IV. From 1954-1975
A. District of Saigon (Vietnam - Cambodia
- Thailand) at an important new turning-point:
from 1951, all the Brother Visitors are Vietnamese.
Brother Visitor Cyprien Trần Văn Thiên
(1951 - 1960) |
Brother Visitor Bernard Lê Văn Tâm
(1960 - 1969) |
Brother Visitor Bruno Trần Văn Bằng
(1969 - 1975) |
Before and after the "Proclamation of
Independence of September 2, 1945" as well, the front of "against the
colonialists - liberation of the country" overwhelmingly and as a priority
occupied minds of Vietnamese people. It was by frank and pure patriotism for
some. It was also by propaganda of the communist party promising for "a better
life and ownership of the country".
As Vietnamese, all the "Ananmites"
Brothers express their patriotism just like their fellow countrymen. However,
there are many ways to express such patriotism: a group shows extravagant or
fanatic, another more moderate...
Reaction from leaders of the Institute,
particularly from Brother Assistant Zacharias is as follow:
Brother Zacharias's Journal,
page 130:
Independence of North Vietnam, Tonkin: a big and complex problem à la
chinoise!
At the times, Brother Domice Christophe Jaffre,
French and Bretagne origin, is Brother Visitor of the District of Saigon in
Indochina. He was really courageous and clever meeting his duty as Visitor. "We
dismantled a group of rebels among our indigene Brothers by eliminating and
ousting some of them in accordance with the Canon Law. Such a hard and strong
decision brings peace of mind to the Brothers in Saigon and of the whole
District..."
The undeniable result of the "patriotism against the colonists"
is the victory over the French armies at Dien Bien Phu on May 8, 1954. All
French troops and men and women must leave out of Vietnam. Such victory
concludes with the Accord of Geneva on July 20 of the same year, dividing
Vietnam into two parts:
- From the 17th Parallel up to North: the Democratic Republic of North Vietnam
under the control of the communist party lead by president Ho Chi Minh, head of
the party;
- From the 17th Parallel down to South: the Republic of South Vietnam under the
control of President Ngo Dinh Diem, backed by the United States of America.
Brother Zacharias's Journal, page
131:
"... Before leaving Paris, I was arranging for a meeting with president
Ho Chi Minh present at that times in Paris. Cordial reception. No complexity. In
black robe and white rabat.
- 'I know the Christian Brothers through their former students: there are right
now here, three of them for my service.'
The president introduced these three former students to me. Welcome.
Congratulations, etc... They retired...
Within about half an hour, we talk about our schools, high and elementary
schools. All schools have been developing well, smoothly... in every field of
activities.
- 'Mr. President, I am sorry and regret to let know you that our Brothers have
to leave North Vietnam...'
- 'Impossible! Your Brothers are doing so well and bringing good things to my
people... Leaving, abandoning us? You don't have to fear for anything. I,
personally, will protect you...'
- 'Thank you, Mr. President. But, in the name of freedom of mind, I am pretty
sure that Mr. President won't be able to protect us once you'll be Head of the
party. It is your Cabinet, Ministers and Heads of Services that we have to face
and deal with, especially in what is concerned of youth activities... I
regret. Bye!...
I didn't meet him for any other time in future."
***
B. One of the most important points from
the Accord of Geneva is "to provide any facilities and means to people of
both countries North and South Vietnam with 'pro-freedom or pro-communism' so
that they deliberately can choose to move to South or North, i.e. to freely
choose the communist (North) or free government (South)". The wave of
"refugee movement so began right after the Accord of Geneva in 1954.
There is NO public and clear sign of people
moving from South to North. If any, there are some just clandestinely or more
less obliged to move from South to North. Most of them are of the communist
party members, or kind of rebels against any regime. But, contrarily, the wave
of "refugee from North to South is so marked that the conscience of so-called
'free Western world' is to reconsider why such a wave of refugee happened..."
Documents 2911, #17:
The freedom conquerors with blank hands,
THE REFUGEES FROM NORTH TO SOUTH OF VIETNAM
Request Justice from the Free World.
... There are two reasons for becoming refugees:
1. The troops that have been disbanded after the Accord of Geneva are confided
to and controlled by the Vietminh army. And those miserable disbanded troops
cannot liberate themselves from their own destiny by Vietminh;
2. On the other side, there are people whom the Accord of Geneva largely open
hands to welcome to "new hope and freedom". The number of this kind is much more
numerous than the previous.
Living under the Vietminh rules for six or
eight or more years, these people don't hesitate to leave their ancestors'
lands, because they know quite clearly what secrets and kind of cords which have
been tying them by the Vietminh rulers. Even they could not figure out what will
happen to them and their children in the so-called "free and democratic
lifetime" of South Vietnam, they would rather risk their lives and all of theirs
on a vague adventure than to live like slaves of the Vietminh government.
...
"Mao, Hồ chí Minh
and Malenkov on our Ancestors' altars?
No. Never can I do it" and that man left
everything behind with quite empty hands.
...
In front of such dolorous waves of refugees, no
one can close eyes and heart.
Brother Assistant Zacharias's letter to
Brother Superior General
"Saigon, September 9,1954.
...
The Christians in North Vietnam immigrate into South 17th Parallel, Indochina,
for freedom of religion.
The Vietminh didn't allow them to bring with them anything. To safeguard their
Christian faith, these families endured so much sufferings.
...
Honored Brother Superior General,
I'd like to open a rescue-fund, asking for donations and contributions to this
charitable project coming to the assistance and help these families, included
those of our Brothers en route to South from North.
The District has done its best to help these miserable families, but it is
overloaded in front all of these suffering and forgotten people.
..."
Brother Zacharias (center) during a reception by personalities
and authorities in Saigon
Fund raising from the Institute for the refugees
from North to South Vietnam has been responded positively and generously. On
November 3, 1954, Brother Cyprien, Visitor wrote to Brother Econome General:
" ...
