Johann Heinrich Zur Oeveste (* 19. October 1801 in Rieste; † 2. March 1878 in White Creek (Indiana)) was a farmer's son from Rieste. His name is today known by the 31 letters, that he send to his Parents in Rieste from America and which letters are considered an importent document of the colonization history of America.
Biography
Emigration
Born as an elderly son without any right to inherit the husbandry, he left his home, to find his good fortune somewhere else. In May 1834 he reached Baltimore and some weeks later Cincinnati, where he took part in the establishment of the North German Lutheranian Church. Johann Heinrich Zur Oeveste married 19 November 1839 in Cincinnati with Regina Louise Geist, who had an farm in White Creek. Johann Heinrich Zur Oeveste is considered to be one of the founding fathers of the "Vereinigten Evangelischen Lutherischen und Reformierten St. Johannes Gemeinde am White Creek". Remarkable to this Lutheran Community was, that since 1847 colonists from the former parts of Tecklenburg and the East part of Westphalia were not allowed to join the Last Supper..
Letters
From his letters he reaches forward as a person with a very strong faith who all his work performs to Higher Glory of God. In the first years of its arrival in America he continues to identify himself as a German, with a neutral opinion to the (historical) events in his new Country. In his later letters however he characterises himself by the strong identification as an American. From the letter he wrote to his parents concerning his marriage, we know that he counted his family to the honourable and distinguished families from the kingdom Hanover, however without an appearance of class distinction between himself and the sons of the labourers on the ancestral Estate in Germany.
The reason why particularly these 31 letters are of such historic importance, is that the author in the first years of his arrival has a neutral position to the events surrounding him. Matters as slavery, the American civil war and the process of colonisation are described from a neutral position, that is rather uncommon. Next to this these letters give a good idea about prices, customs and the life of an Emigrant in that Era. Although similar documents exist from this Era, these letters are one in their kind as a Lutheran colonist who rightfully deserved the honourable title “Lutheran Chronicler” wrote them.
Pioneers
Although Johann Heinrich Zur Oeveste is the most famous member of this family, already an 50 year earlier his relative left for the North part of Holland and they were the first Shippers of peat in the Northern peat colonies. Others followed at the same time as Johann Heinrich Zur Oeveste to America to make their mark there. Name variations in this family include; Suuroverste, Zur Overste, Zuroweste, Zuroverste, Zuroveste, Zur Oveste, Zur Oeveste and Sieroversche.
Print sources
*Ferner thue ich euch zu wissen ... Die Briefe des Johann Heinrich zur Oeveste aus Amerika 1834-76, 175 pages, 120 illustrations, 8 1/2 x 9 1/2"hardcover * ISBN 3-86108-277-2 © 1995 by Edition Temmen
*'Norddeutsche Bauernhöfe in der Geschichte: Hasemann, W.. Die Siedlungen im Kirchspiel Bramsche, Bez. Osnabrück, u. d. wirtschaftl. Verhältnisse d. Höfe bis Ende d. 18. Jh.'s. -- Bramsche, Brauer, 1933. IX, 147 pages.
*750 Jahre Rieste: eine Chronik in Wort und Bild by Gerhard Geers, Ankum. Pfotenhauer. 1995. 414 pages : many illustrations.
*Hölting-Protokolle 1583-1800: Höltig-Protokolle 1996. Niederschriften der Marktgedinge oder Holzgerichte von Bramsche der Marken Rieste, Achmer, Pente und Hespe, bearb. von Bührmann, Günther, Bramsche 1996, 246 Pages.
Footnotes
Biography
Emigration
Born as an elderly son without any right to inherit the husbandry, he left his home, to find his good fortune somewhere else. In May 1834 he reached Baltimore and some weeks later Cincinnati, where he took part in the establishment of the North German Lutheranian Church. Johann Heinrich Zur Oeveste married 19 November 1839 in Cincinnati with Regina Louise Geist, who had an farm in White Creek. Johann Heinrich Zur Oeveste is considered to be one of the founding fathers of the "Vereinigten Evangelischen Lutherischen und Reformierten St. Johannes Gemeinde am White Creek". Remarkable to this Lutheran Community was, that since 1847 colonists from the former parts of Tecklenburg and the East part of Westphalia were not allowed to join the Last Supper..
