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Diem’s repression reached a new low in the spring of 1963. On May 8, the 2,527th birthday of the Buddha, the GVN decided to enforce a law banning the display of any flag other than the national flag. It was clearly selective enforcement as Vatican flags blanketed the city of Hue where Diem’s brother, Archbishop Ngo Dinh Thuc, resided. As the Buddhist celebrated with their flags, Diem’s troops opened fire, killing nine people. Two days later, ten thousand Buddhists marched in protest. Diem responded by jailing leading Buddhist monks and placing armed guards around pagodas. On the morning of June 11, a sixty-six-year old Buddhist monk, Quang Duc, sat in the middle of a busy Saigon intersection and assumed a lotus posture. As other monks chanted nearby, two helpers doused the seated monk with gasoline. Quang Duc then lit a match and set himself on fire, sitting motionless and silent as the flames consumed him. The press had been alerted beforehand and photographs were taken. They appeared on the front pages of newspapers around the world the following day.
It was also possible that the U.S. would achieve its goals in South Vietnam. Judging by other U.S. policies, superior power coupled with convincing propaganda usually came out on top. Such was the case with the Dominican Republic in the spring of 1965. U.S. military forces invaded the country in order to secure a rightist military junta that had ousted the democratically elected government of Juan Bosch. The American people were told that the 20,000 U.S. troops dispatched were sent to save American lives and prevent a communist takeover. Daniel Ellsberg, a Pentagon analyst who was privy to the inside story, reflected, “We were 100 percent lying about what we were doing in the Dominican Republic.” The Dominican Republic, said Ellsberg, was “one of the few communist-free environments in the whole world.” The Johnson administration got away with its lies and Washington added the country to its list of client-states. As in Vietnam, internal developments in the Dominican Republic were touted as a threat to the United States, when in fact there was no threat whatsoever, only a desire on the part of U.S. leaders to establish another pro-U.S. regime.
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Ho made his first appearance on the world stage at the Versailles peace conference in 1919, following World War I. Wearing a borrowed suit and using the pseudonym Nguyen Ai Quoc (Nguyen the Patriot), Ho presented a letter to the leaders of the victorious nations respectfully asking for recognition of the rights of the Vietnamese people. These rights included equal justice in the courts; freedoms of the press, speech, assembly, education, and travel; and the “replacement of the [colonial] regime of arbitrary decrees by a regime of law.” U.S. President Woodrow Wilson had previously indicated his support for the principle of self-determination, telling Congress on February 11, 1918:
In the aftermath of My Lai, more atrocity stories came to light, many told by GIs and veterans themselves. To limit the damage, the Pentagon assembled a secret Vietnam War Crimes Working Group that gathered more than 300 criminal investigation reports, testimonies, and allegations of atrocities, including massacres, murders, rapes, torture, assaults, mutilations, and the execution of prisoners. The purpose of the working group was not to administer justice but to bury the evidence in top-secret classification. The Pentagon framed My Lai as an “isolated incident,” the product of a few “bad apples,” and kept the lid on information and reports regarding other atrocities, including the massacre at My Khe that same day. It refused to investigate many of the allegations by GIs and vets in the interest of keeping the extent of atrocities under wraps. This went beyond public image making, as the generals themselves could be charged with war crimes under international law (in the tradition of the Nuremberg Trials) should a consistent pattern of atrocities and cover-ups be proven.
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