It is with deep emotion and thankfulness to the Brothers around the world that I
just received from Brother Armel, Econome General, notice announcing an amount
of two millions of francs has been transferred to the Vietnam District account,
for the families of our Brothers refugees from North to South.
In the name of the District of Saigon, I would like to express my gratitude to
all the Brothers of the Institute, especially to Brother Assistant Zacharias...
...
In accordance with Brother Zacharias's instructions, I will inform our Brothers
about these precious donations, and right away today I have been starting
distributing to each family, appropriately meeting its needs.
..."
List of the Brothers' families moved from North
to South and amount of money received:
01. F. Adrien Minh (8,000) |
15. F. Stéphane Thịnh (7,000) |
29. F. Francois Nghi (8,000) |
02. F. Raymond Triệu (5,000) |
16. F. Alphonse Minh (10,000) |
30. F. Médard Thiên (6,000) |
03. F. Boniface Bường (6,300) |
17. F. Casimir Lộc (8,000) |
31. F. Salvator Thịnh (2,000) |
04. F. Humbert Hòa (4,000) |
18. F. Corentin Lộc (6,000) |
32. F. Aloysius Minh (5,000) |
05. F. Jules Kỷ (8,000) |
19. F. Florent Nghi (9,000) |
33. F. Vitalis Văn (5,000) |
06. F. Dorothée Dinh (8,000) |
20. F. Théophile Trọng (5,000) |
34. F. Aymard Minh (6,000) |
07. F. Chrysologue Lễ (6,000) |
21. F. Cosme Gẫm (4,000) |
35. F. Etienne Jourdain (2,000) |
08. F. Ernest Hoàn (7,000) |
22. F. Samuel Thinh (3,000) |
36. F. Adolphe Minh (8,000) |
09. F. Gabriel Gẫm (8,000) |
23. F. Henri Hòa (25,000) |
37. F. Amédée Minh (5,000) |
10. F. Bernard Bường (8,000) |
24. F. Raymond Triệu (5,000) |
38. F. Apolinaire Minh (10,000) |
11. F. Léopold Lựu (8,000) |
25. F. Camille Costanzo (5,000) |
39. F. Barthélémy Bường (3,000) |
12. F. Roger Triều (9,000) |
26. F. Rogatien Triệu (5,000) |
40. F. Hyacinthe Minh (2,000) |
13. F. Herman Hòa (3,000) |
27. F. Sébastien Thịnh (7,000) |
41. F. Hubert Hòa (5,000) |
14. F. Christophe Lộc (5,000) |
28. F. Cyrille Hòa (1,000) |
42. F. Marcien Thiện (1,000) |
Some typical Thank-You Letters of Brothers, on behalf of their
respective families, to Brother Superior General
***
***
[Appendix: Some
more Thank-You letters]
The politico-social situations of Vietnam after the Accord of
Geneva in 1954 become more and more turbulent and disturbing, particularly with
the birth of a new regime, the First Republic in South Vietnam.
[Appendix: Report of Brother Cyprien,
Visitor, to Brother Zacharias, Assistant]
***
C. Brother Nicet Joseph, Superior General, is the first
Superior General to visit the District of Saigon, Vietnam, in 1962
Brother Nicet Joseph
visit Mont De La Salle, Nha Trang
[three communities: Holy Family - Novitiate - Junior Novitiate]
***
The Lasalle Sisters
1. The Establishment And History Of the Institute Of The
Lasallian Sisters Since Its Beginnings.
Origin and Reasons.
Two main reasons led Brother Bernard Le Van Tam, FSC, to found
the Congregation of the Lasallian Sisters.
First of all, he noted how few religious
teachers there were in the lower classes of the Brothers' schools. Besides this,
he was approched by a number of young ladies teaching in the Brothers' schools
who expressed a desire to embrace a form of religious life inspired by Lasallian
spirituality. This gave him the idea of founding an institute parallel to that
of the Brothers of the Christian Schools.
Moreover, when he was Provincial of Saigon, he had occasion to
visit the Brothers' schools in Thailand, as this country was then a sub-District
of Saigon. Here also, he observed the same problems - the lack of indigenous
women religious to help the Brothers with their teaching in the primary classes
and with household management, and lack of Thai vocations to the Brothers' life.
2. In
Vietnam
* Maithon Community, Saigon.
Beginning.
During his 9 years as Provincial (1960-1969),
Brother Bernard Le Van Tam contacted possible candidates for the future
congregation, and prepared them for the religious life by meetings, gatherings,
talks, etc.
When his term as Visitor was over, he brought
these aspirants together in a building belonging to a farm run by the Brothers
of the Taberd Institution, in a suburb of Saigon, called Thi Nghe Mai Thon. It
was here that the first community of the Lasallian Sisters was established. It
had 20 or so members. Soon afterwards, the archbishop of Saigon gave permission
for this group to establish itself as a religious community "ad experimentum".
Brother Michael Jacques, who at the time was Assistant General
for the Brothers of Asia, approved this initiative and asked the Visitor of
Saigon to appoint Brothers to help Brother Bernard Le Van Tam.
Brother Bernard set about the
formation of the future religious with a team of Brothers who were well versed
in spirituality, and with the help of Sister Martha, a member of the
Congregation of the Sisters of Providence, who was the novice mistress and
superior of the community.
A small school for young children was opened
next to the convent. This was followed by the opening of another school in Quang
Bien for the young children of Catholics who had fled from North Vietnam,
following the division of the country into two parts by the Geneva Agreement of
1954. A third school was established in Dalat, which included a junior noviciate
for aspirants.
Numbers increased. In 1975, the young
Congregation numbered 30 temporarily professed Sisters, 9 novices, 21 postulants
and 20 aspirants, spread over 3 communities: Mai Thon, Saigon; Quang Bien, Ho
Nai; and Dalat.
