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Watch Youtube: "Remember Vietnamese Mother". In America, we have Mother's Day on May. In Vietnam, everyday is Mother's Day. **************************** MAY’S ARTICLE: BUDDHA’S BIRTHDAY. 
Buddha's Birthday, the birthday of the Prince Siddhartha Gautama, is a holiday traditionally celebrated in Mahayana Buddhism. East Asia except Japan In all east Asia countries, except Japan beginning in 1873, it is held on the 8th day of the 4th month in the Lunar calendar, and the day is an official holiday in Hong Kong, Macau, and South Korea. The date varies from year to year in the Gregorian cancalendar. Some places have a public holiday one week later, on the fifteenth day of the fourth month in the Lunar Calendar, to coincide with the full moon. The names for this festival vary with each country, for instance Lễ Phật đản in Vietnam. In some countries it is a public holiday. Vietnam a country in South East Asia is full of traditions, customs and beliefs. Hence there is nothing unusual in the never ending list of Vietnamese festivals and events that takes place through out the year. These celebrations speak of Vietnam itself, about its lovely people, their lifestyle, their songs and dances, their laughter and tears and everything else. Most of these festivals are very colorful, full of pomp and show and enthusiastic people. Even tourists from far off lands yearn to be a part of the festival on their trip to Vietnam. Phong Sinh (Buddha's Birthday), Vietnam is one such festival, which people celebrate with immense joy. Phong Sinh in Vietnam is celebrated as a tribute to Lord Buddha. On the day of the Phong Sinh (Buddha's Birthday), Vietnam people remember the hardships and the preaching of this great soul. Vietnamese observe the birth, enlightenment and also the death of Buddha on the same day. They try to follow the teachings and path shown by him in their celebrations as well. Hence caged birds and fishes are released by Buddhists as a mark of respect on Buddha’s Birthday in Vietnam. In Northern Vietnam, natives set free skilled doves and a competition is held between them. The performance of the doves not only symbolizes peace but also makes a fantastic sight. 
| O Great, compassionate Buddha, | | We are here to worship with sincerity and respect | | Your birth into this world. | | When all the flowers bloomed | | During the warmth of spring, | | Exotic flowers were contending In beauty and | | fascination in Lumbini garden; | | Everyone in Kapilavatthu was rejoicing, | | Gentle breezes spread the fragrance, | | All birds sang in unison; | | From that moment on, | | There was promise in the human world, | | From that moment on, | | There were Buddha teachings in the human world. | | You, with one hand pointed to the sky | | And the other pointed to the earth, | | Issued the declaration of being | | The uniquely honored one in the world. | | Please allow me to act in response to | | Your Buddha eye | | And clearly see and understand | | The suffering of all beings. | | Please allow me to act in response to | | Your Buddha mouth | | And delight in saying | | Wonderful and kind words; | | Please allow me to act in response to | | Your Buddha body and often be a friend | | Willing to help; | | Please allow me to act in response to | | Your Buddha mind | | And do more deeds to benefit all beings. | | Oh Great, compassionate Buddha, | | We are willing to use our entire life | | To expound and propagate the truth; | | We are willing to devote our life | | To liberate all sentient beings. | | Oh Great, compassionate Buddha, | | Please accept my sincere prayers; | | Please accept my sincere prayers! *************************** | APRIL'S ARTICLE: According to BBC NEWS: The war in Vietnam ended today as the government in Saigon announced its unconditional surrender to North Vietnamese forces.The President, Duong Van Minh, who has been in office for just three days, made the announcement in a radio broadcast to the nation early this morning. He asked his forces to lay down their arms and called on the North Vietnamese Army and Vietcong to halt all hostilities. In a direct appeal to the Communist forces, he said: "We are here to hand over to you the power in order to avoid bloodshed." The announcement was followed swiftly by the arrival of North Vietnamese troops. Their entrance was virtually unopposed, confounding predictions of a bloody and protracted last-ditch battle for the city. War ends The front line of tanks smashed through the gates of the presidential palace within minutes, and at 1130 local time (0330 GMT), decades of war came to an end. Vietcong troops, many barefoot and some no more than teenagers, rounded up government soldiers, and raised their red and blue flags. The looting which has ravaged the city over the last 24 hours stopped, and power was restored later in the day. Only the United States embassy remained closed and silent, ransacked by looters. Saigon was immediately renamed Ho Chi Minh City. A statement by the Provisional Revolutionary Government, or PRG, in Paris, promised a policy of non-alignment, and the peaceful reunification of Vietnam. The British government is now urgently reviewing the possibility of recognising the PRG. France has already recognised the new regime, and other Western countries are preparing to follow suit. Frenzied evacuation The capitulation of the South Vietnamese government came just four hours after the last frenzied evacuation of Americans from the city. President Ford, who has requested humanitarian aid for the Vietnamese, let it be known that he was proud to have saved what Vietnamese he could in the last, frantic helicopter evacuation. But there is said to be deep humiliation in the United States government at the desperation and chaos of the final hours of America's presence in Vietnam. The President ordered United States ships to remain indefinitely off the Vietnamese coast to pick up refugees: but even this gesture has been snubbed by the North Vietnamese, who have prevented any more refugees from fleeing. The History of Vietnamese Immigration
By Marc Povell
The history of Vietnamese immigration to the United States is relatively recent. Prior to 1975, most Vietnamese residing in the United States were spouses and children of American servicemen in Vietnam. On April 30, 1975, “the fall of Saigon” ended the Vietnam War and prompted the first of two waves of emigration from Vietnam to the United States. Vietnamese who had worked closely with Americans during the Vietnam War feared reprisals by the Communist party. 125,000 Vietnamese citizens departed their native country during the Spring of 1975. They were airlifted or fled Vietnam on U.S. military cargo ships and transferred to United States government bases in Guam, Thailand, Wake Island, Hawaii and the Philippines, as part of “Operation New Life.” Subsequently, they were transferred to four refugee centers throughout the United States: Camp Pendleton in California, Fort Chaffee in Arkansas, Eglin Air Force Base in Florida, and Fort Indiantown Gap in Pennsylvania. Initially, Vietnamese immigrants were unwelcomed by the general American populous. A poll in 1975 showed a mere 36% of Americans were in favor of Vietnamese immigration. Fortunately, the Ford Administration supported the arrival of Vietnamese immigrants and passed the Indochina Migration and Refugee Act of 1975. This Act established a program of domestic resettlement assistance for refugees who fled from Cambodia and Vietnam. In 1977, a second wave of Vietnamese refugees began fleeing Vietnam. This wave of emigration lasted until the mid 1980s. The second wave began as a result of the new Communist government’s implementation of economic, political and agricultural policies based on Communist ideology. These policies included “reeducation” and torture of former South Vietnamese military personnel and those presumed friendly to the South Vietnamese cause, the closing of businesses owned by ethnic Chinese Vietnamese, the seizing of farmland and redistributing it, and the mass forced relocation of citizens from urban to rural areas that were previously uncultivated or ruined during the war. During this time approximately two million Vietnamese fled Vietnam in small, overcrowded boats. This group of refugees would come to be known as the “boat people.” Most of the “boat people” fled to asylum camps in Thailand, Malaysia, Singapore, Indonesia, the Philippines or Hong Kong and awaited acceptance by foreign countries. To assist Vietnamese refugees, Congress passed the Refugee Act of 1980 which reduced restrictions on entry to the United States. The Refugee Act of 1980 provided a definition of a refugee, created the Office of Refugee Resettlement, set the number of refugee admissions at 50,000 per year (unless in cases of an emergency), and allowed a refugee to adjust his or her status after one year to become a permanent resident and after four more years, to become a United States citizen. In addition laws were also passed to allow children of American servicemen and former political prisoners to enter the United States. In total, the United States accepted 531,310 refugees and asylum seekers from Vietnam between 1981 and 2000. Once arrived, America’s newest immigrants were matched with one of nine voluntary agencies whose job was to coordinate the refugee’s eventual resettlement with local sponsors into communities throughout the United States. Churches and families that were interested in sponsoring a Vietnamese family promised to provide food, clothing and shelter to the refugees until they became self-sufficient. The sponsor was also responsible for helping the newly arrived immigrants find employment, registering their children for school, and general adjustment to American society. The goal of the government’s disbursement policy was not to overburden a particular city’s social resources and to assimilate the Vietnamese into mainstream society as quickly as possible. The government, however, had not considered the refugees’ need to be a part of their own community or that most Vietnamese were not used to living in cold climates. By the 1990s, large numbers of Vietnamese migrated from their initial resettlement locations to join family and friends in metropolitan areas that were beginning to establish ethnic Vietnamese communities. Currently forty percent of all Vietnamese Americans live in Orange County, California. Other smaller established communities exist in San Jose, Houston and the greater Washington, DC area. Similar to other groups of Asian American immigrants, Vietnamese American communities have revitalized many urban areas. As a relatively recent immigrant group, most Vietnamese Americans are either first or second generation Americans. As many as one million speak Vietnamese at home, making it the seventh most spoken language in the United States. A recent survey shows that in 83% of Vietnamese American households, Vietnamese is the dominant language. Additionally, as refugees, Vietnamese Americans have one of the highest rates of naturalization among all immigrant groups. Vietnamese Americans have adapted to American culture while keeping their traditions and religious values intact. Their value system includes high educational expectations and strong commitment to family ties. Because of the emphasis placed on education, a rapidly growing proportion of established Vietnamese Americans are now moving into professional, managerial, and entrepreneurial positions, especially in the high-tech sector and in locations such as Silicon Valley. In a relatively short time, Vietnamese Americans have added much to American society. Many have taken a profound interest in civic duty. Various cities in California, including Westminster and Garden Grove have seen Vietnamese Americans serve in public offices, while others such as Assemblyman Tran Thai Van, serve in statewide offices in California. Another notable Vietnamese American dedicated to public service is John Quoc Duong, who serves under President George W. Bush, as executive director of the White House Initiative on Asian Americans and Pacific Islanders. Similarly, Vietnamese Americans have made an impact on the entertainment and athletic industries. Dat Phan won the first season of NBC’s reality talent search program Last Comic Standing in 2003, while Dat Nguyen is a professional football player in the NFL, leading the Dallas Cowboys’ defense as their middle linebacker. As a result of recent normalization of relations between the United States and Vietnam, as well as continued high rates of poverty in Vietnam, it is expected that Vietnamese immigration to the United States will continue at a high rate, mainly through family reunification. According to the 2000 census, there are currently 1,223,736 Vietnamese Americans. They are the fifth largest Asian immigrant group behind Chinese, Filipino, Asian Indian and Korean, however recent studies have shown that by the year 2010, Vietnamese Americans will surpass all other Asian groups, with the exception of Chinese Americans, to become the second largest Asian-American population in the United States.
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MARCH'S ARTICLE. The Perfume Pagoda Festival. In Western Christianity, Easter marks the end of Lent, the forty-day period starting on Ash Wednesday leading up to Easter. We skip Sundays when we count the forty days because Sundays commemorate the Resurrection. Lent begins on Feb. 22, 2012 and ends on April 7, 2012, which is the day before Easter.
According to the Canonical gospels of Matthew, Mark and Luke, Jesus spent forty days fasting in the desert before the beginning of his public ministry, where he endured temptation by Satan. Thus, Lent is described as being forty days long, though different denominations calculate the forty days differently.
Christians today use this period of time for introspection, self-examination, and repentance. Some churches today still observe a rigid schedule of fasting on certain days during Lent, especially the giving up of meat, alcohol, sweets, and other types of food. Other traditions do not place as great an emphasis on fasting, but focus on charitable deeds, especially helping those in physical need with food and clothing, or simply the giving of money to charities. Most Christian churches that observe Lent at all focus on it as a time of prayer, especially penance, repenting for failures and sin as a way to focus on the need for God’s grace. It is really a preparation to celebrate God’s marvelous redemption at Easter, and the resurrected life that we live, and hope for, as Christians. Also during this time, after the Lunar New Year, the Buddhist people in the North of Vietnam flock to this place during the Perfume Pagoda (Huong Tich) festival. It’s held from the 6th day of the first lunar month to the end of the third lunar month. The main Perfume Pagoda festival is held between the 15th to the 20th day of the second lunar month. On the 6th day of the first month the people sail the royal barge. One of the major festivals in Vietnam, it is held in three places, Huong Tich, Tuyet Son and Long Van.
The center of the Perfume Temple lies in Huong Son Commune, My Duc District, former Ha Tay Province (now Hanoi). The center of this complex is the Perfume Temple, also known as Chua Trong (Inner Temple), located in Huong Tich Cave.
It is thought that the first temple was a small structure on the current site of Thien Tru which existed during the reign of Lê Thánh Tông in the 15th century. Legend claims that the site was discovered over 2000 years ago by a monk meditating in the area, who named the site after a Tibetan mountain where Lord Buddha practiced asceticism. A stele at the current temple dates the building of a terrace, stone steps and Kim Dung shrine to 1686, during the reign of Le Hy Tong, at around the same time that Chua Trong was being constructed. Over the years some of the structures were damaged and replaced. The original statues of Lord Buddha and Quan Am were cast from bronze in 1767 and replaced with the current statues in 1793. More recently, damage was done during both the French and the American wars. Both the gate and the bell tower at Thien Tru Pagoda were destroyed, the bell tower rebuilt in 1986 and the gate completed in 1994.
Many Vietnamese people visit Chua Huong on religious pilgrimage. The standard greetings from one pilgrim to another are "A Di Da Phat" or "Namo Amitabha Buddha". For the purpose of pilgrimage there are various routes that one might take, but the most popular is to take a boat from Yen wharf, stopping at Trinh shrine to ‘present’ themselves at the ‘registration shrine’. The pilgrims then make their way to Hoi bridge and visit Thanh Son temple inside a cave. The next stop is Tro wharf, from which pilgrims travel on foot to Thien Tru Pagoda. After Thien Tru comes Tien temple, followed by Giai Oan temple. It is believed that Buddha once stopped here to wash himself clean of the dust of humanity, and many pilgrims will wash their face and hands in Long Tuyen Well in hopes of washing away past karmas. While here, pilgrims may also visit Tuyet Kinh cave and Cua Vong shrine to worship the Goddess of the Mountains, or Phat Tich Shrine where there is a stone believed to be the preserved footprint of the Quan Am. From here pilgrims head toward the final destination: Huong Tich Cave. At Huong Tich there are statues of deities, but many pilgrims come to get blessings from the stalactites and stalagmites, many of which are named and have special purposes. Many childless pilgrims seek fertility from Nui Co (the girl) and Nui Cau (the boy), while others visit stalactites and stalagmites thought to give prosperity. Pilgrims often gather under one particular stalactite, which resembles a breast, to catch drops of water in hopes of being blessed with health from the ‘milk’ of the 'breast'. Other names of stalactites and stalagmites include the Heap of Coins (Dun Tien), the Gold Tree, the Silver Tree, the Basket of Silkworms (Buong Tam), the Cocoon (Nong Ken) and the Rice Stack (Dun Gao).
The main pilgrimage season at Chua Huong is during the Huong Pagoda festival, when hundreds of thousands of pilgrims make their way to Huong Tich cave and the other temples. The longest lasting festival in Vietnam, it officially begins on February 15 on the lunar calendar, but the peak in visitors lasts from the middle of January to the middle of March. The Festival is seen by some as a good opportunity for young people to find romance and begin courtships.
Den Trinh
Approaching from the Day River, one will first come across Den Trinh (Presentation shrine), also known as Den Quan Lon (Shrine of High-ranking Mandarin), built to worship one of the generals of a Hung King. This large shrine has a gate with two kneeling elephant statues on each side. Inside the structure is a large ceremonial room.
