For years he has been traveling the country barefoot, from north to south, feeding on alms and sleeping in the forests. Praise of religious devotion through the 13 ascetic practices of “Dhutanga”. Hostilized by official Buddhism, the monk is “tolerated” by the government and venerated by the population of all religions, who follow him on social networks.
Hanoi () – An example against corruption and a testimony of faith and asceticism for the entire country, which has captured the imagination – and respect – of millions of Vietnamese while the ruling class fights for power with purges, trials and convictions to dead. The website Fulcrum recounts the “journey” on foot of Thich Minh Tue, a “humble” man, and praises his devotion to Buddhism through the 13 austere ascetic practices of “Dhutanga” aimed at achieving no-self (Anatta). A solitary man, who along his path has obtained the approval of the political class (and the Communist Party) and who, with his pilgrimage, constitutes a unique and unprecedented challenge for the State, in a perspective of struggle for religious freedom enshrined in his Constitution.
Thich Minh Tue’s rigorous adherence to Dhutanga includes walking barefoot, eating alms, seeking shelter in forests, bushes or cemeteries, and renouncing all material possessions. His commitment to observing the precepts has inspired Vietnamese from all walks of life, including intellectuals, artists, expatriates, other Christian monks and priests. He and his tunic, made with scraps of cloth that he collects during his travels, have inspired multiple artistic expressions, paintings, sculptures, poems, and songs, and have created a new trend.
After walking barefoot from south to north – and vice versa – for several years, only recently has Thich Minh Tue become a national phenomenon thanks to a large number of netizens, profiles and social pages on YouTube, Facebook and TikTok following and celebrating their movements, broadcasting them live to millions of eager viewers. Many Vietnamese receive him warmly as he passes by, not only for his testimony of faith but also as a “social and media” phenomenon. Many aspiring monks or simply curious people are already inspired by him, because he has managed to gain prominence without the support of any religious entity controlled by the State, an anomaly in the country’s political landscape. On the other hand, the authorities are very cautious about any large-scale spontaneous mobilization that could affect social stability and the regime itself.
On the part of the official authorities, both state and religious, there has been no shortage of rumors and direct attacks against Thich Minh Tue. His pilgrimages have given rise to public debates about how to observe the dictates of the Buddhist religion, which is predominant in Vietnam with 14 million followers, double the seven million Catholics. On social media, citizens hail him as the embodiment of genuine spiritual dedication to core Buddhist values such as simplicity and renunciation. On the contrary, cases of bad behavior and materialistic life of some monks are pointed out and some pagodas or official denominations are criticized that are more dedicated to profit than to religious life and operate with the tacit approval of official sources.
Among the latter is the reaction of the Vietnam Buddhist Sangha (VBS), the country’s official organization, which is largely negative. Its leaders attack Thich Minh Tue stating that he is not a monk nor is he affiliated with any institution linked to the VBS. This position provoked a reaction between indignant and hilarious public opinion, while the “wandering” monk has declared that he is a simple citizen trying to learn and practice the teachings of Buddha. The government’s Commission for Religious Affairs claims that he is not part of religious institutions but does not deny him the status of a monk, thus distinguishing itself from the VBS version. The case is also an example of the power that social networks have to spread a message to the public, offering an alternative vision to the official narrative of the State. On the other hand, the Hanoi government shows a different approach and, without giving in to the impulse to prohibit or repress, seems to have chosen the path of control, thus giving greater space to individual freedoms, starting with religious freedom.
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