In 1974, with the encouragement of the archbishop of Saigon,
Brother Bernard applied for the Sisters to be officially recognized as a
Congregation of Diocesan Right in Saigon.
The political events which
overwhelmed the country (Saigon fell on April 30th 1975) prevented any further
steps in this matter. They also caused the almost total dispersion of the young
Congregation just as it was entering a period of rapid development. As a measure
of prudence and safety, most of the Sisters returned to their families. The few
groups that remained prepared to leave the country.
When calm returned, the community numbered 20 professed
Sisters, 7 novices, 10 postulants and 9 aspirants.
Sister Clara Hoài Châu
The first Superior General of the Lasalle Sisters Congregation
has decided to stay in Vietnam with her Lasalle Sisters after the events of
April 340, 1975
* The years of upheaval
(1975-1978)
This was the most difficult period both for
the country and the Congregation. Cut off from all resources and from their
usual source of support, the Brothers, who also were struggling to survice the
storm, were obliged to divide the community into small groups in order to feed
them.
In 1976, a community of 3 Sisters was
established in Can Gio to help the parish priest. After a year, they returned to
Saigon, as the parish priest could not feed them.
In 1977, a community of 6 Sisters was set up
in Tan Cang. They lived on the Brothers' property and supported them with the
produce of their gardening.
In that same year, 1977, a group of 6 Sisters went to work in
the parish of Hoa Long, Sadec. This was the mission that the Sisters liked most,
because they could exercise a more active aspostolate replacing the absent
parish priest. They taught catechism, worked in the rice fields and made dresses
which they sold to the Catholics. After 6 years, the superior brought the
Sisters back to Saigon as she had noticed that their religious spirit had
deteriorated.
The idea of dividing the
Sisters up into small groups arose from the need to cater to their material
needs. However, most of them were too young to live in small groups without the
support of religious who were more experienced and established in their
vocation.
Life in Mai Thon was not easy either. All the
same. there were no lack of vocations. The noviciate remained open for three
successive years, with 10 novices in 1976, 4 in 1977, and 5 in 1978. It was a
consolation for the Sisters to see this sign of God's love.
In their free time, the Brothers gave valuable
and effective help to the Sisters intellectually, morally and spiritually. Most
of the work done by the Sisters was manual, but they were always hungry. Their
daily diet consisted totally of potatoes.
In summary, during these three years,
1975-1978, spiritual exercises - morning and evening prayer, meditation, mass,
rosary and spiritual reading - were made in common. The Sisters were given
regular talks, had monthly days of recollection and made annual retreats
shortened to 5 days. The novitiate functioned regularly: the novices studied
Holy Scripture, took part (secretly) in sessions, renewed their vows, etc.
By way of apostolate, some Sisters gave
evening courses, while others taught catechism (secretly).
Under strong pressure from the authorities, the Sisters
offered their school "voluntarily" to the government. From that point onwards,
the apostolate of the Sisters consisted in the witness of their consecrated
lives, their example of faith and their trust in God, in midst of the people
among whom they lived.
* The 1979 - 1988 period.
The situation had become more tense. Religious
congregations were not tolerated. Searches and imprisonment undermined the
morale of men and women religious.
The "family register" system enabled the
secret State police to exercise almost total control over the movements of the
population. Every family had to have its "family register" containing the names,
date and place of birth, etc., of all its members. Any person found living with
a family and whose name did not appear on the "family register" was suspect and
liable to imprisonment. Practically speaking, it was impossible to change a name
in this register, hence also the impossibility of moving religious from one
house to another, or the admission of new recruits.
In the period 1979-1989, the Sisters had two
communities: Mai Thon and Tinh Thuong, Honai. The community of Tinh Thuong had
only two Sisters because of the "family register". In 1980, the Sisters left
Tinh Thuong and worked in another place deeper in the forest. Here the land was
more fertile. After teaching, the Sisters would devote themselves to
agriculture, growing flowers, beans, maise, etc.
For ten years no new members were admitted. This was because
of lack of funds and formation staff, and especially because of the "family
register".
In 1988, the Sisters were able
all the same to admit two candidates.
Having "voluntarily" given up their only
apostolic centre, the Sisters retired to their convent where they were able to
live a more intense community life and study and experience together the meaning
of their vocation as Lasallian Sisters. More than one was assailed by doubts
regarding the future and the choice of this religious vocation.
When the community was able to bring together
more than a hundred young children from the neighboring parish, the Sisters were
inspired with new courage and confidence in their teaching apostolate.
For seven years, the Sisters taught catechism
in secret and prepared children to receive the sacrament of penance, Holy
Eucharist and confirmation. And then the government told the Sisters to stop
their "anti-revolutionary" activities.
In 1988, they were still teaching about 60 children. One or
two Sisters worked with catechumens, and that year, there were 92 adult
baptisms. Apart from these activities, the Sisters also took care of the old
Brothers in the retirement home in Mai Thon and cooked for them. By this rather
special apostolate, the Sisters wished the thank the Brothers for their family
spirit with regard to the wider Lasallian family, for St. John Baptist de La
Salle was the common founder of both congregations. They offered their services
voluntarily and joyfully.
Finances.
Up to the present moment, the Congregation has
neither debts nor loans. The Sisters have learned a variety of skills, all
manual, in accordance with the new policy of the country. The work they
undertake never lasts long and they earn little. Planting rice and water plants
and making mats barely provides for their most basic needs.
"A sow bought with money provided by the
Brother bursar gave birth to half a dozen piglets. These were sold to make it
possible to repair bicycles and buy some toilet articles for the community.
Other goods are very rare. Each year, the Sisters in
California send us a number of boxes filled with presents, which enable us to
replace the Sisters' linen and buy medicine for them. From time to time, the
Brothers share with the Sisters the presents they have received from abroad."
