Exploring Saigon and Beyond - Saigoneer

How Saigon's V.A.R Building Epitomizes Vietnam's Architectural Autonomy

2026-06-05T12:00:00+07:00

Completed in 1973, the V.A.R building at 9 Nguyễn Công Trứ Street in Nguyễn Thái Binh Ward, District 1, is a prominent example of Vietnamese mid-20^th-century modernist architecture designed by architect Lê Văn Lắm. It not only represents the Vietnamese architectural identity in post-colonial eras, but also exemplifies its cultural autonomy.

Following colonization, Vietnam gradually developed a unique architecture style reflective of its culture: a version of modernism that contained specifically Vietnamese traits emerging to take over traditional architecture styles. Lê Văn Lắm was one of the architects that set up the foundations for the movement. He played an important role in tropicalizing modernist architecture to fit the hot and humid climate of Vietnam.

Along with other giants like Trần Văn Tải, Nguyễn Văn Hoa, Phạm Văn Thâng, Nguyễn Quang Nhạc, Huỳnh Kim Mãng, and Ngô Viết Thụ, Lê Văn Lắm specialized in the double-skin techniques found in Vietnamese modernist architecture. His buildings — including the headquarters of the Voice of HCMC broadcast station on Nguyễn Bỉnh Khiêm Street and the Library of General Science on Lý Tự Trọng Street, on which he worked as an adviser — all show substantial and excellent use of double-skin techniques. Yet the most interesting and the most intricate of Lắm's portfolio is still the "moving" double-skin of the V.A.R building at the junction between Hồ Tùng Mậu and Nguyễn Công Trứ Street.

This building deserves acknowledgement alongside the former Indochina Bank, the Independence Palace, Notre-Dame Cathedral and Bến Thành Market as Saigon’s most iconic structures. Even though the double-skin front demanded a lot of space on the modest-sized plot, Lê Văn Lắm chose to use it for its microclimate function. The building thus serves as a great example of tropical modernist architecture despite being in a crowded urban setting.

The building’s double skin, created for its function, has become its defining feature. The entire surface of the facade is covered by a reinforced concrete curtain made of an assemblage of layered parts.

An approximately one-meter-wide buffer zone consists of curved edge-beams suspended over overhanging beams. They are vertically braced together all across the floors via a row of thin concrete bars spread across the facade. The surface between this assemblage of horizontal beams and vertical braces is where the incredible happens.

While some other examples of double-skin exteriors consist of a brise-soleil wall multiplied over the facade, the double skin of the V.A.R building was entirely made of reinforced concrete. The texture of this doubled skin was created by a "fabric" of very thin horizontal and vertical concrete bars weaved into one another in a rhythmic pattern. The result is an illusion of rigid elements being able to move.

This makes the V.A.R building an excellent experiment in both structure and sculpture. It reveals how Lê Văn Lắm investigated the ways rhymes, contrast, and depth come together to create a three-dimensional object. With light, structure, and shadow, he crafted a building that subconsciously responds to sensory dialogues.

V.A.R's poeticism is also seen in the typical palette of finishing materials, including đá rửa (washed rock), slated stones, and mosaic tiles. The ingenious ensemble evokes a harmonious intensity via the contrasts and slight shifts in colors, textures, or the graininess of the materials. These materials, however, were not applied spontaneously. They were chosen and applied depending on aesthetic characteristics and structural roles in response to climactic situations. Yet, they still come together harmoniously to form a consistent architectural personality.

The palette of finishing materials, including đá rửa (washed rock), slated stones, and mosaic tiles is a harmonious combination.

The V.A.R building was built towards the end of the mid-20^th-century modernist architecture movement in Vietnam, and thus retained style elements developed in the previous two decades. It includes abstractization while remaining excellent both technically and artistically. The V.A.R building, therefore, is an shining example of technology meeting art.

In Vietnamese architectural history, modernist architecture is the direct descendant of local traditional architecture. Traditional architecture was handed over to the modernists who retained links between humans and their territory through time. These links result in a special sense of roughness, a sense of suspension, a rhythmic intensity, and a unique equilibrium that dictated how shades are poured and how layers of building parts are tastefully intertwined for human activities. It is a testament to the cultural lifeblood that keeps flowing even in the face of historical turbulence.

The double skin of the V.A.R building is a testament to how its creator was mindful of the local tropical climate in design.

Vietnamese mid-century modernist architecture fits perfectly in the discourses with the functionalism of global modernism. The V.A.R building responds to pragmatic needs including climactic concerns that did not exist at the site of other modernist structures. It was not simply a "machine to live in,” but rather a humane machine that connects to inhabitants via proportions and intuition that created the so-called "Vietnamese-ness" in mid-20^th-century modernist architecture.

Vietnamese modernist architecture was executed very differently than its counterparts around the world. The institutional buildings, modernist villas, shophouses, and modernist rural houses share a mutual spirituality about the way humans and architecture interact. Vietnamese modernist architecture in the mid 20^th century, unlike that in other centers of global modernism, relied on traditional craftsmanship. And the V.A.R building by Lê Văn Lắm is one of the most concentrated expressions of the unaffected identity manifested during this transformation of Vietnamese culture.

This article was originally published in 2021.

A (Literally) Brief History of Vietnamese Representation in 'Mean Girls' (2004)

2026-06-05T11:00:00+07:00

Written by Saturday Night Live alum Tina Fey and premiered in 2004, Mean Girls is often heralded as a sharp, self-aware comedy that was ahead of its time, yet still holds up surprisingly well today. Alas, its depiction of Asians has aged a little more poorly, even though at the time of its release, the Asian representation was shockingly accurate for its time, despite some haphazard characterizations.

In Mean Girls, a previously home-schooled Cady Heron was plopped back into an American high school after 12 years in Africa. The film follows her fish-out-of-water experiences as she learns how to navigate the complex politics and shenanigans of high school.

For Vietnamese kids with limited exposure to American culture like me, this premise was incredibly helpful because we were all Cadys ourselves: all wide-eyed and bushy-tailed to explore American school culture.

During lunch, Cady is introduced to the geopolitical map of the school canteen, where cliques are divided into different tables like world sovereigns. Amongst the Plastics, Unfriendly Black Hotties, and Sexually Active Band Geeks is the Cool Asians, spearheaded by its leader Trang Pak and deputy Sun Jin Dinh.

Trang Pak (Ky Pham) in red tank top and Sun Jin Dinh (Danielle Nguyen) in black shirt with pink letters.

This is where Mean Girls first failed its Asians: while both characters are Vietnamese, their names are a hodgepodge of Vietnamese and Korean names. I have to give the casting credits for hiring actual Vietnamese to play them, however: Ky Pham plays Trang Pak and Danielle Nguyen plays Sun Jin Dinh.

Trang Pak caught making out with Coach Carr.

Later in the film, we discover that the rumor that Trang made out with Coach Carr is, in fact, true and he was grooming her. I have mixed feelings. Nonetheless, the film’s top Vietnamese representation comes later, during a group therapy session in the gym where the girls are encouraged to have a heart-to-heart to make peace.

Trang Pak: Tại sao mày giành các anh của tao quài dzậy? (Why do you keep stealing my men?)
Sun Jun Dinh: Mày chỉ có ghen vì mấy thằng con trai thích tao nhiều hơn thôi (You’re just jealous because they like me more.)
Trang Pak: Làm ơn đi mày, hông dám đâu? (Please, don’t even.)

This obviously failed the Bechdel Test, but I found it delightful that the lines were delivered in Vietnamese, and fairly decipherable Vietnamese at that. I suspect the actresses improvised the lines themselves, because Tina Fey cannot be trusted with writing for non-white characters.

However, this is where Mean Girls failed its Asian the second time: Trang’s second line was mistranslated in the subtitle as “N****, please,” making her look like a racist for no reason.

A Visit to Lê Minh Xuân, a Rare Craft Village Making Incense Sticks Amid Saigon

2026-06-03T15:00:00+07:00

From inside the workshop, artisans carry bundle after bundle of freshly made incense sticks into the courtyard amid the morning mist. A gentle scent of spices linger in the air.

