Plunged into the past by acrimonious telephone calls and odd postcards from her mother, she tries to make sense of the eccentric family she has left behind. Why was her Mother as bitter as a tamarind with her lot in life? Why did she seem to love Roopa best, rubbing almond oil on her skin at bath-time and never scolding her for getting her sums wrong? And where did she disappear to while Dadda was away on business, leaving her daughters in the care of a superstitious old ayah? A wise and affectionate portrait of two generations of women in an Indian family, Tamarind Woman is a beautifully evocative novel that explores the mutability of memory and unravels the deep ties of love and resentment that bind mothers and daughters everywhere.Tamarind Woman is the author's debut novel.

    Younghill Kang was born in 1903 in what is now North Korea and arrived in New York in 1921. He continued his studies at Harvard and built a name for himself as a scholar of literature and Asian culture and as an author. His fiction was admired by, among others, Pearl S. Buck, H.G. Wells and Thomas Wolfe. Originally published in 1937, East Goes West met with widespread acclaim despite its biting portraits of racism, alienation and hypocrisy at every level of American society. This eagerly anticipated edition includes informative appendices detailing the author's life and writings, including primary source materials that provide insight into the relationship between Kang and his editor, Maxwell Perkins.

    Where the fathers imbibed the doctrine of Confucius and learned the classics and revolted against them, these young people have been battered by many forces of the new times. They have been taught something of science, something of Christianity, something of atheism, something of free love, something of communism, something of Western philosophy, something of modern militarism, something, in fact, of everything. In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically. They have skipped, figuratively speaking, from the period of the unimproved country road to the aero plane era. The omission was too great. The mind could not compensate for it. The spirit was lost in the conflict. The first result, therefore, of the hiatus was undoubtedly to produce a class of young Chinese, both men and women, but chiefly men, who frankly did not know how to live in their own country or in the age in which their country still was. They were for the most part educated abroad, where they forgot the realities of their own race. It was easy enough for various revolutionary leaders to persuade these alienated minds that China's so-called backwardness was due primarily to political and material interference by foreign powers. The world was made the scapegoat for Chinas medievalism. Instead of realizing that China was in her own way making her own steps, slowly, it is true, and somewhatponderously, toward modernity, it was easy hue and cry to say that if it had not been for foreigners she would have been already on an equality, in material terms, with other nations. The result of this was a fresh revolution of a sort. China practically rid herself of her two great grievances outside of Japan, extraterritoriality and the tariff. No great visible change appeared as a consequence. It became apparent that what had been weaknesses were still weaknesses, and that these were inherent in the ideology of the people. It was found, for instance, that when a revolutionary leader became secure and entrenched he became conservative and as corrupt, too often, as an old style official. The same has been true in other histories. There were too many honest and intelligent young minds in China not to observe and accept the truth, that the outside world had very little to do with Chinas condition, and what she had to do with it could have been prevented if China had been earlier less sluggish and her leaders less blind and selfish. Then followed a period of despair and frenzy and increased idealistic worship of the West. The evident prosperity of foreign countries was felt to be a direct fruit of Western scientific development.

    Aya Kitō was diagnosed with a disease called spinocerebellar degeneration when she was 15 years old. The disease causes the person to lose control over their body, but because the person can retain all mental ability the disease acts as a prison. So in the end she cannot eat, walk or talk.Aya keeps a diary of not only what she does but how she feels and the hardships she must endure. Initially, the diary's purpose was for Kitō to chronicle impressions she had about how the disease was affecting her daily life. As the disease progressed, however, the diary became Kitō's outlet for describing the intense personal struggles she underwent in coping, adapting, and ultimately trying to survive her disease. As she notes in one entry, "I write because writing is evidence that I am still alive."Through family, medical examinations and rehabilitations, and finally succumbing to the disease, Aya must cope with the disease and live on with life until her death at the age of 25.

    Told through the eyes of an anonymous lesbian narrator nicknamed Lazi, Qiu Miaojin's cult classic novel is a postmodern pastiche of diaries, vignettes, mash notes, aphorisms, exegesis, and satire by an incisive prose stylist and countercultural icon.Afflicted by her fatalistic attraction to Shui Ling, an older woman who is alternately hot and cold toward her, Lazi turns for support to a circle of friends that includes the devil-may-care, rich-kid-turned-criminal Meng Sheng and his troubled, self-destructive gay lover Chu Kuang, as well as the bored, mischievous overachiever Tun Tun and her alluring slacker artist girlfriend Zhi Rou.Bursting with the optimism of newfound liberation and romantic idealism despite corroding innocence, Notes of a Crocodile is a poignant and intimate masterpiece of social defiance by a singular voice in contemporary Chinese literature.

