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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.<ref>{{harvnb|Prochnau|1995|p=316}}.</ref> 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.<ref>{{harvnb|Prochnau|1995|p=320}}.</ref>
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.<ref>{{harvnb|Prochnau|1995|p=316}}.</ref> 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.<ref>{{harvnb|Prochnau|1995|p=320}}.</ref>

[[Image:RageAgainsttheMachineRageAgainsttheMachine.jpg|thumb|upright|The cover of [[Rage Against the Machine]]'s [[Rage Against the Machine (album)|self-titled album]].]]


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 the self-titled 1992 debut album ''[[Rage Against the Machine (album)|Rage Against the Machine]]''. In ''[[South Park]]'' episode 408, ''[[Chef Goes Nanners]]'', the character [[Chef (South Park)|Chef]] produces Browne's photo of the self-immolation before setting a monk on fire in protest over the town's racist flag.<ref>{{harvnb|Parker|2000}}.</ref>
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 the self-titled 1992 debut album ''[[Rage Against the Machine (album)|Rage Against the Machine]]''. In ''[[South Park]]'' episode 408, ''[[Chef Goes Nanners]]'', the character [[Chef (South Park)|Chef]] produces Browne's photo of the self-immolation before setting a monk on fire in protest over the town's racist flag.<ref>{{harvnb|Parker|2000}}.</ref>

Revision as of 00:13, 19 May 2008

Thích Quảng Đức
File:Burningmonk.jpg
Journalist Malcolm Browne's photograph of Thích Quảng Ðức during his self-immolation, winner of the 1963 World Press Photo of the Year.[1]
Personal life
Other namesBồ Tát Thích Quảng Đức
(Bodhisattva Thích Quảng Đức)
Religious life
ReligionMahayana Buddhism
Ordination1917
Senior posting
Based inSouth Vietnam
PostChairman of the Panel on Ceremonial Rites of the Congregation of Vietnamese Monks
Abbot of the Phước Hòa Pagoda
Period in office1917–1963

Hòa thượng Thích Quảng Ðứcⓘ[a] (IPA: [tʰic wɐːŋ dɨk]; 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 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 iconic photo of the monk's death, as did David Halberstam for his written account. 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.

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 crisis which led to the change in regime.

Biography

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 name Thích Quảng Ðức. 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.[2]

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 Xá Lợi Pagoda, the main pagoda in Saigon, Thích Quảng Đức resigned in order to concentrate on his personal Buddhist practice.[2]

Religious background

File:Thich Quang Duc.png
Artist's rendition of Thích Quảng Đức, a widely distributed photograph 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,[3][4][5][6] 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.[7] Diệm once told a high-ranking officer, forgetting that he was a Buddhist, "Put your Catholic officers in sensitive places. They can be trusted."[8] Many officers in the Army of the Republic of Vietnam converted to Roman Catholicism in the belief that their military prospects depended on it.[8] 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.[9] Some Roman Catholic priests ran their own private armies,[10] and there were forced conversions and looting, shelling and demolition of pagodas in some areas, to which the government turned a blind eye.[11] Some Buddhist villages converted en masse to receive aid or avoid being forcibly resettled by Diệm's regime.[12] 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.[13] 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.[14] 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.[15] The white and gold Vatican flag was regularly flown at all major public events in South Vietnam,[16] and Diệm dedicated his country to the Virgin Mary in 1959.[14]

The Buddhist flag.
Main article: Hue Vesak shootings

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 Ngo Dinh Thuc of 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 Vietcong for the deaths—led to further Buddhist protests and calls for religious equality.[17] As Diệm remained unwilling to comply with Buddhist demands, the frequency and size of the protests increased.

Self-immolation

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.[18] 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.[18]

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.[18] Another monk offered to burn himself, but Thích Quảng Đức's seniority prevailed.[19]

Today, the car in which Thích Quảng Đức traveled to his self-immolation is parked at Huế's Thien Mu Pagoda.

The act itself occurred at the intersection[b] of Phan Dinh Phung Boulevard and Le Van Duyet Street.[18] 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.[18][20]

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.[2]

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.[21]

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.[19] 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 passers-by, prostrated themselves before the burning monk.[19] In English and Vietnamese, a monk repeatedly declared into a microphone, "A Buddhist priest burns himself to death. A Buddhist priest becomes a martyr."[18]

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.[22] 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.[23]

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 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.[24] The Joint Communique and concessions to the Buddhists were signed on June 16.[25]

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.[25]

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 refusing to burn.[23][19] It was considered to be holy and placed in a glass chalice at Xa Loi Pagoda.[23] The intact heart relic[19] 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.[2]

See also: Xa Loi Pagoda raids

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.[26] Nhu's men did manage to confiscate the charred heart of Thích Quảng Đức.[27]

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."[28]

Diệm reaction

Ngo Dinh Diem

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."[22]

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.[29]

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.[30] In late June, Diem's government charged that Thích Quảng Đức had been drugged before being forced to commit suicide.[31] The regime also accused Browne of bribing Thích Quảng Đức to burn himself.[32]

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 crisis and 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.[33] 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.[34] 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."[35] 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."[33] 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."[33]

U.S. President John F. Kennedy said that "no news picture in history has generated so much emotion around the world as that one."