At Lê Minh Xuân incense village

Despite its well-known moniker, this neighborhood where many incense makers congregate is not a village, but Lê Minh Xuân Commune of Bình Chánh District, Saigon. Here, the marks of urbanization are etched into every corner: a mishmash of old and new corrugated roof pieces is strewn across the canopy, forming distinctive patches.

Minh Phước incense workshop.

Having been here for nearly 50 years, Nguyễn Cát Bội Thúy, owner of the Minh Phước incense workshop, has witnessed the location experience ups and downs. She reminisces: “Before, the surrounding areas were all empty land. Then thatched huts started showing up. Long after that, life got better and the people got some help from the local commune authorities to construct corrugated roof homes like today.”

Thúy and her workshop have been keeping the traditional incense-making craft alive while creating a way to make a living for many underprivileged households here. Knowing first-hand the struggles of being stuck in instability, she fully understands the circumstances that lead people to this place.

Nguyễn Cát Bội Thúy.

A typical workday of an incense maker starts at 6am and ends at 6pm. “I think making incense sticks is not that difficult; I only needed one day to familiarize myself with all the steps,” a young worker in her early 20s tells me nonchalantly.

A workday starts at 6am.

Thúy sits down with me to explain how to make joss sticks; her dye-stained hands move animatedly with every description. There are four main ingredients for each stick: sticking agent, bamboo sticks, coating powder, and dyes. Each hails from a different place in Vietnam: the glue is from Gia Lai, while the toothpick-thin bamboo sticks are shipped from Hanoi.

“We can’t manufacture every single ingredient, because each region is specialized in one thing, each step is handled by a different worker. Take the bamboo sticks, for example. It might look simple, but if you’re not careful, they will break.”

Each worker handles a step.

Throughout decades in business, the incense-making process is still pretty much the same; any newcomer can learn the craft and handle any step of the way. First, the bamboo sticks are dyed red outside the house. Each 1,000-stick batch is soaked in a rectangular bath filled with red dye for five minutes, and then dried separately in the sun in the courtyard. The excess dye is reused for the next batch.

The sticks are soeaked in dye.

Just five minutes and the original yellow sticks have turned into that recognizable shade of scarlet while lying in the sun, so the colorant becomes baked in.

The sticks are dried in the sun.

Then, workers bring the sticks into a rolling machine, where the incense powder is evenly coated onto about two-thirds of the stick length. Once that’s done, wet incense sticks are dehydrated for 12 hours. Lastly, fully dried sticks are packaged in front of the house.

Rolling the incense.

A standard incense stick should have a smooth, crack-free surface. Every stick should be of the same length and, once lit, should burn seamlessly from top to toe in one go. Thúy tells me that she feels a sense of pride and assurance whenever she lights up a stick she’s made herself. It’s how she sends goodwill and well-wishing to the ancestors on the altar.

Drying the sticks.

Memories of hand-shaped incense and the forgotten counting machine

Before the advent of machinery, the most labor-intensive step in incense-making was rolling each stick by hand. Artisans used a plank to roll the powder onto the bamboo sticks. However, a “technological breakthrough” arrived in the incense community, not from engineering schools, but from the… scrapyard. A waste collector got his hands on a discarded currency-counting machine, one often seen in banks, and tinkered with it to produce the first prototype of an incense-rolling machine. Thanks to his invention, the process became more efficient: before, amongst 1,000 incense sticks made by hand, about 800 were not up to commercial standard; the figure is just 80 when rolled using the machine.

Rolling the sticks.

Nonetheless, with technological advancements also came concerns over rising operating costs and risks of machine failures. Amid the constant clanking of the rolling machine throughout the day, workers now take on new tasks as part-time mechanics who have to both oversee their production step and “babysit” the machine to maintain work safety.

In any incense workshop, there are workers of all ages. From older adults with salt-and-pepper hair and curved backs to barely grown-up young people who couldn’t finish their K-12 education. They come from everywhere: some grew up right next door, while others migrated to the city from the Mekong Delta.

Người làm nghề nhang đến từ nhiều hoàn cảnh khác nhau.

Thúy tells me that her personnel is constantly changing. The most successful ones work for a few years and leave to form their own workshop, expanding the reach of the incense village. Some just quit altogether and move elsewhere to find other work.

Similarly, bundles of incense sticks leave the workshop and head towards a fate of their own. Most are shipped to the Chợ Lớn Bus Station, following each bus to every region in Vietnam, from rural to urban. And finally, when they are lit up on an altar of a cozy home, they would fulfill the ultimate honor of their existence — being a bridge between our reality and our historic roots.

The seasons of uncertainty about the future

In the minds of many, the COVID-19 pandemic might be a story of half a decade ago, but to many traditional craftspeople, its ripples could still be felt today. The economy is unstable and challenging, and ingredient costs have been on an upward trajectory. Consumers favor cheaper alternatives of questionable quality, so traditional makers are gradually losing out.

A last coat of colorant is applied.

For years, the peak season for incense production often falls on the month before Tết and the Hungry Ghost Festival, but these days, even those festive periods are less lively. Even though those days are gone, incense makers can’t bear to leave their craft, yet. “I’ve been in this trade for so long. It does make me sad, but what can we do? I just keep working and hoping that perhaps one day it will stabilize.” Thúy places her hope on the next generation, who has the IT know-how to take incense sticks onto internet platforms instead of just relying on regional buses and festive seasons.

Bundles of final products are ready for shipping.

Behind each lit incense stick is a prayer from descendants to their ancestors and an expression of the rich spiritual customs of Vietnamese, established and maintained through generations. Beyond that, incense sticks also encapsulate the story of their makers, people from all walks of life trying to make a living on a traditional craft that’s entering a time of modern uncertainties.

Cà Rem Cây, Kem Chuối and the Frozen Tickets to Our Childhood

2026-06-01T10:00:00+07:00

Sometimes, when I hear the distant sound of a tinkling bell, fond memories of summer days from my wonder years come flooding back to me.

Like many children who grew up in the city, I greeted the summers of my childhood with a sense of dread and boredom. The relentless extension of the urban sprawl had robbed us of the joy of flying kites in a field, or splashing in a cool pond. Instead, we endured the scorching heat in our concrete cocoon, our little bodies drenched in sweat if we dared venture outside to play. When it was high noon, our alleyway fell quiet and deserted, everyone sought refuge indoors to escape the punishing sun.

Kem ốc quế (ice cream cones).

Amidst that stifling atmosphere, the only sound that could break the silence was the gentle, rhythmic ringing of a bell. My eyes, momentarily drooped due to midday drowsiness, would suddenly open wide. My ears would strain to locate the source of the sound and I would quickly slip on my flip-flops and scurry along the sizzling asphalt road to follow the fading echo. Slowing down to a complete stop at a corner of the alley, an old motorbike stood, resting on its seat was a metal freezer box.

"Ice cream...here comes ice cream!" — the driver, a man whom I would later only know as “the ice cream uncle,” belted enthusiastically, bringing out all the children in the neighborhood. In my memory, the ice cream uncle was a hot-season version of Santa Claus — he was not plump, jolly-looking, nor bearded. Rather, the uncle was a scrawny and tan-skinned figure, his complexion darkened from hustling under the sun all day long. But calling him Santa Claus wouldn't be entirely inaccurate, as every time he came, he brought with him joyful and refreshing treats to share with us.

Kem đá bào (Shaved ice with syrup).

From the icebox at the back of his carriage, the uncle scooped out small balls of ice cream, placed them on crumbly waffle cones, and sprinkled some crushed peanuts and Ông Thọ condensed milk on top. There was even a house special, where three ice cream scoops were rolled into a sweet bread roll, priced at only VND2,000–5,000. In the hot Saigon noontime, a bite into these frozen sorbets felt like being transported to a distant oasis, where gentle breezes and calm blue lakes and seas awaited us urban-bound children.

Those were the years when I was in elementary school. I would pocket every bit of loose change around the house just to experience that fleeting moment of coolness and sweetness. On days when I couldn't manage to scrape together any money, I would stand by the door, peering for a long time until the shadow of the vehicle disappeared and the tinkling sound faded away, as if summer had left me behind.