Thien Tru Pagoda
Beyond Den Trinh is Thien Tru (Heaven Kitchen) Pagoda, also known as Chua Ngoai (Outer Pagoda). Here one will find Vien Cong Bao Stupa, a brick structure where Ch’an Master Vien Quang, who led the reconstruction of the pagoda, is buried. Thien Thuy stupa, a naturally occurring structure that is the result of the erosion of a rocky hill, is also nearby. Thien Tru is also home to a bell tower and Hall of the Triple Gem, both built in the 1980s. Inside the Pagoda there is a large statue of Quan Am Nam Hai. hay
Giai Oan Pagoda
On the route from Thien Tru to Huong Tich cave is Giai Oan Temple, also called ‘Clearing Unjust Charges’ Pagoda. Here there is a pond called Thien Nhien Thanh Tri (Natural Blue Pond), also called Long Tuyen Well, and Giai Oan stream, with its 9 sources.
Huong Tich Cave
The center of the Chua Huong complex, Huong Tich Cave houses Chua Trong (Inner Temple). The mouth of the cave has the appearance of an open dragon’s mouth with Chinese characters carved in a wall at the mouth of the cave. The characters (Nam thien de nhat dong) are translated as “first grade cave of the South World” and the carving is dated to 1770. The words are attributed by some to the ruler of that time, Thinh Do Vuong Trinh Sam. Inside the cave there are many statues. There is a large statue of Lord Buddha, as well as one of Quan Am, both made of a green stone. Quan Am's "left left is stretched out and the foot lies on a lotus flower, her right leg is bent and is supported by a lotus flower with supple leaves; a hand holds a pearl." There are also statues of Arhats and various other figures. Among the naturally occurring features of the cave are numerous stalactites and stalagmites, some of which are worn smooth from years of rubbing by visitors to the cave.
Quan-Am
Other sites included in the Chua Huong complex are Thien Son Pagoda, Thuyet Kinh Grotto, Phat Tich Temple, and Vong Temple.
There are many legends about Chua Huong and its various pagodas. Huong Tich cave is an especially sacred place because "the legend says that Bodhisatva (Quan Am) went South and stayed at Huong Tich Pagoda in order to help save human souls." A stone at Phat Tich temple is said to be her preserved footprint.
One particular legend about Chua Huong has been preserved in a poem by Nguyen Nhuoc Phap. The poem tells the story of a girl who accompanied her father on pilgrimage to Chua Huong and found love while there. The following is a translated excerpt from the poem:
Oh! Here we are at Trong Pagoda!
The grotto is hidden in green vegetation:
Its ceiling is embroidered with stalactites
Which look like pearls imbued with aquilegia perfume.
Much Vietnamese literature has made Chua Huong its focus, including the following song, written by Chu-Manh-Trinh:
Delights of Huong Son
Standing sky high, in the land of Buddha
Huong Son is a real wonder we have long wished to see
With the sight of mountains covered with clouds
This is undoubtedly "The most beautiful grotto of all"
Looking up, we can notice a beautiful picture
Brocaded with sparkling stones rich in colors
The cave is so deep, glittering in the moonlight
The entrance path with abrupt turns is so high
Hoang Quy, a popular Vietnamese musician who lived in the early to mid-20th century, sang about the experience of visiting Chua Huong in his song “Huong Pagoda”:
Huong Pagoda is filled with incense and aquilegia
Smoke spiraling up in the dying sun
It is the moment when one is held in deep reverie.
Talking about credit-faith belief, Huong pagoda is famous spiritual-sacred and regarded as a public-office of the Vietnamese country. Every year many Vietnamese people visit Chua Huong on religious pilgrimage for purposes to thank god Buddha, bless. They forget that just begged to go with some temple ceremony but everyday their lifestyle as cheat, lust, gambling, drunk, robbery, murder… They will never end with suffering, deep rotation.
Karma meaning: "fruit" or "result". Buddhism links karma directly to the motives behind an action. Motivation usually makes the difference between "good" and "bad" actions; but included in the motivation is also the aspect of ignorance such that a well-intended action from an ignorant mind can subsequently be interpreted as a "bad" action in the sense that it creates unpleasant results for the "actor".
Karma Image. Buddhism is a way of life, a lifestyle and education system that teaches one how to live the right way. Buddhist prayer is a practice to awaken our inherent inner capacities of strength, compassion and wisdom rather than to petition external forces based on fear, idolizing, and worldly and/or heavenly gain. Buddhist prayer replaces the negative with the virtuous and points us to the blessings of Life. When we are faced with issues in life that are not what we want to face, we can either look at the situation with a new awakened mind which will teach one to see life totally different.
Everyone has an inner Buddha, through cultivation we can awaken him and he will show us the path and teach us how to walk it. ************************************************************************************** HAPPY LUNAR NEW YEAR 2012. YEAR OF THE DRAGON. Vietnamese New Year (TẾT) 2012. “Tết” is the most important of the traditional Vietnamese holidays. Traditionally there are four main holidays: TET Eve (Sunday, Jan 22), and The First (Monday, Jan 23), Second (Tuesday, Jan 24), and Third (Wednesday, Jan 25) Days of TET Nguyen Dan. Since one of the official holidays is on the weekend, the holiday is observed on Monday, Jan 23 to Thursday, Jan 26. The Vietnamese traditionally celebrated Tet from the fifteenth day of the twelfth month to the fifteenth day of the first month. And even today, business slows from two weeks before and up to two weeks after TET. Tet has become so familiar to the Vietnamese that when Spring arrives, the Vietnamese, wherever they may be, are all thrilled and excited with the advent of Tet, and they feel an immense nostalgia, wishing to come back to their homeland for a family reunion and a taste of the particular flavor foods of the Vietnamese festivities.. Although officially a three-day affair, festivities may continue for a week or more with every effort made to indulge in eating, drinking, and enjoyable social activities. It is also a time for family reunions, and for paying respect to ancestors and the elders. Gifts of food are made to friends, neighbors and relatives in the days before Tet. The Tet of the New Year is, above all, is an opportunity for the household genies to meet, those who have helped during the year, namely the Craft Creator, the Land Genie and the Kitchen God. Tet is also an opportunity to invite and welcome deceased ancestors back for a family reunion with their descendants to join the family's Tet celebrations. Finally, Tet is a good opportunity for family members to meet. This custom has become sacred and secular and, therefore, no matter where they are or whatever the circumstances, family members find ways to come back to meet their loved ones, gather for a dinner of traditional foods like bánh chưng (a square cake made of sticky rice stuffed with beans and pork), măng (a soup of boiled bamboo shoots and pork) & xôi gấc (orange sticky rice). This is followed by a visit to the local pagodas. Everyone is in a rush to get a haircut, buy new clothes, spruce up their homes, visit friends, settle outstanding debts, and stock up on traditional Tet delicacies. Businesses hang festive red banners which read "Chuc Mung Nam Moi" (Happy New Year) and city streets with colorful lights. Stalls spring up all certain markets sell nothing but cone-shaped kumquat bushes. Others sell flowering peach trees, symbols of life and good fortune which people bring into their homes to celebrate the coming of spring. As vendors pour into the City with peach trees strapped to their bicycles, the streets look like moving pink forests. The "Mam Ngu Qua"
The "five-fruit tray" on the ancestral altar during the Tet Holidays symbolizes the admiration and gratitude of the Vietnamese to Heaven and Earth and their ancestors, and demonstrates their aspiration for a life of plenty. Legend said abot of theories but in a simpler way, the five fruits represent the quintessence that Heaven and Earth bless humans. This is one of the general perceptions of life of the Vietnamese, which is "When taking fruit, you should think of the grower". Dao, Mai, Quat (the Peach, Apricot and Kumquat)
Coming to Vietnam during the season of the Tet festival, the visitor is engulfed in an ocean of colorful flowers. Visiting flower shows, contemplating the buds and blooms, and purchasing blossoms represents one of the distinct Vietnamese cultural characteristics. The peach ( in the North ) and the apricot blossoms (in the South) are symbols of the Vietnamese Tet. The warm pink of the peach could very well match the dry cold of the North, but the hot South seems to be flourishing in the riot of the yellow of the apricot. The mandarin is symbolic of good fortune and, therefore, people tend to choose the little plants laden with fruit, big and orange with verdant leaves for a longer display. The Giao Thua (New Year's eve)
The Giao Thua is the most sacred point of time, the passage from the old to the new year. It is popularly believed that in Heaven there are twelve Highnesses in charge of monitoring and controlling the affairs on earth, each of them taking charge of one year. The giao thua is the moment of seeing off the old chieftain upon the conclusion of his term and welcoming in the new one upon his assumption of office. For this reason, every home makes offerings in the open air to pray for a good new year.
After the giao thua is the start of the new year with many customs and practices, amusements and entertainment, all of a distinct Vietnamese folk culture. If you have an opportunity to visit Vietnam during the Tet Holidays and to welcome the Tet Festivities, together with the Vietnamese people, you will surely be profoundly impressed by the distinct traditional culture that is rich in national identity. Food specialties for TET
On the last day of the old year, the preparation of food to offer to the ancestors is of special significance. Dishes to offer to the ancestors differ in the Northern, Central and Southern parts of the country, depending on their respective weather conditions at the time and on different local agricultural products available. What is common in all regions of the country during Tet holidays are the varieties of soups, fried, boiled, or stewed dishes, meat, fish, vegetable... The foods that the Vietnamese eat at Tet are varied and diverse. Whatever they have in common is that the people throughout the country all want to have the best and the most beautiful looking food on this occasion to offer their ancestors and to treat their friends and guests. According to Huu Ngoc and Barbara Cohen: On the days immediately before the New Year celebration, Vietnamese families give their home a thorough cleaning. It is believed the cleaning sweeps away the bad luck of the preceding year and makes their homes ready for good luck. Brooms and dust pans are put away on the first day so that the newly arrived good luck cannot be swept away. Some people give their homes, doors and window-frames a new coat of red paint; decorators and paper-hangers do a year-end rush of business prior to Vietnamese New Year, Homes are often decorated with flowers. Purchasing new clothing, shoes, and receiving a hair-cut also symbolize a fresh start. The first day is for the welcoming of the deities of the heavens and earth, officially beginning at midnight. Many people, especially Buddhists, abstain from meat consumption on the first day because it is believed that this will ensure longevity for them. Some consider lighting fires and using knives to be bad luck on New Year's Day, so all food to be consumed is cooked the days before. On this day, it is considered bad luck to clean. Most importantly, the first day of Vietnamese New Year is a time to honor one's elders and families visit the oldest and most senior members of their extended families, usually their parents, grandparents and great-grandparents. For Buddhists, the first day is also the birthday of Maitreya Bodhisattva (better known as the more familiar Budai Luohan), the Buddha-to-be. People also abstain from killing animals. Some families may invite a lion dance troupe as a symbolic ritual to usher in the Vietnamese New Year as well as to evict bad spirits from the premises. Members of the family who are married also give red envelopes containing cash to junior members of the family, mostly children and teenagers. Business managers also give bonuses through red envelopes to employees for good luck and wealth. During the week before Tet, some families visit the graves of parents and grandparents. Fresh earth is placed on top, weeds removed from around it and incense is burnt to invoke the souls of the dead from the other world to return to visit the family home. The Kitchen God (Ong Tao or Mandarin Tao) is also called the Hearth God, the Stove God or the Household God. This god who was privy to the family's most private business and intimate secrets for the ending year, returns to Heaven to make his report to the Jade Emperor. This report includes the year's activities of the household in which he has lived. On the 23rd day of the 12th month, a farewell and thank you dinner is given to the Kitchen God by the household. The Kitchen God will need a week for his mission to Heaven. Folklore has made the spirit of the hearth into a picturesque character, a buffoon who is the butt of crude jokes. Although he is a messenger of the Jade Emperor in Heaven, he is depicted as so poor as to be unable to afford much clothing. He wears an important mandarin hat but goes about with bare legs because he has scorched his pants in the hearth fire. Another version tells that he was in such a rush to get back to Heaven that he forgot his pants and ascended in only his underwear. Efforts must be made to put him in a proper mood to secure a favorable report to the Jade Emperor of the family's activities. Offerings are made to him. These gifts certainly aim at influencing the outcome of the report. But no one considers such gifts to be crass bribery. Such pleasantries merely sweeten the god's way, as perhaps cookies placed by the fireplace will please Santa Claus, who might be tired from delivering so many gifts on Christmas night. The paper carps, horses and clothing (hats, robes and boots) will be burned by the family and thus transformed into a spiritual essence usable by Ong Tao in the world beyond. Like Santa Claus, the Kitchen God is loved and respected. Both have the capacity to bring fortune and happiness into the home depending on the previous year's behavior. Although beliefs about the Kitchen God have changed over the years, he remains an important figure in the rich texture of Vietnamese New Year. The Kitchen God travels on the back of a brightly colored and powerful paper horse or sometimes a grand bird with great wings, such as a crane. Or he might ride on a carp with golden scales. Paper images of these vehicles are purchased at Tet or a living specimen of fish is bought and later set free. The day of his departure is marked by the calls of fishmongers from the countryside carrying baskets of fish hanging from their shoulder poles and calling "Fish for sale, fine mounts for the Household Gods to make their ride!" Live fish held in tanks of water and plastic bags are released into ponds, lakes, rivers and streams to impress the god with the kindness of the household. In Hanoi, the Sword Lake is a favorite spot for releasing Ong Tao's fish-vehicle. In some cases, three fish are released to account for the possibility that one must please all three Hearth Gods. Most frequently we hear of only the Kitchen God, but many legends support the trinity of Kitchen Gods. Ong Tao represents the blending of all three. In the old days, and still in some countryside homes, cooking occurs over clay tripods. Three stones were all that was needed to hold up the pot over the fire. Few people spend time thinking about the nature of the Kitchen Gods or the specific meaning of the items that are associated with them. The three Hearth Gods are represented at Tet by three hats and shops sell sets of three miniature paper hats: two men's hats and one woman's. These are burned as offerings to Ong Tao. The God will also need a new pair of boots to wear as he travels to Heaven. Two favorite gifts for the triad of household deities are gold and wine. In the central part of Vietnam, cooking tripods or blocks that make up the family hearth, even if they are still usable, are ritually discarded when the God leaves. One week later, new blocks will greet his return or the arrival of his replacement assigned by the Jade Emperor. After the Kitchen God has left, preparations for the New Year festivities begin in earnest. The week before New Year's Eve is a period of Tat Nien. Tat Nien (literally meaning the end or 'to extinguish the year') is the celebration of the last session of a period, such as the last class of school, the last bus home, the last day in the office, even the last bath, all with parties and great ceremony. There is a festive holiday atmosphere before New Year's Eve with dragon dances. Some families set up a Tet tree in the week before New Year's Eve. The Tet tree called cay neu, is a bamboo pole stripped of most of its leaves except for a bunch at the very top. The Tet tree has Taoist origins and holds talismanic objects that clang in the breeze to attract good spirits and repel evil ones. On the very top, they frequently place a paper symbol of yin and yang, the two principal forces of the universe. Sometimes a colorful paper carp flag will fly from the top. The carp (or sometimes a horse) is the vehicle on which the Hearth God travels to make his report. This tree is more common in the countryside now than in the city. It is ceremonially removed after the seventh day of Tet. Sweeping and scrubbing is done in advance as tradition discourages cleaning during the holiday itself. During this time, shops and restaurants close while the cleaning spree proceeds in earnest. On hands and knees, the floors will be scrubbed; bronze will be polished to a brand new finish. Closets will be ransacked for old clothes to be tossed out. Shoppers swarm the streets at temporary Tet stalls that have sprung up, lit with tiny gaily-flashing lights. Everything needed for the celebration from food to decorations is at hand and in abundance at these Tet markets. Two items required for the proper enjoyment of Tet are flowering branches and the kumquat bush. For the sale of these and other flowers and plants, a lively flower market is held in the center of the ancient quarter of Hanoi on Hang Luoc Street. A massive flower market was organized on Nguyen Hue Street in Ho Chi Minh City and attracts crowds who walk up and down the street admiring the flowers, meeting old friends and making new ones. However, this was moved out of the center in 1996. Throughout the country on bicycles of roving vendors, flowers create great splashes of color. In the south, the bright golden yellow branches of the mai apricot are seen everywhere. In the north, the soft rose-colored dao peach flowers decorate homes and offices. A truck driver will adorn his truck with a dao branch to cheer him on a long-distance run. Miniature kumquat bushes about two or three feet tall are carefully selected and prominently displayed. To carefully choose a kumquat bush, the buyer must pay attention to the symmetrical shape, to the leaves and to the color and shape of the fruit. The bushes have been precisely pruned to display ripe deep orange fruits with smooth clear thin skin shining like little suns or gold coins on the first day. Other fruits must still be green to ripen later. This represents the wish that wealth will come to you now and in the future. The