Vietnam’s Buddhist response to disaster

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HANOI/HUE, Vietnam -- Buddhist monks, nuns and their followers have long contributed to Vietnam’s disaster relief efforts. Sometimes equipped with canoes filled with instant noodles, woollen hats and psychosocial counsellors, this local cadre may lack standard operating procedures, but it constitutes a largely undocumented and significant disaster relief system running parallel to governmental efforts.

<< Photo: Phuong Tran/IRIN
Not your typical disaster worker, but one nevertheless

Buddhist temples’ (or any religious organization’s) contribution to disaster relief is still under-studied by international donors and NGOs working on disaster response, despite their growing role in a number of places, says Ian Wilderspin, a technical specialist on disaster risk management for the UN Development Programme (UNDP) in Hanoi.

However, Bui Viet Hien, a UNDP programme analyst, co-authored a 2011 study in collaboration with the Ministry of Sciences and Technology on the role of informal organizations in boosting community resilience to flooding in a district of the coastal Binh Dinh Province in south-central Vietnam.

Groups identified in the study included, among others, business leaders in the rice industry; boat owners who lived closest to the pier and provided emergency transportation during flood seasons; and dyke protection brigades nominated by village elders to supervise dykes during rainy seasons. The study broke down each group’s contribution to boosting resilience, concluding that people in the above three groups had the most impact on their villages’ ability to get through disasters.

There has not been a similar effort to assess informal organizations’ contribution to disaster response, she told IRIN last September. “It is an important question to ask [religious organizations’ contribution to disaster relief and prevention], but we simply do not know.”

Eric Debert, a programme manager with international NGO CARE in Vietnam, said though religious groups are not targeted directly in CARE’s work with communities on disaster risk reduction, they may be represented in other community associations and groups CARE consults.

Nevertheless, it could be a “gap”, he noted. Since 2006 CARE has coordinated the Joint Advocacy Network Initiative (JANI) funded by European Union aid body ECHO.

JANI includes 18 international and local NGOs as well as mass organizations (like Vietnam’s Women’s Union, whose stated membership is 13 million) which promote a community-based approach to help residents in disaster-prone areas face increasingly frequent and more intense natural hazards.

Buddhist operating procedures?

“They [Buddhist temples] have good intentions, but little strategy,” said Nguyen Huu Thang, the vice-director of social welfare and disaster for the Vietnam Red Cross (one of two groups nationwide authorized to receive disaster relief donations) which has collaborated with Buddhist temples organizing relief trips. Temples’ lack of formal training in humanitarian response can lead to “confusion or chaos” if relief groups deliver goods haphazardly without coordinating with local officials, said Thang.

But the leader of Quan Dinh temple on the outskirts of Hanoi, who goes by her Buddhist `dharma’ name (given during an initiation ceremony), Sister Peaceful Light, told IRIN the temple always goes through an official structure, whether it is Vietnam Red Cross or provincial authorities.

Pagoda leaders in or close to disaster-stricken areas often meet and guide arriving groups on hikes or by canoe to provincial authorities, who then direct them to villages most in need.

Thang said Buddhist temples were more active in organizing disaster responses than other religious groups.

In a country where more than half the population declares itself Buddhist, the network is wide - some 25,000 temples staffed with monks or nuns nationwide as of five years ago - Vietnam’s Buddhist Association reported to international media.

But the count then, and now, is only approximate. “Not all temples are registered with us. Some villages put joss sticks in an urn with rice and have a nun that visits occasionally. Is that a temple? Perhaps, but not known to us,” said an association staff member.

Tracking informal giving

“Why do you need to know how much we gave? Is it not enough that we did?” asked the nun overseeing one of the most well-known Buddhist pagodas in the central city of Hue, Tay Linh temple, who goes by the name of Sister True Compassion.

Buddhist temples file annual reports with the national Vietnamese Buddhist Association which lists donation amounts and how the money was spent: Surviving families of canoes which sank; children in a leper colony; cancer patient’s home visit. And in late 2011 when storms battered the southern tip of Vietnam, killing an estimated 85 and forcing another 13,000 families from their homes, Tay Linh temple’s disaster relief activities filled almost an entire page.

In 2011, the temple’s charity board, which Sister True Compassion heads alongside her position as vice-director of the regional charity board representing all Buddhist temples in Hue, calculated it gave some US$24,000 to communities hit by disaster.

When IRIN asked the national Buddhist association for a breakdown of how much money from overseas was sent to Buddhist temples in Vietnam, and how much money was donated to disaster relief efforts, officials said they had not formally analysed giving or disaster relief activities.

Not an uncommon response, noted local NGO Vietnam Asia Pacific Economic Centre, which published a study in 2011, with support from Asia Foundation, on philanthropic giving in Vietnam. The study noted that while in recent decades there has been “substantial individual giving... to alleviate the suffering of others particularly in times of disaster,” there has not been “systematic research or reports on giving patterns”.

Based on interviews with 200 households and 100 businesses nationwide, the NGO learned that “informal channels” - including pagodas, churches and community groups - received most charitable giving, while “official channels”- corporate organizations and funds for the poor - received but a fraction (27 percent in urban areas, 9.4 percent in rural ones).

“We do not work like formal organizations. Please do not call me a leader of anything,” said Sister True Compassion. “We are only trying to alleviate suffering and build compassion. That is all.”

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Khmer Krom: Vietnam’s Record On Religious Freedom Denounced

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Washington D.C., USA -- The US Commission on International Religious Freedom published a report on the situation of religious rights in Vietnam and slammed the State for its countless instances of violations.