* The years 1988 - 1989
With the help of Brother Visitor, the Sisters
can follow courses in philosophy and Holy Scripture, follow catechetical courses
in the major seminary, and at the same time pursue academic and professional
studies.
Help from the Sisters in California and
Thailand enable the Sisters at Mai Thon to follow a formation program that is
sufficient for the time being. One of their most important projects is the
reconstruction of their convent, an old dilapidated wooden building. The ground
floor of this building is flooded twice a day to the level of the bed platforms
by the tidal waters of the nearby river.
The Sisters in Thailand have not been able to
visit the Sisters in Vietnam nor bring them help as frequently as they would
have wished: suspicion, investigations, censorship do not encourage contact even
by letter. In October 1988, Sister Mary Chindahandamrong was the first to brave
the dangers, after an absence of 13 years (1975-1988).
In February, 1989, the Congregation held its first General
Chapter. It was attended by Sister Theresa
Sang from San Jose, California; by Sister Mary
Ann Sunantha and Sister Mary Chindahandamrong from Bangkok, Thailand, and by
Sisters from Mai Thon, Saigon, Vietnam. The Sisters opted officially for the
Congregation of the Lasallian Sisters of Saigon. At the same time, they elected
Sister Clara Vo Thi Hoai Chau as Superior General for 3 years (1989-1992).
In November 1989, Sister Chindahandamrong and
Brother Joseph Van Khoi visited the Sisters in Mai Thon. Brother Maurice Nguyen
Phu Trieu, Visitor of Saigon, and Brother Joseph Van Khoi obtained documents
from the archbishop of Saigon, Mgr Paul Nguyen Van Binh, recognizing the
community of Mai Thon as a diocesan congregation of the diocese of Saigon.
In June 1990, Sister Mary Ann brought the
Bangkok contribution to Maithon for the reconstruction of the house.
The dream of the Lasallian Sisters of Mai Thon
finally came true on September 23rd 1990 when their new convent was officially
opened. Present for the occasion were many Brothers, reprsentatives from other
religious congregations, parents and friends. Bishop Paul Nguyen Van Binh was
abroad at the time, and the coadjutor, Bishop Nam, was unfortunately prevented
from coming due to a car accident. Nonetheless, "the joy of the Sisters was very
great and real at the sight of this fine building ready for them just in time to
replace the old house that was eaten up by termites..."
For the Lasallian Sisters, the apostolate is of the greatest
importance. They wish to open a nursery school for the young children of the
area, and return to the apostolate they had before the "troubles," by using the
new premises that replace the school they "voluntarily" offered to the powers of
the day.
3. In the United States of America
After the division of Vietnam into two parts
by the Geneva Agreement in 1954, more than a million Catholics fled from North
to South Vietnam. Many Sisters came from families that had wanted to flee from
the totalitarian regime of the north in order to preserve their freedom to
practice their religion and remain faithful to Christ and his Church.
If many members of the Lasallian family of Mai
Thon chose to leave the country, it was for the same reasons: to remain free,
keep their religion and, in this instance, to safeguard their vocation as
Lasallian religious.
As a result of the events of 1975, 23 members
of the Congregation of the Lasallian Sisters left Vietnam for the United States.
Of these, 7 were professed, two were novices, and 11 were aspirants. One of the
latter left soon after for France to join her parents.
The group as a whole left Vietnam without any preparation, and
this led to much apprehension about the future, as well as suffering because of
separation from family, parents, friends and country. This moral crisis made it
difficult for the Sisters to adapt to their
new situation with its different environment,
language and culture. Many of the Sisters, novices and aspirants grew
discouraged and left during the course of the first two years.
On their arrival in the United States, Bishop
Donohue, of Fresno, offered them lodgings and facilities. The Brothers of the
Christian Schools in San Francisco provided for their needs. After two years,
the Sisters were self-sufficient. They remained in Fresno till 1980. Brother
George Kohles, FSC, from the District of San Francisco, has been the contact up
till now between the Sisters and the Brothers of the Christian Schools.
In 1979, at the request of Bishop Pierre
Dumaine, auxiliary bishop of San Francisco, the Sisters moved to San Jose to
look after the Vietnamese Catholics. Fr. Joseph Cao Phuong Ky, SS., has been
their chaplain since 1980.
On arriving in San Jose, two Sisters
immediately began to teach catechism and the Vietnamese language. The number of
Vietnamese adults and children constantly increased and the need to teach these
subjects became more and more urgent.
* Apostolate, future plans
and solutions.
The primary purpose of the Sisters is the
education of young people, and especially of the poor. Their situation in the
USA does not enable them to pursue their aim, and so the Sisters have become
involved in charitable social work: hostels for elderly people, hospitals,
Vietnamese parishes. In doing so, they have a dual aim: to be self-sufficient
and to help the Sisters back in Vietnam, while living up to their ideals as
Lasallian religious.
During the weekends, they visit Vietnamese
families and refugees, and they take part in the activities of charitable
associations like Cursillo, the Legion of Mary, etc.
Quite a number of girls show interest in the
Congregation and seek to find out more about it. Unfortunately, the Sisters lack
the means to satisfy their curiosity and interest: they lack the space and
personnel needed to provide formation for the new recruits.
In 1991, Bishop Pierre Dumaine,
of San Jose, wrote as follows to the Superior General, Brother John Johnston : "We
in the Diocese of San Jose are especially happy to have your Brothers among the
many religious communities present here. The Vietnamese Christian Brothers in
our diocese perform an outstanding apostolic work of evangelization and
formation for our Vietnamese Catholics. The catechetical programe is successful,
involving hundreds of young people eager to learn more about their faith. Your
Brothers work closely with the Lasallian Sisters and give a fine witness of
collaborative ministry to the local Church." These words are a well deserved
commendation for the Vietnamese Brothers, and also for the Vietnamese Sisters.
