The impact of the Western conceptualization of the Christian gospel on its communication in a non-Western environment, with particular reference to the AmaXhosa
- Authors: Higgs, Michael John
- Date: 2010
- Subjects: Christianity and culture -- South Africa , Church history , Missions -- South Africa -- Eastern Cape , Xhosa (African people) -- Religion , Communication -- Religious aspects -- Christianity
- Language: English
- Type: Thesis , Doctoral , D Th
- Identifier: vital:11800 , http://hdl.handle.net/10353/356 , Christianity and culture -- South Africa , Church history , Missions -- South Africa -- Eastern Cape , Xhosa (African people) -- Religion , Communication -- Religious aspects -- Christianity
- Description: This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.
- Full Text:
- Date Issued: 2010
- Authors: Higgs, Michael John
- Date: 2010
- Subjects: Christianity and culture -- South Africa , Church history , Missions -- South Africa -- Eastern Cape , Xhosa (African people) -- Religion , Communication -- Religious aspects -- Christianity
- Language: English
- Type: Thesis , Doctoral , D Th
- Identifier: vital:11800 , http://hdl.handle.net/10353/356 , Christianity and culture -- South Africa , Church history , Missions -- South Africa -- Eastern Cape , Xhosa (African people) -- Religion , Communication -- Religious aspects -- Christianity
- Description: This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.
- Full Text:
- Date Issued: 2010
Hidden presences in the spirituality of the amaXhosa of the Eastern Cape and the impact of Christianity on them
- Authors: Mtuze, P T
- Date: 2000
- Subjects: Spirituality -- South Africa -- Eastern Cape , Xhosa (African people) -- Religion , Missions -- South Africa -- Eastern Cape , Missionaries -- South Africa -- Eastern Cape , Christianity -- South Africa -- Eastern Cape -- History , Christianity and culture -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Masters , MTh
- Identifier: vital:1296 , http://hdl.handle.net/10962/d1015612
- Description: This thesis is an attempt to reopen the debate on the whole question of inculturation in Southern Africa especially in light of the fact that we are now in a multi-lingual and multi-religious state. It is an attempt to rehighlight the plight of the spirituality of the amaXhosa people over the last century when missionary and imperial onslaught relegated it to the doldrums. This plunged the amaXhosa in a crisis that has left them directionless, to put it mildly. This is said because the total onslaught destroyed their self-respect and their identity and begs the question as to whether their acceptability to God was contingent on renouncing their culture especially the hidden presences - Qamata, the living-dead and the notion of evil spirits. It is precisely because of these misconceptions regarding African culture and spirituality that the thesis has a strong expository and apologetic bias primarily aimed to address, and put into proper perspective, the significance of the Supreme Being, the living-dead and the evil spirits in African culture. The issues are discussed within the broader socio-historical context. The thesis is basically comparative in that it uses Celtic spirituality and the approach of the early Celtic church to the question of inculturation as its point of departure and as a foil against which the preposterous actions of the church in Africa should be seen. This comparative element is also reflected in the unmistakable `dichotomy’ of Western religion and African spirituality, or better still, lack of spirituality, that was so fervently maintained by the missionaries and the colonialists alike. It is for this reason that I concur with Chidester (1996:xiv) that `the study of religion must find itself, once again, on the frontier’. The study is informed by this approach right through. It should be stressed, from the outset, that the idea is not comparison in order to satisfy our curiosity, nor is it comparison in order to try to authenticate and vindicate the beleaguered African culture. The central idea of the study is to expose the absurdity of the policies of the past century in this regard. The myth of the pure blooded Christianity is confronted, if not exploded. Several examples of both inculturation and continuities between Christianity and other faiths such as the Jewish founding faith are given. The subtheme of cultural domination subtly spans the whole study culminating in Chapter Four where the blacks begin to appropriate some of the Christian symbols and the whites also begin to assimilate African concepts such as ubuntu.
