The beautiful Indo prostitute Dewi Ayu and her four daughters are beset by incest, murder, bestiality, rape, insanity, monstrosity, and the often vengeful undead. Kurniawan's gleefully grotesque hyperbole functions as a scathing critique of his young nation's troubled past: the rapacious offhand greed of colonialism; the chaotic struggle for independence; the 1965 mass murders of perhaps a million "Communists," followed by three decades of Suharto's despotic rule.Beauty Is a Wound astonishes from its opening line: "One afternoon on a weekend in May, Dewi Ayu rose from her grave after being dead for twenty-one years…" Drawing on local sources—folk tales and the all-night shadow puppet plays, with their bawdy wit and epic scope—and inspired by Melville and Gogol, Kurniawan's distinctive voice brings something luscious yet astringent to contemporary literature.

    Pretty and intelligent, Ankita has everything she wants: friends, boys in hot pursuit, and admission into a premier management school for her MBA. But six months later, she finds herself a patient in a mental health hospital. How did she get here and will she ever get back her life again? Somehow, everything that made up her world has been taken away - and now she must fight like she has never had to, to recover her rightful lot. A gripping story of the pains of growing up, the strength afforded by faith and the indestructibility of the spirit, here is an inspiring story for modern readers.

    T. Vasudevan Nair. It was translated into English as Second Turn in 1997. M. T. Vasudevan Nair won Vayalar Award, given for the best literary work in Malayalam, for the novel in 1985. Later, in the year 1995, Mr. Nair was awarded the highest literary award in India, Jnanpith Award, for his overall contribution to Malayalam literature.The novel is set as a retelling of the Indian epic Mahabharata, from the view of Bhima, the second Pandava.

    Between Em, the mother, driven frequently to hospital after her failed suicide attempts, and The Big Hoom, the father, trying to hold things together as best he could, they tried to be a family.

    He is not sure where he's going or why, but it means that he gets to sit in the front seat of a silver van with his beloved owner, Satoru. Side by side, they cruise around Japan through the changing seasons, visiting Satoru's old friends. He meets Yoshimine, the brusque and unsentimental farmer for whom cats are just ratters; Sugi and Chikako, the warm-hearted couple who run a pet-friendly B&B; and Kosuke, the mournful husband whose cat-loving wife has just left him. There's even a very special dog who forces Nana to reassess his disdain for the canine species. But what is the purpose of this road trip? And why is everyone so interested in Nana? Nana does not know and Satoru won't say. But when Nana finally works it out, his small heart will break...

    Flory, a white timber merchant, befriends Dr Veraswami, a black enthusiast for the Empire, whose downfall can only be prevented by membership at an all-white club.

    A passionate love story set against the ugly political backdrop of repression, torture, and murder, "The Noli," as it is called in the Philippines, was the first major artistic manifestation of Asian resistance to European colonialism, and Rizal became a guiding conscience—and martyr—for the revolution that would subsequently rise up in the Spanish province.

    The narrator of this story, a precocious nine-year old child, is sent to visit an aunt. This aunt, ignored by a husband whose only interest seems to lie in entertaining slim-waisted young boys, suffers from a relentless bodily itch, an itch, her niece discovers, no doctor can cure and only her maidservant can relieve. Frank and often wickedly comic, Chughtai's stories were the imaginative core of her life's work, drawn from memories of the sprawling Muslim household of her childhood. With her mastery of the spoken language, economy of form, and her fine eye for the details of the intricate and hidden world of women's experience, Chughtai captured the evolving conflicts of Muslim India. Her exploration of the myriad and subtle tyrannies of middle-class gentility, and, equally, of those unexpected moments of sexual liberation and spirit, is unrivalled in contemporary Urdu literature.