By today's standards, my childhood treat is not considered fancy or even exceptionally delicious. The texture is airy rather than creamy, and as it is mostly made of ice, it melts more quickly than one could have enjoyed. The flavors were simple — strawberry, chocolate, vanilla, and if one was really lucky, taro or coconut. Sometimes, the only difference was in appearance, as they most probably all used the same flavoring agents. Food safety was also not ideal back in the day, so unexpected bowel movements were always a likelihood, a cautionary tale that the media would often warn children about to deter consumption.

Kem ống/kem que (popsicles).

The Vietnamese word for ice cream, kem (or cà rem in the Southern dialect) originated from the French word “crème” as the dish was introduced to Vietnam during the French colonial period. Crème refers to creme fraiche or fresh cream, an essential ingredient for making a true gelato as the west would define it.

Kem ốc quế, the version that I indulged in as a child, however, only constituted powdered milk and sweetener, thus lacking the rich and creamy flavor its western counterpart possessed. It was an adaptation by Vietnamese society in a period of economic hardships after Đổi Mới. Fresh milk and pure cream were still considered luxury items, and their preservation was costly. Thanks to simple, makeshift freezer boxes, children from working or middle-class families like mine could still taste the flavors of summer.

Kem bòn bon (ice pop).

I came to realize that our subsequent summers were filled with many “ice cream-like but not actually ice cream” treats similar to this. They arrived on bicycles and motorcycles, carried by tan-skinned Santas, characterized by the tinkling sound of bells, or even accompanied by a loud pre-recorded announcement from blaring speakers.

A favorite of mine was a dessert called xi rô đá bào. The vendor, with a cloth in hand, would hold a large block of ice and scrape thin ice shavings onto a cup. Colorful syrups and condensed milk were drizzled over the ice to create a sweet and fancy flavor. To add a touch of sourness, slices of fruits like oranges or limes could be sprinkled on top. The syrup, stored in a green glass container without a label, was a good indicator that it was a reliable, authentic xi rô đá bào cart.

Frozen yogurt.

Kem ống emerged as an upgrade from kem ốc quế, featuring a wider variety of flavors like mung bean, black bean, or jackfruit. In a stainless steel container, each ice cream stick was placed in a long, pointed iron tube. The pre-mixed powdered milk was poured into the tubes, which were then shaken, rotated, and sealed. Inside the container were large trays of ice covered with salt to ensure maximum coldness. After a few minutes, the liquid had frozen, and each ice cream stick emitted a plume of smoke when placed in my hand.

Later on, as household appliances became more affordable, even the neighbors in my community could participate in the homemade ice cream industry. I no longer had to wait for the tinkling sound of bells at the end of the alley. I could simply visit the local tạp hóa whenever I craved bòn bon, ya-ua, or kem chuối.

Bòn bon was made with fruit-flavored syrup poured into plastic tubes, while ya-ua was frozen in pouches, and kem chuối was a mixture of coconut milk, condensed milk, and mashed plantains. My joy during summer days revolved around standing in front of the freezer section, feeling lightheaded from the cool air, and carefully selecting the largest ice cream bars or pouches, just like how my mother picked vegetables at the market.

Kem chuối (banana pops).

I have since grown up and ventured far from the old alley. The sound of bells rarely echoes in the city, and I don't know where to find many of the old-fashioned ice cream flavors anymore. Rapid economic development has allowed people to enjoy ice cream made from actual dairy and fruits, of various flavors and origins. On a scorching summer day, I can treat myself to an organic Italian gelato, an avocado frozen treat from Đà Lạt, or a bowl of Korean bingsu. And yet, a taste of childhood lingers in the back of my mind: that powdery, artificial sweetness that made the hot noons less oppressive, enough to make one feel instantly like a child again upon hearing the fleeting sound of bells passing by on a summer day.

This article was originally published in 2023.

On Shooting an Entire Movie on 35mm Film: The Curious Case of 'Quán Kỳ Nam'

2026-05-31T11:00:00+07:00

“Let’s go to Vietnam!” declared Sabrina Baracetti, president of the Far East Film Festival (FEFF) in Udine, Italy, as she wrapped up her introduction for Leon Lê's Quán Kỳ Nam (Kỳ Nam Inn). Sitting in the Teatro Nuovo, watching Quán Kỳ Nam unfold for the first time, I felt an overwhelming surge of pride.

Quán Kỳ Nam does exactly what Baracetti promised: it does not showcase the hyper-modern, rapidly developing Vietnam of today; rather, it captures a deeply tactile Vietnamese essence, distilled down to the flicker of a single oil lamp or the hum of a rusty electric fan. Sharing this experience with an international audience, I felt a profound connection to how our people were portrayed with kindness, sensitivity, and a resilient sense of community, bonding to rebuild a post-war nation. Crucially, Leon allows his characters to be beautifully flawed. They are petty, guarded, and endearingly humane. These are people tentatively navigating the unfamiliar terrain of peacetime, having spent years bracing for the worst. All these quiet, lingering conflicts are gently woven through a forbidden romance between a young, rising intellectual and a widow tied to the former regime.

Quán Kỳ Nam actress Ngô Hồng Ngọc (second from left), director Leon Lê (second from right) and Far East Film Festival's Vietnamese programmer, Nguyên Lê (far right).

Nguyên Lê, the Vietnamese programmer for FEFF, notes that he seeks films “where the essence is local but the expression is global.” As he rightly pointed out, Quán Kỳ Nam “does precisely this.” It takes the universally understood geometry of a love triangle and embeds it within the highly specific context of 1970s Vietnam. It makes the mundane, quiet moments of human existence feel entirely refreshing, captivating international audiences without ever resorting to tired, exoticised tropes.

But the fervor surrounding Quán Kỳ Nam in Udine did not stem solely from its narrative heart. Much of the heat generated by the film was a triumph of pure craft: it marks the first Vietnamese feature in two decades to be shot entirely on 35mm analogue celluloid.

The struggles of pioneering

As the 35mm celluloid process constantly evolves, it is no longer the fragile art form of decades past. While it remains a revered staple in major industries in Hollywood and Europe, prized for its unique texture and grain, the reality in Vietnam is starkly different. For feature-length cinema, it has been 20 years since a production was shot entirely on 35mm. In television, the gap is even wider. The local industry migrated to digital over three decades ago, leaving analogue equipment either hopelessly outdated, broken down, or entirely unusable. This infrastructural void posed a monumental challenge for Leon Lê and his team.

Recalling the genesis of the project, Leon acknowledges the sheer luck of securing unwavering support from his financial backers right from the start. “I knew that with the budget I had, I was going to shoot on film,” he explains. “The reason the investors agreed to support the project was mostly that they loved my first film, Song Lang. They fully understood that a project like Quán Kỳ Nam is extremely risky commercially.”

However, securing the generous funding to shoot on analogue film only solved half the battle. While financially possible, it was practically impossible logistically. The infrastructure simply did not exist. At least, not until director of photography Bob Nguyễn (Quán Kỳ Nam, Song Lang) proved it could be done. This required working from the ground up.

“The DOP had to train the rest of the crew,” Leon remembers. “Young filmmakers haven't worked with film, haven't practiced with it, don't know how to load film, and don't know how to attach the magazine to the camera. The DOP had to put them through a training process.”

The education extended far beyond the film set. “Then we had to collaborate with a film developing lab and teach them,” Leon adds. “They were used to developing 35-exposure photo rolls, so how do you develop a five-minute reel? But I was very confident in my team.”

So, driven by the uncompromising dedication of Leon and his crew, Vietnam finally has a new 35mm feature, offering a deeply textured, organic cinematic experience that cuts through years of crisp, sterile digital imagery.

A still from Quán Kỳ Nam.

A celluloid renaissance or a lone exception?

