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Government interferes in religions’ internal affairs
In our February report, we attempt to provide an understanding of how the Vietnamese government is interfering in the internal affairs of religious organizations in [The Government’s Reach] section. In February 2018, the government sentenced six Hoa Hao Buddhist followers; rediscover the case in [On This Day] section. The remaining section covers the passing of the Venerable Thich Quang Do and the lesser-known self-immolations that occurred in Vietnam after 1975.
The Government’s Reach
How the Vietnamese government has interfered in the internal affairs of religious organizations
Since 1975, the Vietnamese government has maintained broad and deep interference in the internal affairs of religious groups. Religious groups recognized by the state have no choice but to accept such interference from the government. Those religious organizations that choose to resist face a high possibility that the government will retaliate in multiple ways.
Catholic priest impeded from holding mass
At the beginning of January 2020, Father Nguyen Dinh Thuc wrote on his Facebook that from August 2019, he has been denied permission to hold mass during prayer sessions in Binh Duong, Dong Nai, and Saigon. Father Thuc stated that local police came to the churches, threatening him and forbidding him from holding mass.
“In August 2019, I was to attend a pastor’s mass in Dong Nai. The night before mass, he called me and told me that police had spoken to his superiors and said that if Father Thuc held mass, then the entire ceremony would be cancelled. So the superiors told me not to come,”, Father Thuc said of the government’s harassment.
Police preventing Father Thuc from holding mass is understood as retribution, the kind that religious activists regularly encounter when they displease the government.
Father Nguyen DInh Thuc, age 42, head of Song Ngoc parish, Vinh diocese, Nghe An province, has been repeatedly harassed by the government the past few years, particularly in 2016 when he spoke up against Formosa polluting the central Vietnamese coast.
His activities calling for greater human rights have caused him an increasing amount of trouble. According to The 88 Project, he was banned from leaving the country twice in 2017 and 2019 for national security reasons. Currently, the government has begun engaging in a variety of methods to limit Father Thuc’s religious activities.
Police interfere in disagreement over An Hoa Tu temple’s renovation
In September 2019, An Giang provincial police put on house arrest a group of dignitaries of the Pure Hoa Hao Buddhist Church (unrecognized by the government) to prevent them from attending a meeting of the Hoa Hao Buddhist Church – the only Hoa Hao Buddhist organization recognized by the state—regarding the repair of An Hoa Tu Temple.
The disagreement between these two churches began in July 2019, when the Hoa Hao Buddhist Church announced that they would be replacing the roof of An Hoa Tu temple, one of the religion’s main temples and a site of pilgrimage for all Hoa Hao Buddhists. The roof renovation met with opposition from the Pure Hoa Hao Buddhist Church from the very start.
Instead of letting the two churches solve the problem themselves, local authorities decided to intervene.
In September 2019, An Giang provincial police warned the management committee of the Pure Hoa Hao Buddhist Church “not to incite followers” regarding the renovation. Police assured the management committee that the An Giang provincial people’s committee had only permitted the replacement of the roof, not the demolition of the entire temple.
After this warning, six members of the Pure Hao Hao Buddhist Church were blocked by a group of individuals on the way to An Hoa Tu temple and beaten, on the day that the roof tiles were to be replaced. (See details: Report on Religious Freedom in Vietnam – October 2019). To this day, local authorities brush off the attack, which left several injured.
The government interferes with a Cao Dai temple’s right of ownership
According to human rights group BPSOS, in 2017, an independent Cao Dai temple in Phu Thanh A commune, Tam Nong suburban district, Dong Thap province was confiscated by the authorities and given to a representative of Sect 1997, one among a number of Cao Dai organizations recognized by the state (1997).
During the affair, Mr. Duong Ngoc Re was asked by Phu Thanh A communal authorities and the Tam Nong district police to meet on March 20th, 2017, in order to force him to hand over the temple to Sect 1997. When he refused, the authorities took possession of the temple that same day. The very next day, Sect 1997 had one of its representatives read out the paperwork in the presence of local authorities, who then approved the transfer.
According to BPSOS, in the last two decades, 285 of approximately 300 Cao Dai temples have been appropriated by Sect 1997 with government support.
A history of the Vietnamese government’s interference in the internal affairs of religious organizations
After 1975, the Vietnamese Communist Party aimed to push the country towards socialism. As such, religions in the south were not allowed to operate freely as they had before. In the north, religious activities had been severely curtailed by the government since 1954.
According to southern Buddhist monks, after taking control of the south on April 30th, 1975, the Southern Provisional Revolutionary Government limited all religious activities, many places of worship were confiscated and turned into administrative offices, Buddhist statues were destroyed, religious offices in charge of social affairs were all closed, many practitioners were arrested and imprisoned without trial.
Overt government interference in the internal affairs of religions officially began on November 11, 1977 with the pulmugation of Resolution #297-CP regarding “One policy for religion”. In the resolution, opening classes, convening internal meetings, appointments or transfers of dignitaries, and even followers assisting in religious activities—all had to be approved by the government.
During this time, besides strictly controlling religious activities, the government also began to find ways to eliminate churches and associations of traditional Vietnamese religions and establish their own that were loyal to the state.
For example, with Buddhism, the government instigated divisions within the Unified Buddhist Church of Vietnam (established in 1964). According to the Venerable Thich Quang Do, at the beginning of 1980, the government invited a number of church leaders to meet to discuss the unification of the religion, when it should have been an internal affair. In 1981, the government then recognized the Buddhist Church of Vietnam with a number of members from the Unified Buddhist Church of Vietnam. After the Buddhist Church of Vietnam was established, the Unified Buddhist Church of Vietnam has suffered discrimination and suppression to this very day.
According to BPSOS, after attempts to eliminate the Cao Dai religion failed, the state established Sect 1997 in 1997. The Cao Dai Holy See in Tay Ninh went from being a well-oiled machine organizing religious activities over a wide area to simply a branch with circumscribed reach and subject to strict government control.
With Hoa Hao Buddhism, the government only recognized it as a religion in 1999 after the Government Committee For Religious Affairs accepted a component of the Committee Representing Hoa Hao Buddhism. Other branches of Hoa Hao Buddhism that existed before 1975 were not recognized and became illegal.
In 1999, the state replaced Resolution #297-CP with Resolution #26/1999/ND-CP, but maintained its broad powers to interfere as before. However, the latest resolution further restricted religious freedom because it increased the number of jurisdictions religions were subject to. For example, carrying out the ordination of a monk in Buddhism or similarly, a priest in Catholicism would require the consent of the prime minister himself.
On the outside, religious activities in Vietnam appear stable because they have been thoroughly subsumed by the state and the political objectives of the Communist Party. Religious sects and associations that choose to remain independent suffer the government’s interminable abuse and suppression.