    Hanumarathnam, a village healer with some renown as an astrologer, has approached her parents with a marriage proposal. In keeping with custom, he provides his prospective in-laws with his horoscope. The problem is that his includes a prediction, albeit a weak one, that he will die in his tenth year of marriage. Despite the ominous horoscope, Sivakami’s parents hesitate only briefly, won over by the young man and his family’s reputation as good, upstanding Brahmins. Once married, Sivikami and Hanumarathnam grow to love one another and the bride, now in her teens, settles into a happy life. But the predictions of Hanumarathnam’s horoscope are never far from her new husband’s mind. When their first child is born, as a strategy for accurately determining his child’s astrological charts, Hanumarathnam insists the midwife toss a lemon from the window of the birthing room the moment his child appears. All is well with their first child, a daughter, Thangam, whose birth has a positive influence on her father’s astrological future. But this influence is fleeting: when a son, Vairum, is born, his horoscope confirms that his father will die within three years.Resigned to his fate, Hanumarathnam sets himself to the unpleasant task of readying his household for his imminent death. Knowing the hardships and social restrictions Sivakami will face as a Brahmin widow, he hires and trains a servant boy called Muchami to help Sivakami manage the household and properties until Vairum is of age.When Sivakami is eighteen, Hanumarathnam dies as predicted. Relentless in her adherence to the traditions that define her Brahmin caste, she shaves her head and dons the white sari of the widow. With some reluctance, she moves to her family home to raise her children under the protection of her brothers, but then realizes that they are not acting in the best interests of her children. With her daughter already married to an unreliable husband of her brothers’ choosing, and Vairum’s future also at risk, Sivakami leaves her brothers and returns to her marital home to raise her family.With the freedom to make decisions for her son’s future, Sivakami defies tradition and chooses to give him a secular education. While her choice ensures that Vairum fulfills his promise, it also sets Sivakami on a collision course with him. Vairum, fatherless in childhood, childless as an adult, rejects the caste identity that is his mother’s mainstay, twisting their fates in fascinating and unbearable ways.

    Shuttled from one residence to another after the drowning of his father, he yearns for a place he can call home. He marries into the Tulsi family, on whom he becomes dependent, but rebels and takes on a succession of occupations in a struggle to weaken their hold over him.

      While attending a traditional tea ceremony in the aftermath of his parents’ deaths, Kikuji encounters his father’s former mistress, Mrs. Ota. At first Kikuji is appalled by her indelicate nature, but it is not long before he succumbs to passion—a passion with tragic and unforeseen consequences, not just for the two lovers, but also for Mrs. Ota’s daughter, to whom Kikuji’s attachments soon extend. Death, jealousy, and attraction convene around the delicate art of the tea ceremony, where every gesture is imbued with profound meaning.

    She thrives in her job as a radio jockey and at home she is the darling of the family. But her happy world starts to fall apart when revolution blooms in the country. As the people's agitation gathers strength, Sameera finds herself and her family embroiled in the politics of their adopted land. She is forced to choose between family and friends, loyalty and love, life and death.Jasmine Days is the heart-rending story of a young woman in a city where the promise of revolution turns into destruction and division.

    Stripped of the British society of her youth and the small but effective society she fought so hard to attain in Hong Kong, she is compelled by her awakening conscience to reassess her life and learn how to love.The Painted Veil is a beautifully written affirmation of the human capacity to grow, to change, and to forgive.

    Shivaji Sawant's Mrityunjaya is an outstanding instance of such a literary masterpiece in which a contemporary Marathi novelist investigates the meaning of the bewildering skein that is life through the personae of the Mahabharata protagonists. For over two decades since its first publication the vast non- Marathi and non-Hindi readership remained deprived of this remarkable exploration of the human psyche till the publication of this English translation by the Writers workshop – a contribution for which there is much to be grateful for. Mrityunjaya is the autobiography of Karna, and yet it is not just that. With deceptive case, Sawant brings into play an exceptional stylistic innovation by combining six "dramatic soliloquies" to form the nine books of this novel of epic dimensions. Four books are spoken by Karna. These are interspersed with a book each from the lips of his unwed mother Kunti, Duryodhana (who considers Karna his mainstay), Shon (Shatruntapa, his foster-brother, who here-worships him), his wife Vrishali to whom he is like a god and, last of all, Krishna. Sawant depicts an uncanny similarity between Krishna and Karna and hints at a mystic link between them, investing his protagonist with a more-than-human aura to offset the un-heroic and even unmanly acts which mar this tremendously complex and utterly fascinating creating of Vyasa.

    It is the story of the roguish Monkey and his encounters with major and minor spirits, gods, demigods, demons, ogres, monsters, and fairies. This translation, by the distinguished scholar Arthur Waley, is the first accurate English version; it makes available to the Western reader a faithful reproduction of the spirit and meaning of the original.