4. The
Community in Bangkok, Thailand
When Brother Bernard Le Van Tam was visitor of
Saigon, he visited the Brothers' schools in the sub-District of Thailand on
several occasions. He noted similar difficulties there: lack of religious
teachers in the lower classesm, lack of personnel to see to the temporal side of
things, and lack of Thai vocations.
The first group of Thai Lasallian Sisters has
a rather special origin. Br. Joseph Van Khoi, who was auxiliary Visitor of the
sub-District of Thailand at the time, was a friend of the family of Sister Anna
Souvanna Kingkarn, a religious belonging to the diocesan Congregation of the
Daughters of the Queenship of Mary. This religious had a brother who was a De La
Salle Brother. She no doubt heard the Lasallian Sisters mentioned in
conversation.
One day, she went to see the auxiliary Visitor
to ask him to help her find another congregation and, if possible, the
Congregation of the Lasallian Sisters. Her reasons for the change were a lack of
satisfaction in her vocation and peace of mind.
In the meantime, in 1973, Brother Joseph Van Khoi took part in
a meeting for the FSC Provincials of Southeast Asia in Cameron Highlands,
Malaysia. He explained the situation in which he found himself. Brother Michael,
who was Assistant General for Asia at the time, and all the Provincials gave
their approval and encouragement for the existence of Lasallian Sisters in
Thailand. Brother Bruno Tran Van Bang, Visitor of Saigon, suggested that
candidates be sent to Vietnam for their formation, after which they would return
to their own country to help the Brothers in their apostolate.
On November 11th 1973, a group
of 4 former Sisters of the diocesan Congregation of the Queenship of Mary
arrived in Saigon, having obtained all the required authorizations. They were
joined by a 5th candidate three weeks later. They began their noviciate at Mai
Thon, and on December 26th 1974, they made their first vows in the novitiate
chapel in Mai Thon.
After they returned to Bangkok on January 1st
1975, the new Lasallian Sisters were for all practical purposes cut off from
their Mother House. News was rare and always came through third parties.
Suspicion, censorship, investigations and fear in both countries made all
contacts even by letter very difficult. The community in Bangkok was still
trying to get on its feet and consolidate its position and could do nothing to
help the Mother House.
In addition to this, the Bangkok Hierarchy was
demanding documentary proof that the Lasallian Sisters really belonged to a
congregation approved by the ecclesial authorities in Saigon.
The Lasallian Sisters of Bangkok received many
suggestions in their predicament, and were encouraged and advised to link up
with the Lasallian Guadalupanas Sisters of Mexico, who had been of Pontifical
Right since 1976.
The Lasallian Sisters of Bangkok, however, did not wish to cut
themselves off from their roots, and preferred to wait, even if this meant that
their congregation would lack the privileges of the other officially approved
religious congregations in Thailand.
In August 1988, Sister Mary
Ann Sunantha and Brother Joseph Van Khoi attended the General Chapter of the De
La Salle Sisters of Mexico, and asked if they would accept the Lasallian Sisters
into their Mexican congregation. They received an affirmative answer.
The Thai Sisters decided to wait, however, as
the general feeling among the Sisters of San Jose and Mai Thon was not in favor
of the merger.
At the General Chapter held in Mai Thon,
Saigon, in February 1989, the Thai Sisters joined their fellow Sisters in San
Jose and Mai Thon in their joyful declaration that they wished to remain
Lasallian Sisters in the Congregation of Lasallian Sisters of the diocese of
Saigon, Vietnam.
Three of the first five Thai Lasallian Sisters
remained faithful to their vocation and made perpetual vows.
In the Bangkok community, there are at present six Sisters,
four of whom are perpetually professed, and two have temporary vows. Their
novice, Miss Bernadette Than Ya Suetrong finished her canonical noviciate at the
beginning of March 1991 at the noviciate
of the Canossan Sisters in Singapore. She received the habit and made her first
vows on April 7th of the same year in Bangkok.
Of the four aspirants who were living at the
La Salle Nursery, two completed their secondary schooling at La Salle College,
while the other two left at the beginning of March 1991 to begin their Lasallian
Postulancy with the Canossan Sisters in Singapore.
The Lasallian Sisters of Thailand run a
nursery school for pre-school children aged between 1 and 3, and a kindergarten
for children between 3 and 5. These departments are part of the Brothers' De La
Salle College in Bangkok.
As a sort of reparation for the years 1975-1988, the Thai
Sisters made four journeys to Vietnam, in 1988, 1989 and 1990. They provided as
best they could for the needs of the Sisters in Mai Thon, in particular, with
regard to the construction of the new Mother House convent.
***
By Decree on March 11, 2002, Archbishop JB. Pham Minh
Man officially recognized the La Salle Sisters Congregation.