Leon remains resolute in his commitment to the medium and expresses unwavering faith in his team for future 35mm projects. “For all my upcoming projects, I still plan to shoot on film and continue to develop and scan in Vietnam,” he reveals. His confidence lies in local ingenuity: “Generally speaking, Vietnamese people are very smart. They tinker with things out of curiosity and eventually figure it out. It's just that they are hesitant, so they haven't done it yet. But if they want to, they can.”

Yet, Leon harbors no illusions that his personal obsession as an auteur will revolutionize the wider Vietnamese film industry. “There will be crazy people like me who want to do it, but to call it a recovery or renaissance of celluloid — probably not,” he admits. He believes a problem also lies in the current state of mainstream Vietnamese cinema: “Looking at the Vietnamese film market right now, it's still struggling. The timeframe of a production from concept to scripts, casting, shooting, post-production, release... they do it so quickly and carelessly. How could they invest in [analogue filmmaking]? It's both risky and costly. You have to love the outcome and love the process to be able to endure it.”

Nguyên Lê echoes these concerns regarding the state of the industry, noting the friction between analogue filmmaking and modern Vietnamese sensibilities. “It is unfortunate the format is more costly and time-consuming in a society more careful with our spending and our timing, and in a culture that has a tendency to treat the latest as being the greatest,” he observes.

However, the programmer remains hopeful about the ripple effect of Leon Le's uncompromising ethos. He predicts these formats will “live on” in the short film arena, citing Chín (Ripe) as a recent example, or that the rigorous storytelling methods of Leon and his crew will be “studied and carried over,” ultimately “paving the way for higher quality, more internationally competitive productions.”

Listening to their reflections leaves me with a lingering sense of unease. The stark divide between independent and commercial filmmaking in Vietnam is undeniable. They are funded differently, crafted differently, and targeted at entirely different demographics. To succeed domestically, mainstream commercial products often rely heavily on familiar character tropes and highly specific cultural shorthand, what Nguyên terms “doubly-local expression.”

This approach stands in direct opposition to Nguyên's “local essence, global expression” attribute that makes Quán Kỳ Nam so universally translatable. Until the wider industry learns to bridge this gap by placing artistic rigor over rushed, hyper-localized commercialism, Vietnamese cinema will, unfortunately, continue to struggle to secure its rightful place on the international stage.

The looming threat: AI, VFX vs. The soul of cinema

In Quán Kỳ Nam, eagle-eyed viewers might occasionally spot modern architecture lurking in the corners of street scenes or looming in the distance during rooftop shots. When asked about this, Leon is refreshingly blunt. “I really hate VFX,” he admits. “Because there are special effects done practically that look absolutely amazing compared to VFX. Especially with those action and martial arts movies in Hollywood right now, they abuse VFX so much, and it looks very fake. So, not everything new is good; it has to be appropriate.”

And his philosophy works entirely for the world of Quán Kỳ Nam. For an international audience, these modern anomalies easily go unnoticed. More importantly, attempting to digitally patch these details to perfect the “vintage” illusion would be disastrous. A rough, modern VFX job would glaringly stand out against the rich, organic grain of the 35mm film, completely ruining the meticulously crafted, authentic 1970s Vietnam they worked so hard to build.

To my mind, VFX should be a tool used to enhance a filmmaker’s vision, not a synthetic bandage used to cover mistakes or cut corners in production. But the creeping reliance on Artificial Intelligence is far more insidious; it is an unacceptable intrusion into the creative process that is already pushing genuine artists out of work. We are currently witnessing a dangerous era where AI is being hastily embraced for cheap commercial gain, all while legislation painfully struggles to catch up with the harm being done to genuine artists.

Yet, when asked about the threat of AI replacing filmmakers, Leon remains resolutely confident. “They can never do my job,” he declares. For him, the creative process is intrinsically human. Only he possesses the vivid, visceral memories of his mother and aunts visiting his grandfather at a post-war re-education camp, the exact memories that served as the primary, direct inspiration for the character Kỳ Nam. There is no technology in the world, present or future, capable of synthetically recreating that level of lived trauma, personal emotion, and artistic vision.

Ngô Hồng Ngọc (left), director Leon Lê (right) at the Far East Film Festival.

However, programmer Nguyên offers a sobering reality check regarding the wider Vietnamese industry. “I don’t believe other filmmakers share Leon’s sentiments, but I do hope to be proven wrong,” he notes. “As I noted in my essay and industry report for this year’s FEFF, many stages of the cinematic creative process in Vietnam right now feature AI, with some finding it a gift from above and others deeming it a hasty shortcut.”

The human resistance

Leon's observation on the mainstream Vietnamese machine is entirely valid, yet there is a sliver of hope he might be overlooking. We are currently witnessing an infiltration: a new wave of independent filmmakers successfully making their commercial debuts. The Academy of Motion Picture Arts and Sciences’ recent regulation changes, strictly mandating human authorship for any Oscar submission, serve as a monumental, institutional pushback against generative AI.

Ultimately, cinema is a medium built entirely on human vulnerability. I wholeheartedly echo programmer Nguyên’s resounding final sentiment: “Give me imperfect films with soul — and I like quite a few! — any day.”

Photos courtesy of Far East Film Festival.

Tracing the History of 'Hello Vietnam,' the Overnight Sensation From Europe

2026-05-29T14:00:00+07:00

Most people who have flown with VietJet are probably familiar with the song ‘Hello Vietnam’ or its Vietnamese version ‘Xin chào Việt Nam.’ As it's often played during landing, tourists might mistake the song for a cute jingle of the company, but the meaning behind the song lyrics is much more nostalgic. It’s about a person of Vietnamese descent longing for their ancestor’s homeland, a place they’ve never been — a story that can certainly strike a chord with many Vietnamese people. Few know, however, that this song was originally a French-language song, one that was almost never released.

‘Hello Vietnam’ achieves the rare feat of being widely recognizable among Vietnamese today, even though it originally emerged from the diasporic community.

The song cover.

Perhaps this accomplishment should not be surprising, as the song seems specifically crafted to appeal to Vietnamese sensibilities: nostalgic lyrics on a melancholic melody were the framework of many other widely acclaimed songs in Vietnam. Even though the lyrics describe the feelings of a person who’s never been to Vietnam, the longing can resonate even with Vietnamese people who never left the country, whether towards their hometown or a version of Vietnam from another decade.

“Want to see your house, your streets. Show me all I do not know.
Wooden sampans, floating markets, light of gold.”

The sheer love and curiosity for Vietnam, along with descriptions of its wonders make the song an easy choice for anyone who wants to convey patriotic pride. This may explain why it sounds familiar even to people who have never heard of it. The exposure to the music is huge: it's featured in travel companies’ commercials, videos on social media, and background music in cafes.

The story behind the creation of ‘Hello Vietnam’ actually began in Belgium, where its original singer, Phạm Quỳnh Anh, was born. Her parents are Vietnamese immigrants. Her father went to Belgium to study and her mother was a political refugee. Always a talented singer, at 13, she participated in the Belgian singing competition TV show Pour la Gloire and won with a terrific cover of Celine Dion’s ‘The reason.’ This achievement convinced her that a career in music might really be a possibility: “Pour la Gloire all started with a bet between my father and me. He was like, ‘Yes, you’ll make it,’ while I was thinking, ‘I won't even get past the first auditions.’ And that's just how it happened; I didn't really realize what was going on at the time,” Quỳnh Anh recounts in French.

Phạm Quỳnh Anh.

In 2005, her career took off, as she became Marc Lavoine’s protégée. Marc Lavoine, a famous French singer most known for his karaoke classic ‘Elle a les yeux revolver…’, was looking for a voice to feature in ‘J’espère,’ a new duet. He was convinced by Quỳnh Anh's performance: three takes during the audition was enough. Following this duet’s success, Quỳnh Anh went along with Lavoine on his tour to many countries.

Being close to Marc Lavoine provided a pivotal boost to Quỳnh Anh, even more so as Lavoine wrote her some songs, which were never released — one of which was called ‘Bonjour Vietnam.’ When learning that the song was written by a white French man, one can feel weirded out at first by the lyrics, notably the description of the character’s physical traits. It was however written at the request and supervised by Quỳnh Anh.