Four spheres of state interference in the internal affairs of religious organizations, through legal regulations
In 2016, Vietnam passed the Law on Faith and Religion, to go into effect in 2018. The 2016 Law on Faith and Religion contained many improvements compared to prior regulations. However, the spirit of this law remains the same: tight control of religious freedom by maintaining state interference in the internal affairs of religious organizations:
Interference in the internal organization of religious groups
The 2016 Law on Faith and Religion stipulates that if a religious organization wants to amend its charter (Article 24), or split, merge, unify with other religious organizations (Clause 3, Article 29), then it must seek approval from the government. Regarding personnel, the state reserves the right to approve or disapprove of nominations for positions in religious organizations (Clause 5, Article 34).
Under the 2016 Law on Faith and Religion, the government uses Resolution 162/2017/ND-CP to more strictly control religious organizations. This resolution stipulates that Vietnamese citizens must seek government approval if they seek to organize activities linked to overseas religions. The resolution also requires local, religious gathering places to seek government approval of any changes in representatives.
Interference in religious groups’ training programs
According to the 2016 Law on Faith and Religion, all religious organizations must have their training classes approved by the government (Clause 3, Article 38). Classes teaching Vietnamese history or Vietnamese law on the basis of religious training must follow the guidelines set out by the Ministry of Education and Training, the Ministry of Justice, and all related bodies (Article 40).
Interference in freedom of association
The 2016 Law on Faith and Religion has many stipulations that limit freedom of association, even within religious organizations. Meetings that involve multiple religions or foreign elements require approval from the central government (Article 44).
Religious organizations that want to organize festivals or congresses must seek approval from the central or local authorities (Clause 3, Article 45). Religious organizations that invite foreign speakers (Article 48) or desire to join international religious organizations must seek the approval of the state (Article 53);
Interference in religious groups’ management of property and finances
In regards to religious grounds such as temples and churches, the 2016 Law on Faith and Religion stipulates that the commune’s people’s committee, in conjunction with the Fatherland Front, must organize an election and recognize a representative and a management committee for that property (Clause 3, Article 11). Accounts containing funds collected from religious activities, such as mass, must be reported to the state, with clear statements on how the funds will be used.
Resolution 162/2017/NĐ-CP also states that prior to carrying out collection activities and donation drives, religious organizations must report the details, methods, objectives, and duration of such events to the government.
Outside of regulations related to religion, the Vietnamese government is also able to use many other provisions to suppress religious freedom, such as those related to public assembly, disturbing security and order, and publishing, as well as those found in the Cybersecurity Law … all are used to suppress religious organizations not recognized by the state.
Venerable Thich Quang Do passed away
On February 20th, 2020, Venerable Thich Quang Do, Patriarch of the Unified Buddhist Church of Vietnam passed away at Tu Hieu Temple (Ho Chi Minh City) at the age of 91.
He was among activists that the Vietnamese government kept under house arrest the longest. In 1982, after the government established the Buddhist Church of Vietnam, authorities confined him to a temple in Thai Binh for 10 consecutive years. In 1995, he was sentenced to 5 years in prison after he voluntarily return to Ho Chi Minh City to help flood rescue efforts in the Mekong Delta. After he got out of prison in 1998, he served five years house arrest in Ho Chi Minh City. In 2003, just as he had completed his house arrest, authorities prevented him from leaving Thanh Minh Zen Monastery in Ho Chi Minh City, until mid-2018 when he was forced to leave.
From 1975 until he passed away, Venerable Thich Quang Do never had the freedom to operate, as he explained to Al-Jazeera in 2007: “We’re prisoners in our own homeland, where our government decides who has the right to speak and who has to keep their mouth shut.”
Since the establishment of the Buddhist Church of Vietnam, the Unified Buddhist Church of Vietnam has faced fierce repression from the government:
“They [the government] have not ended their discrimination and repression of the United Buddhist Church of Vietnam. Church activities the last 30 years have been very difficult (to organize). Preaching and teaching are not permitted, opening schools is not permitted, […] If they have an opportunity to get rid of [the church], then they’ll use it. For many decades, [I’ve been stuck] in this one room […] Every two months, I have a hospital visit. That’s it. No one comes in or out, and I can’t go anywhere. And even to the hospital, [police] follow”, Venerable Thich Quang Do told Radio Free Asia at the end of 2012.
Venerable Thich Quang Do became the fifth Patriarch of the Unified Buddhist Church of Vietnam in 2011. He had worked for the church since it was established in 1964. From 1975 onwards, he and a number of southern monks continued to guide the Unified Buddhist Church of Vietnam through the government’s persistent discrimination and repression.
On This Day
Six Hoa Hao Buddhists sentenced to prison
The independent followers of Hoa Hao Buddhism in the Mekong Delta have been among the most repressed religious communities in Vietnam. In February 2018, six Hoa Hao Buddhists were sentenced to prison for “disturbing public order” and “obstructing officials”.
Six individuals, among them four members of the same family, were sentenced to prison on February 9th, 2008. The An Phu District People’s Court sentenced Mr. Bui Van Trung, age 56, to six years; Ms. Le Thi Hen, age 58, to two years in-absentia, Ms. Bui Thi Bich Tuyen, age 38, to three years; Mr. Bui Van Tham, age 33, to six years; Mr. Nguyen Hoang Nam, age 38, to four years; and Ms. Le Hong Hanh, age 41, to three years.
According to BBC Vietnamese, the case occurred the night of April 19th, 2017, when Bui Van Trung’s family invited people over to his house to mark the anniversary of a passing. The day before, plainclothes police had set up a checkpoint to block people from attending the event at Mr. Trung’s house.
According to the indictment from the People’s Investigation Bureau of An Phu suburban district, An Giang province, at approximately 6:30 PM on April 19th, 2017, three people were on motorbike on the way to Mr. Trung’s house, when they were stopped by traffic police to check paperwork. Stating that they had not broken any traffic laws, the three refused to provide any. At that time, Mr. Nam, Ms. Hanh, Mr. Trung, and his family approached and refused to let police confiscate the motorbike because the three stopped individuals refused to present their paperwork. The event quickly escalated into a protest. Those on Mr. Trung’s side accused the authorities of entrapping the people coming to his house to attend the anniversary. As a result, they raised their voices and created signs protesting the religious repression occurring.
On June 26th, 2017, police arrested Mr. Trung and his son Tham. The day after, Mr. Nam was also taken in. Ms. Hanh was arrested on November 13th, 2017. During the interrogation process, Mr. Trung and others denied “disturbing public order”.
For many years, the An Giang provincial authorities had kept tight watch over Mr. Trung’s family because they frequently organized independent religious activities. In 2012, Mr. Trung was sentenced to 4 years in prison for “disturbing public order” and “obstructing officials”.
