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According to the traditional Eurocentric view, the railroad was a symbol of man's ingenuity and western progress.
'History', though, is subject to the teller's interpretation and this privilege has historically belonged to dominant cultures.
Rather than viewing history through the eyes of American settlers and politicians of the day, this paper is designed to provide the reader with the ability to view historical events through the eyes of the Sioux people.
To achieve this perspective, the paper is meticulous in its utilization of primary source documents originating from Native American authors, including myths, prophecies, images, and rituals.
By the opening of the Odyssey, however, Achilles' failures already seem self-evident, as Odysseus refuses the stagnant stability of immortality on Calypso's island in favor of worldly â€˜becoming'.
Whereas Achilles fails to achieve a stable existential foothold in the world, and ultimately chooses the stasis of Hades and to â€˜live on' through kleos, Odysseus embraces the flux, as a necessary condition of â€˜being in the world'.
While the Iliad is largely a story of Achilles' desire for â€˜being', the Odyssey is a story of constant change and â€˜becoming'.
This paper examines the construction and operation of the Western railroad network as a turning point in the destruction of the Sioux people.
Conflicting views on land use and ownership, settlement patterns, and trade are among the causes which provided the impetus for further hostilities between the two cultures.
These cultural disctinctions were heightened as a result of the construction and operation of the western railroad network.
In his recent work on Homer's Iliad, Damian Stocking suggests that the sorrow of Achilles stems from his inability to effectively and consistently â€˜be' in the world as a res agens, an effect-producing agent.