The revised prose version of the Babad Tanah Jawi was originally prepared by C.F. Winter Sr. (1799-1859), with the twofold aim of providing Javanese-language teaching material and of setting a standard for formal Javanese prose writing. At that time, Javanese was almost exclusively written in verse, which was not a medium suitable for the modern world that was dawning on Java. Although Winter achieved his aims in other ways and publications, the present text was mostly forgotten, or was just passed over as another copy of the Meinsma text (Pigeaud, Literature of Java). This was unfortunate, because it deprived linguists of one of the first attempts to create a standard Javanese prose language, and historians of a readable text that presented a Javanese view of Javanese history from the beginning until 1742. To belatedly set the record straight and to honour Winter’s contributions to the development of Javanese, the author decided to publish this text in Javanese script and provide an English translation for the general public. Although historians of Java have endeavoured to incorporate Javanese sources in their research, it remains invaluable to view that history directly through the eyes of 17th and 18th century Javanese contemporaries.

Bannermen Tales is the first book in English to offer a comprehensive study of zidishu (bannermen tales)—a popular storytelling genre created by the Manchus in early eighteenth-century Beijing. Contextualizing zidishu in Qing dynasty Beijing, this book examines both bilingual (Manchu-Chinese) and pure Chinese texts, recalls performance venues and features, and discusses their circulation and reception into the early twentieth century.

To go beyond readily available texts, author Elena Chiu engaged in intensive fieldwork and archival research, examining approximately four hundred hand-copied and printed zidishu texts housed in libraries in Mainland China, Taiwan, Germany, and Japan. Guided by theories of minority literature, cultural studies, and intertextuality, Chiu explores both the Han and Manchu cultures in the Qing dynasty through bannermen tales, and argues that they exemplified elements of Manchu cultural hybridization in the eighteenth and nineteenth centuries while simultaneously attempting to validate and perpetuate the superiority of Manchu identity.

With its original translations, musical score, and numerous illustrations of hand-copied and printed zidishu texts, this study opens a new window into Qing literature and provides a broader basis for evaluating the process of cultural hybridization.

A political play staging the Nazi takeover of Germany with an eye on India.

Although Utpal Dutt is acknowledged as a trailblazer of post-Independence Indian theater, English readers have not had access to the range and wealth of his drama. Barricade is a political play that stages the Nazi takeover of Germany in 1933 with an eye on India. Today, the surge to power of far-right parties and fundamentalist fanaticism across the world means that the co-option of democracy and civil society that led to Nazi fascism can happen again—or indeed has already happened—granting Barricade its immediate urgency. Equipped with an introduction analyzing its historical context, this translation of Barricade is also a very rare product in dramatic literature, collating both the printed original as well as a documented performance of the production directed by Dutt.

A profound poem on the mystical and the ecstatic and about our connection with nature.
 
Beachlight is a sustained poem divided into smaller parts that take on the anonymous voices of those lost and forgotten. A walk along a Singaporean beach transforms into a meditation that bridges an ecological consciousness to the sexual and the homoerotic. The poems in Beachlight expose revelations about the nature of desire, inviting readers to walk beside—and inside—them, reminding us of what we gain when we abandon ourselves to nature and exhorting us to reclaim our primordial connections to the world and to one another.

The Liang dynasty (502–557) is one of the most brilliant and creative periods in Chinese history and one of the most underestimated and misunderstood. Under the Liang, literary activities, such as writing, editing, anthologizing, and cataloguing, were pursued on an unprecedented scale, yet the works of this era are often dismissed as “decadent” and no more than a shallow prelude to the glories of the Tang.

This book is devoted to contextualizing the literary culture of this era—not only the literary works themselves but also the physical process of literary production such as the copying and transmitting of texts; activities such as book collecting, anthologizing, cataloguing, and various forms of literary scholarship; and the intricate interaction of religion, particularly Buddhism, and literature. Its aim is to explore the impact of social and political structure on the literary world.

Women entered the book trade in significant numbers in China during the late sixteenth century, when it became acceptable for women from “good families” to write poetry and seek to publish their collected poems. At about the same time, a boom in the publication of fiction began, and semiprofessional novelists emerged.