The government frequently uses the crimes of “disturbing public order” and “obstructing officials” to punish religious, democracy, and human rights activists.
Did You Know?
Many self-immolations took place after 1975
Did you know: after 1975, many religious organizations in the south went through a very dark period. Southerners at the time saw hundreds of temples confiscated, settings for social activities re-purposed, and many religious activities forbidden. Perhaps most painful were the less-publicized self-immolations, conducted to demand the state respect religious freedom.
The first self-immolation occurred in Can Tho on November 2nd, 1975. Abbot Thich Hue Hien and 11 Buddhist nuns of the Duoc Su Zen Monastery immolated themselves in the temple, about 30 kilometers from Can Tho. Only when the immolations were covered by international media a year later did authorities begin their own investigation.
However, after the investigation, the government told Amnesty International that Abbot Thich Hue Hien had conspired to kill the nuns because he was afraid of being exposed for a sex scandal.
Venerable Thich Quang Do and a number of monks from the Unified Buddhist Church of Vietnam disputed the results of the government’s investigation, deepening the conflict between the government and the church. In April 1977, many of the church’s monks were arrested and tortured. Venerable Thich Thien Minh was one of those arrested, ultimately dying in prison in October 1978.
In an interview with Venerable Thich Thien Quang after he escaped the country to Indonesia in 1979, he stated that in the last two years, there were approximately 18 southern nuns who self-immolated to push for religious freedom. Self-immolations continued into the 1990s.
On May 21st, 1993, an unknown man immolated himself at Thien Mu Temple (Hue). The authorities stated that the individual was not a Buddhist and that the immolation was due to a personal problem.
However, the authorities did not explain why the individual traveled nearly 1000 miles to self-immolate at Thien Mu Temple. Several days after the immolation, the authorities interrogated Thich Tri Tuu, the head of Thien Mu Temple, which lead to a large protest in Hue.
Another self-immolation occurred May of 1994 in Vinh Long. Thich Hue Thau, a member of the Buddhist Church of Vietnam, immolated himself on May 28th, 1994. Thich Hue Thau’s older brother, Le Trung Truc, told Christian Science Monitor: “My younger brother could not live without independence (in religious activities), so he decided to end it”.
Mr. Truc said that Thich Hue Thau self-immolated after authorities prevented him from practicing at any of the temples in the province because he was a member of the Unified Buddhist Church of Vietnam. He also stated that his younger brother had mobilized a group of Buddhists to walk all the way to Hanoi to protest the numerous high taxes on farmers. However, the group was blocked before it was able to leave Vinh Long province. Immediately after, the authorities asked Thau to close his own temple. A few days after that, he self-immolated behind his temple during the night.
Translated by Will Nguyen
Religion Bulletin, July 2021: Government Discusses Religious Resources In The Realm Of Social Welfare
In other news: monks volunteer to look after the ill, prisoners of conscience at risk of COVID-19 infection.
We know you and your loved ones may be experiencing difficult days as the pandemic rages on. We hope you all remain safe and healthy.
As all of Vietnam faces down the fourth wave of COVID-19, religious activities, as with other activities involving gatherings of people, carry the risk of spreading disease. This fact has caused the public to become more or less averse to religion.
We should not forget that religious organizations have been a sizeable resource in helping the community through difficult times.
Over the past few weeks, Ho Chi Minh City has faced a crisis in social welfare, and religious organizations have stepped up to support the people. However, compared to other countries in the region and with the south before 1975, religious, philanthropic activities nowadays encounter many obstacles.
This July, the Government Committee for Religious Affairs organized a seminar on religious organizations’ resources and their relationship to social welfare. When will these religious organizations be able to conduct charity independently and without hindrance?
The Government’s Reach
The Government Committee for Religious Affairs discusses religious resources in the realm of social welfare
On July 13, 2021, the Government Committee for Religious Affairs convened a seminar with some researchers, religious dignitaries, and representatives of central ministries and branches to take stock of the resources religious organizations possess for social welfare and philanthropic activities. 
The seminar was organized as Ho Chi Minh City (HCMC) faced a severe social welfare crisis due to the government’s tightening of social distancing guidelines to contain a COVID-19 outbreak.
The Government Committee for Religious Affairs stated that the seminar aimed to evaluate the ability of religious organizations to function as independent entities in charity and social welfare activities.
Nguyen Anh Chuc, deputy head of the committee, stated that these religious organizations’ activities were still unorganized and spontaneous.
“Because of this, there needs to be a clear and transparent legal corridor in social welfare work, as well as increased coordination between the Fatherland Front and religious organizations,” Chuc declared.
After 1975, social welfare and philanthropic activities conducted by religions were disrupted. Many facilities, such as schools, hospitals, relief organizations, and orphanages, were confiscated by the government and banned from operating.
Today, religious organizations are allowed to operate in preschool education (kindergarten) and vocational training, but only to a minimal degree. They have not yet been allowed to resume general education activities.
For nearly five decades, the government has asserted that religious organizations must focus strictly on religion and help the state implement policies establishing national unity. This view has led to policies that precisely control the participation of religious organizations in other areas.
Article 55 of the 2016 Law on Faith and Religion permits religious organizations “to participate in educational, training, medical, social welfare, philanthropic, and humanitarian activities in accordance with relevant laws.”
However, the 2016 law and other codes and legal documents do not regulate specific charitable and social welfare activities, nor the level or conditions of participation for religious organizations. The legal recognition of religious organizations is still minimal, and they are not allowed to set up their organizations for charitable activities.
Furthermore, the state strictly controls the resources of religious organizations in charity and social welfare activities. For example, religions seeking to fundraise domestically or accept foreign aid must undergo very complicated procedures.
In reality, charity and humanitarian activities are the core values of many religions. Currently, religious organizations still maintain a few charitable activities but only on a small scale. Current policy does not allow them to operate on a larger or more professional scale, as before 1975.
Central Propaganda Department issues instructions for propaganda regarding ethnic groups and religions
The articles you read and the television programs you watch about religion may be part of a state propaganda campaign.
On July 19, 2021, the Central Propaganda Department issued guidelines for state agencies and press organizations on propaganda about ethnicity and religion. 
According to the guidelines, propaganda about ethnic groups and religions will focus on cadres, party members, and residents in areas deemed “complicated and sensitive” (remote, upland, and border areas with many religious practitioners). The substance of the propaganda will include the state’s policies and achievements in matters of religion and ethnicity and its rebuttals to the accusations of independent press and human rights organizations regarding religious and ethnic issues.
The propaganda will be issued comprehensively overall mass media, in newspapers, on social media, in the streets, and even during religious sessions.
The guidelines also state the Ministry of Information and Communication has the task of controlling mass media on ethnic and religious issues and must strictly punish those who provide incendiary or false information.
