives Thomson and Thompson set off for the Middle Eastern kingdom of Khemed on board a petrol tanker. Upon arrival, the three are framed and arrested by the authorities under various charges. Thomson and Thompson are cleared and released, but Tintin is kidnapped by the Arab insurgent Bab El Ehr , who mistakenly believes that Tintin has information for him concerning an arms delivery. Tintin escapes and encounters an old enemy, Dr. He reunites with Thomson and Thompson during a sandstorm and eventually arrives in Khemed's capital city of Wadesdah. He finds the prince, who is imprisoned in a dungeon, and rescues him as Haddock arrives with the authorities.

Secondly, the journey to Palestine takes place aboard an oil tanker, the Speedol Star. Lastly, the comic book depicts the destruction of a pipeline and the reaction of the oil companies when they notice that the flow has stopped.

As the story is set in Palestine, the sabotaged pipeline is likely to transport oil from Iraq to the Mediterranean Sea, with one branch terminating at the Port of Haifa now part of Israel and the other in Lebanon. In reality, the first branch was not in operation for long due to the geopolitical environment. The oil originated from Iraqi fields that were managed at the time by the Iraq Petroleum Company, a powerful U. If he does so, the attacks will come to an end.

If the Sheik wants to see his son alive again, he must drive out the English. And while the oil is transported through the region, the wells are located in Iraq. Furthermore, the aspect of the story that stands out most is the incredibly strained relations between the British Empire, members of the developing Zionist movement and the Arab population. Do You Speak Brusselair? For example, the Bir El Ambik well sounds similar to the name of a famous beer, Halambique.

Likewise, the Skoil Petroleum oil company evokes the word for cheers, skoll.

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Other examples include the names of some of the Arab characters, such as Ben Kalish Ezab similar to the word for licorice juice , Bab El Ehr which sounds like babeler, meaning to be talkative and Yussuf Ben Mulfrid a reference to moules frites, or mussels with fries, a Belgian specialty. It is not the first Tintin comic book to use puns, but they are particularly numerous in this volume. Tintin in America While this highly original volume gives center stage to oil, it is not the only one to treat the topic.

A very famous plate from Tintin in America, published prior to Land of Black Gold, is also themed around oil. In this third comic book, dating back to the early s, Tintin accidentally leads to the discovery of oil on an Indian reservation. A second plant, the Navajo Generating Station near Page, also engineered by Bechtel, was due to go on line in The two plants combined would require twelve million tons of coal a year for at least fifty years.

Black Mesa would become home to the largest strip mine in the United States. What to do about the thousands of Navajos who lived in the way of the mining? John Boyden was up to the challenge. He went back to Congress with new legislation to divide Black Mesa and give almost a million acres to the Hopi. By transferring land to the Hopi, who lived far away from the stripmining, Navajo residents would become trespassers on the newly designated Hopi land, and the cost of removing them would be borne by the government.

To frame the issue for Congress, Boyden hired a public relations firm that created a largely fictional range war between the cattle-ranching Hopi and the sheepherding Navajo. The law also provided for the physical removal of the Navajo by the Indian Relocation Commission , but the problem, of course, was that there was nowhere for the Navajo to go.

Congress had no plans for alternative lands, no provisions for housing or health care or social services to acclimate the Navajo to an urban environment. Suicide and alcoholism became endemic among the displaced Navajo, but by the s, when the Navajo and their supporters came to Congress to protest their situation, they had a hard time finding listeners.

Peabody Coal had a new parent, a private holding company which included Bechtel. The Navajo Generating Station at Page While the Mohave Generating Station is a model of bad technology in the service of terrible land use, the Navajo Generating Station, at the Arizona-Utah border, is a case study of a political process out of control. As soon as the Mohave plant was completed, Bechtel moved its construction crews to the tiny town of Page, Arizona, overlooking the scenic Glen Canyon Dam, to begin construction on a second electrical generating station—another giant at 2, megawatts, the second largest utility station in the U.

Somebody named it the Navajo Generating Station, a name rich in irony, since fewer than half of Navajo families have electricity. The U. CAP is a concrete highway for water—infrastructure that lifts the waters of the Colorado River over three mountain ranges in order to carry it to Phoenix and Tucson.

This engineering feat involves siphons, tunnels, dams, reservoirs, and fifteen electrically powered pumping stations. The power to run the fifteen pumping stations comes, of course, from Black Mesa coal. The political issues raised by the Navajo Generating Station are unique.

The majority owner of the plant is the Bureau of Reclamation in the Department of the Interior. Within the same interior department is the Bureau of Indian Affairs, the agency legally entrusted with safeguarding Indian lands and resources.

Questions immediately arise: How can the U. Who reviews conflicts of interest within the government? In an era of transnational corporations operating all over the globe, the methods of separating indigenous peoples from their lands and natural resources have outstripped the capacity of any agency or nongovernmental organization to monitor or regulate.