***
D. Establishments and Schools from 1954
to 1975
Name of School |
Location |
Open Day |
Closed Day |
First Director |
Trường La San Nghĩa Thục Xóm Mới
Trường La San Nghĩa Thục Nguyễn Thông
Trường Kim Phước
Trường Bình Lợi
Đệ Tử
Viện Thủ Đức La San Mai Thôn
(*) Trường Ban Mê Thuột
(**) Kinh Viện
Trường Kỹ Thuật La San
Trường La San Văn Côi
Trường La San Phú
Vang Trường La San Chánh Hưng
Trường Chantaburi Mandapitak
Lasalle College Bangkok Trường La San Lam Sơn
Trường Tiểu Học
Trường Bao Vinh Nhà Hưu Dưỡng Mai Thôn
(*) Trường La San Mỹ Xuyên
Trường Gềnh Ráng
Trường La San Hiền Vương
Trường Khiếm Thị
Trường La San Cần Thơ
Nhà Giám Tỉnh Nhà Sinh Viên
Trường La
San Qui Đức Viện Khoa Học Giáo Dục
Đại Học Thành Nhân
Trường
La San Thạnh Mỹ Viện Văn Hóa Nhân Bản và Tôn Giáo
Trường La San
Chư-Prong (***)
Trường La San LangBiang
Đại Học La San |
Nha Trang
Saigon
Kontum Qui Nhơn
Gia Định Gia Định
Ban Mê Thuột Đà Lạt
Đà Lạt Biên Hoà
Huế Saigon
Thái Lan Thái Lan
Ban Mê
Thuột Qui Nhơn
Huế Gia Định
Ba Xuyên Qui Nhơn
Saigon
Saigon Cần Thơ
Phú Thọ Đà Lạt
Qui Nhơn Saigon
Saigon
Gia Định Saigon
Nha Trang Đà Lạt
Saigon |
03-09-1956
01-03-1956
01-10-1956 16-09-1957
26-10-1957 01-01-1958
15-08-1959
11-08-1959 01-09-1960
01-01-1961 15-07-1961
16-07-1962
17-05-1962 17-05-1963
15-06-1963 15-07-1963
15-07-1963
12-10-1963 17-04-1966
01-01-1967 01-08-1967
01-09-1967
20-07-1967 01-01-1967
01-10-1968 01-01-1969
01-01-1970
01-01-1970 14-09-1970
01-10-1971 01-01-1972
01-01-1972
01-01-1974 |
1975
1975
1971 1972
1975 1975
1975 1975
1975 1968
1975 1975
1972 1964
1972 1972
1975 1975
1975 1975
1972 1975
1975 1975
1975 1975
1975 1975 |
Frère Thomas Hyacinthe Lương Bá Thông
Frère
Urbain Lựu Phạm Văn Vạn
Frère Florent Nghi Vũ Đức Hoành
Frère Lucien
Lựu Hòang Gia Quảng Frère Wilfrid Ngọ Nguyễn Văn Thành
Frère Gabriel Gẫm Hoàng Văn Ninh
Frère Pierre Định Trần Văn Nghiêm
Frère Alexandre Minh Lê Văn Ánh
Frère Archange Minh Triệu Văn Lộc
Frère Michel Thiện Frère Cyrille Xuân Trần Văn Hiến
Frère
Merry-Alphonse Frère Michel-Fiévet
Frère Salomon Minh Lê Văn Hộ
Frère Hubert Hòa Thới Xuân Huy
Frère Apollinaire Minh Trần Đức
Dinh Frère Louis-Bonard Lương Bá Khiêm
Frère Alain Minh
Nguyễn Văn Cầm Frère Vial Trần Văn Huê
Frère Vial Trần Văn Huê
Frère Cyprien Trần Văn Thiên
Frère Bernard Lê Văn Tâm
Frère
Pierre Trần Văn Nghiêm Frère Alain Minh Nguyễn Văn Cầm
Frère
Gagelin Mai Tâm Frère Gagelin Mai Tâm
Frère Marc Nguyễn Văn Cầm
Frère Lucien Hoàng Gia Quảng
Frère Désiré Lê Văn Nghiêm
Frère
Paul Nguyễn Thành Trung |
(*) Brother Ambroise then Econome of Taberd, is assigned as
Manager of the farm at Mai Thôn. Brother
Ambroise's intention was to extend and develop the farm accordingly to the
modern features, i.e. with new technology and means available at the times. But
the politico-social situations - with the Front of Liberation of South Vietnam
backed by North Communist Vietnam, were serious obstacles to the development for
the farm.
Here are two letters from the Front of Liberation of South
Vietnam written to Brother Ambroise, translated in English word by word, color
by color:
1. Giadinh, December 12,
1961
Front of Liberation of South Vietnam
ASSASSINATION BRIGADE OF SAIGON CHOLON
ASSASSINATION GROUP OF GIADINH
Mobile Assassination Team.
To: Mr. Director of School Taber.
We offer to you "Requiring Letter" requesting you one thing as follows:
Binhquoi West is the camp of our activities. In the Western of
Binhquoi and Thanhmy, you have established a farm, it's your own property. We
never affect it, but there is a thing that you will bring electricity into this
area. It's a sign that are against us.
Thus, we offer to you "some requests" that you must do:
1. Do not light along roads and streets in this area
2. Do no more develop the farm
3. Only can you light a few beyond your own gardens.
After receiving this letter, you must pay attention to and absolutely and fully
do it, for avoiding whatever can happen ./.
Mobile Assassination Team
District of Govap
Signature
Head of Assassination Team
(....)
Only 8 days afterwards (December 19) an other letter was received:
2. FRONT OF LIBERATION OF SOUTH VIETNAM
TC 153/42
Giadinh, December 19, 1961
Mặt-trận Giải-phóng Miền.Nam
Assassination Brigade of Saigon Cholon
We, "the Head of the Assassination Group of Giadinh" notice to you (the director
of school Taber): by order of the commander in chief of the assassination
brigade of Saigon Cholon. One more time, we request that you fully and
absolutely do three following points:
1. Do not bring electricity along the roads and streets onto the West Binhquoi
area;
2. You can develop your farm only within agriculture field;
3. Only can you light a few beyond your own gardens.
We observe that you rely on the power of the South Vietnam government, for
abusing at the extreme ways.
After receiving this letter, you must pay attention and immediately do it,
otherwise we will order our assassination team to apply any military duty to
you.
The Head of the Assassination Group
Giadinh.
(**)
Bishop Seitz of the Kontum diocese has by many times requested Brother Cyprien,
Visitor, to send some Brothers to run some schools in Banmethuot.
In 1959, the priest pastor of the Sacred Heart parish argued that "if the
Catholic Brothers of the Christian Schools don't come to the Highlands, the
Protestants would take over and influence a lots more over all fields of
evangelization. It sounds reasonable!
Despite of short of personnel, on July 20, 1959, Brother Visitor Cyprien decided
to send four Christian Brothers to Banmethuot. On August 10 of the same year,
some classrooms are ready to welcome 386 students Viet and Rhadé, regardless of
religion and race, spread into 9 classes from first to ninth graders, with the
collaboration of eight lay instructors. A few months later, the number of
students reach 431.