- Full Text:
- Date Issued: 2000
- Authors: Mtuze, P T
- Date: 2000
- Subjects: Spirituality -- South Africa -- Eastern Cape , Xhosa (African people) -- Religion , Missions -- South Africa -- Eastern Cape , Missionaries -- South Africa -- Eastern Cape , Christianity -- South Africa -- Eastern Cape -- History , Christianity and culture -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Masters , MTh
- Identifier: vital:1296 , http://hdl.handle.net/10962/d1015612
- Description: This thesis is an attempt to reopen the debate on the whole question of inculturation in Southern Africa especially in light of the fact that we are now in a multi-lingual and multi-religious state. It is an attempt to rehighlight the plight of the spirituality of the amaXhosa people over the last century when missionary and imperial onslaught relegated it to the doldrums. This plunged the amaXhosa in a crisis that has left them directionless, to put it mildly. This is said because the total onslaught destroyed their self-respect and their identity and begs the question as to whether their acceptability to God was contingent on renouncing their culture especially the hidden presences - Qamata, the living-dead and the notion of evil spirits. It is precisely because of these misconceptions regarding African culture and spirituality that the thesis has a strong expository and apologetic bias primarily aimed to address, and put into proper perspective, the significance of the Supreme Being, the living-dead and the evil spirits in African culture. The issues are discussed within the broader socio-historical context. The thesis is basically comparative in that it uses Celtic spirituality and the approach of the early Celtic church to the question of inculturation as its point of departure and as a foil against which the preposterous actions of the church in Africa should be seen. This comparative element is also reflected in the unmistakable `dichotomy’ of Western religion and African spirituality, or better still, lack of spirituality, that was so fervently maintained by the missionaries and the colonialists alike. It is for this reason that I concur with Chidester (1996:xiv) that `the study of religion must find itself, once again, on the frontier’. The study is informed by this approach right through. It should be stressed, from the outset, that the idea is not comparison in order to satisfy our curiosity, nor is it comparison in order to try to authenticate and vindicate the beleaguered African culture. The central idea of the study is to expose the absurdity of the policies of the past century in this regard. The myth of the pure blooded Christianity is confronted, if not exploded. Several examples of both inculturation and continuities between Christianity and other faiths such as the Jewish founding faith are given. The subtheme of cultural domination subtly spans the whole study culminating in Chapter Four where the blacks begin to appropriate some of the Christian symbols and the whites also begin to assimilate African concepts such as ubuntu.
- Full Text:
- Date Issued: 2000
The diary of Robert John Mullins (1833-1913)
- Nicholls, B M, Charton, N C J, Knowling, Mary
- Authors: Nicholls, B M , Charton, N C J , Knowling, Mary
- Date: 1998
- Subjects: Mullins, Robert John, 1833-1913 , Church of the Province of Southern Africa -- Clergy , Missions -- South Africa -- Eastern Cape , Cattle Killing, 1856-1857 , St Mark's mission , St Luke's mission , Missionaries -- South Africa -- Eastern Cape , Education -- South Africa -- Cape of Good Hope , Bolotwa mission , St Peter's mission -- History , Grahamstown (South Africa) -- History , Kaffir Institute -- Grahamstown
- Language: English
- Type: Book
- Identifier: vital:527 , http://hdl.handle.net/10962/d1004350 , Mullins, Robert John, 1833-1913 , Church of the Province of Southern Africa -- Clergy , Missions -- South Africa -- Eastern Cape , Cattle Killing, 1856-1857 , St Mark's mission , St Luke's mission , Missionaries -- South Africa -- Eastern Cape , Education -- South Africa -- Cape of Good Hope , Bolotwa mission , St Peter's mission -- History , Grahamstown (South Africa) -- History , Kaffir Institute -- Grahamstown
- Description: Summary of Content: This volume offers its readers extracts from the diary and the correspondence of Robert John Mullins, Anglican missionary, priest and in due time principal of what was called the Kafir Institution in Grahamstown and as such a pioneer in the field of western education to black South Africans. After his marriage to Jennie Roe he was assisted in all that he undertook by a loyal and devoted wife. The editors have made use of the earlier diaries and manuscripts because of the light they shed on the conditions in the eastern Cape frontier in the crucial years before and after the cattle-killing. While Mullins' own observations are those of a young missionary his remarks and the record of his experiences are themselves to be viewed in the light of the recent scholarship in regard to the cattle-killing which reveals the multisidedness of an appalling social tragedy. What Mullins wrote records, for better or for worse, episodes which show how South Africans of different origins have in the past regarded one another. Mullins was a committed Christian eager to offer to all whom he could reach the salvation of Christ in which he so fervently believed.He was often intolerant of Xhosa customs he