<< Khmer-krom Buddhist monks in street demonstration (Civic Center, San Francisco)

Below is an article published by IBIB:

In its Annual Report for 2012 unveiled in Washington D.C. this week, the US Commission on International Religious Freedom (USCIRF) has named Vietnam as one of the world’s worst religious freedom violators along with Burma, China, Egypt, Eritrea, Iraq, Iran, Nigeria, North Korea, Pakistan, Saudi Arabia, Sudan, Tajikistan,Turkey, Turkmenistan and Uzbekistan, and recommended that these countries be designated as “Countries of Particular Concern” (CPC) by the US administration for “systematic, ongoing and egregious violations” of religious freedom.

The USCIRF, a federal government commission that monitors global religious freedom, was created under the 1998 International Religious Freedom Act to provide independent policy recommendations to the US President, Secretary of State, and Congress. Each year since 2001, the USCIRF has urged the US to place Vietnam on the CPC list. Vietnam was designated CPC by the State Department in 2004 and 2005, but removed in 2006 prior to the visit of President Bush to Vietnam for the APEC summit conference. Under the 1998 Act, the U.S. may impose a series of measures, including economic sanctions, on countries blacklisted as CPCs.

In its 21-page chapter on Vietnam, the USCIRF reported that “the government of Vietnam continues to control all religious communities, restrict and penalize independent religious practice severely, and repress individuals and groups viewed as challenging its authority”. It noted “marked increases in arrests, detentions, and harassment of groups and individuals viewed as hostile to the Communist Party” over the past four years, and an overall climate of religious repression in which “individuals continue to be imprisoned or detained for reasons related to their religious activity or religious freedom advocacy; independent religious activity remains illegal; legal protections for government-approved religious organizations are both vague and subject to arbitrary or discriminatory interpretations based on political factors.”

The USCIRF also observed that “the U.S.-Vietnamese relationship has grown quickly in recent years, but it has not led to needed improvements in religious freedom and related human rights in Vietnam.” The report urged the US government to use the CPC designation to press for “measurable improvements”, and adopt programmes to “protect and support those in Vietnam peacefully seeking greater freedom and the rule of law”.

The report detailed widespread abuses against the outlawed Unified Buddhist Church of Vietnam (UBCV), “Vietnam‘s largest religious organization with a history of peaceful social activism and moral reform”, noting that the UBCV had “faced decades of harassment and repression for seeking independent status and for appealing to the government to respect religious freedom and related human rights”. It deplored the detention of UBCV Patriarch Thich Quang Do and other senior monks, restrictions on humanitarian activities of UBCV Provincial Committees and the UBCV Buddhist Youth Movement, and harassment of UBCV followers.

Mr. Vo Van Ai, Director of the International Buddhist Information Bureauand international spokesman of the Unified Buddhist Church in Vietnam(UBCV) welcomed the USCIRF’s report, commenting that it reflected the reality endured by UBCV followers and members of all other religious confessions in Vietnam. “Having failed to eradicate religion by force, Vietnam is increasing controls on religious activities and reducing religion to the practice of quasi-superstitious rites”, he said. “The recent nomination of Major-general Pham Dung, a high-ranking Public Security official as the Head of the Government Religious Board shows how Hanoi intends to pursue its religious policies in Vietnam”.

Mr. Ai stressed that UBCV members all over the country routinely suffer harassments and abuses in all aspects of their lives. Earlier this month, UBCV monk Thich Thien Phuc was intercepted by Police and subjected to interrogations and harassments as he attempted to visit Venerable Thich Thanh Quang at the Giac Minh Pagoda in Danang. The Giac Minh Pagoda, which is also the headquarters of the UBCV’s Buddhist Youth Movement and the UBCV Provincial Committee for Quang Nam-Danang, has been the target of systematic Police surveillance in recent years. Police prohibit the celebration of Buddhist festivals such as Vesak and Vu Lan at the Pagoda, and intercept all Buddhists who try to attend.

In Dong Nai province, UBCV monk Thich Vien Duc, Superior monk at the Buu Duc Meditation Centre has been repeatedly interrogated and harassed. In Quang Tri, UBCV monk Thich Tu Giao has been intercepted and threatened by Police, who broke into his Pagoda during the monks’ summer retreat and assaulted several Buddhists. In Hue, senior UBCV official Thich Thien Hanh reports routine Police harassments and intimidation at many UBCV Pagodas, including the Kim Quang Pagoda of which he is Superior monk, and at the Mai Vinh Buddhist Centre, which has been confiscated by the authorities.

Mr. Ai noted that religious freedom violations, notably against the UBCV, are becoming increasingly sophisticated. Instead of imprisoning UBCV leaders or staging well-publicized public crackdowns, the government’s policy is to quietly isolate UBCV leaders by maintaining them under de facto house arrest, threaten and intimidate Buddhist followers to prevent them attending UBCV Pagodas, and prevent UBCV Pagodas celebrating major Buddhist festivals, thus cutting off all contacts between the UBCV leadership and their followers.

This is exactly the strategy devised by the Communist Party in 1981 when it set up the State-sponsored Vietnam Buddhist Church (VBC) to supplant the UBCV. The architect of this policy, former high-ranking religious cadre Do Trung Hieu, described this policy in “Buddhist Unification”, a document circulated underground in 1994, which led to his arrest and subsequent imprisonment.

According to Do Trung Hieu, the Communist Party’s aim was to “transform Vietnamese Buddhism into a people’s association. Its structure should be inferior to that of an ordinary association, restricted exclusively to monks and nuns without any participation of lay-followers - a top-level structure without any popular structural base”.

The activities of the State-sponsored VBC, he said “should be confined exclusively to the celebration of religious ceremonies and worship in Pagodas. It must on no account be allowed any activities related to society or to the people... Thus, the mass following of Buddhist laity will never be allowed to structure its forces into organic units of the Church.”

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