leaves must be thick and dark green with some light green sprouts. The fruits represent the grandparents, the flowers represent parents, the buds represent children and the light green leaves represent grandchildren. The tree thus symbolizes many generations. Guests will caress the light green leaves about to sprout and compliment the discerning host who chose so carefully. The Sino-Viet pronunciation of the word for orange sounds like the word for wealth and the tangerines signify good luck. Crowds of shoppers at the markets become thicker and more frantic each night, holding up traffic as they jostle each other to reach the counters with the best buys. Prices are a bit higher, but then thriftiness is not considered a virtue at Tet. Everyone is wishing each other Chuc Mung Nam Moi! One must purchase the sugared fruits, banh chung and the colorful decorations before the afternoon of Tet. While shoppers roam the streets, banh chung patties wrapped in leaves are steaming in giant vats. The outside has taken on a lovely light green tinge after being boiled inside a wrapper of leaves. Banh chung in the north is a square patty measuring seven inches and two inches thick, filled with shreds of fatty pork surrounded by a dense mixture of sticky rice and mashed ground green beans. In the south, a similar dish is cylindrical. It is given as a gift at this time of year and has a similar long life and social significance as the western Christmas fruitcake. These are frequently called sticky rice cakes, but are unlike sweet cakes in the western sense. There is however, a sweet version made without meat but with sugar added called banh ngot (sweet rice patty). Suddenly, as if by command of some magic wand, the spree of activity, the light, the noise, all vanishes. By early evening, markets and shops are abandoned. Shops, stalls and restaurants are locked leaving a notice hung on the door announcing the date of reopening. Special dishes must be completed that are expected to serve the family and its guests for the first three days of the new year. People desert the outer world and disappear on the requisite trip to their home villages and inside their homes for intimate family celebrations. * * * Giao Thua. As midnight approaches, all eyes maintain a close look on clocks and watches. The Giao Thua ritual occurs at that most sacred moment in time. At midnight on the last day of the year, every Vietnamese family whispers similar fervent prayers. Bells ring and drums beat in temples. The old year gives over its mandate to the New Year. The words Giao Thua (Giao means to give and Thua means to receive) mean a passing on or a receiving and handing down of life, and the recognition of that gift by the present generation. It marks the magical transition time from one year to another. Those who practice Buddhism will pray in the pagoda. In the Gia Tien (family ancestor) ritual or calling of the ancestors, invitations are extended to the deceased relatives to visit for a few days in the world of the living family. They are lured home and kept happy until they leave. The head of the household lights incense and folds hands at heart level in the position of prayer. The prayer may proceed as follows: "In the year of&. And the date of&. Make these offerings and invite all of our ancestors to join in eating Tet with us." The past generations are invited to share the family's joys and concerns to enjoy a meal with the living, to catch up on the family news and to lavish riches and honors on their descendants. "I pray to the Heavenly King, the Jade Emperor, to his assistants and to the Earth God and the guardian spirit and to any other spirits present. On behalf of the &family, we offer you incense, gold and silver, fruit and flowers, alcohol and fixings for the betel quid. We are all here to make these offerings so that the next year will be free of disasters and harmful occurrences and that the family will prosper. Please bless us all, young and old, with happiness, prosperity and long life. (Here he might mention some events of the past year such as the birth of a child, someone's new employment or the successful entrance of a child into a good school). Please forgive us any transgressions we may have unknowingly committed against you or others." Bowing motions, called Le, are performed at least three times and the ceremony ends when all have prostrated themselves (or in more modern families, folded hands and prayed) before the altar. After the "money for the dead" and other paper gifts are burnt in the courtyard, the family watches the ashes dance away on warm currents of air, a sign that the dead have received their gifts. The spiritual presence of the ancestors will be palpable during the days of Tet. In recent times, a new tradition has evolved to celebrate the important evening of the new year. Those who are not at home praying at this momentous time may be socializing with friends. In the cities, there will be community fireworks displays that will draw the young from their homes into the square or park. Although firecrackers are now illegal in Vietnam, some kind of loud noises will be made. It can be the banging of cans, the use of electronic popping firecrackers or human voices whooping it up. People will break off branches and twigs that contain newly sprouted leaves to bring a sense of freshness and vitality into their home. This follows a Buddhist tradition of bringing fresh new leaves and "fortune bearing buds" into the home from the pagoda. * * * First Morning or Head Day is reserved for the nuclear family, that is, the husband's household. Immediate family members get together and celebrate with the husband's parents. A younger brother, if the parents are not alive, will visit his older sibling. Faraway sons and daughters journey to be with their parents on this day. Children anticipate a ritual called Mung Tuoi, or the well wishing on the achievement of one more year to one's life. With both arms folded in front of their chest in respect, they thank their grandparents for their birth and upbringing. Reciprocally, the grandparents will impart words of advice or wisdom to their grandchildren, encouraging them to study seriously, to live in harmony with others. The promises made by the children are similar to New Year's resolutions made during the western New Year. Adults will make silent promises to themselves to improve their lives, habits and relationships in the coming year. The children accept small gifts, usually crisp bills. Ideally, part of the gifts will be saved for future "investment," and part spent for Tet amusements. The words on the little red envelope in which the bill may be tucked read: Respectful wishes for the New Year. When there was a king ruling Vietnam, the mandarins of the royal court formally wished the King and Queen, "Happiness as vast as the southern sea; longevity as lasting as the southern mountains." Each trade and professional guild in Vietnam has a founder or guardian spirit and on this or one of the next several days, the craft workers will make offerings to their guild ancestor. The family displays the offerings of food on the altar table for the first meal for the ancestors since they have returned to the world of the living. The head of the family, dressed in fresh clothes, steps respectfully in front of the family altar and presents the offerings of food, liquor, cigarettes, betel fixings, flowers and paper gold and silver. He lights three sticks of incense, kneels, joins hands in front of his chest, bows his head and prays. The names of the deceased of the family up to the fifth generation are whispered as they are invited to participate in the feast prepared for them. After the ceremony, the entire family sits down to enjoy the meal typically consisting of steamed chicken, bamboo shoot soup, banh chung and fresh fruits. They reminisce with their ancestors. The Vietnamese do not say "celebrate" when speaking of Tet; the words "to eat" are used as in the expression, "Will you eat Tet with your family?" or "Where will you eat Tet this year?" It does not refer to the filling of one's stomach, although in the old days, when hunger was a constant problem, Tet time was a time of plenty during which one could eat one's full. "To eat" here means more to be nourished by, or to partake in the mutual communion with others, a spiritual eating or being nourished. There is a Vietnamese saying related to ancestor worship: "Trees have roots; water has a source; when drinking from the spring, one must remember the source." Thanks are offered to those ancestors who labored long ago to dig irrigation channels and remove mountains for this generation to have an easier life. The present is only one link in the cycle of coming back to the past as one looks to the future. The second day of Tet is for visiting the wife's family and close friends. Some shops have opened and a few lottery stands are busy selling chances to people who feel lucky. Everyone is out on the street parading around in their new clothes. On the third day of Tet, the circle of connections becomes larger and is extended to the broader community outside the family by visits to teachers, bosses or a helpful physician. The Vietnamese visit teachers and physicians although long out of school and long cured of their illness. This may be the time to have one's fortune told to see what the coming year will bring. These days in Vietnam, there are fortunetellers using computer software. People are also especially interested in the significance of their first dream of the new year. The evening of the third day marks the departure of the ancestors by burning votive objects such as gold and silver, for them to take with them on their journey back to Heaven. Now the connections to the world beyond the family can take place. The non-family member who will be the first visitor is carefully chosen. The "first footer" is an auspicious guest who is considered to be good luck for the family. The first non-family visitor to the house brings in the year's luck. This figure's karma will charm the household for the entire year and determine the luck of the family. It is customary to invite a respected person to visit at that time, so that this turn of luck is not left to fate. This person, whose aura is believed capable of promoting the fortune of the household in the following year, is usually someone healthy, successful and prosperous. Some Vietnamese lock their doors to all chance visitors until after the visit of the chosen "first footer." On the fourth day, banks and shops reopen. Transactions, although slower, will be conducted more cheerfully than usual. Offices open and work resumes. Careful attention is paid to the resumption of activities. The first outing is the first time in the New Year that a family leaves their home. A propitious time is chosen in advance for this outing and one sometimes asks the advice of fortunetellers. Formerly, scholars initiated their new brushes and paper with a small ceremony with the wearing of new clothes. This also requires an auspicious hour. The theme of the proverb or poem is considered carefully and newly purchased high-grade paper was used. Today's students are less formal in their initiation rites, but most enjoy a new pen and a fresh notebook for the New Year. Everyone determines to do what he or she can to help fate along to make the next year most successful. In the countryside, there are rituals to enliven the land out of its winter's rest. The Rites of Dong Tho activate the soil to bring it alive from its sacred rest. When there was a king in Vietnam, he symbolically initiated the harrowing of the first furrow of the planting season in a royal rite. A hundred years ago, on Hang Buom Street, a ceremony was performed right after Tet called the Beating of the Spring Ox. This ceremony initiated the breaking open of the agricultural land and chased away the winter cold. A ceramic image of the ox was beaten with sticks until it broke into pieces. Everyone scramble to grab and take home a piece of the sacred ox. On the fifteenth day of Tet (called Ram Thang Gieng), the first full moon, there are ceremonies in Buddhist temples. This is considered the most auspicious day of the Buddhist year. "Paying homage to Buddha all year long is not as effective as praying on the 15th day of the first lunar month." The devout flock into pagodas, their eyes stinging with the blue haze of incense. After prayers, shared blessed offerings from the temple keeper are stuffed into bags carried with them for that purpose. Over the years, this Buddhist sacred day has transformed into a holiday of other cults. It is also called Tet Trang Nguyen or the feast of the first laureate. There is a legend associated with its beginnings: the emperor once staged a banquet on the full moon to which the most prominent scholars of the kingdom were invited. They drank exquisite liquor and each man composed a formal poem on a theme chosen by the emperor. On that day, many families celebrate Tet all over again by eating banh chung. This is also called the Little New Year or full moon New Year and celebrated by farmers following an indigenous practice of welcoming Spring at the first full moon. Later, it became infused with Buddhist meanings. The Vietnamese traditionally celebrated Tet from the fifteenth day of the twelfth month to the fifteenth day of the first month. * * * 
HAPPY NEW YEAR 2012. ************************** FIREWORKS
Fireworks today are known as a form of celebration such as on New Years' day. Not only are they spectacular in how they look but also how they work. The history of fireworks is not fully known but a number of theories are suggested. One theory is believed that fireworks originated in China some 2,000 years ago. The most prevalent legend has it that fireworks were discovered or invented by accident by a Chinese cook working in a field kitchen who happened to mix charcoal, sulphur and saltpeter (all commonly found in the kitchen in those days). The mixture burned and when compressed in an enclosure (a bamboo tube), the mixture exploded.
Some sources say that the discovery of fireworks occurred about 2,000 years ago, and other sources place the discovery sometime during the 9th century during the Song dynasty (960-1279), although this could be confusion between the discovery of gunpowder by the cook and the invention of the firecracker.
Some sources suggest that fireworks may have originated in India, but in the October 18, 2003, online edition of The Hindu, an Indian national newspaper, the Chinese are credited with the discovery of gunpowder.
A Chinese monk named Li Tian, who lived near the city of Liu Yang in Hunan Province, is credited with the invention of firecrackers about 1,000 years ago. The Chinese people celebrate the invention of the firecracker every April 18 by offering sacrifices to Li Tian. During the Song Dynasty, the local people established a temple to worship Li Tian.
The firecrackers, both then and now, are thought to have the power to fend off evil spirits and ghosts that are frightened by the loud bangs of the firecrackers. Firecrackers are used for such purposes today at most events such as births, deaths and birthdays. Chinese New Year is a particularly popular event that is celebrated with firecrackers to usher in the new year free of the evil spirits.
To this day the Liu Yang region of Hunan Province remains the main production area in the world for fireworks. It is important to remember the geographic origin of fireworks, because often detractors of the fireworks industry say that fireworks are produced in China to take advantage of cheap labor. But the reality is that the fireworks industry existed in China long before the advent of the modern era and long before the disparity in east-west wage rates, and hopefully the fireworks industry will exist long after the existence of communism has an effect over the Chinese economy.
Generally Marco Polo is credited with bringing the Chinese gunpowder back to Europe in the 13th century, although some accounts credit the Crusaders with bringing the black powder to Europe as they returned from their journeys.
Once in Europe, the black powder was used for military purposes, first in rockets, then in canons and guns. Italians were the first Europeans who used the black powder to manufacture fireworks. Germany was the other European country to emerge as a fireworks leader along with Italy in the 18th century. It is interesting to note that many of the leading American display companies are operated by families of Italian descent such as the Grucci family, Rozzi family, and Zambelli family.
The English were also fascinated with fireworks. Fireworks became very popular in Great Britain during the reign of Queen Elizabeth I. William Shakespeare mentions fireworks in his works, and fireworks were so much enjoyed by the Queen herself that she created the position of "Fire Master of England." King James II was so pleased with the fireworks display that celebrated his coronation that he knighted his Fire Master.
In the modern era, the American fireworks industry really began to influence Chinese manufacturers following President Nixon's normalization of relations with the Chinese Communist government in the early 1970s. Prior to that time, business was being done between U.S. and Chinese companies through Hong Kong brokers with little or no direct contact with mainland manufacturers.
Throughout the 1970s and 1980s, the distribution channels in China were essentially state owned factories producing fireworks that were then exported through government owned provincial export corporations. Products produced in Hunan went through the Hunan Export Corporation, and products produced in Jiangxi went through the Jiangxi Export Corporation, and so on. During this period, factories were not required to make a profit, but rather their goal was to keep people working in a region of China where there was no real industry other than agriculture. The Chinese government subsidized these factories to keep production going.
The Provincial Export Corporation in turn sold to Hong Kong brokers who were the link between Mainland China and the foreign business entities. The Hong Kong brokers procured orders, arranged logistics, and helped finance shipments to the U.S. distributors.
It was also during this time period that the first formally educated leader of China, Chairman Deng Xiaoping, saw what his counterparts in the former Soviet Bloc did not see, and that is that Communism simply did not work economically. Chairman Deng began a policy of economic reform that basically set China on the road toward capitalism.
During the 1980s, China opened up dramatically to travel within its borders for visiting U.S. importers. This enabled the first American fireworks buyers to travel to the production regions and establish relations with Hong Kong exporters and the provincial export corporations.
In the late 1980s, consumer fireworks became the focus of intense scrutiny by the U.S. Consumer Product Safety Commission. Up to this point, most of the fireworks products had old generic export corporation labels that had incorrect warning labels based on item size and performance. To correct the situation, representatives from the CPSC, American Pyrotechnics Association, and Hong Brokers Association spent 10 days in Southern China meeting with representatives from each export corporation and factory managers, on a province by province basis.
The meetings involved shooting each item produced in China and determining what the appropriate and correct warning descriptions and print size should be from the point of view of providing safe warning labels for the American consumers. The Americans involved took on the infamous moniker of "The Shekou Six" by most of the shell shocked Chinese industry people, and from that meeting and a few that followed was born the American Fireworks Standards Laboratory (AFSL) which monitors firework production within China to this day.