In what forum can we debate and redirect such dealings, which have such profound effects on life itself? The line on the map that runs from Lake Havasu south to Tucson represent miles of the most expensive water in the world. Phoenix and Tucson are located in the Sonoran desert, the hottest desert in North America, and the day I toured the control room of the Central Arizona Project, in August , was a typical summer Phoenix day— degrees in the shade.

Shaped a bit like a thumb, it was drawn by John Boyden in , the same year that the Navajo Generating Station came on line and the same year that his little-noticed bill passed Congress.

Boyden drew the line so that it gave approximately nine hundred thousand acres to the Hopi, who did not live over the coal, and relocated, at taxpayer expense, the twelve thousand Navajos and sixty Hopi who did. In Los Angeles, air conditioners hummed. Las Vegas embarked on an enormous building spree to make gambling a family vacation.

Phoenix and Tucson metastasized out into the desert—building golf courses and vast retirement developments with swimming pools and fountains. Even fewer know the true costs of such development. The Syncline and Roberta Blackgoat Over thousands of years the Black Mesa coal field was subjected to tectonic pressures and extrusions of molten rock hundreds of feet below the surface that caused the coal bed to fold and curve.

Geologists call the curvature that comes close to the surface a syncline. On the map, a syncline is indicated by a wavy line with a slash through it.

Roberta Blackgoat lives over a syncline. When each of her children was born she buried his or her umbilical cord in her sheep corral to connect them to the land from which they come and the sheep who support them. She was sitting at her loom in the back of her hogan weaving. I sat on a sheepskin spread over a dirt floor. I had placed my tape recorder next to her loom.

As we talked she repeatedly referred to the altar.

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Finally I asked, But where is the altar? Here, she answered impatiently. Eventually I understood that the altar was the spot where she was sitting, the hogan itself. When I looked at the frame, I saw large logs, all placed in the direction they grew and in relationship to the sacred mountains of Dinetah, the land of the Navajo. A hogan, Roberta explained, is sung into place. Is there also a carpenter? I wanted to know. She shook her head. No carpenter. A ceremony brings a hogan into being.

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As we talked, I began to understand that a hogan replicates the Navajo universe in miniature, and that all human activity is directed towards remaining in balance with the earth and universal forces.

Many Navajo people who move into the city often build a hogan in their backyards as a place to reestablish spiritual connection with the earth and to bring their lives into balance.

Roberta, whose grandmotherly appearance belies her forceful, astute leadership of the Big Mountain resistance, described to me a paradigm in which the earth is a sacred and living organism, in which human beings and the earth exist in a reciprocal relationship. This reciprocity is the foundation for her life. The day before, as we rode to Keams Canyon, she tried to translate this concept into Anglo terms. The church is everywhere, she said.

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Land is the repository for religion, economics, sociology, history, science. And what about the coal, I asked, in the hogan. The shuttle stopped. Roberta spoke very clearly.

Separated by only five feet of space, we were occupying two different models of reality. I had been taught that land was a kind of primal flooring for human beings, of value only when prodded into productive use.

Roberta was describing the earth as the living host for all life. How does one calculate the true costs of extinguishing such a complex culture? True Costs and New Stories Divide and conquer has a long history in America as a technique of removing Indians from their lands, a situation that is being replicated by transnational corporations throughout the world.

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The instruments of mass communication remain in the service of a handful. A complex story that blends economics, politics, anthropology, history is hard to tell in our free press. And a story that examines fundamental corporate activities is hard to tell in a corporate-owned media.

In February , The Los Angeles Times presented a new spin: it is better to keep polluting than to deprive the Indian tribes of their coal royalty checks. To date, the news of events at Black Mesa has been shaped into the preferred narratives of corporate America—stories of corporate might grappling with economic progress, technological innovation, entrepreneurial capitalism, the settling of the American West, making the desert bloom. In the age of global capitalism in which corporations have bought the media, it is not surprising we see few stories about effective political resistance.

Journalists look for a smoking gun in the corporate energy development on Black Mesa and, finding none, abandon the story. It is difficult to tell a story of legal theft, a story in which corporations have the political power to pass laws.

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But as the Navajo and Hopi have tried to explain, Black Mesa, once destroyed, will not come back. And we are all impoverished by the forces operating at Black Mesa, which degrade both culture and nature, and offer us instead a pseudo-reality—a version of events that prevents clear analysis and creative thinking.

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We need new tools, new narratives, new stories—including stories about an economics that involves morality, an economics that helps us create the world we want to inhabit. Lord Hanson called his security guards to throw the visitors out, but not before The Daily Telegraph reported their presence and took a photograph of Roberta Blackgoat offering a prayer.