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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
Thien An Abbey – 45 Years Under The Government’s Fist
“Thien An” means “heavenly peace”, but the Catholic monks here have never lived in peace.
In the 45 years since Saigon fell to the Communists in 1975, the monks of Thien An Abbey have only known hard labor and study, and resistance against forces hell-bent on taking their land by any and all means.
Thien An Hill today is no longer covered by sweeping pine forests; under the government’s fist, the trees have all withered away. The authorities have coercively taken the land by using thugs. The monks defend themselves using the only weapon they have: prayer.
Once sacred and picturesque, the area has now become anything but. How did this come to pass?
Thien An Abbey is born on Thien An Hill
1940 – 1943: The abbey comes into existence
In 1940, Father Romain Guilauma, a French missionary, purchased a piece of land on today’s Thien An Hill. The place resembled a miniature Da Lat and was only about 10 km away from the center of Hue. Father Guilauma built a thatched cottage on the land to receive monks from the Order of Saint Benedict. The land is currently situated in Cu Chanh Village, Thua Thien – Hue Province.
Antonin-Fernand Drapier, the French Resident Superior of the Holy See, said a celebratory mass upon the opening of the abbey on June 10, 1940. The abbey was given the name “Thien An”, meaning “heavenly peace”.
1943 – 1965: Digging Lake Thuy Tien, planting pine forests
During this time, monks expanded the abbey’s footprint, building structures, cultivating the land, and raising livestock to achieve self-sufficiency.
The abbey built a chapel and a three-story building with 28 rooms in 1943. In 1956, the abbey began construction on a second three-story building, with 38 rooms on the upper two floors.
The pine forests on Thien An Hill were almost certainly planted by monks during this time period. Furthermore, according to the Hue Festival, monks also dug two large lakes (Upper and Lower Thuy Tien), which provided water for the entire area.
From then on, these lakes and pine forests became one of Hue’s hidden getaways and the area began to be referred to as Thien An – Lake Thuy Tien.
1965 – 1975: Re-issuing a copy of the “parcel map”
In 1969, Abbot Thomas Chau Van Dang asked the Thua Thien provincial Land Office (under the Republic of Vietnam) to reissue “copies of relevant land registers and maps”, lost after the violent Tet Offensive in 1968.
The abbey stated that the Land Office provided it with “a copy of the parcel map”, that showed an area of 107 hectares.
According to the map, abbey land bordered Upper Duong Xuan Village to the north, Bang Lang and Kim Son villages to the south, Minh Manh Road to the east, and Bara Dam and Cu Chanh villages to the west.
Monks have stated that these 107 hectares of land are predominantly pine forests, punctuated by a fish farm, a dam, an elementary school, an orphanage, Duc Me (Mother Mary) Hill, and Thanh Gia (Cross) Hill.
Four decades of unrest
1975 – 2000: Abbey land is turned into an amusement park and private villas are also built on the site
After the Communist victory in 1975, religious establishments no longer had a voice. They had to follow the orders of the revolutionary government, no matter how backwards these orders were.
In January 1976, the head of Hue’s Office of Agriculture and Forestry asked the abbey to “cede” a school it no longer used to house workers. The office began using the school before the abbey had agreed to cede the property.
Afterwards, the abbey said, the government garrisoned troops on abbey land and asked the monks to hand over its dispensary, orphanage, and one hectare of land. The abbey faced with no choice and had to agree. A fish pond was also later requisitioned.
The land dispute over Thien An Hill took on another layer of complexity when the central government became involved.
In November 1999, the People’s Committee of Thua Thien – Hue Province recommended that the government confiscate Thien An Hill to construct an amusement park. A month after, Vietnam’s prime minister decided to take over more than 49 hectares of the abbey’s land and rent it to the Ancient Capital Hue Travel Company (a state-run business) to build the Thuy Tien Lake and Thien An Hill Amusement Park.
In the process of confiscating the abbey’s land, monks stated, the government wrongly used an order for uncultivated land, which meant the government could confiscate lands without providing the abbey with any compensation or advance notification; as such, the abbey was neither compensated nor notified that the land had been taken.
The abbey petitioned the government regarding the wrongful confiscation of the land, stating that the government lacked jurisdiction according to the Land Law at the time.
Also in 1999, Boi Tran Villa, a restaurant and an exhibition hall for an individual, Ms. Phan Thi Van’s paintings, was constructed. The abbey said that the villa’s land was previously the abbey’s orange grove, which the Tien Phong Forestry School had partitioned off and sold.