The Ministry of Education and Training is responsible for inserting propaganda on ethnicity and religion into the educational curriculum at every level of study.
The guidelines assert that it is necessary to fight against and criticize activities that “propagate false religions, incite practitioners to oppose the regime, […] practice superstitions, […] and distort the truth on democracy, ethnic equality, and freedom of belief and religion in Vietnam.”
The Vietnamese government maintains complete control over ethnic and religious affairs. Upland areas with large ethnic minority populations are subject to more stringent rules than urban areas. Even though the government recognizes the religious activities of ethnic minorities, they must be reported and are closely monitored.
Risk of COVID-19 infection for prisoners of conscience in prisons and temporary detention centers
According to The 88 Project, Vietnam currently holds in its custody 179 prisoners of conscience. Another 37 are in temporary detention, waiting to be tried for “crimes” related to their political activities or freedom of speech. Among those serving their sentences or in temporary detention, 59 cases have to do with freedom of religion. 
As COVID-19 rapidly spreads across many locations, prisons and temporary detention centers also face a high risk of infections. The most recent example involves an outbreak among detainees at the Chi Hoa Detention Center in HCMC; on July 7, 2021, the HCMC Department of Health reported 81 cases of COVID-19 there, including 45 cadres and 36 inmates. 
Before that, on the evening of July 6, the press had reported a prison riot at the same detention center.  According to information provided by the government, the riot was caused by an inmate who created a scene while the detention center was conducting COVID-19 screening. The press reported that riot police were mobilized to the detention center to handle the disturbance and that people in the surrounding area heard gunshots coming from the detention center.
On July 7, some inmates were transferred to the T30 Detention Center in Cu Chi Suburban District to implement social distancing.  However, the authorities have not released any further information on the COVID-19 situation at the Chi Hoa Detention Center.
The government has stated that prisons and detention centers across the country were strictly implementing COVID-19 prevention measures.  Nonetheless, the disease has spread throughout Hanoi, HCMC, and the Mekong Delta, bringing with it concerns of infection in areas of dense incarceration, particularly given that more than 500 suspected cases of infection were discovered at the Bo La Drug Rehabilitation Facility in Binh Duong Province at the end of July 2021. 
The government has not made any announcements on vaccinating criminals or prisoners. Currently, all temporary detention centers and prisons have stopped inmate visitations.
More than 1,000 practitioners, monks, and nuns volunteer to look after COVID-19 patients in Ho Chi Minh City
As of July 20, 2021, more than 1,000 practitioners, monks, and nuns of Buddhism, Catholicism, and Protestantism have volunteered to serve at field hospitals in HCMC.  This number continues to grow.
On July 22, about 300 more volunteers of different religions set out to COVID-19 treatment hospitals in the city of Thu Duc to support patient care.
Before this, the Vietnamese Fatherland Front Committee in HCMC had called on “all classes of people, religious organizations, and compatriots” to support the fight against the COVID-19 pandemic,  marking a rare occasion where the government officially sought the support of religious organizations.
The COVID-19 pandemic still rages in HCMC. The current number of infected persons has exceeded 100,000 and continues to increase. According to the Ministry of Health, as of August 6, 2021, more than 2,000 people have died.
You may not have heard of the activities of new religions, but that does not mean these religions don’t exist. New religions are developing all over Vietnam. Before judging their activities, we should first understand how they suffer daily harassment from the state and the press.
7 Falun Gong practitioners punished for gathering during lockdown
On July 7, 2021, Tuoi Tre News reported that seven Falun Gong practitioners were administratively punished by the authorities of Tan Hung Commune, Cai Be Suburban District, Tien Giang Province, for gathering while the province was implementing social distancing. 
According to the article, on June 24, 2021, six people gathered at a household in the commune to practice Falun Gong together. Each person was fined 7.5 million dong ($328) for violating local pandemic regulations.
The sanction of this Falun Gong group was not an isolated incident. In 2020, when pandemic regulations were not applicable, the government continuously banned this group from operating and sanctioned them for various other reasons. 
Local authorities and the press heavily condemn the Falun Gong movement, and they have seen it as a “false religion” that gravely affects people’s health. However, the religion has developed across many provinces and cities, and many practitioners claim that they benefit from its practice.
Since the beginning of 2021, the government’s obstruction of Falun Gong activities has not appeared in media as much as in 2020. Reasons may include the government’s increased propaganda activities hindering the religion’s practice and the complications surrounding the COVID-19 pandemic.
At the end of May 2021, the press heavily covered the case of infections at the Phuc Hung Missionary Church in HCMC. On May 29, 2021, Go Vap District police issued a decision to move ahead with prosecution for the crime of “spreading a dangerous and infectious disease to others.”  As of the end of July 2021, police have not released more information about this case.
Chairman of Mang Yang Suburban District, Gia Lai Province: no followers of the Ha Mon religion remain
If you’ve been following previous religious news, you’re probably familiar with the fact that the government considers the Ha Mon religion in the Central Highlands a “false” one. The religion is currently facing extinction in Gia Lai Province.
In July 2021, a Mang Yang Suburban District representative told Dan Viet newspaper that the district no longer had anyone who followed the Ha Mon religion. According to Le Trong, chairman of the suburban district’s People’s Committee, “those who were lured and deceived into following the false Ha Mon religion were educated and mobilized to return to their families” and received local support “to reintegrate into the community.” 
Trong also revealed how the government propagandizes and mobilizes, including “evaluating impoverished and borderline-impoverished households.”
According to Trong, villagers will “evaluate impoverished and borderline-impoverished households (those who previously followed the false religion in particular, and the entire population in general)” according to the principles of democracy and fairness. From there, the locality will come up with “suitable approaches,” such as bank loans and participation in agricultural expansion programs and models, etc.
The statement indicates that the Mang Yang Suburban District government has used the household poverty line to force families to give up the Ha Mon religion. This act is contrary to official regulations.  The household poverty line is based on per capita income and deprivation in accessing essential social services.
Over the years, many Central Highland Montagnards who belong to unrecognized religious groups have attested that the local authorities punish them economically by not approving impoverished household designations and bank loan applications, stripping them of social welfare benefits, or refusing to provide administrative services such as ID card provisions and marriage registrations.
The Mang Yang Suburban District People’s Committee chairman has also stated that the government has encouraged the children of families who follow the Ha Mon religion to continue going to school.
Several witnesses have told Luat Khoa that local authorities in the Central Highlands increase tuition fees for families who belong to unrecognized religious groups as a form of punishment.
In July 2021, the People’s Army Newspaper also reported that “the Ha Mon religion no longer existed on Gia Lai land.”  The Ha Mon religion uses Catholic teachings as life precepts; practitioners do not go to church but practice rituals at home. In 2011, the religion had 1,357 followers in Mang Yang Suburban District.
