A Buddhist devotee crisscrossing Vietnam barefoot is a living rebuke to certain corrupt, less exemplary Buddhist monks in the country. By allowing him to walk, the authorities have a chance to earn karma points with the Vietnamese public.

In recent weeks, the story that has captured the imagination of millions of Vietnamese is not the intense power struggle among their top leaders. It is the journey of a humble man, Thich Minh Tue, who has devoted himself to Buddhism through Dhutanga a set of 13 austere practices aimed at achieving non-self (Anatta) and relinquishing all worldly attachments. The solitary monk, who has earned massive public respect through the widespread social media coverage of his journey across Vietnam, presents a unique, unprecedented test for the Vietnamese state to demonstrate its commitment to religious freedom as enshrined in its constitution.

Thich Minh Tues rigorous adherence to Dhutanga involves walking barefoot, subsisting on alms, seeking shelter in forests, bushes, or cemeteries, and relinquishing all material possessions. His unwavering commitment to strictly observing Buddhist teachings has inspired Vietnamese from all walks of life, including intellectuals, artists, overseas Vietnamese, fellow monks, and even Christian priests. He and his patchwork robe, made from discarded fabric scraps collected during his travels, have inspired multiple artistic expressions, including paintings, sculptures, poems, music, and fashion.

Having walked barefoot from the south to the north of Vietnam and back again for several years, Thich Minh Tue became a nationwide phenomenon only recently due to a contingent of YouTubers, Facebookers and TikTokers who follow and record his walks, broadcasting them live to millions of eager viewers. Many locals warmly welcome him every step of the way. He is not only a significant religious force but also an enormous social and media phenomenon.

The widespread appeal of Thich Minh Tue, with a growing congregation of aspiring monks and throngs of curious, admiring members of the public trailing him, is significant as he rose to prominence without the backing of any state-sanctioned religious entity, a striking anomaly within the Vietnamese political landscape. The authorities are typically highly cautious towards any large-scale spontaneous mobilisation that could potentially undermine social and regime stability.

Indeed, official concerns have been expressed about Thich Minh Tue. His pilgrimages sparked public debates about the essence of religious observance within Buddhism, which is Vietnams predominant faith with 14 million followers, double its seven million Catholic adherents. On social media, people hail him as an embodiment of genuine spiritual dedication to the core Buddhist values of simplicity and renunciation. Conversely, they highlight instances of misconduct and materialistic pursuits of certain Vietnamese monks and criticise some pagodas as money-making vehicles, which allegedly function with tacit approval from official sources.

While Thich Minh Tue embarks on his solitary quest for enlightenment and disavows any political agenda, he inadvertently amplifies public scrutiny and critique of state-endorsed Buddhist establishments. Even his alms bowl the inner container of a rice cooker is viewed as posing a threat to the rice bowls of thousands of state-sanctioned monks.

The reaction of the Vietnam Buddhist Sangha (VBS), the countrys official Buddhist organisation, has been dismissive. It asserted that Thich Minh Tue is neither a Buddhist monk nor affiliated with any VBS institution. This defensive stance has elicited public ridicule, as Thich Minh Tue has stated that he is simply a Vietnamese citizen seeking to learn and practice Buddhist teachings without allegiance to any Buddhist institution.

Even so, the Vietnamese state has thus far exhibited considerable restraint. It has adopted a wait-and-see approach, neither endorsing the monk nor banning his practice. Notably, the Vietnamese Government Committee for Religious Affairs states that he is not a Buddhist monk within the VBS establishment, stopping short of denying his status as a Buddhist monk a subtle deviation from the VBS statement. It reaffirms the policy of respecting religious freedom and pledges not to obstruct the pursuit of Buddhist teachings on the right path. This may signal government disapproval towards Buddhist monks who exploit the faith for financial gain and is possibly a subtle endorsement of genuine Buddhist practitioners as a countermeasure against these negative phenomena. Earlier this year, the government disciplined the abbot of Ba Vang Pagoda over its financially motivated display of a strand of Buddhas hair.

True to form, however, the Committee expressed security concerns, particularly emphasising the imperative to prevent hostile forces from exploiting Thich Minh Tues pilgrimages to destabilise the regime. On the ground, the extensive security apparatus closely monitors his journeys but has allowed him and his followers to practice their faith as they travel to various locales. This tolerance persists even when there is occasional public disruption due to large crowds. In many recordings, local police are observed maintaining social order, regulating traffic, or ensuring that the crowds do not disturb the monks during their rest.

Instead of yielding to the impulse of banning phenomena it cannot fully control, the government can create a virtuous circle by showcasing this example as religious freedom and taking the opportunity to address corruption within the official Buddhist system more seriously.

This phenomenon also underscores the power of social media in conveying information to the Vietnamese public, bypassing state-sanctioned narratives and constraints. Those following the monks footsteps online do not rely on mainstream media which continues to refrain from covering his story engaging instead with social media platforms. As his pilgrimages continue to unfold, will the authorities feel compelled to further tighten their screws on Vietnams social media space?

The presence of social media complicates the Vietnamese states handling of Thich Minh Tue. Scrutiny of the countrys religious freedoms traditionally comes from Western countries or political dissidents, but with social media influencers, onlookers, and followers now accompanying his journey, any heavy-handed intervention could provoke international and public backlash.

The Vietnamese authorities must strike a delicate balance between maintaining social-political order and respect for their citizens religious pursuits. While religious matters are highly sensitive for the state, this need not be a binary choice. Instead of yielding to the impulse of banning phenomena it cannot fully control, the government can create a virtuous circle by showcasing this example as religious freedom and taking the opportunity to address corruption within the official Buddhist system more seriously. This will strengthen its bond with the Vietnamese populace, many of whom, inspired by the walking monk, are engaging in their own journeys of introspection.

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