In the 1990s, economic reform continued under Chairman Jiang Zemin as Chinese factories were weaned off government funding and forced to turn a profit for the first time. It was during this period that many Provincial Export Corporation personnel left the government owned companies and were permitted to start their own.
Initially these new private companies worked through the established Hong Kong brokers to reach the U.S. market, but within a few years they were selling directly to U.S. importers.
In order to survive, Hong Kong brokers invested money into Chinese factories and joint-ventured with Chinese entrepreneurs to start their own exclusive product lines and for their remaining larger customers. With the loss of key personnel, the government provincial export corporations never quite adapted to economic reform, and today most are gone or left selling to domestic Chinese markets.
The 1990s saw the rapid growth of private labels in order for U.S. companies to differentiate their product lines. In the 2000s, China is a basic "free for all," with small mainland export-broker companies forming and folding each month. Additionally, separate factories are attempting to bypass historical channels and selling directly to U.S. importers. Each week American companies receive a half dozen e-mails or fax communications asking for the American companies to place orders directly with some small new and obscure factories that would like to begin exporting to the United States.
Article Source: www.fireworks.com/safety/fireworks-history.asp
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DECEMBER 2011's ARTICLE: CHRISTMAS and LOVE. The history of Christmas dates back over 4000 years. Many of our Christmas traditions were celebrated centuries before the Christ child was born. The 12 days of Christmas, the bright fires, the yule log, the giving of gifts, carnivals (parades) with floats, carolers who sing while going from house to house, the holiday feasts, and the church processions can all be traced back to the early Mesopotamians.
Many of these traditions began with the Mesopotamian celebration of New Years. The Mesopotamians believed in many gods, and as their chief god - Marduk. Each year as winter arrived it was believed that Marduk would do battle with the monsters of chaos. To assist Marduk in his struggle the Mesopotamians held a festival for the New Year. This was Zagmuk, the New Year's festival that lasted for 12 days.
The Mesopotamian king would return to the temple of Marduk and swear his faithfulness to the god. The traditions called for the king to die at the end of the year and to return with Marduk to battle at his side.
To spare their king, the Mesopotamians used the idea of a "mock" king. A criminal was chosen and dressed in royal clothes. He was given all the respect and privileges of a real king. At the end of the celebration the "mock" king was stripped of the royal clothes and slain, sparing the life of the real king.
The Persians and the Babylonians celebrated a similar festival called the Sacaea. Part of that celebration included the exchanging of places, the slaves would become the masters and the masters were to obey.
Early Europeans believed in evil spirits, witches, ghosts and trolls. As the Winter Solstice approached, with its long cold nights and short days, many people feared the sun would not return. Special rituals and celebrations were held to welcome back the sun.
In Scandinavia during the winter months the sun would disappear for many days. After thirty-five days scouts would be sent to the mountain tops to look for the return of the sun. When the first light was seen the scouts would return with the good news. A great festival would be held, called the Yuletide, and a special feast would be served around a fire burning with the Yule log. Great bonfires would also be lit to celebrate the return of the sun. In some areas people would tie apples to branches of trees to remind themselves that spring and summer would return.
The ancient Greeks held a festival similar to that of the Zagmuk/Sacaea festivals to assist their god Kronos who would battle the god Zeus and his Titans.
The Roman's celebrated their god Saturn. Their festival was called Saturnalia which began the middle of December and ended January 1st. With cries of "Jo Saturnalia!" the celebration would include masquerades in the streets, big festive meals, visiting friends, and the exchange of good-luck gifts called Strenae (lucky fruits).
The Romans decked their halls with garlands of laurel and green trees lit with candles. Again the masters and slaves would exchange places.
"Jo Saturnalia!" was a fun and festive time for the Romans, but the Christians though it an abomination to honor the pagan god. The early Christians wanted to keep the birthday of their Christ child a solemn and religious holiday, not one of cheer and merriment as was the pagan Saturnalia.
But as Christianity spread they were alarmed by the continuing celebration of pagan customs and Saturnalia among their converts. At first the Church forbid this kind of celebration. But it was to no avail. Eventually it was decided that the celebration would be tamed and made into a celebration fit for the Christian Son of God.
Some legends claim that the Christian "Christmas" celebration was invented to compete against the pagan celebrations of December. The 25th was not only sacred to the Romans but also the Persians whose religion Mithraism was one of Christianity's main rivals at that time. The Church eventually was successful in taking the merriment, lights, and gifts from the Saturanilia festival and bringing them to the celebration of Christmas.
The exact day of the Christ child's birth has never been pinpointed. Traditions say that it has been celebrated since the year 98 AD. In 137 AD the Bishop of Rome ordered the birthday of the Christ Child celebrated as a solemn feast. In 350 AD another Bishop of Rome, Julius I, choose December 25th as the observance of Christmas.
In the late 300's, Christianity became the official religion of the Roman Empire. By 1100, Christmas had become the most important religious festival in Europe, and Saint Nicholas was a symbol of gift giving in many European countries. During the 1400's and 1500's, many artists painted scenes of the Nativity, the birth of Jesus. An example of these works appears in the Jesus Christ article in the print version of The World Book Encyclopedia.
The popularity of Christmas grew until the Reformation, a religious movement of the 1500's. This movement gave birth to Protestantism. During the Reformation, many Christians began to consider Christmas a pagan celebration because it included nonreligious customs. During the 1600's, because of these feelings, Christmas was outlawed in England and in parts of the English colonies in America. The old customs of feasting and decorating, however, soon reappeared and blended with the more Christian aspects of the celebration.
Two thousand and ten years ago a young woman by the name of Mary lived in the small town of Nazareth. Mary was to be married to a carpenter named Joseph. She was unaware of the significance of her life until one day an angel sent from God appeared before her. The angel Gabriel had good news for Mary. She had been chosen by God to have a special baby. The baby was to be God’s son and she would name him Jesus. Mary told Gabriel she would do whatever God asked.
Not long after the angel’s visit, Mary and Joseph were married. Together they made a long journey to Bethlehem where Mary was to have her baby. When they arrived in Bethlehem they did not have a place to stay because the inn there was full. The kind innkeeper told them he had a stable where the animals lived that they could stay in for the night. Jesus, God’s Son, was born that night. Mary wrapped baby Jesus in a small cloth and placed him in a manger of hay.
That night there were shepherds staying in the fields nearby, gathering their flocks of sheep. Suddenly, an angel from God appeared before them in a bright light. They were afraid but the angel reassured them. He said he has brought them good news that will bring great joy to all people. He told them that the Son of God has been born today in the city of Bethlehem. The angel told them that they will recognize Him by this sign; he will be wrapped snugly in cloth, lying in a manger.
The shepherds hurried to go to see Baby Jesus. When they found him in the stable in Bethlehem, they were filled with great joy at the sight of God’s Son. They kneeled before the baby and worshipped him. After seeing the baby, the shepherds told everyone what had happened and that the angel appeared to them and told them that Jesus was God’s Son and to be Savior of the World.
The same night far away in the East, wise men were traveling on their camels when they noticed a very strange bright star in the sky. They knew that this star meant that the King of the Jews, the One who would save the world had been born.
During the time that Jesus was born, a very mean king by the name of Herod ruled the land. The three wise men decided to go to the king to learn where they could find this special baby: the King of the Jews. When King Herod heard this, he got very worried as he thought this new king might take his throne away. King Herod called a meeting with all of the other important people in the area and asked them to find this special child so that he too, could worship this special baby.
King Herod told the wise men to go and find this child. After they had spoken to the King, the wise men left to find the baby. They did not know where to find the baby, but at night they followed the star in the east. They followed the star until they found the very place the star hung over in Bethlehem. When they finally arrived, they were excited and happy. They found baby Jesus laying in Mary’s arms and they kneeled down and worshipped Him.
The wise men brought gifts for Jesus of gold, frankincense and myrrh. Mary thanked them for bringing the gifts for Jesus and the wise men left to find a place to sleep for the night. As they were sleeping, they each had the same dream . The wise men were warned by an angel not to go back to King Herod and tell him about where they found the Jesus as King Herod had intended on killing him.
The wise men returned to their country without going to see King Herod. Soon after, Joseph also had a dream where an angel told him to take Mary and the Baby Jesus to Egypt as King Herod was to order to have Jesus be killed. They left Bethlehem for Egypt immediately. When the wise men did not return to King Herod, he ordered that baby boys in Bethlehem be killed. They never found Jesus as he was safe
Saint Nicholas - a brief history 
St. Nicholas was born in 280 AD, in Patara, a city of Lycia, in Asia Minor. He became the gift giver of Myra. His gifts were given late at night, so that the gift giver's identity would remain a secret. St Nicholas was eventually named the patron saint of children, sailors, Russia and Greece.
St. Nicholas was a Christian priest, who later became a bishop. He was a rich person, and traveled the country helping people, giving gifts of money and other presents. St. Nicholas did not like to be seen when he gave away presents, so the children of the day were told to go to sleep quickly or he would not come! Nothing has changed and Santa Claus will not arrive this Christmas unless the children go to sleep early.
A famous story about St. Nicholas, is about a poor man who had no money to give to his three daughters on their wedding day. St Nick dropped bags of gold into the stockings which the girls had left to dry by the fire. The sisters found the gold and ever since, children have hung up stockings on Christmas Eve hoping that they will be filled with presents by Christmas morning.
Despite being quite young Nicholas had earned a reputation for kindliness and wisdom. In the year 303, the Roman emperor Diocletian commanded all the citizens of the Roman Empire, which included Asia Minor, to worship him as a god.
Christians believed in one god and one god alone, so their conscience would not allow them to obey the Emperor's order. Angered by their stubbornness, Diocletian warnd the Christians that they would be imprisoned. The Emperor carried out the threat and St Nicholas who resisted too was also imprisoned. For more than five years, St Nicholas was confined to a small cell. He suffered from cold, hunger, and thirst, but he never wavered in his beliefs. In 313, when Diocletian resigned, and Constantine came to power Nicholas was released, and he returned to his post as Bishop of Myra. He continued his good works and became even wiser and more understanding by the time of his death on December 6, 343.
In the eyes of the Catholics, a saint is someone who has lived such a holy life that, after dying and going to heaven, he or she is still able to help people on earth. They often become patron to different groups of people - one such was children and many legends sprang up to explain his presence.
By 450, churches in Asia Minor and Greece were being named in honor of him. By 800, he was officially recognized as a saint by the Eastern Catholic Church.
In the 1200s, December sixth began to be celebrated as Bishop Nicholas Day in France.
By end of the 1400s, St Nicholas was the third most beloved religious figure, after Jesus and Mary. There were more than 2000 chapels and monasteries named after him.
In the 1500s people in England stopped worshipping St Nicholas and favored more another gift giving figure Father Christmas. Over the centuries, St. Nicholas' popularity grew, and many people in Europe made up new stories that showed his concern for children. The name Santa Claus was derived from the Dutch Sinter Klass pronunciation of St. Nicholas. Early Dutch settlers in New York (once called New Amsterdam) brought their traditions of St Nicholas. As children from other countries tried to pronounce Sinter Klass, this soon became Santa Klass, which was settled as Santa Claus. The old bishop's cloak with MITRE, jewelers gloves and crosier were soon replaced with his red suit and clothing seen in other modern images
1939 Copywriter Robert L. May of the Montgomery Ward Company created a poem about Rudolph, the ninth reindeer. May had been "often taunted as a child for being shy, small and slight." He created an ostracized reindeer with a shiny red nose who became a hero one foggy Christmas eve. Santa was part-way through deliveries when the visibility started to degenerate. Santa added Rudolph to his team of reindeer to help illuminate the path. A copy of the poem was given free to Montgomery Ward customers.
1949: Johnny Marks wrote the song "Rudolph the Red-Nosed Reindeer." Rudolph was relocated to the North Pole where he was initially rejected by the other reindeer who wouldn't let him play in their reindeer games because of his strange looking nose. The song was recorded by Gene Autry and became his all-time best seller. Next to "White Christmas" it is the most popular song of all time.
The first commercial Christmas cards were commissioned by Sir Henry Cole in London in 1843 and featured an illustration by John Callcott Horsley. The picture, of a family with a small child drinking wine together, proved controversial, but the idea was shrewd: Cole had helped introduce the Penny Post three years earlier. Two batches totaling 2,050 cards were printed and sold that year for a shilling each.
There are 1.9 billion Christmas cards sent to friends and loved ones every year. Christmas is the largest card-sending occasion.
Almost all Christmas trees in the United States are grown on Christmas tree farms where they are cut after about ten years of growth and new trees planted. The life cycle of a Christmas tree from the seed to a 2-metre (7 ft) tree takes, depending on species and treatment in cultivation, between 8 and 12 years. First, the seed is extracted from cones harvested from older trees. These seeds are then usually grown in nurseries and then sold to Christmas tree farms at an age of 3–4 years. The remaining development of the tree greatly depends on the climate, soil quality, as well as the cultivation by the Christmas tree farmer
Each year, 33 to 36 million Christmas trees are produced in America, and 50 to 60 million are produced in Europe. In 1998, there were about 15,000 growers in America (a third of them "choose and cut" farms). In that same year, it was estimated that Americans spent $1.5 billion on Christmas trees.
A lot of people will have to cut down on their gifts during the difficult economy. They may have less of a budget to spend, and look for less expensive items. They may try more creative and yet cheaper methods such as giving a handmade gift. Groups might also do something like a white elephant gift exchange in order to cut down on the amount every individual person needs to spend.
The bad economy of 2011 can affect everything, including Christmas.
Every winter, we started bringing clothing, personal items and hot food every weekend to the Pomona National Guard Armory for Homeless , we organized a Christmas party complete with a fully decorated tree, gifts and live music. Additional help came from the members of Chân-Quê Band and and friends. We also planned two more events: a traditional American New Year's party, followed by a celebration of the Vietnamese New Year about a month later.
MERRY CHRISTMAS & HAPPY NEW YEAR TO ALL!
THANKSGIVING.
When people think of Thanksgiving, most remember the story of the Pilgrims and the Indians at Plymouth Rock. The Pilgrims first arrived in America on December 11, 1620, not prepared for the winter they were to face. Out of the 102 who arrived on the Mayflower, forty-six of the people died during the first few months. Despite the devastation, they had a good harvest, partly in thanks to the Indians who lived nearby.
They had a traditional British Harvest Feast in thanks to God for surviving and the blessings of provisions that would see them through the winter. In contrast to our modern Thanksgiving menu, they actually had more meat than vegetables, including venison, fish and wild foul, which may or may not have actually been turkey. They probably didn't have much in the way of desserts, as they didn't have a lot of flour or sugar on hand. They probably had some fruits and corn. Instead of pumpkin pie, they probably had boiled pumpkin. The first Thanksgiving feast lasted for three days. Image of The First Thanksgiving (1621).
Thanksgiving was not an annual event in the U.S. for many years. In 1623, there was a drought and instead of having a celebration, the Pilgrims held a prayer service. When their prayers were answered the next day, they invited their Indian friends to join them in another Thanksgiving observance. June 20, 1676 was celebrated as a day of Thanksgiving in Charlestown, Massachusetts. However this was very different than the first Thanksgiving. This was to celebrate a victory over the Indians. Another victory, this time over the British, was celebrated in October of 1677 by all of the thirteen colonies. George Washington established the first national Thanksgiving day in 1789, however not everyone thought it was a good idea, including Thomas Jefferson.
The First President of Unite State: George Washington (1789)
It wasn't until 1863 that what we know as our modern Thanksgiving came into being. Sarah Josepha Hale decided to promote Thanksgiving in her magazine, Boston Ladies' Magazine and in Godey's Lady's Book. She also wrote letters to different governors and presidents. Abraham Lincoln finally established Thanksgiving as the last Thursday in November. The date was changed a few times (to the third Thursday), but in 1941 was finally established on its current date, the fourth Thursday in November. In 1863 President Abraham Lincoln appointed a national day of thanksgiving. Since then each president has issued a Thanksgiving Day proclamation, usually designating the fourth Thursday of each November as the holiday.
