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placed in the care of a hermitic monk under whom he explored both conventional Buddhism and more arcane spiritual disciplines. In 1939, at the age of 20, a new brand of Buddhism was revealed to him in a trance. Upon waking, Huynh found he was cured of his congenital illness, and began publicly to expound his breakaway theories, which advocated purging worship of all the clutter of votives, priests and pagodas, and paring it down to simple unmediated communication betwen the individual and the Supreme Being. The faith has a fairly strong ascetic element, with alcohol, drugs and gambling all discouraged. Peasants were drawn to the simplicity of the sect, and by rumours that Huynh was a faith healer in possession of prophetic powers.

Almost immediately, the Hoa Hao developed a political agenda, and established a militia to uphold its fervently nationalist, anti-French and anti-Communist beliefs. The Japanese army of occupation, happy to keep the puppet French administration it had allowed to remain nominally in charge of Vietnam on its toes, provided the sect with arms. For themselves, the French regarded the Hoa Hao with suspicion: Huynh they labelled the “Mad Monk”, imprisoning him in 1941 and subsequently confining him to a psychiatric hospital – where he promptly converted his doctor. By the time of his eventual release in 1945, the sect’s uneasy alliance with the Viet Minh, which had been forged during World War II in recognition of their common anti-colonial objectives, was souring, and two years later Viet Minh agents assassinated him. The sect battled on until the mid-Fifties when Diem’s purge of dissident groups took hold; its guerrilla commander, Ba Cut, was captured and beheaded in 1956, and by the end of the decade most members had been driven underground. Though in the early Sixties some of these resurfaced in the Viet Cong, the Hoa Hao never regained its early dynamism, and any lingering military or political presence was erased by the Communists after 1975.

Today there are thought to be somewhere approaching 1.5 million Hoa Hao worshippers in Vietnam, concentrated mostly around Chau Doc and Long Xuyen. Some male devotees still sport the distinctive long beards and hair tied in a bun that traditionally distinguished a Hoa Hao adherent.

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The Mekong Delta | Chau Doc and around |

The Town

The obvious place to begin an exploration of Chau Doc is at its covered market, where the overspill of stalls and street vendors spreads from Quang Trung to Tran Hung Dao, and from Doc Phu Thu to Nguyen Van Thoai. This is one of the delta’s biggest markets and is packed with a phenomenal range of produce, much of which is unfamiliar to Western eyes. Even if you have explored other markets in the region, it’s well worth picking your way through the rows of neatly stacked stalls of fresh produce, household goods, fish and flowers.

To the east of the covered market, stalls are crammed into narrow alleyways which run towards the river, where you’re greeted by a multitude of bobbing boats and waterside activities. On Doc Phu Thu and a few other streets in town, colonial relics are still evident, but their grand shophouse terraces, flaunting arched upper-floor windows and awnings propped up by decorous wrought-iron struts, are interspersed with characterless new edifices.

A four-tiered gateway deep in the belly of the open market announces Quan Cong Temple. Beyond the courtyard, two rooftop dragons oversee its entrance and the outer walls’ vivid murals. Inside the temple is the red visage of Quan Cong, sporting green robe and bejewelled crown, and surrounded by a sequin-studded red velvet canopy. A few steps southeast through the market stalls along Tran Hung Dao, the lofty chambers of Chau Phu Temple offer a cool respite from the heat outside, and fans of gilt woodwork will find much to divert them. From this temple down to the Victoria Chau Doc, a narrow park borders the river. It features a tall statue celebrating the local catfish, and makes a pleasant place for a breezy stroll in the morning or evening. Just