U.S. President 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 Alabama by exclaiming "Jesus Christ!"[34] He later remarked that "no news picture in history has generated so much emotion around the world as that one."[34] 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."[35]

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 City commemorating the event.[32]

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.[36] 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.[37]

The cover of Rage Against the Machine's self-titled album.

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 the self-titled 1992 debut album Rage Against the Machine. 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.[38]

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 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.[39] 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.[40] On November 1, the Army of the Republic of Vietnam overthrew Diệm in a coup. Diệm was assassinated after the coup on November 2.[41] Monks have continued to burn themselves since, although for reasons unrelated to Diệm, such as honoring the Buddha.[42]

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.[43] 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."[43] 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 kerosene over himself and set light to himself below the third-floor window of Secretary of Defense Robert McNamara at the Pentagon on November 2, 1965. Alice Herz, an 82-year-old woman, also burned herself that year in Detroit, Michigan.[44]

Notes

• a)^ Hòa thượng means "The Most Venerable" in Vietnamese.

• b)^ In the satellite image (10°46′31″N 106°41′13″E / 10.775159°N 106.686864°E / 10.775159; 106.686864) 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.

References

  1. ^ Browne 1963.
  2. ^ a b c d Nhị Tường 2005.
  3. ^ Gettleman 1966, pp. 275–276, 366.
  4. ^ Time Staff 1963a.
  5. ^ Tucker 2000, pp. 49, 291, 293.
  6. ^ Ellsberg 1971, pp. 729–733.
  7. ^ Tucker 2000, p. 291.
  8. ^ a b Gettleman 1966, pp. 280–282.
  9. ^ Harrison 1963b, p. 9.
  10. ^ Warner 1963, p. 210.
  11. ^ Fall 1963, p. 199.
  12. ^ Buttinger 1967, p. 993.
  13. ^ Karnow 1997, p. 294.
  14. ^ a b Jacobs 2006, p. 91.
  15. ^ Buttinger 1967, p. 933.
  16. ^ Harrison 1963a, pp. 5–6.
  17. ^ Jacobs 2006, pp. 140–150.
  18. ^ a b c d e f Jacobs 2006, p. 147.
  19. ^ a b c d e Karnow 1997, p. 297.
  20. ^ Jones 2003, p. 268.
  21. ^ Halberstam 1965, p. 211.
  22. ^ a b Jones 2003, p. 270.
  23. ^ a b c Jacobs 2006, p. 148.
  24. ^ Jones 2003, p. 272.
  25. ^ a b Hammer 1987, p. 149.
  26. ^ Jones 2003, pp. 307–308.
  27. ^ Time Staff 1963b.
  28. ^ Jones 2003, p. 271.
  29. ^ Hammer 1987, p. 147.
  30. ^ Langguth 2002, p. 216.
  31. ^ Jones 2003, p. 284.
  32. ^ a b Prochnau 1995, p. 309.
  33. ^ a b c Jones 2003, p. 269.
  34. ^ a b c Jacobs 2006, p. 149.
  35. ^ a b Hammer 1987, p. 145.
  36. ^ Prochnau 1995, p. 316.
  37. ^ Prochnau 1995, p. 320.
  38. ^ Parker 2000.
  39. ^ Hammer 1987, p. 146.
  40. ^ Jacobs 2006, p. 152, 168, 171.
  41. ^ Jacobs 2006, pp. 173–180.
  42. ^ Hammer 1987, p. 318.
  43. ^ a b Prochnau 1995, p. 310.
  44. ^ Zinn 2003, p. 486.

Bibliography

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  • Buttinger, Joseph (1967), Vietnam: A Dragon Embattled, Praeger Publishers
  • Ellsberg, Daniel, ed. (1971), "The Situation in South Vietnam - SNIE 53-2-63", [[Pentagon Papers|The Pentagon Papers]], Gravel Edition, Volume 2, Boston: Beacon Press, retrieved 2007-08-21 {{citation}}: Cite has empty unknown parameter: |1= (help); URL–wikilink conflict (help)
  • Fall, Bernard (1963), The Two Viet-Nams, Praeger Publishers
  • Gettleman, Marvin E. (1966), Vietnam: History, documents and opinions on a major world crisis, New York: Penguin Books
  • Halberstam, David (1965), The Making of a Quagmire, New York: Random House
  • Hammer, Ellen J. (1987), A Death in November, Boston: E. P. Dutton, ISBN 0-525-24210-4
  • Harrison, Gilbert, ed. (1963a), "Diệm's other crusade", The New Republic, no. 1963-06-22
  • Harrison, Gilbert, ed. (1963b), "South Vietnam: Whose funeral pyre?", The New Republic, no. 1963-06-29 {{citation}}: Cite has empty unknown parameter: |1= (help)
  • Jacobs, Seth (2006), Cold War Mandarin: Ngo Dinh Diem and the Origins of America's War in Vietnam, 1950–1963, Lanham: Rowman & Littlefield, ISBN 0-7425-4447-8
  • Jones, Howard (2003), Death of a Generation, New York: Oxford University Press, ISBN 0-19-505286-2
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