While working on a potential album, she felt the need to sing about her roots, and as such, asked the lyricist Yvan Coriat to write about Vietnam. The text was allegedly too long, which is why she later reached out to the seasoned Lavoine to transform the text into a song, with music by him. The Vietnamese-Belgian singer was immediately charmed: “I tried it, and it worked instantly. It’s amazing because they’re European, yet they recreated an Asian atmosphere so well. I feel very lucky to be surrounded by talented people who help me express myself.” She says in a French interview in Vietnam.

Marc Lavoine.

How ‘Bonjour Vietnam’ reached stardom was its own story: a demo leaked on the internet, and quickly spread throughout the diaspora. By Tết 2006, the song had already blown up all over the world, usually paired with a fan-made video montage of Vietnam. This unexpected instant hit made Quỳnh Anh famous around the globe among Vietnamese diasporic communities. The song never had an official release, and yet she started receiving offers to perform live in many countries like Canada, the US and Australia. Spurred by the global attention, it behooved her to release an English version, translated by Guy Balbaert, called ‘Hello Vietnam.’ This version gained a wider audience in Vietnam, while solidifying her fame among the English-speaking diaspora.

In 2008, she performed ‘Hello Vietnam’ on Paris by Night, which cemented the ubiquity of the song in the diaspora. At the end of the same year, she was able to set foot in the forever longed-for Vietnam in the lyrics, thanks to the popularity of the song, via a short tour in the country.

The original version in French performed by Phạm Quỳnh Anh.

There is a some undeniable poetry in the fact that everything seems to have led Quỳnh Anh to the country of her roots. Starting with her meeting with Marc Lavoine, which resulted in the creation of a song where she sings about how much she would like to go to Vietnam. Then the fact that the song got a self-made fame of its own. And finally, the English translation reached Vietnam, bringing her there as she wished for in the lyrics.

“One day I’ll touch your soil.
One day I’ll finally know your soul.
One day I’ll come to you.
To say hello… Vietnam.”

Nowadays Quỳnh Anh’s musical career has gotten much more quiet, she kept her studies a priority throughout this success, and now it seems to be a historical period, as she has begun new chapters of her life. But the popularity of ‘Hello Vietnam’ is as strong as it has ever been: many translations to Vietnamese helped the song gain a new audience. The budget airline VietJet decided to play a mix of the English and Vietnamese versions as landing songs and a welcoming gesture. This has increased the song’s popularity even more, though it has also inspired a sense of overexposure for frequent domestic travelers. The history of ‘Hello Vietnam’ is usually forgotten, obscured by its reputation as a mere commercial jingle, but it was once a heartfelt wish to reconnect with a homeland one hears about so much but has never encountered.

How Bách Tùng Diệp Became a Saigon Park From Earmarked Consulate Land

2026-05-29T09:30:00+07:00

In 1927, after being abandoned for more than 60 years by its Spanish owners, the “Jardin d’Espagne” — known today as Bách Tùng Diệp or Lý Tự Trọng Park — seemed set to become the new home of the British Consulate General in Saigon… but it was not to be.

The participation of Spanish naval forces in the 1859 French conquest of Cochinchina is well documented. The event which had triggered the expedition was the execution on July 20, 1857 of the Spanish bishop of Tonkin, Monsignor José Sanjurjo Diaz. In response, the invasion fleet incorporated a large contingent of Spanish troops drawn largely from the Philippines.

In the aftermath of the conquest, several streets in Saigon were named in honor of Spain, including Rues Isabella, Isabella II and Palanca.

The Jardin d’Espagne on the left of the postcard.

A potential location for a Spanish or British Consulate?

The French authorities also granted the Spanish government a plot of land on which to build a consulate. According to the Colonial Council minutes dated November 8, 1928, the Conventions of May 15, 1864 signed by Spanish Acting Consul Manuel M Caballero, and of January 31, 1866 signed by his successor Fédérico Taque, ceded to the Spanish government “a 3,000m² plot of land on the north side of the junction between Rues Lagrandière and Mac-Mahon [now Lý Tự Trọng and Nam Kỳ Khởi Nghĩa].” The concession of this land, now part of Lý Tự Trọng Park, was “made free of charge, but under the provision that the land is allocated solely for installation of a Spanish consulate and cannot be used for any other purpose”.

For a short while, an “old Annamite house” on the site was occupied by a group of Spanish naval officers. However, when the Spanish delegation eventually departed from Saigon, it had “failed to take effective possession of this land and abandoned the project of constructing a consulate in Saigon”. Thereafter, Spanish diplomatic affairs in Cochinchina were handled through the Consular Agent of Portugal.

Over the next half-century, as the surrounding streets were transformed into the so-called “Triangle of Power” (comprising the Law Courts, the Central Prison and the Palace of the Lieutenant Governor), this little piece of Spanish territory was christened the Jardin d’Espagne. During this period, it was looked after carefully by the staff of the Botanical and Zoological Gardens, who installed lawns and flowerbeds and took great care of its ancient banyan tree.

By 1919, the Consulate-General of Great Britain had outgrown its premises at 4 Rue Georges-Guynemer (present-day Hồ Tùng Mậu), and the search began for a suitable plot of land on which to build a larger diplomatic mission. The Jardin d’Espagne seemed to fit the bill perfectly, and later that year the British Consul-General wrote to the director of local administration asking if the French government “would be disposed to give its consent to the cession of this land from the Spanish government to the British government, which proposes to build a consulate there”.

The Jardin d’Espagne can be seen on the right of this early 20^th-century postcard of the Lieutenant Governor’s Palace.

The three-way negotiations between France, Spain and Great Britain continued for another eight years. Finally, on November 10, 1927, “the Consular Agent of Portugal, M. Brodeur, in the name of the Spanish government, ceded and abandoned to the Consulate General of Great Britain represented by Mr. F Grosvenor Gorton, its rights to the Jardin d’Espagne”.

For its part, the Cochinchina government agreed that Great Britain would be substituted for Spain in the conditional rights to the land, which were once again linked exclusively to the construction of a consulate.

Had things proceeded as planned, the British Consulate in HCMC might now be in a very different location, and Saigon would have lost a valuable green space to redevelopment. But that wasn’t quite the end of the story.

From would-be consulate to park

After commissioning a long-overdue survey of the Jardin d’Espagne in December 1927, the British “encountered problems and communicated these to the Cochinchina authorities.” On January 21, 1928, Cochinchina Governor Paul Blanchard de la Brosse wrote to Grosvenor Gorton: “On the occasion of the transfer, you pointed out to me the inadequacy of the said land area with regard to its function, which is the construction of your consulate, and informed me that you would consider favorably the principle of exchange against another city lot administered through the Domaine locale.”

A subsequent report to the Colonial Council by Blanchard de la Brosse sheds further light on the problems encountered and also reveals the alternative lot which had been identified:

“The Consul General of Great Britain has noted that the area of this land is too small for construction of a [consulate] building, and secondly that the Jardin d’Espagne does not seem favorable for the installation of a consulate. For our part, the local administration believes that there is interest in maintaining the current function of the Jardin as a convenient square for walkers and children’s games in the very central area where it is located. Therefore, the principle of exchange of this land against Lot 7 of the subdivision plan of Boulevard Norodom is being considered. This latter terrain, situated between Boulevard Norodom (Lê Duẩn) and the Rues de Massiges (Mạc Đĩnh Chi) and Lucien Mossard (Nguyễn Du), has an area of 3,548m² and its market value is equal to that of the land known as the Jardin d’Espagne.”

A plan of the 3,548m² Lot 7 on Boulevard Norodom, which the British Consulate General was granted in exchange for the Jardin d’Espagne.

A formal offer was made, and on April 25, 1928, British Consul General F Grosvenor Gorton wrote to the governor accepting the substituted plot on Boulevard Norodom. This undoubtedly pleased the French; another report dated November 26, 1928 says of the Jardin d’Espagne that “its situation right in front of the Governor of Cochinchina’s Palace, from which it is separated only by the Rue Lagrandière, is not appropriate for the installation of a consulate”.

