Thích Quảng Đức was a Vietnamese Mahayana Buddhist monk who died by suicide by self-immolation at a busy Saigon road intersection on 11 June 1963.[2] Quảng Đức was protesting against the persecution of Buddhists by the U.S. backed South Vietnamese government of Ngô Đình Diệm, a staunch Roman Catholic. Photographs of his self-immolation circulated around the world, drawing attention to the policies of the Diệm government. John F. Kennedy said of one photograph, "No news picture in history has generated so much emotion around the world as that one." Malcolm Browne won the World Press Photo of the Year for his photograph of the monk's death.

Quảng Đức's act increased international pressure on Diệm and led him to announce reforms with the intention of mollifying the Buddhists. However, the promised reforms were not implemented, leading to a deterioration in the dispute. As protests continued, the ARVN Special Forces loyal to Diệm's brother, Ngô Đình Nhu, launched raids across South Vietnam on Buddhist pagodas, seizing Quảng Đức's heart and causing deaths and widespread damage. Several Buddhist monks followed Quảng Đức's example, also immolating themselves. Eventually, a U.S.-backed coup toppled Diệm, who was assassinated on 2 November 1963.

Biography

Accounts of the life of Quảng Đức are derived from information disseminated by Buddhist organizations. He was born in the village of Hội Khánh, in Vạn Ninh District of Khánh Hòa Province in central Vietnam as Lâm Văn Túc. At the age of seven, he left to study Buddhism under Hòa thượng. At age 15, he took the samanera (novice) vows and was ordained as a monk at age 20 under the dharma name Thích Quảng Đức. The Vietnamese name Thích (釋) is from "Thích Ca" or "Thích Già" (釋迦), means "of the Shakya clan.

After ordination, he traveled to a mountain near Ninh Hòa, vowing to live the life of a solitary Buddhism-practicing hermit for three years. He returned in later life to open the Thien Loc pagoda at his mountain retreat.

After his self-imposed isolation ended, he began to travel around central Vietnam expounding the dharma. After two years, he went into retreat at the Sac Tu Thien An pagoda near Nha Trang. In 1932, he was appointed an inspector for the Buddhist Association in Ninh Hòa before becoming the inspector of monks in his home province of Khánh Hòa.

In 1934, he moved to southern Vietnam and traveled throughout the provinces spreading Buddhist teachings. During his time in southern Vietnam, he also spent two years in Cambodia studying the Theravada Buddhist tradition.

Self-immolation: Buddhist crisis

In a country where surveys of the religious composition at the time estimated the Buddhist majority to be between 70 and 90 percent, President Diệm was a member of the Catholic minority, and pursued discriminatory policies favoring Catholics for public service and military promotions, as well as in the allocation of land, business arrangements and tax concessions.

Some Catholic priests ran their own private armies; there were forced conversions, looting, shelling, and demolition of pagodas in some areas, to which the government turned a blind eye. Some Buddhist villages converted en masse to receive aid or avoid being forcibly resettled by Diệm's regime. Catholics were also de facto exempt from corvée labor, which the government obliged all citizens to perform, and United States aid was distributed disproportionately to Catholic majority villages by Diệm's regime.

The Catholic Church was the largest landowner in the country and enjoyed special exemptions in property acquisition, and land owned by the Catholic Church was exempt from land reform. The white and gold Vatican flag was regularly flown at all major public events in South Vietnam, and Diệm dedicated his country to the Virgin Mary in 1959.

Buddhist discontent erupted following a ban in early May on flying the Buddhist flag in Huế on Vesak, the birthday of Gautama Buddha. Just days before, Catholics had been encouraged to fly the Vatican flag at a celebration for Archbishop Ngô Đình Thục of Huế, Diệm's elder brother. A large crowd of Buddhists protested the ban, defying the government by flying Buddhist flags on the Buddhist holy day of Vesak and marching on the government broadcasting station. Government forces fired into the crowd of protesters, killing nine people. Diệm's refusal to take responsibility—he blamed the Viet Cong for the deaths—led to further Buddhist protests and calls for religious equality. As Diệm remained unwilling to comply with Buddhist demands, the frequency of protests increased.

Day of the act

On 10 June 1963, U.S. correspondents were informed that "something important" would happen the following morning on the road outside the Cambodian embassy in Saigon. Most of the reporters disregarded the message, since the Buddhist crisis had at that point been going on for more than a month, and the next day only a few journalists turned up, including David Halberstam of The New York Times and Malcolm Browne, the Saigon bureau chief for the Associated Press (AP).Quảng Đức arrived as part of a procession that had begun at a nearby pagoda. Around 350 monks and nuns marched in two phalanxes, preceded by an Austin Westminster sedan, carrying banners printed in both English and Vietnamese. They denounced the Diệm government and its policy towards Buddhists, demanding that it fulfill its promises of religious equality

Quảng Đức emerged from the car along with two other monks. One placed a cushion on the road while the second opened the trunk and took out a five-gallon petrol can. As the marchers formed a circle around him, Quảng Đức calmly sat down in the traditional Buddhist meditative lotus position on the cushion. A colleague emptied the contents of the petrol container over Quảng Đức's head. Quảng Đức rotated a string of wooden prayer beads and recited the words Nam mô A Di Đà Phật ("Homage to Amitābha Buddha") before striking a match and dropping it on himself. Flames consumed his robes and flesh, and black oily smoke emanated from his burning body.

In English and Vietnamese, a monk repeated into a microphone: "A Buddhist priest burns himself to death. A Buddhist priest becomes a martyr."Once the fire subsided, a group of monks covered the smoking corpse with yellow robes, picked it up and tried to fit it into a coffin.

Aftermath

After the self-immolation, the U.S. put more pressure on Diệm to re-open negotiations on the faltering agreement. Diệm made a radio address at 19:00 on the day of Quảng Đức's death, asserting that he was profoundly troubled by the event. He appealed for "serenity and patriotism", and announced that stalled negotiations would resume with the Buddhists. He alleged that extremists had twisted the facts and he asserted that the Buddhists can "count on the Constitution, in other words, me. Later that month, Diệm's government charged that Quảng Đức had been drugged before being forced to die by suicide. The regime also accused Browne of bribing Quảng Đức to burn himself.

The ARVN responded to the appeal, putting on a show of solidarity behind Diệm to isolate dissident officers. Thirty high-ranking officers headed by General Lê Văn Tỵ declared their resolve to carry out all missions entrusted to the army for the defense of the constitution and the Republic. The declaration was a veneer which masked a developing plot to oust Diệm. Some of the signatories were to become personally involved in Diệm's overthrow and death in November. Generals Dương Văn Minh and Trần Văn Đôn, the presidential military advisor and the chief of the army who were to lead the coup, were overseas.

Photographs taken by Malcolm Browne of the self-immolation quickly spread across the wire services and were featured on the front pages of newspapers worldwide. The self-immolation was later regarded as a turning point in the Buddhist crisis and a critical point in the collapse of the Diệm regime. In Europe, the photographs were sold on the streets as postcards during the 1960s, and Mao's China distributed millions of copies of the photograph throughout Asia and Africa as evidence of US imperialism.

Immolation picture

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  • Multihedra [he/him]
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    1 year ago

    I didn’t realize that there was potentially a single gen other than 1 that people could coalesce around. I’ve played since 1 but get do get tired of seeing them, would definitely prefer a better mix.

    Ironically, though, gens 5 and 6 are the only ones I’ve never had a physical copy of and am consequently the least familiar with them