The forestry school later became the Tien Phong Forestry Company, owned by the People’s Committee of Thua Thien – Hue Province.
2000 – 2010: The state “does not recognize” the 107 hectares of abbey land
Before the abbey’s petition was even addressed, the Thuy Tien Lake amusement park opened in 2001, with more than 70 billion dong (US$3million) in investment.
In 2002, Vietnam’s State Inspector General addressed the abbey’s petition, responding that: “The State does not recognize Thien An Abbey’s land usage rights for the 107 hectares of land and pine forest on Thien An Hill.”
What’s even more strange is that while the State Inspector General pointed out that “the entirety of the land and pine forest on Thien An Hill” had been given to the Tien Phong Forestry School in 1976, the abbey was completely unaware of this.
The abbey continued to oppose the Inspector General’s conclusion through more of its petitions to the government, stating that such conclusion did not focus on resolving the abbey’s disagreement according to the prime minister’s decision.
The Thuy Tien Lake Amusement Park had begun admitting people from the public in the middle of 2004. However, by 2008, it was suffering heavy losses. The provincial People’s Committee later allowed another company to lease the amusement park.
In December 2008, the government issued a directive for provinces and cities to review and return to religious organizations all properties that were not being used effectively; however, none of Thien An Abbey’s properties were returned.
2010 – 2015: Another villa in the “special-use forest”
The government designated Thien An Hill a “special-use forest” but continued to build villas within it.
In 2010, the Cat Tuong Quan Retreat was constructed. The business venture was pursued by another individual, Ms. Ta Thi Ngoc Thao, aiming to provide a space for rest, meditation, and Zen study. The abbey stated that the retreat’s land was previously the abbey’s orange grove that the Tien Phong Forestry School had partitioned off and sold.
In 2011, the Thuy Tien Lake Amusement Park was closed down due to unprofitability.
Thien An Abbey reported that in 2013, the Thua Thien – Hue Province People’s Committee issued papers certifying Tien Phong Forestry Company’s land usage rights, which included a number of the abbey’s structures, including an internal road, a chapel, a dormitory, and a building that the Hue Office of Agriculture and Forestry had borrowed since 1976.
2015 – 2017: Conflict escalates, a statue of Jesus smashed
From the beginning of 2015, peace was shattered on Thien An Hill as the gentle lands became anything but.
The abbey said that beginning in January 2015, the government proposed multiple times that the abbey accept a measly 18 hectares of land so that their claims would be entered into the official registry. The abbey refused.
In May 2015, monks discovered that a statue of Jesus belonging to the abbey had been smashed and scattered in the wilderness.
At the beginning of 2016, a group that included police, cadres, employees of the Tien Phong Forestry Company, and reporters entered the abbey to investigate the chopping down of numerous pine trees. Afterwards, the monks were rounded up by investigators allegedly for the crime of deforestation. The monks stated that an article in the Vietnam Law Newspaper slandered the abbey, falsely accusing it of deforestation and obstructing officials.
In March 2016, a statue of Jesus that had just been put up was pulled down by a group of women, civil defense officers, and cadres mobilized by the government.
In the middle of 2016, the abbey reported that the Thuy Bang commune authorities led about 200 individuals accompanied by a large excavator to halt road construction linking the abbey to a partially-completed garden. The Thuy Bang Commune People’s Committee afterwards issued the abbey a form stating that it had trespassed on special-use forest land by constructing this road.
In March 2017, authorities continued to mobilize people to prevent the abbey from leveling land in areas the abbey claimed.
That same month, unknown persons carved large V’s into numerous pine trees near the abbey’s dam, causing them to slowly wither and die.
In May 2017, the government continued to allow numerous individuals to arrive at the abbey and disrupt renovation work on the abbey’s claimed land.
At the end of June 2017, a statue of Jesus and the Holy Cross was resurrected only for the government to pull it down again. A number of monks were injured in the incident, but were unable to get to the hospital for treatment because police had set up traffic barriers blocking exit from the abbey.
After that scuffle, the provincial People’s Committee met with abbey representatives, but the conflict remained unresolved. The committee stated that the prime minister’s statement in 1999 and the State Inspector General’s decision in 2002 were “faultless and should remain as is”.
On July 25, 2017, the abbey reported that the provincial People’s Committee had responded to a number of the abbey’s grievances regarding the piney hill:
First, the abbey’s school building was demolished according to the government’s 1976 Decision 188/CP because the school was a “remnant of land possession and colonial exploitation…”
Second, the land which the Cat Tuong Quan Retreat sat on originally belonged to the Tien Phong Forestry School, which transferred it to a residential household in 1984; this entity then passed it onto another household, which then passed it onto the retreat.