On October 6, 1928 Les Annales Coloniales carried an article entitled “The future British Consulate in Saigon”, reporting the exchange of the Jardin d’Espagne for the new plot on Boulevard Norodom, and explaining that “the plans, drawn up in London, will be executed in Saigon under the supervision of one or more architects who will come all the way from England. The design will be a reproduction of those buildings already constructed to serve the same purpose in Bangkok and some major cities in China; or rather, it will be a ‘Cochinchina adaptation’ of the commonly adopted type.”

A view of Saigon's Boulevard Norodom.

The replacement lot was formally ceded by the Domaine Locale on December 21, 1928, but the new British Consulate General at 21 Boulevard Norodom (now 25 Lê Duẩn) took several years to construct and was not inaugurated until 1934. Sadly, no photographs have survived of this building, which in the 1950s became the British Embassy to the State of Vietnam and then briefly to the Republic of Vietnam. It was demolished and rebuilt in its current form in 1958–1959.

The 1958-1959 British Embassy building, now the British Consulate General in Ho Chi Minh City.

Crucially, the land exchange of 1928 returned the Jardin d’Espagne to the Domaine Locale and it became a small municipal park.

After 1955 it was renamed Công viên Liên Hiệp (Union Park) and, after 1975, Công viên Lý Tự Trọng. Then in the early 1980s, the buildings which had stood on the adjacent plot of land were demolished and the park was doubled in size, so that today it stretches the entire length of the block between Nam Kỳ Khởi Nghĩa and Pasteur Streets.

Abandoned by the Spanish and rejected by the British, the Jardin d’Espagne was eventually transformed into one of Saigon’s best-loved parks.

The former Jardin d’Espagne, now the Lý Tự Trọng Park, in 2016.

This article was originally published in 2016.

Tim Doling is the author of the guidebooks Exploring Huế (Nhà Xuất Bản Thế Giới, Hà Nội, 2018), Exploring Saigon-Chợ Lớn (Nhà Xuất Bản Thế Giới, Hà Nội, 2019) and Exploring Quảng Nam (Nhà Xuất Bản Thế Giới, Hà Nội, 2020) and The Railways and Tramways of Việt Nam (White Lotus Press, 2012). For more information about Saigon history, visit his website, historicvietnam.com.

Quy Nhơn’s Quy Hoà Leprosy Village to Be Relocated for Mega Resort Project

2026-05-28T10:00:00+07:00

Authorities in Gia Lai Province have approved plans to relocate the Quy Hoà leprosy village from its current ocean-side setting in Quy Nhơn to make room for an ambitious real estate and tourism project.

Founded as the Laproserie de Quy Hoà Hospital in 1929 by Paul Maheu, a French priest, along with Dr. Lemoine of the Bình Định Hospital, the facilities in Quy Hoà include private homes, treatment rooms, a church and recreational areas. It was essential for providing care to patients when the disease was heavily stigmatized before an effective treatment was discovered in 1940, and remained important for treatment services for decades. While populations have declined thanks to improved sanitation and vaccination efforts, as of today, it is home to 250 families and 300 patients. Many families have spent several generations in their homes after a patient recovered from the disease.

In addition to its on-going medical purposes, Quy Hoà holds significant heritage value. It boasts stunning modernist architecture situated in sight of the ocean and is home to the grave and former home of beloved poet Hàn Mặc Tử. Easily accessible from expanding Quy Nhơn city, including via scenic hiking path, it offers visitors an opportunity to learn about a unique period in Central Vietnam's development, marvel at colorful buildings with bold design choices and even take in some cultural oddities.

Hàn Mặc Tử's grave (left) and some materials placed in the home he occupied in the village (right).

Anyone who has visited Quy Hoà and witnessed the picturesque ocean with sandy beach juxtaposed by the humble, impoverished buildings of the leprosy colony would be able to understand why it is wanted by developers. The inevitable is finally official with the Gia Lai People's Committee announcing on May 19 that the province is currently accelerating procedures for the implementation of the Ghềnh Ráng-Vũng Chua International Beach Resort Urban Area. Covering nearly 2,900 hectares, the project will require Quy Hoà to be moved to Tuy Phước Commune of Gia Lai Province, approximately 20 km to the north and noticebly not on the ocean.

View looking down onto Quy Hoà.

The new megaproject aims to provide upscale housing for 40,000 people and accomodate an average of approximately 6,900 tourists per day. A sports center, a golf center and hotels will rise above the austere bed where Hàn Mặc Tử once perished in agony. Flying taxis and seaplanes are included in Sun Group's plans.

Officials have stressed the need for careful planning to ensure uninterrupted healthcare services for the patients. Specific plans for the site of the new leprosy treatment hospital and community are in development.

The Little Moments of Stillness on Hanoi Streets via Artist Hoàng Hiền's Illustrations

2026-05-27T14:00:00+07:00

Whether they're from Saigon, Hanoi or Đà Nẵng, urbanites in Vietnam have all grown up amid the chaos of local street culture, where the pulses of civic life churn with every vendor, family business, and gig worker. "Moment of Stillness," a collection of colorful illustrations by artist Hoàng Thanh Hiền, was born of the artist's keen observations of the familiar scenes in her immediate surroundings.

Hanoi streets are notoriously busy and hectic, but when one actually sits down to focus on each moving part in that busy puzzle, they would immediately notice the charms and vivid liveliness of things that we often overlook while going about our life. Each artwork in Hiền’s illustration project zooms in and isolates an element from the street scene in Hanoi, and highlights it with her artistic sensibility.

“The bikes carrying seasonal fruits, the food carts, the corner vendors selling iced tea, the trees and traffic signs that double as helmet or raincoat racks,” Hiền shares with Saigoneer via email. “Perhaps, with the forces of development and convenience of modern society, sidewalk vendors have become something associated with disorderliness and complications. But I want to redraw those images with a gentle palette. A moment of stillness for people whom I think are dealing with a lot of hardships.”

Mobile fruit sellers, a deliveryman waiting for pickup, rideshare drivers on bikes, a sugarcane juice cart: the subjects of Hiền’s illustrations are mostly small business owners and gig workers who spend the majority of their workday on sidewalks. The human figures are all faceless, perhaps in line with how most of us perceive the people we brush past on the street, but each scene is portrayed using cheerful color choices to celebrate the small moments rather than dismiss them.

Observing daily moments and illustrating them have become an escape for Hiền after the many hours spent at her day job. While drawing has been her favorite pastime since she was four or five years old, she graduated with an unrelated degree and then started working. “After many years, I still drew, wanted to draw, and constantly thought about art, so I quit and started learning art from the beginning,” she says. “ I got another job and, fortunately, met seniors who are very patient with me and believe in me. So I’ve been working while studying since.”

The title “Moment of Stillness” refers to the snapshot of street moments that Hiền collects while walking around Hanoi, but on the other hand, it also started from a need for her to take a break from drawing for work. “One day, I felt like I was illustrating like a machine. I illustrate at work, for my jobs every day. Everything runs smoothly and everybody is satisfied, but suddenly I stopped feeling that joy when I draw,” she shares. “A product finishes and another one comes right along; I don’t know how things began to flow so fast [...] So I started doing art just for myself in my free time.”

With a simple goal to reignite that happiness while drawing, she began with the simplest things that are right around her: “A dry leaf on the street, a fold on my clothes, a muscle of human anatomy… everything can become a story. I want to return to finding beauty in simple things like that. Gradually, I started paying more attention to our sidewalk space and its daily life.”

It might be a bittersweet time period for anyone making a living on Hanoi’s pavements or harboring great affection for the city’s vibrant informal economy, as a sidewalk-clearing campaign is sweeping through local streets, aiming to make them neater and safer for pedestrians. Independent art projects, like “Moment of Stillness,” will serve as an indelible documentation of the street moments of our collective memory.

Hailing from Hải Dương, Hiền herself has been in Hanoi for 10 years through her education and career. Creating art about Hanoi has encouraged her to observe where she lives more instead of being a mere passerby.

