by Jim Goodman
Chùa Giác Lâm, the city's oldest Buddhist temple' |
Now the biggest metropolis in
the country, Hồ Chí Minh City was just a village when Vietnamese
first saw it in the late 17th century. It was called Prey Nokor, largely inhabited by Khmer
peasants, but also home to a community of Chinese merchants who had migrated
from Udong, the Cambodian capital at the time. They controlled what little trade existed between the
Cambodian heartland and the much more numerous Khmer communities at the mouth
of the Mekong Delta—today’s Trà Vinh and Sóc Trăng provinces.
Vietnam was divided then
between two autonomous parts. The
Trịnh
Lords controlled the north and the Nguyễn Lords ruled the south. Both recognized the figurehead Lê
Emperor as sovereign, but the Nguyễn Lords would not recognize the
Trính Lords’ government and the Trịnh Lords considered that
insubordination that had to brought to heel. So the two sides fought a protracted war from 1627-1675
until finally the grandsons of those who started it signed a truce, dividing
jurisdiction at the Gianh River in today’s Quảng Bình province.
strange image inside Giác Lâm Pagoda |
tower in the Giác Lâm compound |
Politically, two factors
enabled Vietnamese immigration.
Though culturally Khmer, the Mekong Delta provinces were so far from the
Cambodian heartland that they were practically autonomous from their
foundations. And from the late 17th
century, and throughout most of the next one, rival princes in the Cambodian
Court fought constant succession wars.
As no contender was strong enough on his own to win, he sought allies
from the Siamese or the Vietnamese side.
When Vietnamese-backed princes emerged triumphant, they rewarded their
allies with cessions of provinces the Cambodian prince had no control over,
anyway.
devotees at a sermon |
monk at prayer, Chùa Giác Lâm |
the classic style of Chùa Giác Viân |
The compound has several
gardens, tall trees at the gate and on the grounds. Other buildings have been added since Chùa Giác Lâm’s
foundation. These include quarters
for the resident monks, an assembly hall for devotees to listen to sermons and
an eleven-tiered tower, with a stairway to the top level for an overhead
view. The temple is still popular
with the city’s Buddhists and fills with visitors on religious holy days.
monks' tombs in the Giác Viên compound |
The Nguyễb royal family fled
to Saigon, but in 1777 Tây Sơn soldiers pursued and captured them west of
Saigon and executed all but one member. The sole survivor was the teenaged
Prince Nguyễn Ánh, who escaped the roundup and spent the next 25 years
assembling allies against the Tây Sơn rebels, suffering many
reverses on the way, but finally emerging triumphant in 1802.
incense coils for the Sea Goddess Thiên Hậu |
Originally built in 1789,
renovated and expanded a century later, it is set in a quiet garden compound
dominated by a statue of Quan Âm, the Buddhist goddess of compassion. The buildings are similar to the main
worship hall of Chùa Giác Lâm, with wide yellow walls and sloping brown tiled
roofs. The altar inside the main
hall holds several different Buddha images, while many small, seated Buddha
images sit on a kind of tree rack to the side.
decorations at Hội Quan Tuệ Thành |
The Chinese community in
Saigon at the time was a growing one, even after suffering a horrific massacre
by Tây Sơn
forces in 1782. Around this time
they built a temple on Nguyễn Trãi Street at the eastern edge of Chợ Lợn, the Chinese
quarter, called Hội Quán Tụê Thành. Dedicated to the Sea Goddess Thiên Hậu, it was expanded in
the early 19th century. Three statues of her of different sizes,
dressed in red silk, stand behind the main altar, with great incense coils
hanging from the ceiling. The
temple is lavishly decorated with friezes of porcelain and wooden figurines
depicting vignettes of daily life.
The exterior roof has one of these, plus animals, flowers, birds and a
pair of writhing dragons on top looking at the moon.
Taoist temple to the Jade Emperor |
The Chinese did not confine
the building of temples to the Chợ Lợn district. One of their most important, the Taoist temple to the Jade
Emperor, lies northeast of Chợ Lợn, not far from the city’s business center,
and is today still quite active. Built
in 1909, the temple’s dark pink exterior walls stand in stark contrast to the
towering skyscrapers just beyond the compound. Turtles, symbolic of long life, swim in the courtyard pool
and sculpted lions stand on each side of the entrance.
Inside, the main image of the
bearded Jade Emperor sits flanked by one of his earthly manifestations
as Ông Bác Đe on the left, his sword upright, and 18-armed goddess Phất
Mâu Chuan Đe on the right. Another
room has the Judgment Day theme, with portraits of the Ten Kings of Hell. Sculptors paid great attention to
costume details and facial expressions.
Jade Emperor image |
portrait of Lê Văn Duyệt |
Notre Dame Cathedral |
After Gia Long died in 1820,
this put him at odds with the successor Minh Mạng, who wanted to expel foreign
missionaries, restrict conversion and put controls on the Chinese businesses. Lê Văn Duyệt remained in power until
his own death in 1835. Minh Mạnh
then abolished the post of Viceroy in favor of direct rule from Huế, staged a
posthumous trial and punishment of Lê Văn Duyệt, desecrated his grave and provoked
a revolt led by Lâ’s adopted son that took three years to quell.
Minh Mạng’s successor Thiệu Trị rehabilitated Lê Vân Duyệt
and restored the tomb and allowed the construction of a temple next to the
site. It was renovated and enlarged in 1937 in a rather modern style, with a two-tiered
roof of orange tiles. Its interior features a sculpture of the southern hero,
some of his possessions and a painting of him on the wall. And on the 30th
day of the 7th lunar month, the day of his death, pilgrims throng
the compound to pay respects.
Cha Tam Catholic Church in Chợ Lợn |
St. Francis Xavier, Cha Tam Church |
Mariamman Hindu Temple |
With the French in firm
control of Vietnam, non-Vietnamese communities from abroad also migrated to
Saigon seeking economic opportunities, and not necessarily from other French
colonies. Among then were Tamils
from southern India, a British colony, who are the major Hindu nationality that
does not believe crossing the ocean means a loss of one’s caste. Indeed, in ancient times, under their Chola
Dynasty, the Tamils had an empire in the area, established by their navy,
unique to the sub-continent.
the Central Mosque |
The last religion to establish
itself in colonial Saigon was Islam, with the Central Mosque constructed in
1937 in the heart of the administrative quarter. The community it served was primarily Chăm Muslims brought
in from the French colony of Cambodia.
Their forefathers had fled there after the Vietnamese conquest of the Chăm
kingdoms of Vijaya in 1470 and Kauthara in 1653. A small group of resident Malay traders was also part of the
congregation.
After the North Vietnamese
Army marched into Saigon in 1975 and renamed it Hồ Chí Minh City, the new
authorities destroyed, closed or turned over to secular use many of the city’s
churches and temples. But this
policy only prevailed until the late 80s, when in the wake of the reforms,
attitudes towards religion relaxed.
Temples, churches and mosques are all active again, even as
modernization has reduced the influence of religion on everyday life. They are part of the identity of 21st
century Vietnam and have even become popular tourist attractions.
* *
*
All of these sites are part of the itinerary of Delta Tours
Vietnam’s visit to the city.
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