Third, the owner of the Boi Tran Villa purchased land for his/her villa by combining purchases from two different households: one from the household that passed the land to the Cat Tuong Quan retreat and the rest from another household.
Fourth, regarding another household that was supposedly using abbey land, the committee stated that this household was sitting on land that the forestry school had granted to the family in 1984 to start a garden and build a house.
The abbey argued that the committee’s explanations were not convincing, especially since land survey records remain conspicuously missing.
On December 18, 2017, commune authorities blocked monks from setting up a Christmas welcome gate on an internal road leading into the abbey.
Approximately one week later, the abbey reported that Phan Ngoc Tho, the vice-chairman of the Thua Thien – Hue Province People’s Committee, proposed that the Order of Saint Benedict and the Provincial Vietnamese Order of Saint Benedict no longer designate Father Nguyen Huyen Duc as the abbey superior and that he should be transferred out of the province.
2018: Year of repeated forest fires
In January 2018, Thuy Bang commune police asked the abbey to provide a list of individuals who resided at the abbey in any form to help with on-site corroboration.
At the beginning of March 2018, after monks felled a tree to prevent a fire, police and traffic officers, forest management, and government cadres all joined forces to obstruct the felling, ultimately confiscating the pine tree. After this event, five incidences of forest fire occurred one after the other.
On March 4, 2018, a portion of the abbey’s claimed pine forest caught fire. After the fire, four other forest fires occurred on May 10, May 22, May 23, and July 4, 2018. The abbey claimed that the fires destroyed about 8 hectares of pine trees that were about 60 years old.
In June 2018, Phan Ngoc Tho became the chairman of the Thua Thien – Hue Province People’s Committee after his predecessor retired early.
On July 18, 2018, the abbey reported that a group of employees from the Tien Phong Forestry Company had entered the burned land on July 4 to plant pine trees but were stopped by the abbey.
In December 2018, the abbey continued to demand the Tien Phong Forestry Company return the school it had borrowed from the abbey.
2019 – 2020: Strains continue to worsen
On the night of April 19, 2019, about three hectares of old pine trees that had grown for more than 60 years burned completely. According to the abbey, Tien Phong Forestry Company regularly claims that it manages the land but it did nothing to stop the burning.
The abbey reported that this fire and the previous five fires were ignored by firefighters and that the government, which has released no public information about the events, failed to carry out an investigation into the damage.
In May 2020, Thua Thien – Hue provincial authorities announced that they would transform the dilapidated Thuy Tien Lake Amusement Park into a “cultural park to serve the community, a state-of-the-art creative space, a sculpture garden.”
About a month afterwards, approximately one hectare of the abbey’s pine forest was hacked to pieces. Many large pine trees were sawed into, leaving deep scars that would kill the trees slowly without felling them.
In July 2020, the abbey continued to send official documents asking for the return of the elementary school that the Tien Phong Forestry School borrowed from the abbey.
Over three consecutive days, from August 10-12, 2020, when the entirety of Thua Thien – Hue Province was on-guard against COVID-19, a crowd of approximately 40 people held up signs and shouted over loudspeakers at the site of a toppled statue of Jesus, demanding the abbots halt their work and return the land to them.
Abbots recognized these individuals as committee cadres, members of the Thuy Bang commune women’s association, and familiar security and surveillance officers.
Protests of this nature cannot be organized without the backing of local authorities. The ongoing dispute between the abbey and the government continues to escalate with no prospects of good results. We will continue to update the latest developments of this dispute in the coming months.
This article was written in Vietnamese by Thai Thanh and previously published on Luat Khoa Magazine. The translation is done by Will Nguyen.
Religion Bulletin – August 2020
Discover the four common tactics the Vietnamese authorities use to suppress religious organizations in [The Government’s Reach]. In [Religion 360°], we continue coverage of the parishes resisting the government acquisition of schools borrowed after 1975, along with other news. Learn a bit about the Khmer Krom movement in [On This Day], where we discuss the arrest of a former Khmer temple head in Tra Vinh.
If you have any suggestions or would like to join us in writing reports, please email us at: email@example.com or firstname.lastname@example.org
[The Government’s Reach]
Four tactics the Vietnamese authorities use to suppress religious organizations
For years, the government has used multiple tactics to suppress religious organizations it does not agree with. The authorities refer to their actions as “professional”, but in common parlance, these actions are more “cloak and dagger”. The following are the four most common tactics used by the government to suppress religious organizations.