“I think each person has a different Hanoi. An old cart can be someone’s way to make a living. It seems like there’s everything on the sidewalk: necessities, food, clothes, even haircuts. Fruits, bánh mì and coffee in the morning and iced tea and skewers in the evening. The space on the pavement might look messy, but operates rhythmically with its own symbiotic negotiations.”

To view more of Hoàng Hiền's artworks, visit her Behance page here.

Hẻm Gems: Indonesia's Ayam Penyet Is a Smashing Celebration of Spices

2026-05-25T10:00:00+07:00

The most straightforward definition by which to explain ayam penyet to the Vietnamese layperson is perhaps “cơm gà Indo.” It’s technically not wrong: the dish has rice and chicken, and originates from Indonesia. But once you've actually sunk your teeth into this special fried chicken, the translation seems unfairly reductive because ayam penyet is so much better than the sum of its parts.

Editor's note: As of March 2024, Ayam Penyet Vindo has moved to 24 Điện Biên Phủ. The interior depicted in the review features the previous location.

You can’t go 500 meters in Saigon without bumping into cơm gà. Combining the cheapest carbohydrate and the cheapest meat, permutations of chicken rice are available to people of all ages, financial situations, and walks of life. With just VND50,000 or less, Saigoneers can wolf down a portion of Hainanese-style chicken rice or crispy cơm gà xối mỡ just around the corner from their natural habitat. This poultry love is not limited to Saigon, as many other Vietnamese localities have concocted their own versions as well, such as cơm gà Hội An, Phú Yên, Nha Trang, and Phan Rang, among others.

Ayam Penyet Vindo's light box.

As a cơm gà hobbyist, I find great pleasure in its level of ubiquity, but for home cooks aspiring to break into the commercial scene with their own creations, this means there are many chickens in the market to compete against. The owner duo behind Ayam Penyet Vindo, Lizam and Ricoh, find the popularity of cơm gà in Vietnam both an opportunity and a challenge to overcome — how to convince local customers’ taste buds that ayam penyet is not just typical rice with fried chicken.

Originating from Java, ayam penyet is nothing fancy, though its accessibility means there are thousands of versions out there. “Ayam” means “chicken” and “penyet” is Javanese for “smashed.” After being fried, the chicken leg is pounded to break up the meat. Some theorize that the action is to make it easy to eat ayam penyet by hand, but Ricoh tells me that it’s to release the moisture so that once sambal is applied on top, the meat will absorb the sauce, becoming more flavorful.

According to Singaporean food blogger Tony Boey, this now-commonplace dish had its beginning in sambal tempe penyet from the East Javan city Surabaya where tempeh — fermented whole soybeans pressed into blocks — is fried and pressed into a plate of sambal. This is a favorite meal of Pak Wardoyo, the son of Puspo Wardoyo, the founder of Ayam Bakar Wong Solo restaurant chain, so he added it to their menu, and later Pak incorporated fried chicken to form a new dish called “ayam penyet” in 1992. The smashed chicken gradually grew in fame, spreading to the rest of the country, and even to nearby neighbors like Malaysia, Singapore, and now Vietnam.

From house party to restaurant

Having sampled some particularly memorable ayam penyet versions in Singapore, I often find myself daydreaming about sambal chicken and airy fried batter flakes. A spontaneous Google query during the lockdown in 2021 brought up Ayam Penyet Vindo, a casual upstart promising authentic fried chicken from their home base on Cống Quỳnh Street, which has since shuttered as the Vindo duo ventured outside the alley onto the streets of downtown District 1. As you make a turn from Điện Biên Phủ into Mạc Đĩnh Chi, it’s impossible to miss the bold red-and-yellow sign of Vindo. The restaurant’s dining area is sparse, with a small entrance furnished with a few table sets, and a cozy air-conditioned corner upstairs.

Vindo is open from 10am to 10pm.

Vindo is run by Lizam, a Malaysian, and Ricoh, an Indonesian, who had been close friends for years before they decided to dip their toes into the F&B world. Lizam, with salt-and-pepper hair and a warm demeanor, represents the cautious, measured half of the pair, while bespectacled Ricoh fills in the rest with an adventurous streak and knowledge of Indonesian cuisine.

Back in Malaysia, the two met in 2014 while working for the same rubber company: Lizam in marketing and Ricoh in a technical role, a dynamic that they said carried over into the restaurant’s genesis. The friends moved to Vietnam in 2016 and 2017, following a call for a foreign partnership from a Vietnamese rubber company. Working together in Vietnam, they once shared an apartment and sometimes would cook dishes from home; this was the setting for the first spark leading to Vindo. Being an Indonesian restaurant, Vindo’s original chicken recipe naturally came from Ricoh, though once they realized that this flavorsome chicken was something special, they worked together to perfect it into an easy-to-follow recipe for the kitchen staff.

Lizam and Ricoh, the owners, came to Vietnam in 2017 and 2016, respectively.

“One day, in the evening, I fried chicken, then he [Lizam] said he loved it so much. Then I suggested ‘how about we make ayam penyet?’” Ricoh recalls. He would make ayam penyet again for a Malaysian buddy, and slowly the tasty fried chicken gained a reputation among their Malaysian and Indonesian friends in Saigon. “They love the chicken so much, so people would call and say ‘Please come to my house and eat chicken together.’ They ask me to cook the chicken. I said ‘Oh my god, I cannot cook for you every day.’”

We pooled the money, got the place, and rented it. Do first, worry later.

Nonetheless, getting from “this is some delicious chicken, we should sell it” to opening an actual business is not a simple A-to-B journey. “We didn’t agree [on the decision to open the restaurant]. We spent a month or two playing devil’s advocate. He was ‘pro,’ I was ‘con,’” Lizam explains. “After a while, Ricoh said ‘let’s just rent a place and do it.’ So we pooled the money, got the place, and rented it. Do first, worry later.” It took them about a month to test the whole dish together to reach a final product that can appeal to most Saigoneers, meaning trying to temper the heat in the sambal so as not to blow people’s heads off with Indonesia-level spiciness.

A chicken by any other name

Clockwise: ayam panggang, ayam penyet, ayam kremes, gado-gado, and nasi goreng in the middle.

At Vindo, the menu is decidedly straightforward: the main attraction is chicken leg quarters done in various ways. The headliner, of course, is ayam penyet, a fried chicken leg gently smashed and slathered in a coat of bright, pungent sambal. Ayam panggang instead subjects the leg to open flame in a grill while rendang ayam is chicken that has been braised for hours in coconut milk and a host of aromatics. If one is tired of poultry, there’s also fried rice in the form of nasi goreng, and a sweet peanut salad in the form of gado-gado, both officially recognized as Indonesian national dishes. Each chicken plate arrives with rice, fried tofu, tempeh, and a dollop of sambal.

Nasi goreng.

Gado-gado.

Differentiating their fried chicken from the corner cơm gà in the eyes of eaters is a continuous concern for the pair, though, if the addition of sambal and native accouterments like tempeh is not enough to do that, the flavor of the chicken leg would surely suffice. Having been parboiled with spices before being fried, the chicken absorbs much of its surroundings to stand on its own, but the sambal topping really equips it with a powerful punch. Notes of galangal, turmeric, chili, and garlic seep into every bite, cutting the oily side of the frying. We enjoy the sambal so much that we have to order an extra bowl to smear on everything.

The flavorful chicken is enveloped in a layer of sambal.

A slice of tempeh.

According to Ricoh, every day he has to make three batches of fresh sambal, each with a different level of heat. If this was Indonesia, we likely would need just one — at the hottest level — but alas the sweet tooth of Saigoneers necessitates palatal coddling. I am guilty as charged, and I enjoy dipping my chicken into the Level 1 sambal a lot.

Vindo’s ayam penyet is just as delectable as my memory serves, but admittedly, it’s just No. 2 in my ranking of dishes here: the first position belongs to their rendang ayam. It’s a festive treat whose main method of imbuing flavors into the meat is by cooking it for hours and hours, as Lizam aptly puts in my favorite description of anything we sampled during our visit: “Rendang is like ‘Danggg, you don’t have rendang?’” Its existence is so natural in any self-proclaimed Indonesian eatery that people will bemoan its lack thereof. With every slight maneuver of my cutlery, the meat falls off the bone, deeply infused with a coconut-rich sauce that prompts me to demolish the entire portion of rice as quickly as it arrives.