    These short fictions capture Rodoreda's full range of expression, from quiet literary realism to fragmentary impressionism to dark symbolism. Few writers have captured so clearly, or explored so deeply, the lives of women who are stuck somewhere between senseless modernity and suffocating tradition-Rodoreda's "women are notable for their almost pathological lack of volition, but also for their acute sensitivity, a nearly painful awareness of beauty" (Natasha Wimmer).

    It is considered second only to the Tao Te Ching, but the two books coundn't be more different. Where the Tao Te Ching is distant and proverbial in style, the Chuang Tze buzzes with life and with insights, often with considerable humour behind them.

    In the isolated mining village of her childhood, Jia’s father, a science teacher, questions government intrusion into his classroom and is taken away by police, never to be heard from again. Now Jia must leave the village where her family has been sent as punishment to carve a path for herself. Her journey takes her first to Pyongyang, and finally to Shenyang in northeast China. Along the way, she falls in love with a soldier, befriends beggars, is kidnapped, beaten, and sold, negotiates Chinese culture, and learns to balance cruel necessity with the possibilities of kindness and love. Above all, Jia must remain wary, always ready to adapt to the “capricious political winds” of modern North Korea and China.

    When Japan invades and the queen is killed, Il-han takes his family into hiding. In the ensuing years, he and his family take part in the secret war against the Japanese occupation. Pearl S. Buck's epic tells the history of Korea through the lives of one family. She paints an amazing portrait of the country, and makes us empathize with their struggle for sovereignty through her beautifully drawn characters.

    Using as a frame of reference The Tale of Genji and other major literary works from Japan's Heian period, Morris recreates an era when woman set the cultural tone. Focusing on the world of the emperor's court-the world so admired by Virginia Woolf and others-he describes the politics, society, religious life, and superstitions of the times, providing detailed portrayals of the daily life of courtiers, the cult of beauty they espoused, and the intricate relations between the men and women of this milieu.

    We meet amputee sons whose mothers cart them from brothel to brothel; we meet brothers who love their brother's lovers, and whose lovers in turn are stolen away by the husbands of their sisters. Sexuality in all its ugliness and wonder is put under the microscope by Lee Seung-U, who reminds us that love may come in various forms, but that it is, nonetheless, a force that unifies us all . . . whether we like it or not.

    A couple in their thirties live in a small rented cottage in a quiet part of Tokyo; they work at home, freelance copy-editing; they no longer have very much to say to one another. But one day a cat invites itself into their small kitchen. It leaves, but the next day comes again, and then again and again. Soon they are buying treats for the cat and enjoying talks about the animal and all its little ways. Life suddenly seems to have more promise for the husband and wife — the days have more light and color. The novel brims with new small joys and many moments of staggering poetic beauty, but then something happens….As Kenzaburo Oe has remarked, Takashi Hiraide’s work "really shines." His poetry, which is remarkably cross-hatched with beauty, has been acclaimed here for "its seemingly endless string of shape-shifting objects and experiences,whose splintering effect is enacted via a unique combination of speed and minutiae."

    This new translation is not only far more readable than earlier ones, it is also much more faithful to the content and style of the original. Intended for the general audience as well as the specialist, this edition is highly annotated.

    And although Korean attitudes and behavior may be influenced by the modern world, the Korean mindset is still very much shaped by ancient culture and traditions. As is the case with all ancient cultures created within highly refined and meticulously structured social systems over thousands of years, one of the keys to understanding traditional Korean attitudes and behavior is the language of the people—or more precisely, key words in the language. These key words provide access to the Korean mind—to core concepts and emotions, the attitudes and feelings that make up the Korean psyche. These key terms reveal both the heart and soul of Koreans and provide bridges for communicating and interacting with Koreans on the most fundamental level.In The Korean Mind, Boye Lafayette De Mente explores the meanings and cultural context of the most important "code words" of the Korean language, terms whose significance goes well beyond their literal definitions, providing an insight into Korean culture and the personality of the Korean people.Keywords include:Aboji, Ah-boh-jee — The "Father Culture"Anae, Ah-negh — Wives: The Inside PeopleHan Yak, Hahn Yahk — The Herbal Way to HealthInnae, Een-nay — A Culture of EnduringKatun Sosuy Pap, Kaht-unn Soh-suut Pahp — Eating from the Same Rice BowlAnd over 200 more…

    Broken up into four chapters, she holds your hand and takes you inward with her, from skin to flesh, to flesh to bones, from bones to all that lies within. Both heartbreaking and hopeful, The Anatomy of Being marks a very distinct time in a young girl's life, and aches and aches to be heard and devoured. 2013 Goodreads Choice Awards Poetry Finalist