- Thích Quảng Đức
background = #FFA500
name = Thích Quảng Đức
alias = Bồ Tát Thích Quảng Đức
(Bodhisattva Thích Quảng Đức)
Title = Buddhist monk
Period = 1917–1963
ordination = 1917
post = Chairman of the Panel on Ceremonial Rites of the Congregation of Vietnamese Monks
Abbot of the Phước Hòa Pagoda
date of birth = 1897
place of birth = Hội Khánh ,
date of death = June 11, 1963
place of death = Saigon, Republic of Vietnam
Audio|Thich Quang Duc.ogg|Hòa thượng Thích Quảng Ðứcref_label|a|a|none (IPA2|tʰɪ̌t kwɐ̂ːŋ ɗɨ̌k ; born Lâm Văn Tức in 1897 – died June 11, 1963) was a
Vietnamese Mahayana Buddhist monk who burned himself to death at a busy Saigon road intersection on June 11, 1963. Thích Quảng Đức was protesting the persecution of Buddhists by South Vietnam's Ngô Đình Diệmadministration. Photos of his self-immolation were circulated widely across the world and brought attention to the policies of the Diệm regime. Malcolm Brownewon a Pulitzer Prizefor his iconic photo of the monk's death, as did David Halberstamfor his written account. After his death, his body was re-cremated, but his heartremained 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.
Thích Quảng Đức's act increased international pressure on Diệm and led him to announce reforms with the intention of mollifying the Buddhists. However, the promised reforms were implemented either slowly or not at all, leading to a deterioration in the dispute. With protests continuing, the Special Forces loyal to Diệm's brother, Ngô Ðình Nhu, launched nationwide raids on Buddhist
pagodas, seizing the holy 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 crisiswhich 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 County 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 nameThích Quảng Ðức. After ordination, he traveled to a mountain near Ninh Hòa, vowing to live the life of a solitary Buddhism-practicing hermitfor three years. He returned in later life to open the Thien Loc Pagoda at the site of his mountain retreat.harvnb|Nhị Tường|2005.]
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 Cambodiastudying the Buddhist texts of the Theravadatradition. 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 Dinhprovince, 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 abbotof 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 Xá Lợi Pagoda, the main pagoda in Saigon, Thích Quảng Đức resigned in order to concentrate on his personal Buddhist practice.
In a country where surveys of the religious composition at the time estimated the Buddhist majority to be between 70 and 90 percent, [harvnb|Gettleman|1966|pp=275–276, 366.] harvnb|Time Staff|1963a.] [harvnb|Tucker|2000|pp=49, 291, 293.] harvnb|Ellsberg|1971|pp=729–733.] President
Ngô Đình Diệmwas 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. [harvnb|Tucker|2000|p=291.] Diệm once told a high-ranking officer, forgetting that he was a Buddhist, "Put your Catholic officers in sensitive places. They can be trusted." Many officers in the Army of the Republic of Vietnamconverted to Roman Catholicism in the belief that their military prospects depended on it.harvnb|Gettleman|1966|pp=280–282.] Additionally, the distribution of firearms to village self-defense militias saw weapons only given to Roman Catholics, with some Buddhists in the army being denied promotion if they refused to convert to Roman Catholicism.harvnb|Harrison|1963b|p=9.] Some Roman Catholic priests ran their own private armies, [harvnb|Warner|1963|p=210.] and there were forced conversions and looting, shelling and demolition of pagodas in some areas, to which the government turned a blind eye. [harvnb|Fall|1963|p=199.] Some Buddhist villages converted "en masse" to receive aid or avoid being forcibly resettled by Diệm's regime. [harvnb|Buttinger|1967|p=993.] 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. [harvnb|Karnow|1997|p=294.] Roman Catholics were also "de facto" exempt from the corvéelabor 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. [harvnb|Buttinger|1967|p=933.] The white and gold Vatican flagwas regularly flown at all major public events in South Vietnam,harvnb|Harrison|1963a|pp=5–6.] and Diệm dedicated his country to the Virgin Maryin 1959.harvnb|Jacobs|2006|p=91.]
Buddhist discontent erupted following a ban in early May on flying the
Buddhist flagon Vesak, the birthday of Gautama Buddha. Just days before, Roman Catholics had been allowed to fly the Vatican flagat a celebration for Archbishop Ngo Dinh Thucof Hue, 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. Diem's refusal to take responsibility—he blamed the Vietcongfor the deaths—led to further Buddhist protests and calls for religious equality. [harvnb|Jacobs|2006|pp=140–150.] As Diệm remained unwilling to comply with Buddhist demands, the frequency and size of the protests increased.