The 16th President of United State: Abraham Lincoln (August 11, 1863)
Thanksgiving in the United States was observed on various different dates throughout history. By the mid 20th century, the final Thursday in November had become the customary day of Thanksgiving in most U.S. states. It was not until December 26, 1941 however that President Franklin D. Roosevelt, after pushing two years earlier to move the date earlier to give the country an economic boost, signed a bill into law, with congress, making Thanksgiving a national holiday and settling it to the fourth (but not final) Thursday in November.
Thanksgiving is the time for express the right thoughts and emotions of us. We want to show our appreciation to this generous country. For most of us, our life is 100 times better than what we had 35 years ago in Vietnam. We now live in the most advanced and wealthy country in the world!
We also remembered to thank all the soldiers. You had spent your youthful years fighting for freedom, some never came back. Your ultimate sacrifice in the Vietnam War will never be forgotten!
 Vietnamese Soldier. Cemetery of Vietnamese Soldiers in Vietnam
Let’s pray for our heath so we can continue to serve the community. Thanks to all members of the volunteer “Chân-Quê” band. For the past 11 years, we had missed many, many weekend hours of watching fantastic sports events on TV or having a good time with friends at the coffee shops. The same is true with Tom-Si-Le (guitarist), Trung-Chanh (Bass). Singers: Dr. David Bui, Thanh-Hang, Diem-Phuong, Quynh-Thuy, Holly Linh (7 years old), Stanley (5 years old), Thanh-Hang, Lan-Anh, Quoc-Hung (Black Caps) etc… Happy Thanksgiving.
“Chân-Quê” Band Celebrated Thanksgiving at Nursing-Home on November every year. Native American’s customs designed and made by Diamond Bích-Ngọc.
(Singers: Diễm-Phương, Hoàng-Anh, Dr. David Bui) ************************** NOVEMBER'S ARTICLE:
 IN MEMORY OF POET HÀN-MẶC-TỬ.
The history of Bình Định province in central of Viet-Nam up until the 15th century was closely linked to that of the historic Kingdom of Champa, a state based around the Cham people who now form Bình Định's largest ethnic minority. Champa occupied most of central Vietnam, and frequently fought wars with the Vietnamese to the north. Gradually, however, the Vietnamese pushed the Cham southwards. In 980, the Cham were forced to abandon their capital, Mỹ Sơn, and relocate to the city of Vijaya in Bình Định. Vijaya (known to the Vietnamese as Do Ban) remained the capital of Champa for the remainder of the kingdom's existence. In 1471, it was overrun by the Vietnamese King Le-Thanh-Tong. With Bình Định under Vietnamese control, Vietnamese settlers gradually moved southwards, eventually displacing the Cham as the dominant ethnic group of the area.
Bình Định is often known as the land of martial arts where even women could perform martial arts techniques thanks to the Emperor Quang Trung and his insurgent army’s victory over the Chinese Qing invaders; however, anyone who once visited here would know its land and people have more than that.
Quy Nhơn is city of Bình Định province: Land of tragic love and poetry.
Ghenh Rang, 3km south of the poetic Quy Nhon City, has some of the most fantastic vermilion twilight skies in the country. From the entrance you can head down the slope for 150 meters to get to the Ghenh Rang Tourist Area.
The path to Ghenh Rang has flowers like wild orchids, acacias and daisies. After descending the mossy stone steps, Ghenh Rang Beach will appear. When the water is calm and clear, you can see the pebbles on the bottom, which is why people also call the beach Bai Da Trung (Stone Egg Beach). The beach is scattered with big rocks. When the wind starts to chop up the sea, the waves crash on the rocks sending up clouds of spray. A fresh water stream from springs in the hills comes out between the rocks.
Near the stony beach is Queen Beach where Queen Nam Phuong, wife of Bao Dai King, the last king of Vietnam, would bath and relax in the early 19th century.
“Stone Egg Beach”
Poet Han-Mac-Tu’s story came from this Stone Egg Beach.
“The road up the rocky slope, in the middle of the night,
under the waning moon, reminiscing the story from long ago.
That Prince Pavilion, where the footsteps of Han Mac Tu once treaded by.”
The path to Ghenh Rang passes by the modest grave of poet Han Mac Tu. The grave lies at the mountain’s foot. Tourists should not forget to burn incense for the sensitive poet who suffered leprosy alone. Visitors may feel pity for the miserable life of this talented poet. Unlike the final years of his life, the grave all the year round is drenched in sunlight, clouds, winds, moonlight and the murmurs of the sea.
According to Wikipedia, the free encyclopedia: “Hàn Mặc Tử (September 22, 1912 - November 11, 1940) was a Vietnamese poet He was one of the pioneers of modern Vietnamese romantic poetry, established the "disorderly" (loạn) and "crazy" (điên) schools of poetry. He was born Nguyễn Trọng Trí, at Lệ Mỹ Village, Đồng Hới District, Quảng Bình Province. Other pen names that he'd used include Hàn Mạc Tử, Lệ Thanh, and Phong Trần.
He was from a poor family, his father having died when he was young. He showed poetic talent from a young age. He had met Phan Bội Châu and was influenced by him. He died when he was only 28 years old, due to leprosy.
His love affairs with many women are reflected in his poetry—some of the women he'd met, some he had only corresponded through letters, yet others he'd only known by name.
His many romantic poems remain popular and he is regarded as an icon of romance. Many of his poems have been made into songs because of their romantic quality. Many are highly regarded and are used in secondary schools.”
One of the women featured in his poetry is Mong Cam, who is his lover. However, they couldn’t be together because of his struggle with leprosy. Mong Cam was later forced by her family to marry someone else while Mac Tu returned to Quy Nhon and died there. At 5:45AM November 11th, 1940.
 The room at Quy Hoa Leprosy Hospital where Han Mac Tu stayed during his treatment time. The bed where Han Mac Tu writhed in pain, writing poems and drawing his last breath on November 11th, 1940 at his age of 28.
The grave of poet Han Mac Tu who was inspired by the landscapes of Quy Nhon.
On November 11th of this year, 2011. We want to honor Han-Mac-Tu 71th death anniversary. Han Mac Tu’s dreamlike love and a poetic masterpiece.
Han Mac Tu is commonly well-known as a talented but miserable poet. His poems emerged in Vietnamese poetry during 1920s-1930s as sobbing heart-breaking voices of a young soul who was suffering leprosy, an incurable disease at that time.
His inner voices have stirred millions of hearts and have been respected by many Vietnamese people. His part of life and poetical career in Quy Nhon City still leave traces that arouse commiseration of all people who hear about him./.
********************** OCTOBER, 2011'S ARTICLE.
According To AsiaNews.It
Archbishop Henry D'Souza: Mother Teresa, an ordinary life and an extraordinary love
by Nirmala Carvalho
On October 23 we celebrate World Mission Day. Through the words of the Blessed, the Archbishop Emeritus of Calcutta recalls some episodes of the mission of Mother Teresa: the beginning of the Missionaries of Charity, the call within a call, working with the poor and the lepers, material poverty and poverty of those who are not loved.
Mumbai (AsiaNews) - "Living with the poor, she realized that material poverty was not the only source of misery and darkness in people's lives. Loneliness and lack of love could leave a home cold and dark" On the occasion of World Mission Sunday (October 23), Archbishop Emeritus of Calcutta Henry D'Souza recounts the beginnings of the mission of Mother Teresa, through the first hand memories of the religious, beatified in 1997 by Pope John Paul II. Bishop D'Souza, for over 35 years alongside the blessed and from 1997 postulator of her cause for canonization, cites passages from the correspondence between the blessed and Msgr. Ferdinand Perier, then Archbishop of Calcutta, where she speaks of the "call within a call", the vision of Jesus that inspired the creation of the Missionaries of Charity. In the interview, even three episodes from the life of Mother Teresa: "A story from Australia", "To die like an angel," "Abandonment is a terrible poverty."
According to Pope John Paul II, “Mother Teresa of Calcutta is a good example of modern missionary enthusiasm.” Your Grace, your detailed understanding of this comment of the Holy Father.
Mother Teresa felt a call within a call. She was a happy Loreto nun and she was a missionary in Calcutta. As she walked the streets of Calcutta on her daily rounds to the Parish school, she saw the misery of the people. The division of India and Pakistan for achieving independence left deep scars on the Indian subcontinent. British India became a divided nation. Calcutta became a refuge for millions living in East Pakistan, now Bangladesh. To such refugees and to their misery, Mother Teresa responded with generosity.
She wrote in her autobiography, “I feel sometimes afraid, for I have nothing, no brains, no learning, no qualities required for such a work, and yet I tell Him that my heart is free from everything and so it belongs completely to Him, and Him alone. He can use me just as it will please Him best. To please Him only is the joy I seek.
India is going through days of hatred. Here now, again I hear in Calcutta there is trouble. Would that the Missionaries of Charity were there to overrule this hatred by their love? You will say, what could you and your few Indian girls do? We could do nothing, but Jesus and we few victims can do wonders. Let me go and begin this work, which will be an answer to your burning appeal for apostles. (Pg.67, Mother Teresa – Come Be My Light)
In a later page she wrote (it was in 1947) the words of Jesus to her, “My little one – come – come – carry me into the holes of the poor. – Come be My light.” (Pg.98, Mother Teresa – Come Be My Light)
To Archbishop Perier she talked about her vision. About the third vision, she wrote, “The same great crowd – they were covered in darkness. Yet I could see them. Our Lord on the Cross. Our Lady at a little distance from the Cross – and myself as a little child in front of her. Her left hand was on my left shoulder – and her right hand was holding my right arm. We were both facing the Cross. Our Lord said, “I have asked you. They have asked you and she, My Mother has asked you. Will you refuse to do this for me – to take care of them, to bring them to me?”
I answered, “You know, Jesus, I am ready to go at a moment’s notice.” (Pg.99, Mother Teresa – Come Be My Light)
Thus Mother Teresa became a Missionary of Charity. Archbishop Perier allowed her to go. His decision was not based on the “alleged vision” but on her personal conviction that it was the will of God. Archbishop Perier wrote, “I am deeply convinced that by withholding my consent I would hamper the realization through her of the will of God. I do not think I can do anything else to enlighten myself.”
With the permission received from Archbishop Perier, Mother Teresa began with great enthusiasm to bring the light into the dark hovels of the poor. Jesus had called her to be the light. She did her best to carry that light wherever she went. Her understanding of the poor would change as she went among them. She would come to realize that material poverty was not the only source of unhappiness and darkness in people’s lives. Loneliness and lack of love could leave the home cold and dark.
A story from Australia tells us much.
“On a reservation, among the Aborigines, there was an elderly man. I can assure you that you have never seen a situation as difficult as that poor old man’s. He was completely ignored by everyone. His home was disordered and dirty. I told him, “Please, let me clean your house, wash your clothes, and make your bed.” He answered, “I’m okay like this. Let it be.” I said again, “You will be still better if you allow me to do it.” He finally agreed.
So I was able to clean his house and wash his clothes. I discovered a beautiful lamp, covered with dust. Only God knows how many years had passed since he last lit it. I said to him, “Don’t you light your lamp? Don’t you ever use it?” He answered, “No. No one comes to see me. I have no need to light it. Who would I light it for?” I asked, “Would you light it every night if the sisters came?” He replied, “Of course.” From that day on the sisters committed themselves to visiting him every evening. We cleaned the lamp, and the sisters would light it every evening.
Two years passed. I had completely forgotten that man. He sent this message, “Tell my friend that the light she lit in my life continues to shine still.” I thought it was a very small thing. We often neglect small things.”
Mother Teresa’s Mission was through her multifaceted awareness of mission work. What are your reflections, changes and challenges that have occurred as a result of its impact?
Many were the consequences of the mission of Mother Teresa. Mother Teresa was once told that she should not be concerned about actual poverty. She should address the causes of poverty. Her reply was straight forward, “I only understand the reality. I leave it to others to find the causes.” But in addressing the reality, whether it was actual material poverty or loneliness or lack of love, she drew sharp attention to the causes of poverty.
Even actual poverty has begun to be better understood. When this year the Rs.32/- poverty norm began to be discussed, a spokesperson said, “Poverty is not only about food. It has also to be concerned about home, family education, health and other such realities.”
People began to want to offer more than food and shelter. The start of the physio-therapy section in the MC homes is a concrete example. Qualified people are going forward to offer assistance to the poor.
The leprosy apostolate of Mother Teresa is another good example. Leprosy patients were often branded as untouchables and forced to live in distressing hovels outside the town. Mother Teresa began Shantinagar in Bengal. It is now both a home for leprosy patients and a rehabilitation centre. Many leprosy patients have their own homes also, and are employed in self-help works. The leprosy colony at Titagarh is another example of the transforming effect to such afflicted persons. The Cuttack leprosy colony and the Puri leprosy colony in Orrisa have been in existence for centuries. They have been radically transformed after the MC Sisters and Brothers began to get involved in there through Fr. Bill Petrie, CSSH and Marianus Zelezek, SVD.
Your reflections on Mother Teresa’s mission to proclaim Christ and spread the Gospel – Mother’s spirit of evangelization.
The message of Mother Teresa is simple. One does not need to do extraordinary things. She wanted her Sisters to do ordinary things with extraordinary love. Her message goes out very strongly in two events narrated by her.
1. To Die Like an Angel
One evening we went out and rescued four people off the streets. One of them was in a desperate condition. I told the sisters, “You take care of the others, I will take care for this one who is worse off.” I did everything for her that my love could do. I put her into bed, and I saw a beautiful smile light up her face. She squeezed my hand and only managed to say two words, “Thank you.” And then she closed her eyes.
I couldn’t help but ask myself there beside her body, “What would I have said if I had been in her place?” My answer was very simple, “I would have said that I was hungry, that I was dying, that I was cold. Or I would have said that this or that part of my body hurt or something like that. But she gave me much more. She gave me her grateful love.”
2. Abandonment Is an Awful Poverty
One day I visited a house where our sisters shelter the aged. This is one of the nicest houses in England, filled with beautiful and precious things, yet there was not one smile on the faces of these people. All of them were looking towards the door. I asked the sister in charge, “Why are they like that? Why can’t you see a smile on their faces?” (I am accustomed to seeing smiles on people’s faces. I think a smile generates a smile, just as love generates love.)
The sister answered, “The same thing happens every day. They are always waiting for someone to come and visit them. Loneliness eats them up, and day after day they do not stop looking. Nobody comes.” Abandonment is an awful poverty. There are poor people everywhere, but the deepest poverty is not being loved. The poor we seek may live near us or far away.
They can be materially or spiritually poor. They may be hungry for bread or hungry for friendship. They may need clothing, or they may need the sense of wealth that God’s love for them represents. They may need the shelter of a house made of bricks and cement or the shelter of having a place in our hearts.
It is in the small things that love is conveyed – a visit, a smile, holding a hand, offering some concern and sympathy and so on.”
Mother Teresa will be remembered as the saint of small things. In that her example can be contagious and can inspire people of all cultures, faiths and status. ________________________________________________________
Introduction: 30 years ago from this September is the fateful month in which writer Diamond Bich-Ngoc escaped the beautiful city of Saigon, Vietnam by boat to begin her new life as a refugee. This article is to show her appreciation to Australia for helping her create a new life after escaping from Vietnam.
September 2011’s Article. Australian Troops in the Vietnam War.
The end of September 1981, I was fortunate to have “Vovinam,” the Vietnamese martial arts foundation organized by Master Huy Phong Tran, arrange my escape. After three days and three nights, my boat was rescued by an international oil platform that took us to the island of Pulau Bidong in Malaysia. At that time, the whole island had approximately 7,000 Vietnamese refugees. I learned English before I escaped Vietnam thanks to my teacher Thuc T. Tran (wife of teacher H-V-D), which is why I was able to volunteer as the secretary of the United Nations High Commissioner for Refugees (UNHCR). My boss was Mr. Henry, an Australian man (whose last name I forgot).