New religions in Dak Nong
The Dak Nong News reported that the province saw numerous activities carried out by new religions and that provincial authorities were tackling these religious groups. 
Religious activities considered illegal in the province include “building structures for the purpose of unauthorized religious activities; improperly using the name of the ‘Vietnamese Protestant Church’ for associations and groups, and causing difficulties in the state’s management of religion.”
The newspaper cited two cases in the Dak Nia Commune, Gia Nghia Suburban District, accused of conducting for-profit religious activities but did not provide any evidence. In both cases, it was alleged that temples were built without government permission.
Furthermore, the provincial Religious Affairs Committee reported that land was being illegally donated and transferred to build religious facilities, that religious activities were being self-organized without the participation of a state-recognized sangha, and that group religious activities were unregistered with local authorities.
People following new religions are becoming increasingly common in Vietnam. However, it is challenging for these religions to meet the strict government requirements for recognition according to the Law on Faith and Religion.
Tuyen Quang police: alerting the people not to follow “religion seeking to firmly establish the rule of law at its heart”
After Hai Duong Province, Tuyen Quang provincial police also alerted people to the activities of the “religion seeking to establish the rule of law at its heart firmly.” 
Police reported that the religion attracted participants through live videos on social media, including content that criticized political, social, and religious situations.
Like Hai Duong provincial police, Tuyen Quang provincial police on social media urged people not to listen to the shared information and invitations to join the religion. Police claim the religion’s statements violate state laws, propagate superstitions, and take advantage of beliefs for personal gain.
“Subjects of the ‘religion seeking to establish the rule of law at its heart’ firmly have taken advantage of the right to freedom, democracy, and freedom of speech, as well as taken advantage of belief and religion to operate illegally,” the Capital Security Newspaper said, citing the announcement by Tuyen Quang provincial police.
Information on this religion has been removed from popular social media platforms in Vietnam, such as Youtube and Facebook.
The Tumultuous And Tragic History Of Hoa Hao Buddhism
If you ever visit An Giang Province, in the Mekong Delta Vietnam, you might be surprised by how a number of families practice Buddhism there. They follow Buddhism, but they do not pray to statues or depictions, but rather, a wooden board painted crimson, placed squarely in the center of the altar.
If you look closely, you’ll see individuals dressed in brown, their hair placed in high buns, worshipping Buddha in the simplest of ways at home – without the knocking of wooden bells or the reading of scriptures, but rather, only with the placement of flowers, incense, and water.
These people are practitioners of Hoa Hao Buddhism, a religion built on a Buddhist foundation but with completely different practices from any other school of thought.
From humble beginnings, the founder of Hoa Hao Buddhism brought to the inhabitants of the Mekong River Delta a simplified Buddhist philosophy, suitable for their impoverished circumstances. Not long after its establishment, the religion would quickly catch fire in the hearts of countless citizens.
Hoa Hao Buddhist clergy don’t cut their hair as in other schools of Buddhism. They also don’t have splendid and majestic temples; rather, they advise their adherents to practice at home and to worship simply, diligently perform good works, simplify weddings and funerals, and live with responsibility towards the nation.
Huynh Phu So – the Muhammad of the Mekong Delta
As we know, at the beginning of the 20th Century, the Nguyen Dynasty ceded the entirety of southern Vietnam to French rule. In the Mekong Delta, nearly all residents were farmers, but they had to lease land from landowners at exorbitant prices, leading to arduous existences.  The people suffered in poverty under France’s oppressive politics that favored the landlord class.
Numerous anti-French peasant movements broke out around this canal-crisscrossed land, and the French authorities established a system to closely monitor civil activities.
Religions are often born out of thrilling or mysterious events that are able to win over large amounts of people.
In 1940, in the area of Chau Doc, the French began taking notice of an unusual young man who announced the establishment of Hoa Hao Buddhism and who became the head of a religion at only 19 years of age. Followers came from all over and even the most notable figures became disciples. 
That young man was Huynh Phu So, who has been described as having a slender figure, a luminous face, and an articulate manner of speech.
In a 1942 speech written by Huynh Phu So himself, and preserved by apostles to this day, the young man stated that he himself had spent many lives saving people and that this life was a continuation of the Buddha’s sending him down to “save sentient beings.”
The religion’s Central Management Board records Huynh Phu So as having established the religion after travelling with his family to the region of the Seven Mountains (Thất Sơn), today a part of An Giang Province and seen by many as a sacred area that also gave birth to the Buu Son Ky Huong [Strange Fragrance of the Treasured Mountain] religion.
According to Sấm Giảng (Huynh Phu So’s teaching books), Master Huynh Phu So expressed in a verse comprised of hundreds of rhyming sentences that he was the successor of the Buu Son Ky Huong sect.
Thus, the principle “study Buddha, cultivate man” and the foundational “Four Great Gratitudes” (Gratefulness to one’s parents and ancestors, gratefulness to one’s nation, gratefulness to the three treasures [the Buddha, the Dharma, and the Sangha], and gratefulness to one’s compatriots and mankind) of the Buu Son Ky Huong sect became core values of Hoa Hao Buddhism.
In terms of communication, Huynh Phu So would convey everything simply and easily, and as a result, his religion was easily absorbed by the masses. The article “Principles of Religious Practice”, written by Huynh Phu So in 1945, summarizes in just 10 pages the religion’s philosophy and guides people on how to live a good life from his point of view.
The religion’s philosophy attracted poverty-stricken farmers by offering them the possibility of a good life and showing them how to practice Buddhism, even in conditions of deprivation.
“Meditate without action rather than with offerings of food,
Buddha would never want sentient beings to bribe.
Because our crops were flooded this year,
we should quickly dispense with superstition.
Try to maintain the three cardinal guides,
Completed virtue is what is precious.”
(Excerpted from “A crazy person’s disregard for the people”)
Moreover, Hoa Hao Buddhism’s philosophy was able to reconcile individual and family lives with responsibility for the nation, based on the foundation of the “Four Gratitudes,” providing people with the rationale for becoming practitioners.
“The monk decided to close the pagoda doors,
Drew his golden sword, mounted his horse, and charged into danger.
After he settled scores with the enemy nation,
The Zen pagoda returned to Buddhist homage!”
(The Words of Huynh Phu So)
The concept of the “Four Gratitudes” brought Hoa Hao Buddhism to life, making it both dear to the people and compatible with the conditions of deprivation at the time.
Beyond his ability for eloquence, Huynh Phu So was also celebrated for his rare ability to treat the illnesses of his followers, who saw him as both a prophet and a fighter for national independence.
Fighting for national independence
In 1942, the Japanese intervened to bring Huynh Phu So to Saigon for refuge after a period of strict house arrest by the French that began in 1940. In Saigon, he quietly linked up with followers to advocate for Vietnam’s independence, which was consistent with both his religion’s principles and the zeitgeist at that time.