This study begins with three case studies, each of which probes one facet of the relationship between women and fiction in the early nineteenth century. It examines in turn the prefaces written by four women for a novel about women; the activities of a woman editor and writer of fiction; and writings on fiction by three leading literary women. Building on these case studies, the second half of the book focuses on the many sequels to the Dream of the Red Chamber—one of which was demonstrably written by a woman—and the significance of this novel for women. As Ellen Widmer shows, by the end of the century, women were becoming increasingly involved in the novel as critical readers, writers, and editors. And if women and their relationship to fiction changed over the nineteenth century, the novel changed as well, not the least in its growing recognition of the importance of female readers.

From cannibalism to light-calligraphy, from self-harming to animal sacrifice, from meat entwined with sex toys to a commodity-embedded ice wall, the idiosyncratic output of Chinese time-based art over the past twenty-five years has invigorated contemporary global art movements and conversation. In Beijing Xingwei, Meiling Cheng engages with such artworks created to mark China's rapid social, economical, cultural, intellectual, and environmental transformations in its post-Deng era.

This is the first complete bibliography of the developing field of Republican-period Chinese literature. The bibliography lists all studies in Western European languages, including doctoral and masters’ theses, as well as all known translations into English of Chinese literary works of the period 1918–1942.

The era between imperial China and Communist China is one of uniqueness in Chinese history, and is a pivotal period in more ways than we can yet realize. The novels, plays, poetry, and essays of this era, apart from their intrinsic interest, furnish Westerners with an inside view of how it felt to be Chinese during this troubled time. By means of this bibliography it will now be possible for teachers systematically to develop literature-in-translation courses or supplementary reading lists to enable those who do not read Chinese to penetrate areas of Chinese life heretofore closed off.

The first nonfiction collection by internationally acclaimed writer and translator Amit Majmudar, Black Avatar combines elements of memoir, biography, history, and literary criticism.

The eight pieces in this deeply engaging volume reflect author Amit Majmudar’s comprehensive studies of American, European, and Indian traditions, as well as his experiences in both suburban Ohio and the western Indian state of Gujarat. The volume begins with the title piece, a fifteen-part examination of “How Colorism Came to India.” Tracing the evolution of India’s bias in favor of light skin, Majmudar reflects on the effects of colonialism, drawing upon sources ranging from early Sanskrit texts to contemporary film and television.

Other essays illuminate subjects both timely and timeless. “The Ramayana and the Birth of Poetry” discusses how suffering is portrayed in art and literature (“The spectrum of suffering: slapstick on one end, scripture on the other, with fiction and poetry . . . in the vastness between them”), while in “Five Famous Asian War Photographs”—a 2018 Best American Essays selection—Majmudar analyzes why these iconic images of atrocity have such emotional resonance. In “Nature/Worship,” another multi-part piece, the author turns his attention to climate change, linking notions of environmentalism to his ancestral tradition of finding divinity within the natural world, connections that form the basis of religious belief.

Perhaps the greatest achievement of these wide-ranging essays is the prose itself—learned yet lively, erudite yet accessible—nimbly revealing the workings of a wonderfully original mind.

Traditionally the "Chinese body" was approached as a totality and explained by sweeping comparisons of the differences that distinguished Chinese examples from their Western counterparts. Recently, scholars have argued that we must look at particular examples of Chinese images of the body and explore their intrinsic conceptual complexity and historical specificity.

The twelve contributors to this volume adopt a middle position. They agree that Chinese images are conditioned by indigenous traditions and dynamics of social interaction, but they seek to explain a general Chinese body and face by charting multiple, specific bodies and faces. All of the chapters are historical case studies and investigate particular images, such as Han dynasty tomb figurines; Buddhist texts and illustrations; pictures of deprivation, illness, deformity, and ghosts; clothing; formal portraiture; and modern photographs and films. From the diversity of art forms and historical periods studied, there emerges a more complex picture of ways that the visual culture of the body and face in China has served to depict the living, memorialize the dead, and present the unrepresentable in art.