The President of the Republic of Vietnam (South), Ngo Dinh Diem,
took special attention on education in Banmethuot which he has been considering
as the capital of the Highland. By the decree on December 5, 1960, the president
agreed to lease to the District of Saigon a huge land of nearly 100 hectares for
99 years at the nominal price of one piaster (Vietnam Dong of that times).
By the end of September 1963, the president personally come to
visit the new school on the top of a hill, namely "Mont La Salle".
(***)
On June 20, 1973, the Secretary of Ethnic People signed the decree #148/ST/QĐ
allowing to open and financing the boarding school in Nha Trang for ethnic
people from Highland.
***
E. Some photos of schools established from
1954 to 1975
La San Bình Lợi, Qui Nhơn |
Junioriate, Thủ Đức |
La San Ban Mê Thuột |
Technical School, Đà Lạt |
Văn Côi, Biên Hoà |
Phú Vang, Huế |
Chánh Hưng, Saigon |
Hiền Vương, Saigon |
La San Nghĩa Thục Xóm Mới, Nha Trang |
Lasalle College Bangkok, Thái Lan |
Institution Taberd celebrated the
Hundredth Year of Educational Service in Saigon, on December 25, 1966
***
F. Mậu Thân New Year's Events in 1968
The Tet Offensive was
one of the largest military campaigns of the Vietnam War,
launched on January 30, 1968 by forces of the Viet Cong and
North Vietnamese Army against South Vietnam, the United States,
and their allies. It was a campaign of surprise attacks against
military and civilian commands and control centers throughout
South Vietnam.
The operations are referred to
as the Tet Offensive because there was a prior agreement to
"cease fire" during the Tet Lunar New Year celebrations. Both
North and South Vietnam announced on national radio broadcasts
that there would be a two-day cease-fire during the holiday.
Nonetheless, the Communists launched an attack that began during
the early morning hours of 30 January 1968, the first day of Tet.
In Vietnamese, the offensive is commonly called
Tết Mậu Thân.
Military planners called it the "General Offensive and
Uprising".
The Communists launched a wave
of attacks in the late night hours of 30 January in the I and II
Corps Tactical Zones of South Vietnam. This early attack did not
lead to widespread defensive measures. When the main communist
operation began the next morning the offensive was countrywide
and well coordinated, eventually more than 80,000 Communist
troops striking more than 100 towns and cities, including 36 of
44 provincial capitals, five of the six autonomous cities, 72 of
245 district towns, and the southern capital. The offensive was
the largest military operation conducted by either side up to
that point in the war.
The Huế Massacre is the
name given to the summary executions and mass killings
perpetrated by the Viet Cong and North Vietnamese Army during
their capture, occupation and later withdrawal from the city of
Huế during the Tet Offensive, considered one of the longest and
bloodiest battles of the Vietnam War.
During the months and years that
followed the Battle of Huế, which began on January 31, 1968, and
lasted a total of 28 days, dozens of mass graves were discovered
in and around Huế. Victims included women, men, children, and
infants. The estimated death toll was between 2,800 to 6,000
civilians and prisoners of war. Victims were found bound,
tortured, and sometimes apparently buried alive.
The District of Saigon and
students and their parents at the School of Phu Vang, mourned
our Brothers Aglibert and Sylvestre who, instead of being with
the Community of Binh Linh, Hue, for the celebration of Lunar
New Year, volunteered to be among their students on the most
emotive moment of the year: New Year's Eve.
***
The Highway of Horror in 1972
|
The Easter
Offensive in 1972 was a military campaign conducted by the People's
Army of Vietnam (PAVN) against the Army
of the Republic of Vietnam (ARVN,
the regular army of South
Vietnam) and the United
States military between
March 30 and October 22, 1972, during the Vietnam
War. This
conventional invasion (the largest offensive operation since
300,000 Chinese volunteers had crossed the Yalu
River into North
Korea during the Korean
War) was a radical departure from previous North Vietnamese
offensives. The offensive was not designed to win the war
outright, but to gain as much territory and destroy as many
units of the ARVN as possible, to improve the North's
negotiating position as the Paris
Peace Accords drew
towards a conclusion.
The US high command had been expecting an attack
in 1972, but the size and ferocity of the assault caught the
defenders off balance because the attackers struck on three
fronts simultaneously with the bulk of the North Vietnamese
army. This first attempt by the Democratic Republic of Vietnam (North
Vietnam) to invade the south since the Tet
Offensive of 1968
became characterized by conventional infantry/armor assaults
backed by heavy artillery, with both sides fielding the latest
in technological advances in weapons systems.
The exodus of ARVN forces was joined by tens of
thousands of South Vietnamese civilians fleeing from the
fighting. As the mass of humanity jostled and shoved its way
south on Highway 1, it presented an inviting target for North
Vietnamese artillerists. They were soon joined by PAVN infantry,
who moved by the flank to attack the column. ARVN units, with no
leadership and all unit cohesion gone, could muster no defense.
Meanwhile, to the west, Fire Support Bases Bastogne and
Checkmate had fallen after staunch ARVN defense and massive B-52
bomber strikes, which
inflicted heavy casualties. On
21 April, Abrams notified the U.S. Secretary
of Defense that.
In summary...the pressure is mounting and the battle has become brutal...the senior military leadership has begun to bend and in some cases to break. In adversity, it is losing its will and cannot be depended upon to take
the measures necessary to stand and fight.
|
***
G. Some turning points in the politico-social situations of South
Vietnam during the period of 1954-1975:
1. From 1954 to 1963:
The Republic of Vietnam under President Ngo Dinh Diem: the
government maintains and protects freedom and democracy
- Economy on way of smoothly progressive development;
- Education based on humanism and nationalism;
- People are happy with a peaceful and good mood.