- Organizing crowds to protest
The land dispute at Thien An Abbey continued to escalate in August 2020. On August 10 and 11, a group of about 40 individuals organized a protest to speak out against Thien An Abbey for sitting on their and the government’s land. Protestors used large signs and loudspeakers to threaten and insult monks while standing on the disputed land. According to the abbey, the crowd’s organizers were cadres of the Thuy Bang Commune People’s Committee, along with a number of police, as well as cadres from social organizations such as the Women’s Association.
In May 2017, an enormous mobilized force of between 1,000 to 3,000 people organized a week-long protest to speak out against Father Dang Huu Nam, the head of Phu Yen Parish in Vinh Diocese. This force criticized the clergyman’s words against the government and his actions when he assisted parishioners in suing the Ha Tinh Formosa Co. a year after the company caused a marine environmental disaster in 2016.
In Vietnam, protests like these cannot be organized without the backing of the government. They’re put together to smear and lower the prestige of religious organizations that the government does not approve of.
- Using state media
The protests against the monks of Thien An Abbey were reported in detail by the Thua Thien – Hue Province state media. After the protests, Thua Thien – Hue newspapers published two articles on August 18, 2020 and August 26, 2020 accusing the monks of surreptitiously taking land and falsely slandering the authorities with accusations of oppression. Hue Radio-Television broadcast a report on the protests as well. State journalists have previously blamed the monks of Thien An Abbey for being “aggressive and uncooperative with the authorities”.
The protests opposing Father Dang Huu Nam were also reported in-depth by scores of other state journalists. More significantly, Vietnam Television (VTV) conducted a live national broadcast on the evening of March 24, 2017, regarding priests in Phu Yen Parish. The VTV report accused the Phu Yen priests of disrupting order and security by inciting parishioners to submit litigation against the Ha Tinh Formosa Co..
The Vietnamese state closely monitors media organizations, and journalists are not allowed to report on news that could adversely affect government interests. No independent television and radio stations are permitted to operate.
Religious organizations today normally have to establish their own media channels or use social media to speak up for themselves. There are currently two Catholic websites actively operating: “Good News to the Poor” and “VietCatholic,” but both are blocked in Vietnam. Independent media, such as VOA, RFA, BBC, and RFI, are also blocked in Vietnam.
- Using hired thugs
According to the monks of Thien An Abbey, this land dispute has lasted more than 20 years and has always involved unidentified, aggressive individuals who assault the monks. Over many years, Thien An Abbey has faced numerous aggressive acts, including glass shards strewn across the football field, pine trees being cut down, statues of Christ being stolen and smashed, stalking, and threats—none of which are investigated by local authorities.
The Vietnamese authorities are well-versed in using hired agents to create physical scuffles in order for police to then respond with violence.
On February 14, 2017, according to VOA, police infiltrated a group of people who were mobilizing to sue the Formosa Co. These infiltrators threw rocks in the direction of riot police and instigated violence, giving police a pretext to suppress the movement, injuring about 50 parishioners. Police also instigate and/or stage scenes of violence in order for state media to record negative images.
Hired agents who were not part of the contingent hurled rocks in the direction of riot police in order to instigate violence. Source: VTV.
In October 2019, six independent Hoa Hao Buddhists were stopped by a mob blocking the road and were severely beaten as they were on their way to An Hoa Temple to stop the re-tiling of that temple’s original roof. The matter was not investigated by the police.
The government use of hired thugs to instigate violence and threaten activists and religious groups is commonplace in Vietnam—and a serious problem.
- Harassment using administrative regulations unrelated to religion
In 2018, Thuy Bang Commune police asked Thien An Abbey to provide a list of individuals who lived at the abbey in order for police to carry out direct inspections and corroborations.
In June 2017, Thua Thien – Hue provincial police set up a traffic blockade to prevent parishioners and monks from entering Thien An Abbey. Simultaneously, a large scuffle broke out at the abbey itself, injuring many monks who were unable to get to a hospital because of the traffic blockade.
This administrative harassment may seem insignificant but sometimes it is part of a larger trap to ensnare religious organizations and activists.
In February 2018, six Hoa Hao Buddhists were sentenced to between two years of probation and six years in prison for interfering with traffic police who had prevented residents from attending the death anniversary of a fellow follower. The six were convicted of obstructing officials and disturbing public order when they protested and argued with traffic police who were purposefully checking the papers and confiscating the vehicles of those attending the anniversary.