Pulau Bidong Island, Malaysia.
I felt very lonely and lost at the time because I had no sisters or parents with me, and I had no relatives in another country to sponsor me. Refugees living on the island advised me to join another Vietnamese refugee family who had sponsors from America, so that I could go to America with them. At that time, Vietnamese refugees always thought that America was the number one place to be. Luckily, my boss Mr. Henry suggested me to go to Australia. He said that a lot of Vietnamese refugees migrated to Australia already, and that the Australian government gave priority to refugees who specialized in baking (I later realized why Melbourne, Sydney, and Brisbane have a lot of Vietnamese bakeries). He also said that the amount of Vietnamese boys was greater than the amount of Vietnamese girls. That is why the Australian government made it easier for single girls to migrate to Australia, to equalize the gender ratio. Mr. Henry agreed to help me with my Visa and paperwork so that I could leave within a week to Kuala Lumpur, a transfer camp from Malaysia to Melbourne, Australia.
I was very glad when I heard this news from Mr. Henry because the refugee life at Pulau Bidong wasn’t easy. I didn’t have many necessary things, I had to cook by making my own fire with wood, and I had to sleep on a bed of very hard wood in a hut. Even though my hut in the “C” Department was right next to a very nice beach, it was more scary than romantic because my hut had no doors or protection for a single girl like me. The most scary part of all, however, was the rats and cockroaches. One day, a cockroach landed on my shoulder, and I fainted. Luckily, my neighbors heard me scream and could help me.
Just like Mr. Henry said, after one week, I left Pulau-Bidong, and when I left I had to cross the “Zet-Ti” bridge. I began to cry as I heard my voice singing over the speakers; I was singing the song named “Hẹn Nhé” by the writer Ha-Thuc-Sinh. In Vietnamese, it went: “See you again in Vietnam after a long journey.”
Australia’s Map.
I arrived “Down Under” on December 2, 1981. It was summertime in Melbourne (Remember that seasons are opposite: winter in America is summer in Australia). In Australian slang, “Down Under” refers to the fact that Australia and New Zealand are located below the equator. I learned a lot of other Australian slang words: for example, “Aussie,” means an Australian; “cranky,” means irritable; “roo,” means kangaroo; “chook” means chicken; “Maccas” means McDonalds; and “Jackaroo” means farmer’s hands. Also, when Australians meet each other, they often say “How are you, mate?” Mate is just another way of saying buddy or friend.
At that time, Vietnamese refugees were treated very well in Australia. We stayed in a placed called a “hostel,” which is similar to a hotel, but they provide breakfast, lunch, and dinner, and maids clean our rooms and make our beds every day. We were paid over 50 Australian dollars every two weeks to learn English, but if we stopped going to English class, the payments stopped immediately. There were many classes to adjust to the new life. Some things they taught were: when you go to the post office, the grocery store, the government office, or a restaurant, you need to get in a line, you can’t cut in line; you can’t be loud, scream, or yell in public; you can’t litter or spit in public areas; you can’t steal food or merchandise; never cheat the government for welfare benefit. (I think nowadays they should add that people should not to speak loudly on their cell-phones, and especially not on speakerphone in public area or Shopping Mall.)
After six months in the hostel, I enrolled in a social worker class. I took a night class because in the daytime, I had to work to help my family members and friends in Vietnam. My first job was in a sewing factory, where I sewed jeans and shirts, but during these times, my tears dropped down my face, because I would remember growing up in a wealthy family and never having to work. Even after April 30, 1975 (when Communists from the North took over the South) the new government would change all the money many times, further causing a financial crisis for every family and hunger throughout the South, but my mother never let my family go hungry, and I never had to work even during our times of crisis.
After working for the sewing factory, I worked for a nail factory, and the dust of the steel was very dangerous. My job was to press a button for the nails from a big machine to go down into a box, and I had to close the boxes and to lift the box onto a forklift tray. I had to repeat this for eight hours a day. That’s why in the afternoon I would fall asleep many times during the night class. My hands would always have band-aids because they would bleed and bruise after nails would hit them.
I always remembered my mom said that if you put all your hard work onto a big piece of steel, it will become a good needle. This motivated me to overcome this hard situation. After a while I was finally accepted into the job of “the ethnic liaison officer” in the city of Springvale, Victoria, Melbourne. Then, I got the job as “the children services officer” of the organization “VICSEG” (VIctoria Co-operative Services for Ethnic Groups). Australia is a multicultural country, and Vietnamese is one of over 100 ethnic groups in Australia. My job is to serve as a bridge between the Vietnamese students and the Australian society. One of the projects I did was bilingual classes and music. I completed an audio cassette for children named “Teenager Songs” with over ten Vietnamese songs translated into English. In 1993, I sold the copy of the original to the production “Thế Hệ Trẻ” in America and I got $1,000 USD, which I used to help the poor Vietnamese children through the Vietnamese Green Cross Foundation in Orange County.
Because of my job as a social worker in Melbourne, I had the chance to meet Australian veterans who were involved with the Vietnam war before 1975. One day, I needed to organize a party for the Australian veterans who served in Vietnam, and at the start of the program, one group of veterans sang the song “Cheap Charlie”:
“Úc-Thòi-Loi, Cheap Charlie,
He no buy me Saigon tea,
Saigon tea costs many many P,
Úc-Thòi-Lòi he Cheap Charlie.
Úc-Thòi-Loi, Cheap Charlie,
He no give me MPC,
MPC costs many many P,
Úc-Thòi-Lòi he Cheap Charlie.
Úc-Thòi-Loi, Cheap Charlie,
He no go to bed with me,
Bed with me costs many many P,
Úc-Thòi-Lòi, he Cheap Charlie.
Úc-Thòi-loi, Cheap Charlie,
Make me give him one for free,
Mamma-san go crook at me,
Úc-Thòi-Lòi, he Cheap Charlie.
Úc-Thòi-Loi, Cheap Charlie,
He give baby-san to me,
Baby-san costs many many P,
Úc-Thòi-Lòi, he Cheap Charlie.
Úc-Thòi-Loi, Cheap Charlie,
He go home across the sea,
He leave baby-san with me,
Úc-Thòi-Lòi, he Cheap Charlie.”
This tune is originally from the nursery rhyme “This Old Man,” otherwise known as “Nick, Nack, Paddywack Give the Dog a Bone.” “Cheap Charlie” is very well-known with the Australian troops in Vietnam.
I was curious, so I asked the Australian veterans, and they told me since 1962, over 50,000 Australian soldiers came to Vietnam. In 1973, the troops withdrew from Vietnam. Approximately over 2,400 soldiers were injured and approximately 520 died during the war. Their main base was at Ba-Ria, Phuoc-Tuy, Vung Tau. Aside from fighting the Communists, they opened many free English classes, physical education classes, and outdoor free entertainment.
When I asked about the meaning of the song, they explained that Australian soldiers did not like to go to bars, unlike American soldiers, and so they had the reputation of being cheap because they did not give money to the girls in the bars, but they were very good at fighting the Communists. “Charlie” is slang for VC. “Uc-Thoi-Loi” is actually a mispronunciation of “Uc Dai Loi” (the word for “Australian” in Vietnamese).
I would now like to explain about Australia. Before, there were only five known continents: Asia, Africa, America, Europe, and Australia; but now there are seven: Asia, Africa, North America, South America, Europe, Antarctica, and Australia. Just as when there were five continents, Australia has always been its own separate continent. The name Australia is derived from the Latin australis, meaning "southern".
According to Wikipedia,
“The History of Australia refers to the history of the area and people of Commonwealth of Australia and its preceding Indigenous and colonial societies. Aboriginal Australians are believed to have first arrived on the Australian mainland by boat from the Indonesian archipelago between 40,000 to 60,000 years ago. They established among the longest surviving artistic, musical and spiritual traditions known on earth.
Aboriginal Australians. The first uncontested landing in Australia by Europeans was by Dutch navigator Willem Janszoon in 1606. European explorers followed intermittently until, in 1770, James Cook charted the East Coast of Australia for Britain and returned with accounts favoring colonization at Botany Bay (now in Sydney), New South Wales. A First Fleet of British ships arrived at Sydney in January 1788 to establish a penal colony. Other colonies were established by Britain around the continent and European explorers sent deep into the interior throughout the 19th century. Introduced disease and conflict with the British colonists greatly weakened Indigenous Australia throughout the period.
Gold rushes and agricultural industries brought prosperity and autonomous Parliamentary democracies began to be established throughout the six British colonies from the mid-19th century. The colonies voted by referendum to unite in a Federation in 1901, and modern Australia came into being. Australia fought on the side of Britain in the World Wars and became a long standing ally of the United States when threatened by Imperial Japan during World War II. Trade with Asia increased and a post-war multicultural immigration program received more than 6.5 million migrants from every continent. The population tripled in the six decades to around 21 million in 2010, with people originating from 200 countries sustaining the 14th biggest economy in the world.
By 1965, Australia had increased the size of the Australian Army Training Team Vietnam (AATTV), and in April the Government made a sudden announcement that “after close consultation with the United States,” a battalion of troops was to be sent to South Vietnam. In parliament, Menzies emphasized the argument that “our alliances made demands on us.” The alliance involved was presumably, SEATO, and Australia was providing military assistance because South Vietnam, a signatory to SEATO, had apparently requested it. Documents released in 1971 indicated that the decision to commit troops was made by Australia and the US, not at the request of South Vietnam. By 1968, there were three Australian Army battalions at any one time at the 1st Australian Task Force (1ATF) base at Nui-Dat (Ba-Ria) in addition to the advisors of the AATTV placed throughout Vietnam, and personnel reached a peak total of almost 8,000, comprising about one third of the Army’s combat capacity. Between 1962 and 1972 almost 60,000 personnel served in Vietnam, including ground troops, naval forces and air assets. The opposition Labor Party opposed military commitment to Vietnam and the national service required to support this level of commitment.
In July 1966, new Prime Minister Harold Holt expressed his government’s support for the US and its role in Vietnam in particular. “I don’t know where people would choose to look for the security of this country were it not for the friendship and strength of the United States.” More famously, while on a visit in the same year to the US, Holt assured President Lyndon B. Johnson
“…I hope there is corner of your mind and heart which takes cheer from the fact that you have an admiring friend, a staunch friend, [Australia] that will be all the way with LBJ.”
The Liberal-CP Government was returned with a massive majority in elections held in December 1966, fought over national security issues including Vietnam. Arthur Calwell, who had been leader of the Labor Party since 1960, retired in favor of his deputy Gough Whitlam a few months later.
Despite Holt’s sentiments and his government’s electoral success in 1966, the war became unpopular in Australia, as it did in the United States. The movements to end Australia’s involvement gathered strength after the Tet-Offensive of early 1968 and compulsory national service (selected by ballot) became increasingly unpopular. In the 1969 elections, the government hung on despite a significant decline in popularity. Moratorium marches held across Australia in mid 1970 attracted large crowds- the Melbourne march of 100,000 being led by Labor MP Jim Cairns. As the Nixon administration proceeded with Vietnamization of the war and began the withdrawal of troops, so did the Australian Government. In November 1970 1ATF was reduced to two battalions and in November 1971, 1ATF was withdrawn from Vietnam. The last military advisors of the AATTV were withdrawn by the Whitlam Labor Government in mid December 1972.
The Australian military presence in Vietnam had lasted 10 years, and in purely human cost, over 500 had been killed and more than 2,000 wounded. The war cost Australia $218 million between 1962 and 1972”.
There is a National Vietnam Veterans Museum located on Phillip Island, Victoria, Australia. A popular tourist location, the Museum was officially opened by the Victorian Premier, Mr Steve Bracks MP on the 9th March 2007. From its initial concept – a Land rover and trailer touring Australia – equipment, photos and stories were donated and added to the collection. This nationally recognized Museum is dedicated to the preserving and displaying of photographs, memorabilia, vehicles and aircraft that accurately detail the history of Australian involvement in the Vietnam War from 1962 to 1972.
September 2011 is the 30 years anniversary for me staying outside of Vietnam. These 30 years are more than the time I have grown up and lived in Vietnam. In conclusion, I would like to show my appreciation to Australia for helping me create a new life after escaping from Vietnam. I also thank the Australian troops who sacrificed for my freedom, just as I thank the Vietnamese soldiers. I pray for the troops that have died. They have died, but they will never die in my mind./.
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ARTICLE OF AUGUST 2011. THE ORIGINAL TEMPLE OF VIETNAMESE BUDDHIST MONK, THÍCH-QUẢNG-ĐỨC.
Photo by: Chân-Quê. The Vu-Lan festival (The Hungry Ghost Festival) occurs during the seventh lunar month and usually falls on the month of August. According to Wikipedia:
“To Mahayana Buddhists, the seventh lunar month is a month of joy. This is because the fifteenth day of the seventh month is often known as the Buddha's joyful day and the day of rejoice for monks. The origins of the Buddha's joyful day can be found in various scriptures. When the Buddha was alive, his disciples meditated in the forests of India during the rainy season of summer. Three months later, on the fifteen day of the seventh month, they would emerge from the forests to celebrate the completion of their meditation and report their progress to the Buddha. In the Ullambana Sutra, the Buddha instructs his disciple Maudgalyāyana on how to obtain liberation for his mother, who had been reborn into a lower realm, by making food offerings to the sangha on the fifteenth day of the seventh month. Because the number of monks who attained enlightenment during that period was high, the Buddha was very pleased.”
Family is a crucial unit of society. According to the Buddhist Bible, one good son in a family can save his mother who has been greedy with money. In the story, the son had instructed her to kindly host any Buddhist monks that ever came her way, but instead she withheld her kindness and her money. It was for this reason she was reborn in the realm of hungry ghosts.
The question here is “In the history of Vietnam, who saved the existence of Buddhism, a religion that was nearly destroyed during the year of 1963 by Vietnamese leaders?”
We have come back to visit our homeland many times. We had to deal with beggars, hungry people, dust, and loud noise. But Vietnam is always a good image in our mind. The most beautiful image is Lotus flowers. We love the Lotus because, while growing from mud, it is unstained. Most deities of Asian religions are depicted as seated on a lotus flower. In Buddhist symbolism, the lotus represents purity of the body, speech, and mind as if floating above the muddy waters of attachment and desire.
We would like to compare that beautiful Lotus to the original temple of the Vietnamese monk, Thích-Quảng-Đức that’s located at Hiền-Lương village, Văn-Lương commune, Vạn-Ninh district, Khánh-Hòa province in city of Nha-Trang. That temple now is organizing under the monk Thích-Thiện-Dương. We also found the table of Thích-Quảng-Đức where he sat to write the letter of the last wishes before self-immolation in Saigon on June 11th, 1963.
According to Wikidepia:
“Thích Quảng Đức (1897 – 11 June 1963), born Lâm Văn Tức, was a Vietnamese Mahayana Buddhist monk who burned himself to death at a busy Saigon road intersection on 11 June 1963. Thích Quảng Đức was protesting against the persecution of Buddhists by South Vietnam's Ngô Đình Diệm administration. Photos of his self-immolation were circulated widely across the world and brought attention to the policies of the Diệm regime. Malcolm Browne won a Pulitzer Prize for his renowned photograph of the monk's death. After his death, his body was re-cremated, but his heart remained intact. This was interpreted as a symbol of compassion and led Buddhists to revere him as a bodhisattva, heightening the impact of his death on the public psyche.
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 implemented either slowly or not at all, leading to a deterioration in the dispute. With protests continuing, the ARVN Special Forces loyal to Diệm's brother, Ngô Đình Nhu, launched nationwide raids on Buddhist pagodas, seizing Thích Quảng Đức's heart and causing deaths and widespread damage. Several Buddhist monks followed Thích Quảng Đức's example and burned themselves to death. Eventually, an Army coup toppled and killed Diệm in November. The self-immolation is widely seen as the turning point of the Vietnamese Buddhist crisis which led to the change in regime.