Ayam kremes.

Ayam panggang.

There used to be a time when Vindo’s following was made up of nearly all Malaysians and Indonesians, but now, they tend to book takeaway orders rather than make time to dine in. On weekends, Indonesian households living in suburban Saigon or nearby localities visit the restaurant as a stop during a family outing, but during the weekday lunch rush, Vindo’s tables host groups of Japanese office workers, curious passersby, and even gaggles of young Vietnamese eager to sample new, exciting food.

“We are a halal restaurant. People always think halal is ‘no pork,’ but it’s actually much bigger than that, it’s about the cleanliness, method of preparation, and the animals being used. We want to portray that it’s not just for Muslims,” Lizam says. “When you put in effort, when the food is good, the people are happy. The love is there.”

To sum up:

Opening time: 10am–10pm
Parking: Bike only
Contact: +84 366 891 668
Average cost per person: $ (under VND100,000)
Payment: Cash, Transfer
Delivery App: ShopeeFood, Grab

Khôi loves chicken, is a raging millennial and will write for food.

Ayam Penyet Vindo

24 Điện Biên Phủ, Tân Định, HCMC

Dispatch From Udine: Vietnam's Cinema Reaches the World Stage While Rooted in Local Culture

2026-05-24T14:00:00+07:00

Vietnamese cinema experienced a watershed moment at the 28^th Far East Film Festival in Udine, Italy.

Long recognized as a vital European hub for Asian film, the festival’s 2026 edition, which ran from April 24 to May 2, went beyond mere representation, turning into a platform where Vietnamese narratives commanded attention and critical acclaim. Four Vietnamese films were selected for screening: Leon Lê’s Quán Kỳ Nam (Ky Nam Inn), Hàm Trần’s Tử chiến trên không (Hijacked), Bùi Thạc Chuyên’s Địa đạo: Mặt trời trong bóng tối (Tunnels: Sun in the Dark) and Phan Gia Nhật Linh’s Đại tiệc trăng máu 8 (Blood Moon Rite 8).

The festival's reception confirmed a shift in momentum. Bùi Thạc Chuyên's Địa đạo won both the Mulberry Award for Best Screenplay and the Crystal Mulberry audience award, marking the first time a Vietnamese film has won even one award in the festival's history.

The success extended beyond the screen. Two ongoing film projects were selected for the Focus Asia in-production industry sidebar program: Dear Sơn An, directed by Bùi Kim Quy (produced by Varan, Vietnam, and A Company Film, Germany) in its All Genres Project Market 2026, and Chớp bóng (Picturehouse), directed by Nguyễn Võ Nghiêm Minh (produced by Girelle Production, France, East Films, Vietnam, Add Oil Films, Singapore, and Daluyong Studio, Philippines) for the Far East in Progress 2026 initiative.

Industry insiders at the festival noted that films finding audiences and projects securing international partnerships signal the transition of Vietnamese cinema from the margins to the global stage.

The more local we stay, the further we can travel

For decades, international perceptions of Vietnam were shaped by external narratives. As FEFF curator and consultant Nguyên Lê points out, the country was often reduced to a jungle backdrop or a conflict zone in American-led stories.

When it comes to defining or understanding Vietnamese cinema, there have historically been two approaches, Nguyên notes: “Any film about Vietnam is either a documentary or a film about the war that is told from an outsider perspective.” This means they are stories about Vietnamese but not told from a Vietnamese perspective.

Thus, what is happening now is a vital reclamation of perspective. Vietnamese filmmakers are reframing narratives from insider perspectives. Bùi Thạc Chuyên highlighted how even language reveals this divide: “In the US perspective, they call it the Vietnam War, but from the Vietnamese perspective, they call it the War against Americans. It is the first step to really show that this war is very complex. It's not only a conflict between nations and forces, but also between ideologies, and between the same Vietnamese who follow different factions.”

For Chuyên, whose research for Địa đạo spanned over a decade, storytelling is inseparable from personal exploration. “I don't really think of how I would tell the story or where the story can reach,” he explains. “Whenever I make a film, it's also a discovery. I'm discovering myself, and I'm discovering about the topic as well.”

Bùi Thạc Chuyên at the festival.

Phan Gia Nhật Linh sees this moment as a turning point in global awareness: “I think the world is telling so many stories, but they haven't heard a story from Vietnam yet. And for years, our story was told by Americans, Chinese, and Koreans. And now we have a new generation of filmmakers who can make really good films. So now we start telling our story, and the world can now hear our story.”

This search for authenticity is also echoed by filmmaker Leon Lê, who actively avoids the exoticization or fetishization that international markets sometimes demand. In Quán Kỳ Nam, he handles memory and the legacy of French colonialism in Saigon with artistic restraint, allowing the story’s context to unfold naturally rather than explaining it outright.

The shift towards representation and genre

One of the most striking aspects of contemporary Vietnamese cinema is its expanding range. Where earlier filmmakers often faced strict political and commercial limitations, today’s generation is experimenting more freely with form, genre, and subject matter.

The rise of horror and folklore-based storytelling is particularly significant. In the past, supernatural elements in Vietnamese films often had to be rationalized or explained. Now, filmmakers are embracing the mystical and the unknown as legitimate narrative tools. Local folklore, such as the figure of the Vietnamese vampire known as Phí Phông, is being reimagined for modern audiences. These stories differ markedly from western or even other Asian interpretations of similar themes, offering something distinctly Vietnamese while still appealing to global genre fans.

At the same time, representation within narratives is evolving. Traditional war films have often centered on male protagonists and action-driven plots. In contrast, newer works are increasingly foregrounding women as central figures. This shift reflects a broader recognition of women’s roles in Vietnam’s past and present, particularly in times of conflict and resilience. By reframing these perspectives, filmmakers are diversifying their stories and also challenging long-standing cinematic conventions.

Phan Gia Nhật Linh speaks to the audience.

Stylistically, the industry is becoming more versatile. From comedies like Đại tiệc trăng máu 8 to action-thrillers like Tử chiến trên không, Vietnamese cinema is no longer confined to a single identity. This diversity reflects both creative ambition and a growing understanding of audience expectations. Even when working with adapted material, Linh emphasizes localization, “I choose stories that haven’t been told in Vietnam before, and then I adapt them to fit our context. That’s why the industry is growing. It’s also why audiences are choosing Vietnamese films over foreign ones.”

Industry challenges and the path forward

Despite these achievements, the Vietnamese film industry remains in a state of flux. Rapid growth brings both opportunity and instability, and sustaining momentum requires more than creative success. “The Vietnamese film industry today is like a fireworks show. It looks spectacular from a distance, but once you get up close, there are things to consider. Because, as you know, just like in real life, standing right under the fireworks carries a risk of fire. It’s very unstable and fraught with danger,” says Nguyên Lê.

One of the most pressing challenges is infrastructure. While filmmakers are producing compelling work, the systems needed to support international distribution and promotion are still developing. Festivals like FEFF play a crucial role in bridging this gap, but long-term success will depend on building consistent pathways to global audiences.

Another challenge lies in defining the audience itself. As the industry becomes more vibrant and diverse, questions arise about who these films are ultimately for. Domestic viewers have different expectations than international ones, and balancing these perspectives is not always straightforward. There is a risk that in trying to appeal to global markets, films might lose the very specificity that makes them unique.

Yet many filmmakers see this as a false dilemma. The emerging consensus is that authenticity is the key. Stories that remain grounded in local culture, language, and experience are precisely what attract global audiences seeking something new. As filmmakers continue to explore their own histories, experiment with new forms, and connect with audiences both at home and abroad, they are reshaping not only how Vietnam is represented on screen, but also how it participates in the global cinematic conversation.

The success at the 28^th Far East Film Festival is a signal. Vietnamese cinema is finding its voice, and the world is beginning to listen.

Photos courtesy of Far East Film Festival.