Local authorities regularly misuse administrative regulations as tools to punish and entrap religious organizations and to hinder activities. Authorities in a number of locations in the Central Highlands refuse to issue paperwork to independent worshippers, such as identity cards, passports, marriage licenses, and land use deeds, as punishment.
Thi Nghe Parish asks for help as the authorities unilaterally change the usage rights of a parish school
In August 2020, Thi Nghe Parish in Ho Chi Minh City asked citizens for support in demanding the return of their school, which the authorities had initially borrowed and later permanently altered the usage rights to.
Vietnam does not recognize the right to land ownership. Land belongs to the state and citizens are granted usage rights.
Before 1975, Thi Nghe Parish contributed money to build Phuoc An Private School for approximately 4,000 students. After 1975, when private schools were abolished, the parish lent the state two three-story structures and another single-story building to function as a school (named Phu Dong Elementary School).
In 2019, when the parish was conducting a survey to build an underground parking structure for parishioners, it discovered that the authorities had granted usage rights to Phu Dong Elementary School in 2013; for six years, the parish was unaware that the school structures no longer belonged to them.
After more than a year of petitioning, in July 2020, Binh Thanh District authorities responded, stating: “Phu Dong Elementary School, including border walls, are state property to be managed by Phu Dong School.”
Land policy from the 2000s granted local authorities the ability to delineate to themselves the (continued) usage of religious grounds already being used by the state. If the state continues to use these religious grounds for public purposes, then religious organizations cannot ask for the return of their properties.
Da Minh Tam Hiep congregation demands the return of a school building it lent to the authorities
At some point in the last 44 years, the Da Minh Tam Hiep congregation’s Giuse School became a Dong Nai Province medical center.
Nuns in the congregation stated that before 1975, 1,000 students came to study at the school every year, at both the elementary and middle school levels. In 1976, the congregation lent the school to the authorities for five years to train cadres.
After five years, not only did the authorities refuse to return the school to the congregation, they further borrowed two rowed structures and a 6.482 square meter plot of land. These grounds were handed over to Bien Hoa General Hospital, which was then granted usage rights in 2004.
Recently, the Da Minh Tam Hiep congregation is in need of activity grounds for newly-joined nuns and as senior facilities for older nuns, hence it has asked for the return of the school building it lent to the government. But similar to the situation in Thi Nghe Parish, such returns are difficult to achieve if the authorities do not voluntarily choose to do so.
Dak Nong Province announces that it must “deal with” many new religions in the region
In August 2020, the Dak Nong Newspaper, belonging to the Dak Nong Province Communist Party, reported that many new religions were operating illegally in the region.
These new religions are referred to as “strange” or “heretical” religions. According to the Dak Nong Newspaper, approximately 10 of these “strange, heretical religions” have penetrated the province. Among them, the Gie Sua religion has the most followers, with 232; Falun Gong has 96; Hoang Thien Long 71; the World Mission Society Church of God 53; and the Tien Thien religion 24.
The Dak Nong Newspaper reported that the government will resolutely eliminate these “strange, heretical religions” from the province, and will ask residents to denounce anyone following or spreading these unsanctioned religions.
State journalists report that the Gie Sua religion was founded by an ethnic Hmong in the United States, who changed Protestant rites, such as worshipping on Sunday instead of Saturday, not recognizing the lord Jesus’ name, and not celebrating Christmas or Easter.
According to Nghe An Newspaper, the Hoang Thien Long religion involves the spiritual worship of martyrs and “Uncle Ho” to treat diseases.
The Khanh Hoa Newspaper states that the World Mission Society Church of God was a religion based on the tenets of Protestantism and was introduced from South Korea into Vietnam in the 2000s.
The Tien Thien religion has yet to be reported on by state media. Information available online indicates that this religion is based on the teachings of Daoism.
Individual punished for spreading Falun Gong beliefs
State media reported that at least one person has been punished for spreading Falun Gong practices in August 2020.
According to the People’s Police Newspaper, Hai Duong provincial police arrested Ms. Le Thi Thoa, 61, as she was “illicitly spreading Falun Gong” in an alleyway in the city of Hai Duong. She was fined 300,000 dong (US$13).
Though the government has not made any formal pronouncements about Falun Gong, local authorities uniformly see it as heretical and forbid people from promoting the movement.