In 1944, Hoa Hao Buddhism established a paramilitary force called Bao An [Peace Protection] Group to maintain the security of Hoa Hao Buddhist villages in the Mekong Delta.
With Huynh Phu So’s profile and his large number of parishioners, Hoa Hao Buddhism had a notable voice in the independence movement in the south. With the aim of creating a political voice in society, Huynh Phu So and a number of intellectuals established in 1946 the Vietnamese Social Democracy Party – abbreviated as S.D. Party.
In the beginning, besides linking up with different religious and political organizations, Hoa Hao Buddhists also connected with the Viet Minh to advocate for Vietnamese independence. However, it was not long before a serious conflict erupted between the two groups.
This conflict would eventually lead to Huynh Phu So’s mysterious disappearance. On April 16, 1947, Huynh Phu So went missing during a meeting between the Viet Minh and Hoa Hao Buddhists in the area of Dong Thap Muoi (Plain of Reeds). To this day, his disappearance remains a mystery.
According to an article written by Nguyen Van Tran, and published in the overseas newspaper Viet Bao Online in 2016, the author cited a letter related to Hoa Hao Buddhism and Huynh Phu So that was stored at National Archive Center #4, under the Ministry of Home Affairs Department of State Documents and Archives. The letter, dated April 17, 1947, confirmed that the Viet Minh’s Long Xuyen Administrative Committee held Huynh Phu So in their custody but the letter did not state clearly what happened to him after that.
To Hoa Hao Buddhists today, the day Huynh Phu So went missing is referred to as “the day Virtuous Master disappeared,” or “the day of Virtuous Master’s Longevity Calamity.”
According to author Nguyen Long Thanh Nam, who was active in Hoa Hao Buddhism, and who worked for the government of the Second Republic (the Republic of Vietnam), the animosity between Hoa Hao Buddhists and the Viet Minh only worsened after Huynh Phu So’s disappearance. A number of Hoa Hao Buddhists changed sides and worked with the French to oppose the Viet Minh. According to Nam, in the approximate period from 1947 to 1955, Hoa Hao Buddhism became a competent military force with the help of the French. This fact would also lead to the religion facing strong repression from Ngo Dinh Diem’s government, which sought to consolidate military forces.
After Ngo Dinh Diem’s period of discriminatory treatment towards religions, Hoa Hao Buddhism was strengthened and developed under the Second Republic (1967 – 1975). At that time, exiles who had faced repression under Ngo Dinh Diem, such as Nguyen Long Thanh Nam, returned home to restore the religion. It was also during this time that Hoa Hao Buddhism split into two sects: the new sect was led by Luong Trong Tuong, while the original sect was led by Huynh Van Nhiem. In 1972, another sect splintered from the original group, led by Le Quang Liem. These divisions, however, did not hinder the development of the movement.
In 1975, as their religious activities proliferated, Hoa Hao Buddhist groups also operated six high schools, a university, and two hospitals.
However, after the upheaval of April 30, 1975, which saw the fall of the government of the Republic of Vietnam in the south, the vibrant religious scene in the south darkened under the shadow of the victors.
Scene of darkness after April 30
From the day Huynh Phu So disappeared, Hoa Hao Buddhists fiercely opposed the Viet Minh; thus, from April 30, 1975, onwards, the religion was completely banned from operating.
Author Nguyen Long Thanh Nam cited an article published in the Liberated Saigon (Sài Gòn Giải phóng) newspaper on August 9, 1975, to describe the government’s policy towards Hoa Hao Buddhism after the events of April 30.
The Liberated Saigon article stated that the leaders of the religion, Luong Trong Tuong and Huynh Van Nhiem, “opposed religion, the nation, and the revolution.” It also described a three-day high-level meeting of some Hoa Hao Buddhist leaders in Thot Not Suburban District, Can Tho Province. At the end of that meeting, this group announced the dissolution of the Management Committee, S.D. Party’s Executive Committee, specialized organizations, as well as social workgroups. This meeting was held to accompanying the request of the government to prevent further assemblies of people in that area.
Author Nam also cited an article translated into Vietnamese from the Los Angeles Times (published in 1978), which stated that leaders and practitioners of Hoa Hao Buddhism who had participated in politics were all sent off to re-education camps.
In December 1998, a UN special rapporteur on freedom of belief and religion, Adbelfattah Amor, released his report following a formal visit to Vietnam in October 1998.
In his report, the rapporteur stated that he was not able to meet any Hoa Hao Buddhists, either formally or privately. Non-state sources had informed him that after April 30, 1975, the government closed more than 3,500 Hoa Hao pagodas, as well as more than 5,000 worshipping centers, where the Hoa Hao Buddhists often held their social and religious activities.
Amor concluded that Buddhist, Cao Dai, Hoa Hao, and Muslim religious organizations could not be established nor operate independently of the government. The existence of registered religious groups at the time served more as the government’s tools of social control than citizens exercising their religious freedom.
In 1999, Hoa Hao Buddhism fundamentally split into two sects. One sect, the Hoa Hao Buddhist Church, was permitted by the government to operate and is headquartered at An Hoa Temple in Phu My Town, Phu Tan Suburban District, An Giang Province.
Many Hoa Hao Buddhists do not participate in this sect, stating that the management committee is controlled by the government and does not operate according to t proper religious principles.
The remaining other sect is not recognized by the government as “official” and is headquartered at the Hoa Hao Buddhist Family Group no more than 3 km from the An Hoa Temple. The activities of the independent Hoa Hao Buddhists are forbidden.
In August 1999, the overseas newspaper Viet Bao Online reported a conflict between the two sects in An Giang Province involving the Hoa Hao Buddhist Church being the only sect recognized by the state. The “official” church was able to organize public festivals and events but did not organize a holiday around “the Day of Virtuous Master’s Longevity Calamity,” nor did it read sermons during any holidays.
In 2014, Vietnam continued to invite special rapporteurs from the UN to evaluate the country’s level of religious freedom. The rapporteurs’ report maintained that the oppressive situation independent Hoa Hao Buddhists faced had not changed appreciably. Their freedoms continued to be obstructed, and they were often followed, arrested, beaten, and imprisoned.
Every year, the United States’ Report on International Religious Freedom touches on the Vietnamese government’s harassment of independent Hoa Hao Buddhists and its restriction of their activities. The 2012 report stated that the government allowed only 5 of 10 of Hoa Hao Buddhist religious texts to be published and that it banned the reading of Huynh Phu So’s writings in public. Beyond the charges of repression of independent Hoa Hao Buddhists, the 2018 US report documented that the government continued to ban followers from celebrating any holidays related to the life of Huynh Phu So.