2.
November 1, 1963:
A coup d'état backed by the US Administration using
some Generals people call "idiots and no-political knowledge or money
addicted" overthrew the regime of Ngo Dinh Diem and killed him and his whole
family, and thus destroyed everything good for the South Vietnam, then
opened road to the devastative invasion of communists from North Vietnam.
3. The so-called Liberation and Unification of North-and-South
Vietnam in the means of the communist party:
a. "What must happen - has happened" began on March 11,
1975 and ended on April 30, 1975.
If the accord of Geneva in 1954 opens new hope for those who
want Freedom and Democracy even more than their own lives by escaping from
North to South, the Treaty of Paris in 1973 between Washington and Hanoi
determines - tragically and disastrously, the sort of Vietnam people - both
in North and in South: the iron curtain slide down over the whole country,
hiding their and many generations of theirs' present and future...
However, those who had been experiencing "the waves of
refugees in 1954" and "the atrocity of massacre during the longest
and bloodiest battles of the Vietnam War on Tet Mau Than" and "the
Horror on Highway in 1972", and despite of any sufferings and risky
loosing their own lives and their families', have been trying to escape from
Vietnam a few weeks before and even years after the events of April 30, 1975.
At this point, one must recognize that
- politically speaking, although during 15 years (1960-1975) the United
States sacrificed more than fifty thousands of her own sons and daughters
and spent so much economic resources for involving into Vietnam War, she
still seems to abandon her close ally (South Vietnam) on April 30, 1975;
- humanly speaking, no one can deny it, American People are really
compassionate, welcoming anyone seeking for peace and freedom and democracy.
Waves of Vietnamese Refugees
In 1975, in the closing days of the Vietnam War, about
130,000 Vietnamese who were generally high-skilled and well-educated, and
who feared reprisals for their close ties to Americans, were airlifted by
the United States government to bases in the Philippines, Wake Island, and
Guam. They were later transferred to refugee centers in California,
Arkansas, Florida, and Pennsylvania for up to six months of education and
cultural training to facilitate their assimilation into their new society.
Although initially not welcomed by Americans (only 36 percent in a national
poll favored Vietnamese immigration), President Gerald Ford signed the
Indochina Migration and Refugee Act of 1975, which granted the refugees
special status to enter the country and established a domestic resettlement
program. The bill was amended in 1977 under the sponsorship of Senator
Edward Kennedy (D-MA) to permit refugees to adjust to a parolee status and
later become permanent residents. In order to prevent “ghettoism” by
concentrating resettled Vietnamese in one geographic area, refugees were
initially dispersed across the country. This deliberate scattering of the
first influx of refugees did not last, as most eventually moved to
California and Texas.
This first wave of refugees was followed by a second major
exodus out of Vietnam that began in 1978 and lasted into the mid-1980s,
totaling almost 2 million people (3 million if Laotians and Cambodians are
included) who fled communist re-education camps and the 1979 Chinese
invasion of Vietnam. This group of refugees swamped the neighboring
Southeast Asian countries Thailand, Malaysia, Indonesia, the Philippines,
and Hong Kong – countries of ‘first asylum’ –
at a rate that ranged from 2,000 to as many as 50,000 refugees per month.
Thousands of these desperate asylum seekers fled Vietnam in rickety wooden
boats and would become known as ‘Boat People.’ Overwhelmed first-asylum
countries resorted to expelling the Boat People. President Jimmy Carter
responded by ordering the 7th Fleet to seek out vessels in distress in the
South China Sea. His Secretary of State, Cyrus Vance, told Congress in July
1979 that:
We are a nation of refugees.
Most of us can trace our presence here to the turmoil or oppression of
another time and another place. Our nation has been immeasurably
enriched by this continuing process. We will not turn our backs on our
traditions. We must meet the commitments we have made to other nations
and to those who are suffering. In doing so, we will also be renewing
our commitments to our ideals.
b. As for the Brothers of the Christian Schools of the District
of Saigon, things happened are worst not only for themselves but the many
generations in terms of their education mission in Vietnam since 1866. In
fact, by the end of the District Chapter on the beginning of 1975, Brother
Casimir, a capitulate, expressed his concerns about "what can happen to
the country in general and to the District in particular, IF the
politico-social situations suddenly change by military intervention from
North to South? Do we have to create a commission thinking of and scrutiny
examining all directions adequately appropriate to such circumstances, just
like the 1954 events..." Although majority of capitulates thought that
it would be too early too thinking of it, but still recommended the new
Visitor, Brother Lucien, and Auxiliary Visitor, Brother Fidele, and the
District Council to pay special attention to the issue.
More than a month later since Brother
Casimir's prophecy on March 11, 1975, the communists from North
started invading South in Banmethuot and the April 30 happened. Brother
Charles Henry, the first American Superior General in the history of the
Brothers of the Christian Schools, telegrammed to Brother Visitor Lucien,
confiding to him "all necessary authorities in these difficult times of
the country in general, of the District of Saigon in particular".
The policies of the District of Saigon are very clear:
1. The District does not organize any fleeing overseas. "Go or Stay"
relies on each Brother and/or his family's conscience. However, the District
offers lots of means for every Brother to meet himself and his family's
psychological and emotional and materiel needs. Each Brother receives and
keeps for himself an amount of one hundred thousand VN dong so that, just in
case, he could survive in a certain times (days, or weeks, or months...) in
the worst circumstances.
2. The District provides each Brother with an ID Religious card
signed by Brother Visitor Lucien and signature and stamp of archbishop
Nguyen Van Binh, which might be helpful to whoever, after reaching the free
country, can be recognized by his confreres in different communities or
Districts.
Meanwhile, at the
Center of the Institute in Roma, an edition of News Briefs Fliers was to
inform what happens in Vietnam to all Brothers and Lasallian Friends around
the world. The first flier is dated April, 1975.
More fliers can be found in
appendix