A number of religious prisoners unable to receive foodstuffs, medicine, and supplies due to COVID-19
Hua Phi, Cao Dai leader and member of the Inter-religious Council of Vietnam, told RFA that the authorities were not allowing religious prisoners to receive foodstuffs, medicine, and supplies due to COVID-19.
Near the end of July 2020, COVID-19 resurged in a number of cities in Vietnam, and detention centers and prisons temporarily discontinued outside visits. These detention centers became disease hotspots, such as in Da Nang, where outside visits and deliveries for prisoners were temporarily halted.
However, in other cities and provinces, a number of families of non-political and non-religious prisoners were still able to send in medicine and supplies.
Current regulations allow these detention centers autonomy in determining visitation and outside delivery policies. There’s a high possibility that these centers are using COVID-19 as a pretense to punish religious prisoners.
Authorities finally recognize Lai Chau Parish as a religious organization after more than 13 years of applying
On August 21, 2020, the Lai Chau Province People’s Committee permitted the Hung Hoa Diocese to establish the Lai Chau Parish as a legal religious organization.
According to Father Phero Pham Thanh Binh the Epsicopal See of Hung Hoa Diocese had been requesting that the authorities recognize Lai Chau Parish as a legal religious entity since 2007, a request that has only just now been accepted.
The 2016 Law on Faith and Religion stipulates that an organization granted a certificate of registration must operate for at least five years and meet a number of other requirements before it is officially recognized as a religious organization. In actuality, however, the authorities often drag their feet in granting legal status to any religious organization.
Hung Hoa Diocese manages parts of the north of Vietnam, including the entirety of Phu Tho, Yen Bai, Lao Cai, Lai Chau, Dien Bien, and Son La provinces, a portion of Hoa Hinh, Ha Giang, and Tuyen Quang provinces, as well as the city of Hanoi.
According to the head of the Hanoi Episcopal See, Giuse Vu Van Thien, Hung Hoa Diocese has faced many difficulties, because the religious policies are different from province to province: “Some policies are relaxed, but some others are difficult. Some of the policies have limited government interference, but some are overbearing. And there are others that even have cadres announcing white zones which means there are no religions in that locality at all”.
[On This Day]
The imprisonment of a Khmer temple’s former head and the Khmer Krom Movement
At the end of July 2010, Tra Vinh provincial police imprisoned Thach Sophon, the former head of a Khmer temple, after investigating him for a case that occurred in April 2010.
Thach Sophon was arrested July 29, 2010, two days after he left the priesthood. The government stated that his arrest stemmed from an incident in April of that same year, in which the temple he headed held a suspected burglar in captivity for a night before bringing him to police. More than a month after his arrest, he was still not allowed to see his family or any lawyers.
According to RFA, the human rights group Khmers Kampuchea-Krom Federation (KKF), which advocates for the rights of Khmer living in Vietnam’s Mekong Delta region, raised objections to Thach Sophon’s detention. The federation stated that he was arrested because the government suspected he was linked to the Khmer Krom movement. In 2006, the federation said, a disciple of his was accused of anti-state propaganda but was able to escape to Thailand before being detained. Another disciple confirmed that Thach Sophon had been monitored by the authorities since 2005.
In September 2010, Thach Sophon was sentenced to nine months of probation for illegally detaining another person.
These events pushed many human rights groups to suspect that the authorities intentionally arrested Thach Sophon to interrogate him about the Khmer Krom movement. When this proved unsuccessful, they framed him with a case that occurred three months earlier.
The Khmer Krom Movement
The Khmer Krom movement picked up strength during the 2000s and still operates, though it no longer draws as much attention. It is a movement that peacefully advocates for the rights of local Khmer living in Vietnam, including Khmer monks. Many Khmer Krom organizations participate in the movement, but the predominant one is the The Khmers Kampuchea-Krom Federation (KKF), whose website is currently blocked in Vietnam.
The Khmer Krom movement advocates for human rights in Vietnam for the Khmer ethnicity, including their freedom of religion, freedom of association, freedom of expression, freedom of information and the press, land rights. It also includes medical right, the environment, and local culture.
However, the Vietnamese authorities still see the movement as a seditious one that unites Cambodian citizens and Khmer living in the Mekong Delta against the government. In August 2010, Vietnam requested that Cambodia resolutely shut down this movement. In 2014, many large protests broke out demanding human rights for Khmer living in Vietnam.
The temporary confiscation of a Khmer monk’s passport after an alleged violation of the Cybersecurity Law in February 2020
In February 2020, Long Phu district police in the province of Soc Trang interrogated a 36-year-old Khmer monk of Cambodian citizenship named Seun Ty, confiscating his passport for two weeks.