Letters
From his letters he reaches forward as a person with a very strong faith who all his work performs to Higher Glory of God. In the first years of its arrival in America he continues to identify himself as a German, with a neutral opinion to the (historical) events in his new Country. In his later letters however he characterises himself by the strong identification as an American. From the letter he wrote to his parents concerning his marriage, we know that he counted his family to the honourable and distinguished families from the kingdom Hanover, however without an appearance of class distinction between himself and the sons of the labourers on the ancestral Estate in Germany.
The reason why particularly these 31 letters are of such historic importance, is that the author in the first years of his arrival has a neutral position to the events surrounding him. Matters as slavery, the American civil war and the process of colonisation are described from a neutral position, that is rather uncommon. Next to this these letters give a good idea about prices, customs and the life of an Emigrant in that Era. Although similar documents exist from this Era, these letters are one in their kind as a Lutheran colonist who rightfully deserved the honourable title “Lutheran Chronicler” wrote them.
Pioneers
Although Johann Heinrich Zur Oeveste is the most famous member of this family, already an 50 year earlier his relative left for the North part of Holland and they were the first Shippers of peat in the Northern peat colonies. Others followed at the same time as Johann Heinrich Zur Oeveste to America to make their mark there. Name variations in this family include; Suuroverste, Zur Overste, Zuroweste, Zuroverste, Zuroveste, Zur Oveste, Zur Oeveste and Sieroversche.
Print sources
*Ferner thue ich euch zu wissen ... Die Briefe des Johann Heinrich zur Oeveste aus Amerika 1834-76, 175 pages, 120 illustrations, 8 1/2 x 9 1/2"hardcover * ISBN 3-86108-277-2 © 1995 by Edition Temmen
*'Norddeutsche Bauernhöfe in der Geschichte: Hasemann, W.. Die Siedlungen im Kirchspiel Bramsche, Bez. Osnabrück, u. d. wirtschaftl. Verhältnisse d. Höfe bis Ende d. 18. Jh.'s. -- Bramsche, Brauer, 1933. IX, 147 pages.
*750 Jahre Rieste: eine Chronik in Wort und Bild by Gerhard Geers, Ankum. Pfotenhauer. 1995. 414 pages : many illustrations.
*Hölting-Protokolle 1583-1800: Höltig-Protokolle 1996. Niederschriften der Marktgedinge oder Holzgerichte von Bramsche der Marken Rieste, Achmer, Pente und Hespe, bearb. von Bührmann, Günther, Bramsche 1996, 246 Pages.
Footnotes
Humanities policy denotes the attempt to integrate ethical and philosophical concerns within the policy making process. It has developed in reaction to the perceived inadequacies within science policy, which has since Vannevar Bush assumed an automatic and linear relation between the discovery of scientific truth and societal progress, thereby eliminating the need for consideration of ends or values. Incipient humanities policy can thus be found throughout recent critiques of the scientism of standard science policy (e.g., Byerly, Sarewitz, Pielke, Jr). These criticisms, however, have seldom achieved the thoroughness of questioning basic assumptions that properly designates 'philosophy.'
Under other names there have been several institutional expressions of humanities policy: the ELSI (ethical, legal, and societal impacts) program within the Human Genome Project; the EVS (ethics and value studies) program within the National Science Foundation, and NSF's institution of the second criteria for proposal review in 1997; and recent ELSI-like programs within other parts of government: the office of environmental justice at the United States Environmental Protection Agency, and within the National Nanotechnology Initiative. The overwhelming part of these efforts, however, constitute a thin or shallow humanities policy, focused on ethical issues, without taking full measure of the metaphyiscal, theological, and aesthetic dimensions of science and technology today.
The President's Council on Bioethics (chaired by Leon Kass) is an outstanding example of (an especially wide or deep) humanities policy.
Humanities policy has three dimensions: as a research project, investigating the role of philosophy and the humanities within the wider world; as a pedagogical project, training undergraduate and graduate students to take better account of the humanistic dimensions of societal problems; and as a policy process, where humanists try to make a difference in the world.