Accounts of the life of Thích Quảng Đức are derived from information disseminated by Buddhist organizations. These record him as being born in the village of Hội Khánh, in Vạn Ninh District of Khánh Hòa province in central Vietnam. He was born as Lâm Văn Tức, one of seven children born to Lâm Hữu Ứng and his wife, Nguyễn Thị Nương. At the age of seven, he left worldly life to study Buddhism under Hòa thượng Thích Hoằng Thâm, who was his maternal uncle and spiritual master. Thích Hoằng Thâm raised him as a son and Lâm Văn Tức changed his name to Nguyễn Văn Khiết. At the age of 15, he took the samanera (novice) vows and was ordained as a monk at the age of 20 under the dharma name Thích Quảng Đức. 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 the site of 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 the south central coastal city of 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. During this period in central Vietnam, he was responsible for the building of 14 temples. 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 Buddhist texts of the Theravada tradition. After his return from Cambodia, he oversaw the construction of a further 17 new temples during his time in the south. The last of the 31 new temples that he was responsible for constructing was the Quán Thế Âm (Avalokiteshvara) Pagoda in Phú Nhuận district of Gia Dinh province, on the outskirts of Saigon. The street on which the temple stands is now named in his honor. After the temple-building phase, Thích Quảng Đức was appointed to serve as the Chairman of the Panel on Ceremonial Rites of the Congregation of Vietnamese Monks, and as abbot of the Phuoc Hoa Pagoda, which was the initial location of the Association for Buddhist Studies of Vietnam (ABSV). When the office of the ABSV was relocated to the Xa Loi Pagoda, the main pagoda in Saigon, Thích Quảng Đức resigned in order to concentrate on his personal Buddhist practice.
 Photo by: Hue Vesak
Artist's rendition of Thích Quảng Đức, a widely distributed image amongst Vietnamese Buddhists. This is based on a photograph taken in front of the steps of his temple.
In a country where surveys of the religious composition at the time estimated the Buddhist majority to be between 70 and 90 percent, President Ngô Đình Diệm was a member of the Catholic Vietnamese minority, and pursued policies widely regarded by historians as biased. Specifically, the government was regarded as favoring Roman Catholics for public service and military promotions, as well as in the allocation of land, business arrangements and tax concessions. Diệm once told a high-ranking officer, forgetting that that officer was a Buddhist, "Put your Catholic officers in sensitive places. They can be trusted." Many officers in the Army of the Republic of Vietnam converted to Roman Catholicism in the belief that their military prospects depended on it. Additionally, the distribution of firearms to village self-defense militias saw weapons given only to Roman Catholics, with some Buddhists in the army being denied promotion if they refused to convert to Roman Catholicism. Some Roman Catholic priests ran their own private armies, and there were forced conversions and 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. The "private" status that was imposed on Buddhism by the French, which required official permission to be obtained by those wishing to conduct public Buddhist activities, was not repealed by Diệm. Roman Catholics were also de facto exempt from the corvée labor that the government obliged all citizens to perform, and U.S. aid was disproportionately distributed to Roman Catholic majority villages by Diệm's regime. The Roman Catholic Church was the largest landowner in the country and enjoyed special exemptions in property acquisition, and land owned by the Roman 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.
 The Buddhist flag Buddhist discontent erupted following a ban in early May on flying the Buddhist flag on Vesak, the birthday of Gautama Buddha. Just days before, Roman Catholics had been allowed to fly the Vatican flag at a celebration for Archbishop Ngô Đình Thục of Huế, Diệm's brother. A large crowd of Buddhists protested against the ban, defying the government by flying Buddhist flags on 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 Vietcong for the deaths—led to further Buddhist protests and calls for religious equality. As Diệm remained unwilling to comply with Buddhist demands, the frequency and size of the protests increased.
On 10 June 1963, a spokesperson for the Buddhists privately informed the U.S. correspondents 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 over a month, and the next day only a few journalists turned up, including David Halberstam of The New York Times and Malcolm Browne, who was the Saigon bureau chief for the Associated Press. Thích 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. Another monk offered to burn himself, but Thích Quảng Đức's seniority prevailed.
Today, the car in which Thích Quảng Đức traveled to his self-immolation is parked at Huế's Thien Mu Pagoda.
he act itself occurred at the intersection of Phan Dinh Phung Boulevard and Le Van Duyet Street. Thích 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 gasoline can. As the marchers formed a circle around him, Thích Quảng Đức calmly seated himself in the traditional Buddhist meditative lotus position on the cushion. His colleague emptied the contents of the gasoline container over Thích Quảng Đức's head. Thích Quảng Đức rotated a string of wooden prayer beads and recited the words Nam Mô A Di Đà Phật ("homage to Amitabha 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. The last words of Thích Quảng Đức before his self-immolation were documented in a letter he had left:
Before closing my eyes and moving towards the vision of the Buddha, I respectfully plead to President Ngo Dinh Diem to take a mind of compassion towards the people of the nation and implement religious equality to maintain the strength of the homeland eternally. I call the venerables, reverends, members of the sangha and the lay Buddhists to organise in solidarity to make sacrifices to protect Buddhism.
David Halberstam wrote:
I was to see that sight again, but once was enough. Flames were coming from a human being; his body was slowly withering and shriveling up, his head blackening and charring. In the air was the smell of burning human flesh; human beings burn surprisingly quickly. Behind me I could hear the sobbing of the Vietnamese who were now gathering. I was too shocked to cry, too confused to take notes or ask questions, too bewildered to even think... As he burned he never moved a muscle, never uttered a sound, his outward composure in sharp contrast to the wailing people around him.
Police who tried to reach him could not break through the circle of Buddhist clergy. One of the policemen threw himself to the ground and prostrated himself in front of Thích Quảng Đức in reverence. The spectators were mostly stunned into silence, but some wailed and several began praying. Many of the monks and nuns, as well as some shocked passersby, prostrated themselves before the burning monk. In English and Vietnamese, a monk repeatedly declared into a microphone, "A Buddhist priest burns himself to death. A Buddhist priest becomes a martyr." After approximately ten minutes, Thích Quảng Đức's body was fully immolated, and it toppled forward onto the street and 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, but the limbs could not be bent and one of the arms protruded from the wooden box as he was carried to the nearby Xa Loi Pagoda in central Saigon. Outside the pagoda, students unfurled bilingual banners which read: "A Buddhist priest burns himself for our five requests." By 13:30, around one thousand monks had congregated inside Xa Loi to hold a meeting while outside a large crowd of pro-Buddhist students had formed a human barrier around it. The meeting soon ended and all but a hundred monks slowly left the compound. Nearly one thousand monks accompanied by laypeople returned to the cremation site. The police lingered nearby. At around 18:00, 30 nuns and six monks were arrested for holding a prayer meeting on the street outside Xa Loi Pagoda. The police then encircled the pagoda, blocking public passage and giving observers the impression that an armed siege was imminent by donning riot gear. That evening, thousands of Saigonese claimed to have seen a vision of the Buddha's face in the sky as the sun had set. They claimed that in the vision the Buddha was weeping.
After the self-immolation, the U.S. put more pressure on Diệm to re-open negotiations on the faltering agreement. Diệm had scheduled an emergency cabinet meeting at 11:30 on 11 June to discuss the Buddhist crisis which he believed to be winding down. Following Thích Quảng Đức's death, Diệm cancelled the meeting and met individually with his ministers. Acting U.S. Ambassador to South Vietnam William Trueheart warned Nguyễn Đình Thuận, Diệm's Secretary of State, of the desperate need for an agreement, saying that the situation was "dangerously near breaking point" and expected that Diệm would meet the Buddhists' five-point manifesto. United States Secretary of State Dean Rusk warned the Saigon embassy that the White House would publicly announce that it would no longer "associate itself" with the regime if this did not occur. The Joint Communique and concessions to the Buddhists were signed on 16 June. 15 June was set as the date for the funeral of Thích Quảng Đức, and on that day 4,000 people gathered outside Xa Loi Pagoda, only for the ceremony to be postponed. On 19 June, his remains were carried out of Xa Loi to a cemetery 16 kilometers (10 miles) south of the city for a re-cremation and funeral ceremony. Following the signing of the Joint Communique, attendance was limited by agreement between Buddhist leaders and police to approximately 400 monks.
Intact heart and symbolism:
The heart relic of Thích Quảng Đức
The body was re-cremated during the funeral, but the heart of Thích Quảng Đức remained intact and did not burn. It was considered to be holy and placed in a glass chalice at Xa Loi Pagoda. The intact heart relic is regarded as a symbol of compassion and Thích Quảng Đức has subsequently been revered by Vietnamese Buddhists as a bodhisattva (Bồ Tát) and accordingly is often referred to in Vietnamese as Bồ Tát Thích Quảng Đức.
The funeral was not to be the final act involving Thích Quảng Đức's remains. On 21 August, the ARVN Special Forces of Nhu attacked Xa Loi and other Buddhist pagodas across Vietnam. The secret police had intended to confiscate Thích Quảng Đức's ashes, but two monks had escaped with the urn, jumping over the back fence and finding safety at the U.S. Operations Mission next door. Nhu's men did manage to confiscate the charred heart of Thích Quảng Đức.
The location chosen for the self-immolation, in front of the Cambodian embassy, raised questions as to whether it was coincidence or a symbolic choice. Trueheart and embassy official Charles Flowerree felt that the location was selected to show solidarity with the Cambodian government of Prince Norodom Sihanouk. South Vietnam and Cambodia had strained relations: in a speech on 22 May, Sihanouk had accused Diệm of mistreating Vietnamese and ethnic minority Khmer Buddhists. The Times of Vietnam had published an article on 9 June which claimed that Cambodian monks had been encouraging the Buddhist crisis. The Times asserted that it was part of a Cambodian plot to extend its neutralist foreign policy into South Vietnam. Flowerree noted that Diệm was "ready and eager to see a fine Cambodian hand in all the organized Buddhist actions."
Diệm reaction:
Ngô Đình Diệm
Diệm made a radio address at 19:00 on the day of Thích 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 claimed that negotiations had been progressing well and in a time of religious tension emphasized the role of the Roman Catholic philosophy of personalism in his rule. He alleged that extremists had twisted the facts and asserted that the Buddhists can "count on the Constitution, in other words, me."
The Army of the Republic of Vietnam responded to the appeal, putting on a show of solidarity behind Diệm to isolate dissident officers. Thirty high-ranking officers headed by General Le Van Ty 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 Duong Van Minh and Tran Van Don, the presidential military advisor and the chief of the army who were to lead the coup, were overseas and were spared the charade of signing. Madame Ngô Đình Nhu, the wife of Diệm's younger brother and chief adviser Ngô Đình Nhu, who was regarded as the First Lady of South Vietnam at the time as Diệm was a bachelor, said that she would "clap hands at seeing another monk barbecue show", a comment which further heightened Buddhist discontent.
Photographs taken by Browne of the self-immolation quickly spread across the wire services and featured on the front pages of newspapers worldwide. The self-immolation was later regarded as a turning point in the Buddhist crisis and the critical point in the collapse of the Diệm regime, though Diệm's decline and downfall had already begun. The historian Seth Jacobs asserted that Thích Quảng Đức had "reduced America's Diệm experiment to ashes as well" and that "no amount of pleading could retrieve Diem's reputation" once Browne's images were ingrained into the psyche of the world public. Ellen Hammer described the event as having "evoked dark images of persecution and horror corresponding to a profoundly Asian reality that passed the understanding of Westerners." John Mecklin, an official from the U.S. embassy, noted that the photograph "had a shock effect of incalculable value to the Buddhist cause, becoming a symbol of the state of things in Vietnam." William Colby, then chief of the Central Intelligence Agency's Far East Division, opined that Diệm "handled the Buddhist crisis fairly badly and allowed it to grow. But I really don't think there was much they could have done about it once that bonze burned himself." U.S. President John F. Kennedy, whose government was the main sponsor of Diệm's regime, learned of the self-immolation of Thích Quảng Đức when he was handed the morning newspapers while he sat in bed talking to his brother, Attorney General Robert F. Kennedy, on the phone. Kennedy was reported to have interrupted their conversation about segregation in Alabama by exclaiming "Jesus Christ!" He later remarked that "no news picture in history has generated so much emotion around the world as that one." U.S. Senator Frank Church, a member of the Senate Foreign Relations Committee, claimed that "such grisly scenes have not been witnessed since the Christian martyrs marched hand in hand into the Roman arenas."
In Europe, the photos were sold on the streets as postcards during the 1960s, and communist China distributed millions of copies of the photo throughout Asia and Africa as evidence of what it called "US imperialism". One of Browne's photos remains affixed to the sedan in which Thích Quảng Đức drove to his self-immolation and is part of a tourist attraction in Huế commemorating the event.
U.S. President John F. Kennedy said that "no news picture in history has generated so much emotion around the world as that one."
For Browne and the Associated Press (AP), the pictures were a marketing success. Ray Herndon, the United Press International (UPI) correspondent who had forgotten to take his camera on the day, was harshly criticized in private by his employer. UPI estimated that 5,000 readers in Sydney, then a city of around 1.5–2 million, had switched to AP news sources. For Diệm's part, his English language mouthpiece, the Times of Vietnam, intensified its attacks on the U.S. journalists and the Buddhists. Headlines such as "Xa Loi politburo makes new threats" and "Monks plot murder" were printed. One article questioned the relationship between the monks and the press by posing the question as to why "so many young girls are buzzing in and out of Xa Loi early [in the day]" and then going on to allege that they were brought in for sexual purposes for the reporters. Browne's award-winning photograph of Thích Quảng Đức's death has been reproduced in popular media for decades, and the incident itself has been used as a touchstone reference in many films and television programs.
Despite the shock of the Western public, the practice of Vietnamese monks self-immolating was not unprecedented. Instances of self-immolations in Vietnam had been recorded for centuries, usually carried out to honor Gautama Buddha. The most recently recorded case had been in North Vietnam in 1950. The French colonial authorities had tried to eradicate the practice after their conquest of Vietnam in the 19th century, but had not been totally successful. They did manage to prevent one monk from setting fire to himself in Huế in the 1920s, but he managed to starve himself to death instead. During the 1920s and 1930s, Saigon newspapers reported multiple instances of self-immolations by monks in a matter-of-fact style. The practice had also been seen in China: in the city of Harbin in 1948, a monk seated himself in the lotus position on a pile of sawdust and soybean oil and set fire to himself in protest against the treatment of Buddhism by the communists of Mao Zedong. His heart remained intact, as did that of Thích Quảng Đức.
The Venerable Thích Quảng Đức Monument at the intersection where Thích Quảng Đức performed his self-immolation, Phan Đình Phùng (now Nguyễn Đình Chiểu Street) and Lê Văn Duyệt (now Cách Mạng Tháng Tám Street)
After Thích Quảng Đức, self-immolations were carried out by five further members of the Vietnamese Buddhist clergy up until late October 1963 as the Buddhist protests in Vietnam escalated. On 1 November, the Army of the Republic of Vietnam overthrew Diệm in a coup. Diệm was assassinated after the coup on 2 November. Monks have continued to burn themselves since, although for reasons unrelated to Diệm, such as honoring the Buddha.
The Americans in Saigon often found the self-immolations to be surreal and made puns about "bonze fires" and "hot cross bonzes", as an escape mechanism from the bewilderment. In one instance, the young son of an American officer based at the U.S. Embassy in Saigon doused himself with gasoline and set himself on fire. He was seriously burned before the fire was extinguished and later could only offer the explanation that "I wanted to see what it was like." Thích Quảng Đức's actions were fatally copied in the United States in protests against the Vietnam War. Norman Morrison, a 31-year-old Quaker pacifist, poured kerosene over himself and set himself alight below the third-floor window of Secretary of Defense Robert McNamara at the Pentagon on 2 November 1965. Alice Herz, an 82-year-old woman, also burned herself that year in Detroit, Michigan. Roger Allen LaPorte self-immolated outside the United Nations building in New York City on 9 November 1965. Florence Beaumont burned herself to death outside the Federal Building in Los Angeles on 15 October 1967. George Winne, Jr., a student, self-immolated on 10 May 1970 on the campus of the University of California, San Diego and died the following day.”