 Vietnam during the French colonial era, Nguyen The Anh, Culture – Literature & Art Publishing House, p. 227.
 On the historical roots of Hoa Hao Buddhism, Pascal Bourdeaux, Dang The Dai Dich.
The Coconut Monk’s Adventure Between Religion And Politics
A mentally ill old man or an anti-war monk?
In 1968, the south of Vietnam had just moved past a period of long-running political unrest that had society shaken and stirred. The people were fed up with the promises and realities that the government brought their way. The fears of both the Communist and the Nationalist sides were not so different. To survive, people had to gird themselves and pray that spiritual forces would deliver them from the war’s uncertainties.
Moving beyond the religious sphere, many southern monks openly opposed the increasingly brutal war. International journalists began paying attention to priests and spiritual leaders, who possessed enough credibility and representation to express the general population’s suffering.
In the spring of 1968, journalist John Steinbeck IV, the 22-year-old son of internationally-renowned American writer John Steinbeck, followed his friends down to My Tho (in today’s Tien Giang Province) to meet an enigmatic Zen Buddhist monk, the Coconut Monk, a person whom some of the officials in the southern government saw as a mentally ill, troublesome old man.
Upon arriving in My Tho, Steinbeck’s group climbed onto a motorized boat and headed to the Coconut Monk’s sanctuary in the middle of the My Tho River. The roar of Steinbeck’s boat and the crashing waves were no match for the wind chimes, constructed from the used metals of tank ammunition, that were reverberating from Con Phung (Phoenix Island), the Coconut Monk’s island. At his pagoda, he and his disciples transformed the shells of wartime bombs and bullets into objects of peace. He even raised a cat and a mouse together to prove that the north and the south could live in peace with one another despite their differences.
Stepping onto the pagoda, Steinbeck saw before him 200 followers dressed in brown, their heads wrapped in head cloths, prostrated towards the setting sun. On a platform of flowered tiles, where followers conducted their ceremonies, colorful cement dragons wound around nine pillars erected in the courtyard. The nine columns represented the tributaries that form the Mekong River delta, a region of rare abundance.
The lower part of the pagoda appeared to rise from the middle of the river, its floor lined with a cement map of Vietnam about 20 meters in length. Scattered underneath were little model homes, the greenery designed to resemble miniatures of cities from north to south. Saigon and Hanoi were marked by two high cement columns on the map, allowing the two cities to be seen even when high tide submerged the map. Each day, the Coconut Monk would pray for peace in Vietnam by traversing the symbolic map from Saigon to Hanoi.
The Coconut Monk received Steinbeck in a yellow monk’s robe but dangled a Catholic crucifix on his chest. His head was not wrapped as his followers; instead, his ponytail was plaited and wrapped in a white cloth, which the Coconut Monk stated was in the style of Jesus’ crown of thorns. Occasionally, his plait of hair would be let down to his chest, whereby he would say he represented the image of the Maitreya Buddha.
At their first meeting, Steinbeck and the Coconut Monk experienced a special moment of inspiration. Originally an admirer of Buddhism and Daoism, Steinbeck stated that the day before, he looked at a map of Vietnam and saw that if a circle were drawn around the S-shaped expanse of land, it would resemble a Tai Chi symbol from the doctrine of yin and yang. In this Tai Chi symbol, Cambodia’s Tonle Sap Lake was the white dot in the black portion, represented by the land, while China’s Hainan Island was the black dot in the white portion, represented by the sea. The Coconut Monk then had his follower bring over a map he had drawn the day before that matched what Steinbeck had just stated, confirming a strange coincidence. Followers became increasingly surprised at the spiritual connection between the two. Steinbeck also felt something he couldn’t quite put his finger on when he stepped foot onto the enigmatic pagoda.
Steinbeck would take a motorbike from Saigon down to Con Phung every weekend and stay overnight from that fateful meeting onwards. He felt calmer there than any other place, which seemed completely isolated from the terrible war crisscrossing the south. Steinbeck wrote in his memoir that his days spent at the pagoda were the happiest time of his life.
A letter to President Johnson
One morning, the Coconut Monk’s followers woke Steinbeck up while the sky was still dark. When he cleared the sleep from his mind, he saw that his motorbike was propped up neatly in a motorized boat. The Coconut Monk wanted Steinbeck to return to Saigon immediately to have lunch with his (Steinbeck’s) friends, reporters, at a restaurant in Cho Lon. Steinbeck quickly hit the road but could not dispel his worries, as he knew that the government never wanted this troublesome monk to step foot in Saigon.
That afternoon, the Coconut Monk stopped by the restaurant to see Steinbeck having lunch with his friends. Through a luxury Buick automobile window, the Coconut Monk told Steinbeck that he wanted Steinbeck to tell the reporters about his new movement. The monk stated that tomorrow, he would arrive at Independence Palace and march to the American Embassy (now at No. 4 Le Duan Rd. in Ho Chi Minh City) to deliver a letter explaining his plan for peace to then U.S. President Lyndon B. Johnson.
Having frequently witnessed how Saigon police dealt with protestors, Steinbeck knew this was a very dangerous plan. To protect his teacher, he chose to notify the embassy of the Coconut Monk’s plans, a decision that would prove extremely naïve.
The next afternoon, with a coconut in one hand, the Coconut Monk stepped out of his car at a corner near Independence Palace. He was half-surrounded by people jeering or prostrating themselves and half-surrounded by plainclothes police. At that moment, police vehicles poured onto the street, blocking the monk’s path into Independence Palace. The Coconut Monk switched routes, going straight to the American Embassy despite police warnings.
As the crowds followed the Coconut Monk to the embassy, a contingent of Marines awaited him there. On the roof of the enormous blockhouse were approximately 40 Marines with their guns trained on the group of people below. In the air, a helicopter hovered overhead as the short, emaciated monk slowly and deliberately sat down on the sidewalk with his coconut.
After more than 20 minutes, the embassy became aware of the military overreaction. It sent out an employee who accepted the monk’s letter but rejected his coconut because the American president was unable to accept gifts from foreign dignitaries. The monk returned to his island satisfied, escorted by the unwilling police. As a warning for the Coconut Monk never to step foot in Saigon again, the police arrested 30 of his closest followers after he left the city.
The letter the embassy received was an unprecedented petition. The Coconut Monk asked President Johnson to borrow 20 transport planes to deliver him, his followers, and materials to the 17th parallel—where Vietnam was divided into two enemy states. He and his followers would form a prayer group right in the middle of the Ben Hai River. He would sit at the center of this group and pray for seven days with no food or drink. On each side of the river would be 300 monks praying together with him.
No one knows if the letter ever reached President Johnson, but everyone knows that the Coconut Monk never gave up his dream of bringing peace to Vietnam.