Humanities for policy
It is time to integrate the humanities into policy formation. Without denigrating the important roles science and technology play in policy-makers' decisions, we contend that the humanities also have a significant role in the decision-making process. Many of the areas in which science and technology are so obviously important (e.g., healthcare, defense, homeland security, space exploration, and the environment) intersect with broader societal interests; many questions of policy are not only matters of science and technology, but also of ethics and values, of metaphysics and theology, of aesthetics and culture. By addressing these added dimensions of decision-making, a humanities oriented toward policy opens up new possibilities for decision-makers, broadening their horizons and increasing their available alternatives. Our vision of a policy-oriented humanities also requires that humanities scholars be open to moving in new directions: humanities for policy requires a new policy for the humanities.
Policy for the humanities
The idea of a policy-oriented humanities fights against the current trend in the humanities. Insofar as the humanities have tended more and more toward specialization and so-called 'pure' research, the humanities have become less and less relevant to society, to culture, and to life. We aim to redress the balance: the humanities ought to be meaningful to someone other than a few experts. Indeed, we suggest that a humanities oriented toward policy will not only enliven the debates of policy-makers, but also will reinvigorate the humanities themselves. This suggestion requires the humanities to move in a new direction: hence, it requires a new policy for the humanities. Rather than isolating the humanities from the rest of the world, our new policy for the humanities must realize the potential for the humanities to bridge the gaps between experts, policy-makers, and society as a whole.
Policy humanism
The term policy humanism refers to the encouragement of an improved tenor of public debate, including an emphasis on cultivating character traits such as open-mindedness and moral sympathy. Insights derived from humanistic reflection are often indirect, as much a matter of changing the atmosphere of a conversation as introducing a new propositional content. Policy humanism takes a long-term view of the engagement of the humanities with policy. It is an invitation for reflection on the deeper meanings that are often lost in the details of policy formation. Policy humanism allows us to see the machinery of policy formation within the wider whole of public culture. Works such as Henry David Thoreau’s Walden, Ansel Adams’ photographs, Rachel Carson’s Silent Spring, Aldo Leopold’s A Sand County Almanac, and Jacques Cousteau’s television series The Undersea World of Jacques Cousteau contribute to the wider social context and have impacts that stretch across time. They serve an educational and consciousness transforming role. Individual policies do not operate in isolation from these wider cultural forces, although their contribution is often quite subterranean and indirect.
Under other names there have been several institutional expressions of humanities policy: the ELSI (ethical, legal, and societal impacts) program within the Human Genome Project; the EVS (ethics and value studies) program within the National Science Foundation, and NSF's institution of the second criteria for proposal review in 1997; and recent ELSI-like programs within other parts of government: the office of environmental justice at the United States Environmental Protection Agency, and within the National Nanotechnology Initiative. The overwhelming part of these efforts, however, constitute a thin or shallow humanities policy, focused on ethical issues, without taking full measure of the metaphyiscal, theological, and aesthetic dimensions of science and technology today.
The President's Council on Bioethics (chaired by Leon Kass) is an outstanding example of (an especially wide or deep) humanities policy.
Humanities policy has three dimensions: as a research project, investigating the role of philosophy and the humanities within the wider world; as a pedagogical project, training undergraduate and graduate students to take better account of the humanistic dimensions of societal problems; and as a policy process, where humanists try to make a difference in the world.
Humanities for policy
It is time to integrate the humanities into policy formation. Without denigrating the important roles science and technology play in policy-makers' decisions, we contend that the humanities also have a significant role in the decision-making process. Many of the areas in which science and technology are so obviously important (e.g., healthcare, defense, homeland security, space exploration, and the environment) intersect with broader societal interests; many questions of policy are not only matters of science and technology, but also of ethics and values, of metaphysics and theology, of aesthetics and culture. By addressing these added dimensions of decision-making, a humanities oriented toward policy opens up new possibilities for decision-makers, broadening their horizons and increasing their available alternatives. Our vision of a policy-oriented humanities also requires that humanities scholars be open to moving in new directions: humanities for policy requires a new policy for the humanities.