“They interrogated me and pressured me to confess to violating Vietnam’s Cybersecurity Law after I shared a Radio Free Asia (RFA) interview with Mr. Tran Manrinh, a representative of KKF,” Seun Ty told Voice of America. ‘They used this action to accuse me of violating the Cybersecurity Law.”
Long Phu district police had threatened to bar him from entering Vietnam or fine him 30 million dong (US$1,298). After human rights organizations forcefully spoke up, his passport was returned after two weeks.
This article was first published on 06/21/2020 in Vietnamese by Luat Khoa Magazine with Thái Thanh as the author. The English translation was first published by the US-Vietnam Research Center at the University of Oregon.
In simplest terms, the Government Committee for Religious Affairs is the “church” of all churches in Vietnam.
As you read this article, the Government Committee for Religious Affairs is burning through its 64.9 billion dong (US$2.8 million). Though details of its budget are not made public, we know only 60.7 billion dong are used for committee activities.
At the local level, Luat Khoa has read through all 2020 budget estimates for Vietnamese provinces and cities, but only 14 provinces have enumerated the amounts distributed to their provincial and municipal religious committees.
In 2020, the religious committees of these 14 provinces and municipalities were provided 33.965 billion dong. If this number is extrapolated to include all 63 cities and provinces, the approximate total would reach more than 152.840 billion, equivalent to about 60 percent of the 2020 budget for Vietnam Television (VTV).
Phu Tho Province has earmarked 600 million dong of a budgeted 1.885 billion dong (~78,000 USD) to celebrate festivities and welcome religious dignitaries.
In Thanh Hoa, the provincial religious committee is allotted 5.14 billion dong, five times the amount given to the province’s SOS Children’s Village; what this money is used for, however, is not publicly disclosed.
The numbers above do not include the budgets provided for hundreds of religious affairs offices at the urban district, district, and provincial city levels.
But what do the Government Committee for Religious Affairs and local religious offices do anyway, and are they worthy of taxpayer money?
Back then, back then…
According to the Government Committee on Religious Affairs, the forerunner to the committee was established in 1955 as the “Central Committee on Religion”, directly responsible to the prime minister’s office.
At the time, the task of this committee was to: “Network with religions, and in particular, implement their abilities to mobilize”.
But given the partition of the country at the time, in what ways did this committee “network” with and “mobilize” religions?
Zen master Thich Nhat Hanh has written in The History of Vietnamese Buddhism that in the north, no Buddhist periodicals were allowed to be published, no Buddhist institutes were allowed to accept disciples, no prayer books were printed, orphanages were shuttered, monks under the age of 30 had to give up their robes and don army fatigues or peasant garb to produce (for the state), churches no longer had anything with which to practice and their land had to be “donated” to the state in order to build socialism. 
Monks who disagreed with the government were quickly isolated until their deaths, as happened with the Venerable Thich To Lien, Venerable Thich Vinh Tuong, and Venerable Thich Tri Hai.
In 1975, this northern tradition of controlling and subjugating religion was applied to the south. Scores of self-immolations by monks and nuns occurred to protest the discriminatory religious policies of the new government. Arrested monks were sent to re-education camps, tortured, and some even died in prison, such as the Venerable Thich Thien Minh. Others were confined to wheelchairs after their time behind bars, such as Venerable Thich Tri Quang.
Up until the late 1980s, the government saw religion and popular faiths as impediments on the path to socialism. Hoa Hao Buddhism and the Cao Dai religion were seen as “heresies”, tools of foreign countries.
It was not until the 90s that the Communist Party of Vietnam began to accept that religious morality was compatible with “Doi Moi” policies.
The Government Committee on Religious Affairs at the time had the dual task of controlling and utilizing the power of religion; ancestor worship was no longer seen as superstition. Boat people were called to return home to pay respects and send foreign currency to relatives.
By the late 1990s, the Cao Dai religion and Hoa Hao Buddhism were both begrudgingly accepted by the state after millions of followers had suffered more than 20 years of government discrimination.
And now, and now…
Three recent activities carried out by the Government Committee on Religious Affairs give us a good overview of what the body does currently, outside of its tasks of issuing regulations and controlling the publication of religious works.
The first has to do with Dinh Quang Tien, the head of Cao Dai Affairs, meeting with the Tien Thien Cao Dai Church to prepare for the All-sect Congress of Nhon Sanh Representatives.