could not understand as well as often perplexed and discouraged. But the overwhelming impact of this record is what it took to be a missionary: courage, commitment, humour, resilience, a capacity to endure physical hardship and enjoy physical activity. All these were qualities which Robert John Mullins possessed in abundance. As his diary shows they were the qualities the frontier demanded. Working over a long period of time Nancy Charton and Brenda Nicholls (who became a coeditor in 1991) have transcribed the diary entries and the correspondence working with the help of the sites of some of the missionary activity. The help of members of the Mullins family (notably Judy Sturrock and her husband) is gratefully acknowledged. Earlier generous contributions made it possible to obtain a typescript from which the editors could work. Every effort has been made to identify the individuals (Xhosa, Tembu and white) and events (both in South Africa and abroad) which are alluded to in the diary. This was a time consuming task and the editors are grateful to all who helped them with it. The book consists of an introduction and eleven chapters. The introduction describes the material and the methods of the editors, discusses the religious and social conditions of the time, addresses the problems of interpartition presented by the cattle-killings, turns attention to the dilemmas of missionaries and then focusses the attention of readers on the diarist Robert John Mullins (with Jennie as later stand-in) as well as the value of the diary. There is much to interest the educationist, the theologian, the economist, and the historian. Chapter 1 deals with Mullins' voyage to the Cape in 1854 and the extracts record the experiences of an exuberant as well as a dedicated lad of sixteen. Chapter 2 deals with the arrival at the Cape in 1854. Chapter 3 gives us a picture of Mullins' experience of Graham's Town in 1854. Chapter 4 deals with Mullins' experience at St Luke's Mission. Chapter 5 covers the period of 1856-57 when Mullins was at Balotwa and the cattle-killing frenzy developed. Chapter 6 describes the hunger and turmoil which followed in the wake of the cattle-killing. Chapter 7 describes the founding of a new station, St Peter's Gwytyu. Chapter 8 is concerned with life at St Peter's in the early months of 1858. Chapter 9 covers the last months at St Peter's and his journey to the Bashee. Chapters 10 and 11 cover the early years in the married life of Robert John Mullins and his wife Jennie. The Mullins' delight in family life is strongly evident in their joy in each other's company and their anxious joy over their first-born baby. Chapter 11 gives the reader the texts of letters written by Robert John and his wife Jennie in the years which marked the end of Mullins' career as a frontier missionary, and the opening to him of the opportunity to become Principal of the Kafir Institution. A map carefully prepared by Mr Oakley West of the Geography Department, with the assistance of Deby Brody, enables the reader to trace the frontier journeys of Robert John Mullins and his wife Jennie who were among the pioneers of frontier societies who did their best to make available to others what they believed to be the eternal benefits of the Christian faith, and the accompanying mores of the 'western' culture of their day.
- Full Text:
- Date Issued: 1998
- Authors: Nicholls, B M , Charton, N C J , Knowling, Mary
- Date: 1998
- Subjects: Mullins, Robert John, 1833-1913 , Church of the Province of Southern Africa -- Clergy , Missions -- South Africa -- Eastern Cape , Cattle Killing, 1856-1857 , St Mark's mission , St Luke's mission , Missionaries -- South Africa -- Eastern Cape , Education -- South Africa -- Cape of Good Hope , Bolotwa mission , St Peter's mission -- History , Grahamstown (South Africa) -- History , Kaffir Institute -- Grahamstown
- Language: English
- Type: Book
- Identifier: vital:527 , http://hdl.handle.net/10962/d1004350 , Mullins, Robert John, 1833-1913 , Church of the Province of Southern Africa -- Clergy , Missions -- South Africa -- Eastern Cape , Cattle Killing, 1856-1857 , St Mark's mission , St Luke's mission , Missionaries -- South Africa -- Eastern Cape , Education -- South Africa -- Cape of Good Hope , Bolotwa mission , St Peter's mission -- History , Grahamstown (South Africa) -- History , Kaffir Institute -- Grahamstown
- Description: Summary of Content: This volume offers its readers extracts from the diary and the correspondence of Robert John Mullins, Anglican missionary, priest and in due time principal of what was called the Kafir Institution in Grahamstown and as such a pioneer in the field of western education to black South Africans. After his marriage to Jennie Roe he was assisted in all that he undertook by a loyal and devoted wife. The editors have made use of the earlier diaries and manuscripts because of the light they shed on the conditions in the eastern Cape frontier in the crucial years before and after the cattle-killing. While Mullins' own observations are those of a young missionary his remarks and the record of his experiences are themselves to be viewed in the light of the recent scholarship in regard to the cattle-killing which reveals the multisidedness of an appalling social tragedy. What Mullins wrote records, for better or for worse, episodes which show how South Africans of different origins have in the past regarded one