Policy for the humanities
The idea of a policy-oriented humanities fights against the current trend in the humanities. Insofar as the humanities have tended more and more toward specialization and so-called 'pure' research, the humanities have become less and less relevant to society, to culture, and to life. We aim to redress the balance: the humanities ought to be meaningful to someone other than a few experts. Indeed, we suggest that a humanities oriented toward policy will not only enliven the debates of policy-makers, but also will reinvigorate the humanities themselves. This suggestion requires the humanities to move in a new direction: hence, it requires a new policy for the humanities. Rather than isolating the humanities from the rest of the world, our new policy for the humanities must realize the potential for the humanities to bridge the gaps between experts, policy-makers, and society as a whole.
Policy humanism
The term policy humanism refers to the encouragement of an improved tenor of public debate, including an emphasis on cultivating character traits such as open-mindedness and moral sympathy. Insights derived from humanistic reflection are often indirect, as much a matter of changing the atmosphere of a conversation as introducing a new propositional content. Policy humanism takes a long-term view of the engagement of the humanities with policy. It is an invitation for reflection on the deeper meanings that are often lost in the details of policy formation. Policy humanism allows us to see the machinery of policy formation within the wider whole of public culture. Works such as Henry David Thoreau’s Walden, Ansel Adams’ photographs, Rachel Carson’s Silent Spring, Aldo Leopold’s A Sand County Almanac, and Jacques Cousteau’s television series The Undersea World of Jacques Cousteau contribute to the wider social context and have impacts that stretch across time. They serve an educational and consciousness transforming role. Individual policies do not operate in isolation from these wider cultural forces, although their contribution is often quite subterranean and indirect.
This is a list of countries that have never qualified for any major tournament, be it the World Cup, a continental cup (the African Cup of Nations, the Copa América, the CONCACAF Gold Cup, the AFC Asian Cup, the OFC Nations Cup, the Euro Cup) or the Olympics.
Asia AFC
*Bhutan national football team
*Brunei national football team
*Maldives national football team
*Timor-Leste national football team
Caribbean CONCACAF
* Barbados national football team
* Belize national football team
* Nicaragua national football team
Europe UEFA
* Albania national football team
* Andorra national football team
* Armenia national football team
* Azerbaijan national football team
* Belarus national football team
* Bosnia and Herzegovina national football team
* Cyprus national football team
* Georgia national football team
* Iceland national football team
* Kazakhstan national football team
* Liechtenstein national football team
* Lithuania national football team
* Malta national football team
* Moldova national football team
* Montenegro national football team
* Republic of Macedonia national football team
* San Marino national football team
Africa CAF
* Botswana national football team
* Burundi national football team
* Comoros national football team
* Gambia national football team
* Lesotho national football team
* São Tomé and Príncipe national football team
* Seychelles national football team
* Somalia national football team
* Swaziland national football team
Asia AFC
*Bhutan national football team
*Brunei national football team
*Maldives national football team
*Timor-Leste national football team
Caribbean CONCACAF
* Barbados national football team
* Belize national football team
* Nicaragua national football team
Europe UEFA
* Albania national football team
* Andorra national football team
* Armenia national football team
* Azerbaijan national football team
* Belarus national football team
* Bosnia and Herzegovina national football team
* Cyprus national football team
* Georgia national football team
* Iceland national football team
* Kazakhstan national football team
* Liechtenstein national football team
* Lithuania national football team
* Malta national football team
* Moldova national football team
* Montenegro national football team
* Republic of Macedonia national football team
* San Marino national football team
Africa CAF
* Botswana national football team
* Burundi national football team
* Comoros national football team
* Gambia national football team
* Lesotho national football team
* São Tomé and Príncipe national football team
* Seychelles national football team
* Somalia national football team
* Swaziland national football team
Black Rattle Lake is one of a myriad of small lakes located near Bridgewater, Nova Scotia. The lake is located in prime cottage country, as is easily evidenced by the fact that no paved roads exist within half an hours drive of the lake, high-speed internet and cellphone coverage are completely unavailable.