An engrossing, haunting tale that gives us insight into an almost forgotten age. Madam Sugimoto was born in Japan, not in the sunny southern part of the country which has given it the name of "The Land of Flowers," but in the northern province of Echigo which is bleak and cold and so cut off from the rest of the country by mountains that in times past it had been considered fit only for political prisoners or exiles. Her father was a Samurai, with high ideals of what was expected of a Samurai's family. His hopes were concentrated in his son until the son refused to marry the girl for whom he was destined and ran off to America. After that all that was meant for him fell to the lot of the little wavy-haired Etsu who writes here so delightfully of the things that happened in their childhood days in far-away Japan.

    His memoir is a story of extraordinary challenges met for honor, freedom, and the Corps.

    Her friends at Rhododendron High School—all girls from semi-royal and other rich families—will soon be going abroad, but she, with second-division marks in her final exams, might have to settle for a grimy little college in town. Her parents, plodding away in middle-class Kathmandu, are deeply disappointed, and all their hopes are now pinned on Numa, her sister. Sundry cousins from their village in far-off Lungla—driven out by poverty and the warring Maoists—come to live with the family, trample upon her privacy, and wage kitchen politics with Boju, her foul-tongued grandmother. Other relatives embarrass her with their gauche village ways. And, worst of all, Sagar, Sumnima’s US-returned RJ boyfriend, for whom she has been lying, sneaking around and stealing money from home, keeps her waiting for his phone calls.Employing a rich cast of characters, The Wayward Daughter tells the story of a young girl seeking out love, finding herself and her own spaces in life. Equally, it draws a telling portrait of Kathmandu—its class and caste divisions, its cosmopolitanism which exists alongside conservative attitudes, and its politics due to which a civil war looms. Written with humour, empathy and skill, this novel is a must-read.

    With him ride his wives, his sisters, his daughters, his aunts and his distant female relatives. Unhindered by a relatively recent conversion to Islam, these women will help found a culture of such magnificence and beauty that it will become a by-word for opulence in the world. These Mughal women of Hindustan—unmarried daughters, eccentric sisters, fiery milk-mothers and beautiful wives, will contribute to the great syncretic culture of the Mughals by writing biographies, building monuments, engaging in diplomacy, and patronizing the arts. And even as the zenana changes from the earlier nomadic, tented spaces to the later more sequestered grandeur within the high stone walls of mighty qilas, the influence of the women remains visible and unquestioned. This book looks at the lives of these Mughal women, and the enigma of their disappearance, except as objects of curiosity, from our collective memory.

    Her story starts with her childhood and follows the ups and downs of exploring her sexuality, gender, and transition--as well as falling in love with a man who’s head over heels for her. Now they want to get married, so Chii’s about to embark on a new adventure: becoming a bride!

    The Good Man of Nanking is a crucial document for understanding one of World War II's most horrific incidents of genocide, one which the Japanese have steadfastly refused to acknowledge.  It is also the moving and awe-inspiring record of one man's conscience, courage, and generosity in the face of appalling human brutality.Until the recent emergence of John Rabe's diaries, few people knew abouth the unassuming hero who has been called the Oskar Schindler of China.  In November 1937, as Japanese troops overran the Chinese capital of Nanking and began a campaign of torture, rape, and murder against its citizens, one man-a German who had lived in China for thirty years and who was a loyal follower of Adolph Hitler-put himself at risk and in order to save the lives of 200,000 poor Chinese, 600 of whom he sheltered in his own home.

    The unmarried, and childless Briggs is the object of mirth and pity of the Sinhalese,she journeys around the Teardrop Island, inadvisably for her, but entertainingly for us on public transport. With the civil war recently ended and the effects of the devastating tsunami as ever present context Briggs entertains and educates. Her hapless inability to select decent guides or drivers results in her taking us vicariously to places we would never reach otherwise.Not to be read if your offspring are contemplating a gap year in Ceylon.

    Even the piles of rotting rubbish in my street, the only source of food for the scrawny chickens and goats that our neighbors kept outside their mud houses, looked beautiful to me after the snow had covered them in white during the long night.Though she is only twenty-three, Zoya has witnessed and endured more tragedy and terror than most people experience in a lifetime. Born in a land ravaged by war, she was robbed of her parents when they were murdered by Muslim fundamentalists. Devastated, she fled Kabul with her grandmother and started a new life in exile in Pakistan. She joined the Revolutionary Association of the Women of Afghanistan (RAWA), an organization that challenged the crushing edicts of the Taliban government, and she took destiny into her own hands, joining a dangerous, clandestine war to save her nation.Direct and unsentimental, Zoya vividly brings to life the realities of growing up in a Muslim culture, the terror of living in a perpetual war zone, the pain of losing those she has loved, the horrors of a woman’s life under the Taliban, and the discovered healing and transformation that lead her on a path of resistance.