Korea’s history is divided into four periods: the Three Kingdoms of Koguryo (37 bc–ad 668), Shilla (57 bc–ad 668), and Paekche (18 bc–ad 660); Unified Shilla (668–935); Koryo (935–1392); and Choson (1392–1910). Kevin O’Rourke’s The Book of Korean Poetry traces Korean poetry from the pre-Shilla era to the end of Korea’s golden poetry period in the Koryo dynasty.There are two poetry traditions in Korea: hanshi (poems by Korean poets in Chinese characters) and vernacular poems, which are invariably songs. Hanshi is a poetry to be read and contemplated; the vernacular is a poetry to be sung and heard. Hanshi was aimed at personal cultivation, vernacular poetry primarily at entertainment. Hanshi was a much more private discipline; vernacular poetry was composed for the most part against a convivial background of wine, music, and dance.In this comprehensive treatment of the poetry of Shilla and Koryo, O’Rourke divides one hundred fifty poems into five sections: Early Songs, Shilla hanshi, Shilla hyangga, Koryo kayo, and Koryo hanshi and shijo. Only a few pre-Shilla poems are extant; O’Rourke features all five. All fourteen extant Shilla hyangga are included. Seventeen major Koryo kayo are featured; only a few short, incantatory pieces that defied translation were excluded. Fourteen of the fewer than twenty Koryo shijo with claims to authenticity are presented. From the vast number of extant hanshi, O’Rourke selected poems with the most intrinsic merit and universal appeal. In addition to introductory essays on the genres of hanshi, hyangga, Koryo kayo, and shijo, O’Rourke interleaves his graceful translations with commentary on the historical backgrounds, poetic forms, and biographical notes on the poets’ lives as well as guides to the original texts, bibliographical materials, and even anecdotes on how the poems came to be written. Along with the translations themselves, O’Rourke’s annotations of the poems make this volume a particularly interesting and important introduction to the scholarship of East Asian literature.

While India has been a popular subject of scholarly analysis in the past decade, the majority of that attention has been focused on its major cities. This volume instead explores contemporary urban life in a smaller city located in India's Northeast borderland at a time of dramatic change, showing how this city has been profoundly affected by armed conflict, militarism, displacement, interethnic tensions, and the expansion of neoliberal capitalism.

An internationally acclaimed expert explains why Chinese-style architecture has remained so consistent for two thousand years, no matter where it is built.

For the last two millennia, an overwhelming number of Chinese buildings have been elevated on platforms, supported by pillars, and covered by ceramic-tile roofs. Less obvious features, like the brackets connecting the pillars to roof frames, also have been remarkably constant. What makes the shared features more significant, however, is that they are present in Buddhist, Daoist, Confucian, and Islamic milieus; residential, funerary, and garden structures; in Japan, Korea, Mongolia, and elsewhere. How did Chinese-style architecture maintain such standardization for so long, even beyond China’s borders?

Nancy Shatzman Steinhardt examines the essential features of Chinese architecture and its global transmission and translation from the predynastic age to the eighteenth century. Across myriad political, social, and cultural contexts within China and throughout East Asia, certain design and construction principles endured. Builders never abandoned perishable wood in favor of more permanent building materials, even though Chinese engineers knew how to make brick and stone structures in the last millennium BCE. Chinese architecture the world over is also distinctive in that it was invariably accomplished by anonymous craftsmen. And Chinese buildings held consistently to the plan of the four-sided enclosure, which both afforded privacy and differentiated sacred interior space from an exterior understood as the sphere of profane activity. Finally, Chinese-style buildings have always and everywhere been organized along straight lines.

Taking note of these and other fascinating uniformities, The Borders of Chinese Architecture offers an accessible and authoritative overview of a tradition studiously preserved across time and space.

This volume constitutes the first critical edition and translation into any modern language of a dānanibandha, a classical Hindu legal digest devoted to the culturally and religiously important topic of gifting. Specifically, it is a critical edition—based upon all identifiable manuscripts—and complete, annotated translation of the Dānakānda (“Book on Gifting”), the fifth section of the encyclopedic Krtyakalpataru (c. 1114–1154) of Laksmīdhara and the earliest extant dānanibandha. David Brick has included an extensive historical introduction to the text and its subject matter.