According to the Government Committee on Religious Affairs, during this meeting, Mr. Tien directed the church’s internal affairs, “building regulations regarding public dignitaries and functionaries and regulations resolving petitions and complaints; and publicly electing dignitaries with sufficient qualifications for the Church’s Senate, Standing Committee, and Chambers.”
The second concerns deputy head Tran Thi Minh Nga chairing a seminar on “Deviance within Religious Activities in Vietnam Today”, with the participation of the Fatherland Front, the Ministry of Public Security, and the Ministry of Culture, Sports, and Travel.
Not only does it control religions within the country, but the Government Committee on Religious Affairs also extends its arm overseas.
On June 18, 2020, leaders of the Government Committee on Religious Affairs and the State Committee on Overseas Vietnamese held a meeting regarding the religious activities of the five million Vietnamese living overseas.
During this meeting, the Committee confirmed that the latter organizes annual trips overseas to “meet with communities, understand their sentiments and aspirations, exchange views with local authorities, and suggest ways to help Vietnamese communities with religious and spiritual activities”.
On the Committee website, its regularly-posted activities include organizing conferences and visiting local and overseas locations to conduct business with religions and the relevant city and provincial authorities. However, this committee does not publicize its budget as other bodies do.
In its 2020 budget estimate, this committee is the only body in the Ministry of the Interior to provide 1 billion dong for environmental protection activities. A portion of this money appears to be earmarked for the “National Conference on the Role of Religion in Protecting the Environment and Responding to Climate Change”.
Today, the Government Committee on Religious Affairs has become the “Church” of all churches in Vietnam, at once interfering in the internal affairs of religions while also trying to determine the “religious standards” for society.
Different from democratic countries, where religious organizations operate independently, religious organizations in Vietnam that want official recognition must operate as though they were a government body. On that front, the Government Committee on Religious Affairs functions as an intermediary for the state to control religious activities.
Laudable “achievements” that have yet to be lauded
The Government Committee on Religious Affairs also has its share of achievements which have not been shared on its website.
Currently, in Thailand, there are more than 1,000 Montagnards who are religious refugees. They fled their villages in the Central Highlands with their families and went to Thailand after being harassed and oppressed, and some were even jailed for many years for wanting to practice their religions freely or demanding the return of land to locals. Some went separately with their families, while others traveled together in large groups; some even had the misfortune of falling victim to human trafficking networks.
In Dien Bien, the authorities forced residents to sign a pledge renouncing the “Gie Sua” religion. A lieutenant colonel from a provincial border guard post stated that he went from house to house, rationalizing the reasons, and then asked residents to sign a pledge renouncing the religion.
The Unified Buddhist Church of Vietnam,established in 1964, was no longer recognized by the government in 1975. Leading members of the church were closely monitored; Venerable Thich Quang Do was under surveillance until his death, and Buddhist temples regularly faced harassment from the authorities.
In An Giang Province, independent Hoa Hao Buddhists organize every year to mark the day the religion’s founder disappeared from his home. Many scuffles have broken out between independent Hoa Hao Buddhists and police, with many followers handed lengthy jail sentences for “obstruction of officials”.
Independent Cao Dai followers are struggling with “state-run Cao Dai” to protect the former’s remaining temples. On June 18, 2020, in the city of Tuy Hoa, Phu Yen Province, “State-run Cao Dai” tried to confiscate the Hieu Xuong Temple, which belonged to independent followers.
From 2009 to 2019, the number of followers of the Cao Dai religion and Hoa Hao Buddhism has decreased dramatically.
The Cao Dai religion has lost approximately 76 percent of its followers. Of approximately 2.4 million followers in 2009, only 556,234 remain, according to the 2019 Census.
Hoa Hao Buddhism has lost nearly a third of its followers compared to numbers from 2009. Follower count has decreased from 1,433,252 in 2009 to 983,079. During his return to Vietnam in 2007, Zen master Thich Nhat Hanh suggested that the state dissolve both the Government Committee on Religious Affairs and the police division overseeing religion because they did more harm for religion than good.
He stated that this police division and the Government Committee on Religious Affairs were erroneous emulations from China and lamented that the Vietnamese government still held onto them.
 Việt Nam Phật giáo Sử Luận (Translated: The History of Vietnamese Buddhism), Nguyễn Lang (pen name of Thich Nhat Hanh), p. 744.
The original Vietnamese version of this article is on Luat Khoa Tap chi. Translated by Will Nguyen.
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