    Set in the rural China in which Xiao grew up, these two masterpieces expand on many themes, including the plight of peasants and the role of women in society. With a realistic style that has been said to rival "Tolstoy's sweep, FlaubertÂ�s detachment and Ba JinÂ�s compassion," Xiao gives us an unflinching, surprisingly lyrical, and often wryly humorous account of the difficult lives of these characters. This is an updated and extensively revised new edition.

    Within eighty years of the first outbreak, the male population has fallen by seventy-five percent. Women have taken on all the roles traditionally granted to men, even that of the Shogun. The men, precious providers of life, are carefully protected. And the most beautiful of the men are sent to serve in the Shogun's Inner Chamber...

    In these fierce yet tender narrative poems, Thom draws from both memory and mythology to create new maps of gender, race, sexuality, and violence. Descended from the traditions of oral storytelling, spoken word, and queer punk, Thom's debut collection is evocative and unforgettable.Kai Cheng Thom is a trans writer and performance artist whose work has been published in Buzzfeed, Autostraddle, Asian American Literary Review, and xoJane. She writes regularly for Everyday Feminism.

    The race included only five cars and their crews who wrote their agreed code of conduct on the back of a menu the night before the start. The only navigational aids were the sun and telegraph poles. Ninety years later, the race ran again.Rosie Thomas and her companion, Phil Bowen a thirty-year old climber, pearl-diver, charter-boat skipper and photographer were two of those daring enough to go for the challenge. On 6 September 1997, an assembly 110 vintage cars gathered in Peking, with the finish line in Paris lying 45 days and 16,000 kilometres ahead halfway across the world. The excitement of the daily time challenge, the strange camaraderie, the test of sleeping outdoors, in flea-pit hotels, in foreign lands, is more than matched by Rosie's own internal journey, including a near death experience at the top of the Himalayas.

    Not one answer, but many. Not a single history, but multiple tales cutting across laws and boundaries.’ In Bhakti poetry, Radha and Krishna disregard marital fidelity, age, time and gender for erotic love. In Sufi dargahs, pirs (spiritual guides) who were married to women are buried alongside their male disciples, as lovers are. Vatsyayana, author of the world’s most famous manual of sex, insists that he did not compose it ‘for the sake of passion’, and remained celibate through the writing of it. Long hair is widely seen as a symbol of sexuality; and yet, shaved off in a temple, it is a sacred offering. Even as the country has a draconian law to punish homosexuality, heterosexual men share the same bed without comment. Hijras are increasingly marginalized; yet gender has historically been understood as fluid rather than fixed. Menon navigates centuries, geographies, personal and public histories, schools of philosophy, literary and cinematic works, as she examines the many—and often surprising—faces of desire in the Indian subcontinent. Her study ranges from the erotic sculptures of Khajuraho to the shrine of the celibate god Ayyappan; from army barracks to public parks; from Empress Nur Jahan’s paan to home-made kohl; from cross-dressing mystics to androgynous gods. It shows us the connections between grammar and sex, between hair and war, between abstinence and pleasure, between love and death. Gloriously subversive, full of extraordinary analyses and insights, this is a book you will read to be enlightened and entertained for years.About the AuthorMadhavi Menon is professor of English at Ashoka University, and writes on desire and queer theory. She is the author of Wanton Words: Rhetoric and Sexuality in English Renaissance Drama; Unhistorical Shakespeare: Queer Theory in Shakespearean Literature and Film; and Indifference to Difference: On Queer Universalism. She is also the editor of Shakesqueer: A Queer Companion to the Complete Works of Shakespeare.

    This novel focuses on the trauma of a mother who awakens one morning to the shattering news that her son is lying dead in the police morgue, reduced to a mere numeral: Corpse No. 1084. Through her struggle to understand his revolutionary commitment as a Naxalite, she recognizes her own alienation—as a woman and a wife—from the complacent, hypocritical, and corrupt feudal society her son had so fiercely rebelled against.

    A Chinese American woman tells of the Chinese myths, family stories and events of her California childhood that have shaped her identity.