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Give at least two examples.

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after watching the short film JASMINE LANE and reading the text, respond to at least two of the questions below. By Sunday, November 13 respond to at least two of your classmates’ posts.
1. How do some of the themes we have discussed regarding women’s lives in former French colonies connect to either the texts or the film. Give at least two examples.
2. How is the notion of “Nomadic Identities” reflected in Kim Lefèvre ‘s works and the movie Jasmine Lane. Give at least one example from each.
3. Do you agree that the text and the film represent the “hybrid” as described on page 85 of our textbook as “to inhabit an intervening space?” Briefly explain your answer.
Stéphane Ly-Cuong (born 1972) is a director, screenwriter and actor. He studied cinema at Paris VIII, Brooklyn College and the Femis (screenwriting). He directed several short films, including Jasmine Lane which won the jury prize for Best Narrative Short at the 2019 USA Film Festival. In his films, he explores the problems and issues facing the Vietnamese diaspora.
IMDb Mini Biography By Kim Scott
French–Vietnamese relations
Napoleon III made the decision to invade Vietnam in July 1857. The Vietnamese were unable to repel the advanced weapons of the invaders. An 1862 peace treaty ceded Vietnam to France
France obtained control over northern Vietnam; French Indochina (Vietnam, Laos, Cambodia) was formed in 1887. The French formally left the local rulers in power, though, in fact, the local rulers were figureheads. The French Governor-General held supreme power in French Indochina over the three branches of government.
French Indochina was designated as a colonie d’exploitation (colony of economic exploitation) by the French government. Funding for the colonial government came by means of taxes on locals. The French government established a near monopoly on the trade of rice alcohol, opium, and salt. Beginning in the 1930s, France began to exploit the region for natural resources such as tea, coffee, coal, zinc, tin, and pepper crops.
During French colonial rule, the French language was the principal language of education, government, trade, and media. It became the principal language of the elite and educated. Despite the dominance of French in official and educational settings, local populations still largely spoke their native languages. After French rule ended, the French language was still spoken widely. Today, French continues to be taught as a second language in Vietnam, Cambodia, and Laos.
The French pulled out of the region in 1954.
Today the Vietnamese community in France is about 400,000, making them one of the largest Asian communities in the nation. They make up over half of the Vietnamese population in Europe. The community is both strongly attached to its homeland and well-assimilated in French society.
In order to understand French society, it is essential to understand the notion of French universalism, which refer to the ideals of “Liberté, égalité, fraternité” (Liberty, Equality, Brotherhood). All members of French society are expected to display these virtues and should not be identified based on culture, race, religion, ethnicity, sex, or gender. This is why it is illegal in France to collect statistics based on ethnicity. This is why Muslim women wearing the Hiijab at the beach arouses national controversy; wearing religious symbols in public violates French secularism. Under French universalism, people are dissuaded from identifying with an ethnic community, since it is believed that this will create schisms in society.
Hence, the French educational system in France does not value multiculturalism, and it is not surprising that recent generations of French citizens of Vietnamese heritage identify with French culture.
For more information see:
https://courses.lumenlearning.com/boundless-worldhistory/chapter/indochina-2/

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