On June 10, 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 crisishad at that point been going on for over a month, and the next day only a few journalists turned up, including David Halberstamof the " New York Times" and Malcolm Browne, who was the Saigon bureau chief for the Associated Press.harvnb|Jacobs|2006|p=147.]
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.harvnb|Karnow|1997|p=297.]
The act itself occurred at the intersectionref_label|b|b|none 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
gasolinecan. As the marchers formed a circle around him, Thích Quảng Đức calmly seated himself in the traditional Buddhist meditative lotus positionon 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 beadsand recited the words "Nam Mô A Di Đà Phật" ("homage to AmitabhaBuddha") before striking a match and dropping it on himself. Flames consumed his robes and flesh, and black oily smoke emanated from his burning body. [harvnb|Jones|2003|p=268.]
The last words of Thích Quảng Đức before his self-immolation were documented in a letter he had left:
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 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.harvnb|Jones|2003|p=270.] 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.harvnb|Jacobs|2006|p=148.]
Funeral and aftermath
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 June 11 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 Nguyen Dinh Thuan, 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 Ruskwarned the Saigon embassy that the White Housewould publicly announce that it would no longer "associate itself" with the regime if this did not occur. [harvnb|Jones|2003|p=272.] The Joint Communiqueand concessions to the Buddhists were signed on June 16.
June 15 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 June 19, 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.harvnb|Hammer|1987|p=149.]
Intact heart and symbolism
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 August 21, 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. [harvnb|Jones|2003|pp=307–308.] Nhu's men did manage to confiscate the charred heart of Thích Quảng Đức. [harvnb|Time Staff|1963b.]
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 May 22, Sihanouk had accused Diệm of mistreating Vietnamese and ethnic minority Khmer Buddhists. The "Times of Vietnam" had published an article on June 9 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." [harvnb|Jones|2003|p=271.]
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
personalismin his rule. He alleged that extremists had twisted the facts and asserted that the Buddhists can "count on the Constitution, in other words, me."
Army of the Republic of Vietnamresponded to the appeal, putting on a show of solidarity behind Diệm to isolate dissident officers. Thirty high-ranking officers headed by General Le Van Tydeclared 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 Minhand 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. [harvnb|Hammer|1987|p=147.] Madame Ngo Dinh Nhu, the wife of Diệm's younger brother and chief adviser Ngo Dinh 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. [harvnb|Langguth|2002|p=216.] In late June, Diem's government charged that Thích Quảng Đức had been drugged before being forced to commit suicide. [harvnb|Jones|2003|p=284.] The regime also accused Browne of bribing Thích Quảng Đức to burn himself.
Political and media impact
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 crisisand the critical point in the collapse of the Diệm regime. Although Diệm's decline and downfall had already begun, the self-immolation is widely seen as the pivotal point in the Buddhist crisis.harvnb|Jones|2003|p=269.] The historian Seth Jacobsasserted 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.harvnb|Jacobs|2006|p=149.] Ellen Hammerdescribed the event as having "evoked dark images of persecution and horror corresponding to a profoundly Asian reality that passed the understanding of Westerners."harvnb|Hammer|1987|p=145.] 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."
John F. Kennedy, whose government was the main sponsor of Diệm's regime, learned of the self-immolation of Thich Quang Duc 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 Alabamaby 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 what is now
Ho Chi Minh Citycommemorating the event.harvnb|Prochnau|1995|p=309.]
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 slated 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. [harvnb|Prochnau|1995|p=316.] For Diệm's part, his English languagemouthpiece, 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. [harvnb|Prochnau|1995|p=320.]
Browne's award-winning photograph of Thích Quảng Đức's death has been reproduced in popular media for decades and was used as the cover for
Rage Against the Machine's self-titled 1992 debut album. In " South Park" episode 408, " Chef Goes Nanners", the character Chef produces Browne's photo of the self-immolation before setting a monk on fire in protest over the town's racist flag. [harvnb|Parker|2000.]
Precedents and influence
Despite the shock of the Western public, the practice of Vietnamese monks self-immolating was not uncommon. 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 Hue 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 Harbinin 1948, a monk seated himself in the lotus position on a pile of sawdustand soybeanoil 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. [harvnb|Hammer|1987|p=146.] 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. [harvnb|Jacobs|2006|p=152, 168, 171.] On November 1, the Army of the Republic of Vietnamoverthrew Diệm in a coup. Diệm was assassinated after the coup on November 2. [harvnb|Jacobs|2006|pp=173–180.] Monks have continued to burn themselves since, although for reasons unrelated to Diệm, such as honoring the Buddha. [harvnb|Hammer|1987|p=318.]