From a warm-hearted uncle to the Coconut Monk
In Con Phung (Ben Tre) today, which was once the Coconut Monk’s territory, there remains a marble slab with a brief inscription describing the monk, which states:
“From 1928 – 1935, he studied abroad in France at the College of Physical Chemistry in Lyon – Caen – Rouen. After three years, he succeeded in his study. But for what? From 1935 – 1945, he returned home and climbed the mysterious That Son [Seven Mountains] to look for a path to peace, meditating on the principles of yin and yang and ‘no war, no violence.’ From 1947 – 1972, he worked for peace and was imprisoned once or twice. He lived without losing heart, wisdom, or courage. (His) Morality united Vietnam to live together with meditative hearts. Thich Hoa Binh (Love Peace), of divine rights and virtue”.
Articles about the Coconut Monk today confirm that his name was Nguyen Thanh Nam and that he was the only child of a wealthy family in Ben Tre.
After he returned from studying overseas, Nguyen Thanh Nam married his wife. He opened up a factory producing soap out of coconut before leaving for the monkhood near the Seven Mountains, An Giang Province, in 1945.
Three years later, when his body had taken on the form of an emaciated old man who pursued asceticism to the fullest, Nguyen Thanh Nam, aged 37, descended from the mountains and continued to meditate under a tree overlooking the Tien River for another two years. At that time, several people began noticing him, especially the fact that he only drank coconut water and only ate a bit of fruit for daily sustenance.
Then in 1952, he built an Eight Trigrams platform in the middle of an irrigation canal using a 14-meter coconut tree. For the entirety of the next two years, people from all over came to see this strange man who meditated rain-or-shine. He never uttered a word and only wrote down what he wanted to communicate to others.
In 1963, the Coconut Monk and others purchased a large barge where he built the massive Nam Quoc Pagoda at Con Phung, in the middle of the My Tho River. At the pagoda, he allowed the construction of many structures, including a model of the Seven Mountains, an image of the Buddha laying his hand on the body of Jesus, an image of the Virgin Mary embracing Guan Yin, and a nine-story tower. This was the sanctuary of the Coconut Religion, also known as the Religion of Congeniality.
His unusual methods of religious practice included taking a vow of silence, only drinking coconut water and eating fruit, abstaining from sugar and salt to keep the body pristine after death, persuading others to take up vegetarianism, performing good works, and praying for peace. People found the fact that he found religion near the sacred Seven Mountains irresistible. In 1974, in Dinh Tuong Province (today a part of Tien Giang Province), there were up to 3,516 followers of the Coconut Religion, while Protestantism only had 3,512.
Conducting politics or prayer?
Both the first and the second republics of (South) Vietnam did not kindly those calling for peace, whether they were a respectable monk or an ordinary farmer, a well-known journalist or a good-natured student.
It was precisely because of the government’s sensitivity that the Coconut Monk was forbidden from travelling to Cambodia to pray for peace in 1961. However, the authorities were unable to stop him from conducting the same activities in Saigon.
In December 1964, when Secretary of Defense Robert McNamara came to Saigon, the Coconut Monk and his disciples looked for him while holding two cages, one holding a cat and another holding a rat. The Coconut Monk released the cat and the rat into one cage, but the cat did not consume the rat. The press wrote many stories about the event. Later on, Thich Nhat Hanh would retell the story in a children’s picture book with the ending: “If the cat and the rat can live in peace with one another, can humans do the same?”.
Many people, including the government at the time, believed that the Coconut Monk used the cover of religion to conduct politics. The evidence included the two times he ran as a presidential candidate in the 1967 and 1971 elections, where he raised a large number of campaign funds, supposedly from his followers. He also frequently organized press conferences and sought out and sent letters to political figures to call for peace in Vietnam.
His activities were non-violent, but the Saigon government still found ways to crack down on him. Either he would be arrested, the Nam Quoc Pagoda would be raided, or his followers would also be arrested. Despite this, the Saigon government still allowed the Coconut Monk to freely practice his religion, as long as he stayed put at Con Phung and refrained from causing disruption and occupying the authorities. As Thich Nhat Hanh wrote at the beginning of 2010 regarding religious freedom in Vietnam: “During the colonial period, during the time of Diem and Thieu, religious practitioners did experience many difficulties, but they were never as tightly and unreasonably controlled as they are today [after 1975]”.
Dying under the Communist sky
After 1975, all of the south fell under the control of communist totalitarianism. Religions were deemed superstitions, church properties and possessions were confiscated, and monks and religious dignitaries were imprisoned in re-education camps without trial. Vietnam became one of the most religiously oppressive countries on earth at the time. The Coconut Religion, then very new religion, obviously did not stand a chance against government eradication.
According to Phap Luat [Law] Newspaper, after April 30, 1975, the Coconut Monk was no longer allowed to practice his religion. After a period of time, he tried to escape over the border and was caught by the authorities. It wasn’t until 1985 that the government released the diminutive monk, who weighed less than 40 kg and reached less than 1.4 meters tall and allowed him to return home.
Due to government censorship, it is challenging to find complete information on the Coconut Monk’s activities after being released from prison.
After returning home to Chau Thanh Suburban District in Ben Tre Province, the Coconut Monk resumed religious activities and was visited by many followers. After a time, he established a local radio station and opened every broadcast with: “This is Phu An Hoa Radio, the voice of the Religion of Congeniality….”
The government asserted that the Coconut Monk’s radio station was superstitious and slandered the state, and so it confiscated his broadcasting equipment and questioning him and his followers.
Forbidden from practicing his religion, he and his followers moved to Phu Quoc Island in Kien Giang Province, but they were quickly and forcibly sent back to their homes. In May 1990, when his followers secretly transported him to Ho Chi Minh City to take refuge before returning to a follower’s home in Tien Giang Province, the police found him. A scuffle broke out between the two sides at a residential home, leading to the Coconut Monk’s death.
After that incident, the People’s Court of Ben Tre Province convicted the Coconut Monk’s followers of obstruction of officials, handing them heavy sentences. However, the details of that trial were never publicized by the press and kept secretive by the Vietnamese government.
In 1986, Steinbeck overheard overseas Vietnamese say that the Vietnamese government wanted to transform the Nam Quoc Pagoda into a tourist attraction in a Paris restaurant.
Later, Steinbeck would write in his memoir of the Coconut Monk: “When I saw him for the last time, we didn’t say goodbye. He touched his eye, indicating a rare tear. Then grinning, he pointed to the sky where he lived. Memories are obsolete, and I can’t forget.”
In February 1991, less than a year after the Coconut Monk’s unjust death, Steinbeck passed away during a surgical procedure on his spine. In Vietnam, the Coconut Monk was buried according to his will: his body was standing up.
The Nam Quoc Pagoda later became a tourist destination, and the Vietnamese press continues to write stories smearing the Coconut Religion to this day.
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