As above, we just opened the old pages of tragic Vietnamese history for you to face the truth. In the Vu-Lan season of 2011, we would like to send you this message from Lojong (the Tibetan word for "Transforming the Mind," one of the Dalai Lama's main sources of inspiration). The central themes of Lojong include enhancing compassion, cultivating balanced attitudes toward oneself and others, developing positive ways of thinking, and transforming adverse situations into conditions favorable for spiritual development.
When the world is filled with evil, transform all mishaps into the path of bodhi.
Be grateful to everyone.
Always maintain only a joyful mind.
Change your attitude, but remain natural.
Don’t try to be fastest.
Don’t seek other’s pain as the limbs of your own happiness.
The Eight Verses of Thought Transformation are useful tools for each of us to contemplate and attempt to put into practice, as we strive to follow a Dharma of Compassion:
• With the thought of attaining enlightenment for the welfare of sentient beings, who are more precious than a wish fulfilling jewel, I will constantly practice holding them dear.
• Whenever I am with others, I will practice seeing myself as the lowest of all and from the very depth of my heart, I will respectfully hold others as supreme.
• In all actions, I will examine my mind and the moment a disturbing attitude arises, endangering myself and others, I will firmly confront and avert it.
• Whenever I meet a bad person who is overwhelmed by negative energy and intense suffering, I will hold such a rare one dear, as if I had found a precious treasure.
• When others, out of jealousy, mistreat me with abuse, slander, and so on,I will practice accepting defeat and offering the victory to them.
• When someone I have benefited and in whom I have placed great trust hurts me badly, I will practice seeing that person as my supreme teacher.
• In short, I will offer directly and indirectly every benefit and happiness to all beings, my mothers. I will practice in secret taking upon myself all their harmful actions and sufferings.
• Without these practices being defiled by the eight worldly concerns, by perceiving all phenomena as illusory, I will practice without grasping to release all beings from the bondage of the disturbing, unsubdued mind and karma.
By working with the practice of Lojong, we can develop better control over our emotional states, and bring about what we refer to as “calm abiding” — the state in which we are able to use our minds, rather than having our minds use us.
His Holiness, the Fourteenth Dalai Lama speaks of the benefits of Lojong, which increases our ability to generate true compassion:
“From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion.
“The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life.
“As long as we live in this world we are bound to encounter problems. If, at such times, we lose hope and become discouraged, we diminish our ability to face difficulties. If, on the other hand, we remember that it is not just ourselves but every one who has to undergo suffering, this more realistic perspective will increase our determination and capacity to overcome troubles. Indeed, with this attitude, each new obstacle can be seen as yet another valuable opportunity to improve our mind!
“Thus we can strive gradually to become more compassionate, that is we can develop both genuine sympathy for others’ suffering and the will to help remove their pain. As a result, our own serenity and inner strength will increase.”
(One can only hope His Holiness takes his own advice, and considers the suffering he is causing directly and indirectly for many sentient beings over his condemnation of the Shugdenpa!)
Perhaps it’s time we gave as much attention to the need to train our mind as we do to train our abs!
“Homage to Amitabha Buddha”.
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JULY 2011’s ARTICLE:
Life of Poor Children in Vietnam.
A blessing for us many summers is our opportunity to visit our homeland, to share whatever we have to our poor Vietnamese people. From the North, to the Central and the South of Vietnam, people are still struggling to live day by day. We never forget to give little gifts to Vietnamese veterans.
Still today, the gap between rich and poor people is extremely large. There is more Evil than Good in Vietnam, even though they know that any action creates seeds that will sprout into the appropriate result. Planting good seeds will produce good fruits in their lives, while planting bad seeds will produce bad fruits or bad karma.
One morning, at the beach town of “Vung-Tau” we went to the local restaurant and had breakfast. Two little children came to our table and asked:
"Dear Madam! Please buy some lottery tickets from us. Please! Please!"
We knew that these poor children went from store to store to beg people to buy lottery tickets. Not many tourists are interested in them. They usually avoid eye contact and look down on them. I was familiar with this situation from the first time I came back home in 1999. When I first met them, I could not swallow the food in front of me and was confused about how to respond. But now, after many, many years with my experiences, I was very happy to talk:
"How old are you? Would you like to sit down and have breakfast with us?"
They raised their hands just like kids in class to ask:
"Yes! Can I have a special noodle soup, please?”
I nodded my head. Right after that, the older kid said:
“Please! Please! Can I have chicken with rice?”
Vu, 10 years old and his 5 years old brother.
One more little boy came to our table and begged:
“Please! Can I have pork-chop with rice?
I looked at them and could not help feeling pity upon them. I then asked the waiter to serve food and drink to the kids. One waitress started a conversation with us, explaining:
"This boy named Tài is 10 years old. His father was killed by a car accident, and his Mom abandoned him. So he’s now living with his grandma. He is trying to help his grandma by selling lottery tickets. "
Tài enjoyed pork chop with rice.
I look straight at his eyes and asked:
"Are you living with your grandma, now?"
He answered:
"Yes! But, one year ago I was living with my uncle. However, he got into trouble and the police put him in jail."
“What kind of trouble? What is your uncle’s name?". I asked immediately.
He said:
"My uncle was a gangster. His name is “Đen”. (Black). He was selling lottery tickets like me before."
I felt shocked, because five years ago I met one little boy in this restaurant. His name is “Đen” (Black) and I did invite him for lunch. I think for sure that little boy is Tài’s uncle. What a coincidence!
The waiter brought out the food; I quietly looked at the way they ate. Sitting opposite me were Vu (10 years old) and his 5-year-old brother. The older brother helped the younger eat because he was too young to eat with chopsticks. That image of an older brother helping the younger one eating touched me dearly! I have seen far too many children from wealthy families who have never helped each other like that.
The older brother helped the younger eat because he was too young to eat with chopsticks.
Before we left the restaurant, we bought more than 10 lottery tickets from them and said:
"Hey, Kids! Be good and stay out of trouble! Do not be like Tài’s uncle who is in jail now, okay?”
I was torn and felt pain in my heart thinking that these children won’t have a chance of success in life. What a sad situation for these poor children in Vietnam now!
Written by: Diamond BichNgoc.
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June 2011's Article:
Thank You, My Daughter
Diamond BichNgoc.
The end of your high school days is fast approaching. You've just attended Prom at a beautiful reception hall in Long Beach, CA, USA and I want to say thank you to you:
•You trusted me to choose your dress, shoes, and bag to make you look young but elegant.
•You let me help you with your make-up so that it is done nicely on your young and delicate skin.
•You let me drop you off and pick you up by my standard SUV from that Prom night at your friend house (a millionaire beautiful one in Orange Hills) . After that, a limousine picked you up and you parties until 4 o'clock in the morning, but you didn't forget to text me occasionally so that I know that you are safe.
•You showed me all the awards you've received from Mater Dei high-school. Santa Ana: “National Merit Award for Out Standing Scholastic Achievement” and “Top Ten Award”.
•You've been accepted into many of the top colleges in the nation.
•You are very happy when I invite you to go with me back to Northern Vietnam to help the poor, elderly, and handicapped youth with the nuns of “The Daughters of Charity” organization.
•Thank you for asking me to teach you how to cook so that you can take care of yourself when you live on your own in Stanford’s Dorm and when you have your own family in the future, so that you don't have to rely on food-to-go and avoid junk food.
•You enjoy the fresh fruit that I give you after school and drink a lot of water instead of soda.
•The special thank is that you agree for me to teach you how to clean the bathroom and toilet because this is the first step to a healthy life. (As one time I told you about my dream since 1999: I went back to Vietnam to film documentaries and I wished that I could have an award to give to all the family with the cleanest bathroom in Vietnam because in there they go to the bush because they don't have a public toilet on high-way. In the house, they try to keep their main room very nice, but they let their toilets very dirty and stinky. As a prospective student of medicine, you should understand that eating and digesting are equal in importance.
•On a different note, in the summer of 2009, you studied in Harvard for seven weeks. There, you taught your friends how to do their own laundry. (How wonderful are you to have grown up in a wealthy family while still being independent and not having to pay for maids or laundry service.)
•I thank you for kindly refusing my offer of an iPad because you don't need it.
•I thank you for letting me know what you and your generation are thinking. For example, you let me know slang words like “F.O.B.”, which is a term meaning "fresh-off-the-boat", referring to immigrants who have not adopted to a new way of American life. Other examples are "Twinkies and bananas," which refer to people who are "yellow" or Asian on the outside but White or American on the inside.
•I'm very surprised when you tell me about your friend's birthday parties that the parents use as an excuse to drink, party, and enjoy music by singing karaoke or hiring a one man band, completely forgetting who is “Birthday Boy” or “Birthday Girl”. That's why the children end up going to clubs and start smoking, drinking, and may be “Drugs”…
•I thank you for being very calm and quiet in any situation or place because you can understand that when you are quiet you can listen a lot more.
I have many thanks to you, but I can't put them all in writing. However, the most important thing is that you pray to God to thank Him for all our gifts, and that you know how to live life sharing with other people from the bottom of your heart.
Love From Your Mom.
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APRIL 2011's ARTICLE:  Princess Lieu-Hanh. Diamond BichNgoc.
From 1997 to 2000, I have travelled many times to Vietnam to record DVD documentations. My footsteps were marked on each section of my homeland, from Cape Ca-Mau, through the 17th parallel (where the “Geneva conference” was held in July 20, 1954, the agreements of which separated Vietnam into two zones by Ben-Hai river, a northern zone from Quang-Binh to be governed by the Vietminh, and a southern zone from Quang-Tri to be governed by the State of Vietnam) and all the way to the very north of Viet-Nam, Ai-Nam-Quan.
On the way through Vietnam, I visited many temples, pagodas, temples ... One of these is Princess Lieu-Hanh’s temple.
The annual festival here are open from 1st to October 10th of March (Lunar-calendar). This year, will be held from April 3rd to 12th, 2011
According to Wikipedia:
Lieu-Hanh is the thirteenth daughter of the Jade Emperor. A righteous man, Le Thai Cong, was knocked unconscious during his wife's pregnancy. While unconscious, Thai Cong arrived at the Heavenly Palace of the Jade Emperor and witnessed Lieu Hanh drop the emperor's favorite jade cup, for which the Emperor expelled Lieu Hanh from heaven. When Thai Cong regained consciousness his wife had given birth to a girl, whom they named "Giang Tien"(Descending Fairy). After living a righteous life of 23 years and giving birth to two children, Giang Tien died on the third day of the third month.
When Giang Tien died she ascended to Heaven and was granted the title of Princess Lieu Hanh, and was permitted to return to earth on the second anniversary of her death. On her return she visited her family and told her husband that they would reunite again, and having spent part of the night with him she disappeared leaving nothing behind but clouds in the sky. She wandered the world as either an old woman or a beautiful lady playing the flute, punishing those who teased her and blessing those who gave her offerings.
Long after her family died, she visited a temple and met Phung Khac Khoan, a famous scholar, who attempted to compliment the princess. However she had disappeared before he had the chance, leaving a stick inscribed with her name. Years later Phung, who was now a high ranking official, visited a tavern in West Lake which was owned by Lieu Hanh. After a night of poetry and discussion Phung left the tavern, but when he returned it had mysteriously disappeared.
Leaving West Lake, the princess went to Nghệ An where she met a young orphan student named Sinh whom she thought to be an incarnation of her husband. Lieu Hanh disguised herself and asked to stay the night at Sinh's home, but he refused. After leaving poetry for him, Sinh sought her out and confessed his love to her. They married and had a child, Sinh becoming a great scholar. Eventually it was time for Lieu Hanh to return to Heaven, and she sadly left her family to return to Heaven.
On her second return to Heaven the princess again pleaded with the Emperor to return to earth, and this time returned with two other fairies — Que and Thi. The princess blessed those who were good, and brought destruction on those who were not, so the people built a temple out of fear. The Cảnh Trị government heard she was an evil spirit and sent the military to burn down the temple. When her temple was burnt down, all the animals in the area died from a mysterious disease, so the villagers built a platform to send her offerings. The princess appeared on the platform, declaring she was from Heaven, and demanded that the government build a new temple for her to stop the epidemic. The government built the new temple in Pho Cat Mountain, and proclaimed her "Ma Hoang Cong Chua" (Golden Princess to Whom Sacrifices Are Made as to the God of War).
Temples:
Đạo Mẫu practitioners maintain both public and private temples, engaging in worship and spirit possession. The first temple devoted to Lieu Hanh has traditionally been considered Phu Van temple in Van Cat which was originally constructed in 1642. The next to appear was the Tien Huong temple some time between 1643 and 1649, which would come to be the main center for Lieu Hanh's cult. Temples to Lieu Hanh are known to have many wooden sculptures, and the temples themselves have intricate designs carved into the framework.
Pure Brightness Festival:
Main article: Tết Thanh-Minh
The Pure Brightness Festival occurs on one of the first days of the third lunar month, and so occasionally falls on the third day. For worshipers of Lieu Hanh, as the third day of the third month is the anniversary of her death, it is considered to be the true Pure Brightness Festival when the festival is held on that date. Activities include sweeping abandoned graves in respect to Lieu Hanh and feeding hungry ghosts. As well as the coinciding with the date of her death, symbolism also stems from the naming of Liễu (willow) Hạnh (almond), where the willow is considered to be a main symbol of the festival due to its prosperity.
According to University of Hawaii Press:
"A unique and brilliant case study of a Vietnamese religious cult that traces its history, and the multiple significances with which Vietnamese society invested it, from the sixteenth to the twentieth centuries. Painstaking but far from dull, this extraordinary book will be a must read for anthropologists, historians, and any other scholars interested in religion and culture." --Alexander Woodside, University of British Columbia."This work is a major contribution to our understanding of life, religion, and culture in early modern and modern Vietnam. The author's expertise in the texts that she considers is quite special and reflects the increasing sophistication in the discovery and use of indigenous sources by a new generation of scholars. The book is strongly recommended for those interested in Vietnam, its culture and religion, its literature, and its history." --John Whitmore, University of Michigan. Princess Lieu Hahn, often called the Mother of the Vietnamese people by her followers, is one of the most prominent goddesses in Vietnamese popular religion. First emerging some four centuries ago as a local sect appealing to women, the princess' cult has since transcended its geographical and gender boundaries and remains vibrant today. Who was this revered deity? Was she a virtuous woman or a prostitute? Why did people begin worshiping her and why have they continued? Cult, Culture, and Authority traces Lieu Hahn's cult from its ostensible appearance in the sixteenth century to its present-day prominence in North Vietnam and considers it from a broad range of perspectives, as religion and literature and in the context of politics and society. Over time, Lieu Hanh's personality and cult became the subject of numerous literary accounts, and these historical texts are a major source for this book. Author Olga Dror explores the authorship and historical context of each text considered, treating her subject in an interdisciplinary way. Her interest lies in how these accounts reflect the various political agendas of successive generations of intellectuals and officials. The same cult was called into service for a variety of ideological ends: feminism, nationalism, Buddhism, or Daoism.
Conclusion: At this time, many disasters are happening caused by Mother Nature, like tsunamis and earthquakes in Japan last March 11, 2011. If we live in faith, trust in God, and live with a good heart, sharing and helping others, surely the Holy Spirit will protect us. If you pray and trust in God, your guardian angel, or Princess Lieu-Hang to help you through your hard times in life, you will not lose anything. You will only gain. Pray to Princess Lieu-Hang's spirit for peace in our world.
Diamond BichNgoc.
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