The Americans in Saigon often found the self-immolations to be surreal and made puns about "bonze fires" and "hot cross bonzes", almost 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."harvnb|Prochnau|1995|p=310.] Thích Quảng Đức's actions were twice fatally copied in the United States in protests against the Vietnam War.
Norman Morrison, a 31-year-old Quaker pacifist, poured keroseneover himself and set light to himself below the third-floor window of Secretary of Defense Robert McNamaraat the Pentagonon November 2, 1965. Alice Herz, an 82-year-old woman, also burned herself that year in Detroit, Michigan.harvnb|Zinn|2003|p=486.]
• a)note_label|a|a|none Hòa thượng means "The Most Venerable" in Vietnamese.
• b)note_label|b|b|none In the satellite image (coord|10.775159|106.686864|display=inline) of the Saigon intersection where Thích Quảng Đức performed his self-immolation, Phan Đình Phùng (now Nguyễn Đình Chiểu) Street runs NE-SW and Lê Văn Duyệt (now Cách Mạng Tháng Tám) Street runs NW-SE. On the western corner of the intersection stands a memorial to Thích Quảng Đức. For many years a Petrolimex fuel station stood on the northern corner, but this is being replaced with a memorial park for Thích Quảng Đức.
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*http://www.quangduc.com – Official Buddhist monastery dedicated to Thích Quảng Ðức
NAME = Ðức, Thích Quảng
ALTERNATIVE NAMES = Duc, Thich Quang; Thich Quang Duc; Thích Quảng Ðức
SHORT DESCRIPTION = Vietnamese monk who self-immolated in 1963
DATE OF BIRTH = 1897
PLACE OF BIRTH = Hội Khánh, Khánh Hoà province,
DATE OF DEATH = June 11, 1963
PLACE OF DEATH =
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Thich Quang Do — Thích Quảng Độ Naissance 1928 Province de Thái Bình (Viêt Nam) Célèbre pour Activisme politique au Viêt Nam … Wikipédia en Français
Thích Quảng Đức — (* 1897; † 11. Juni 1963 Saigon) war ein vietnamesischer Mönch, der sich am 11. Juni 1963 in Saigon selbst anzündete, um so gegen die Unterdrückung der Buddhisten in Vietnam durch die Regierung unter Präsident Ngô Đình Diệm, der sie in Massen… … Deutsch Wikipedia
Thich Quang Đức — Thích Quảng Đức La voiture du bonze au temple de la littérature de Huế Thích Quảng Đức est un bonze vietnamien, né en 1897, célèbre pour s être immolé par le feu le 11 juin 1963 à Saïgon, en signe de protestation contre la répression … Wikipédia en Français
Thích Quảng Đức — Thích Quảng Đức … Wikipedia Español
Thích Quảng Đức — La voiture du bonze au temple de la littérature de Huế Hòa thượng Thích Quảng Đức, né Lâm Văn Tức en 1897 et mort le 11 juin 1963, est un bonze vietnamien, né en 1890, célèbre pour s être immolé par le feu le 11 juin 1963 à Saïgon, en signe de… … Wikipédia en Français
Thich Quang Duc — Thích Quảng Đức ( * 1897; † 11. Juni 1963 Saigon) war ein vietnamesischer Mönch, der sich am 11. Juni 1963 in Saigon selbst anzündete, um so gegen die Unterdrückung der Buddhisten in Vietnam durch die Regierung unter Präsident Ngô Đình Diệm, der… … Deutsch Wikipedia
Thich Quang Duc — Thích Quảng Đức La voiture du bonze au temple de la littérature de Huế Thích Quảng Đức est un bonze vietnamien, né en 1897, célèbre pour s être immolé par le feu le 11 juin 1963 à Saïgon, en signe de protestation contre la répression … Wikipédia en Français
Quảng Độ — Thích Quảng Độ (born November 27, 1928) is a Vietnamese Buddhist monk, religious leader, and critic of the Vietnamese government. Following the death of Thich Huyen Quang, he is expected to take up the post of Patriarch of the Unified Buddhist… … Wikipedia
Thich Huyen Quang — Thích Huyền Quang Thích Huyền Quang, né à Binh Dinh le 19 septembre 1919 et mort à Nguyen Thieu le 5 juillet 2008, était un moine bouddhiste, de l école mahāyāna, et dissident et opposant aux différents régimes vietnamiens. Il était patriarche de … Wikipédia en Français