another. Mullins was a committed Christian eager to offer to all whom he could reach the salvation of Christ in which he so fervently believed.He was often intolerant of Xhosa customs he could not understand as well as often perplexed and discouraged. But the overwhelming impact of this record is what it took to be a missionary: courage, commitment, humour, resilience, a capacity to endure physical hardship and enjoy physical activity. All these were qualities which Robert John Mullins possessed in abundance. As his diary shows they were the qualities the frontier demanded. Working over a long period of time Nancy Charton and Brenda Nicholls (who became a coeditor in 1991) have transcribed the diary entries and the correspondence working with the help of the sites of some of the missionary activity. The help of members of the Mullins family (notably Judy Sturrock and her husband) is gratefully acknowledged. Earlier generous contributions made it possible to obtain a typescript from which the editors could work. Every effort has been made to identify the individuals (Xhosa, Tembu and white) and events (both in South Africa and abroad) which are alluded to in the diary. This was a time consuming task and the editors are grateful to all who helped them with it. The book consists of an introduction and eleven chapters. The introduction describes the material and the methods of the editors, discusses the religious and social conditions of the time, addresses the problems of interpartition presented by the cattle-killings, turns attention to the dilemmas of missionaries and then focusses the attention of readers on the diarist Robert John Mullins (with Jennie as later stand-in) as well as the value of the diary. There is much to interest the educationist, the theologian, the economist, and the historian. Chapter 1 deals with Mullins' voyage to the Cape in 1854 and the extracts record the experiences of an exuberant as well as a dedicated lad of sixteen. Chapter 2 deals with the arrival at the Cape in 1854. Chapter 3 gives us a picture of Mullins' experience of Graham's Town in 1854. Chapter 4 deals with Mullins' experience at St Luke's Mission. Chapter 5 covers the period of 1856-57 when Mullins was at Balotwa and the cattle-killing frenzy developed. Chapter 6 describes the hunger and turmoil which followed in the wake of the cattle-killing. Chapter 7 describes the founding of a new station, St Peter's Gwytyu. Chapter 8 is concerned with life at St Peter's in the early months of 1858. Chapter 9 covers the last months at St Peter's and his journey to the Bashee. Chapters 10 and 11 cover the early years in the married life of Robert John Mullins and his wife Jennie. The Mullins' delight in family life is strongly evident in their joy in each other's company and their anxious joy over their first-born baby. Chapter 11 gives the reader the texts of letters written by Robert John and his wife Jennie in the years which marked the end of Mullins' career as a frontier missionary, and the opening to him of the opportunity to become Principal of the Kafir Institution. A map carefully prepared by Mr Oakley West of the Geography Department, with the assistance of Deby Brody, enables the reader to trace the frontier journeys of Robert John Mullins and his wife Jennie who were among the pioneers of frontier societies who did their best to make available to others what they believed to be the eternal benefits of the Christian faith, and the accompanying mores of the 'western' culture of their day.
- Full Text:
- Date Issued: 1998
A study of certain aspects of the Mount Coke Missionary Institution
- Authors: Walker, James Andrew
- Date: 1955
- Subjects: Shaw, William, 1798-1872 , Missions -- South Africa -- Eastern Cape , Missionaries -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1282 , http://hdl.handle.net/10962/d1013463
- Description: In searching for information concerning the chain of stations that William Shaw established from the Eastern Frontier of the Cape Colony towards Natal, I found that I had to consult many books. Many sources of information have recently come to light and this had to be analysed as well. In this work much had to be included that did not directly refer to Mount Coke, but it is relevant in that it affected the history of the Mission, and the effect of the Mission on the community as a whole. When histories of all the stations are written the incidents should show up in the right perspective.
- Full Text:
- Date Issued: 1955
- Authors: Walker, James Andrew
- Date: 1955
- Subjects: Shaw, William, 1798-1872 , Missions -- South Africa -- Eastern Cape , Missionaries -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1282 , http://hdl.handle.net/10962/d1013463
- Description: In searching for information concerning the chain of stations that William Shaw established from the Eastern Frontier of the Cape Colony towards Natal, I found that I had to consult many books. Many sources of information have recently come to light and this had to be analysed as well. In this work much had to be included that did not directly refer to Mount Coke, but it is relevant in that it affected the history of the Mission, and the effect of the Mission on the community as a whole. When histories of all the stations are written the incidents should show up in the right perspective.
- Full Text:
- Date Issued: 1955
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