Digging into Chinese folktales, Mr. Woo tells us stories about falling in love in a world that is distant in time and place, distinct in culture and expectations, each with a touch of the exotic. In these tales dating from the Han Dynasty to the Ming Dynasty, dramas unfold in the Imperial palace, along the back roads, and in gardens perfumed with the scent of peony blossoms in the moonlight.

"Dream Peony" is the story of Yang Yuhuan, the most voluptuous of the Four Legendary beauties in Chinese history. She was best known for her fleshy figure, and statues of her were typically sculptured in the nude. When she was sixteen years old, she was chosen as wife to Li Mao, the Prince of Shou, and a favorite son of Emperor Xuanzong of Tang Dynasty (685 to 762). Unfortunately, her exquisite beauty had attracted the attention of her father-in-law, and his obsession turned her world upside down. Once, the famous poet Li Bai, who was known as the "Drunken Immortal," had written a poem, "Song of Pure Peace," in praise of her mesmerizing beauty. Half a century later, another famous poet, Bai Juyi, wrote "Song of Perpetual Regret," narrating Emperor Xuanzong's obsessive love for her. Both poems have been translated by the author within this novel.

Liaozhai Zhiyi (Liaozhai; Chinese: 聊齋, or 聊齋誌異), called in English Strange Tales from a Chinese Lonely Studio is a collection of Classical Chinese stories by Pu Songling comprising close to five hundred "marvel tales" in the zhiguai and chuanqi styles which serve to implicitly criticise societal issues then. Dating back to the Qing dynasty, its earliest publication date is given as 1740. Since then, many of the critically lauded stories have been adapted for other media such as film and television. The main characters of this book apparently are ghosts, foxes, immortals and demons, but the author focused on the everyday life of commoners. He used the supernatural and the unexplainable to illustrate his ideas of society and government. He criticized the corruption and injustice in society and sympathized with the poor. The book is complete translation of all volumes (Vol. 1 to 12) of Liaozhai.

This book explores how political, economic, social, cultural and technological forces are (re)shaping the meanings of love and intimacy in China's public culture. It focuses on a range of cultural and media forms including literature, film, television, music and new media, examines new cultural practices such as online activism, virtual intimacy and relationship counselling, and discusses how far love and romance have come to assume new shapes and forms in the twenty-first century. Love Stories in China offers deep insights into how the huge transformation of China over the last four decades has impacted the micro lives of ordinary Chinese people.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

In the past two decades, a uniform representation of cutified femininity prevails in the Taiwanese media, evidenced by the shift of Taiwan’s popular cultural taste from a Chinese-centered tradition to a mixed absorption from neighboring cultural capitals in the global market. This book argues that the native term “sajiao” is the key to understand the phenomenon. Originally referring to a set of persuasive tactics through imitating a spoiled child’s gestures and ways of speaking to get attention or material goods, sajiao is commonly understood to be women’s weapon to manipulate men in the Mandarin-speaking communities. By re-interpreting sajiao as a “feminine” tactic, or the tactic of the weak, the book aims to propose a “feminine framework” in exploring identity politics in the following three aspects: the rising obsession with the immature female image in Taiwan’s popular culture, the adoption of the feminine communication style in native speakers’ everyday language and interactions, and the competing discourses between dominant/subordinate, central/peripheral, global/local, and Chinese/Taiwanese in shaping the identity politics in current Taiwanese society. The micro-analysis of everyday language politics leads the reader to examine layers of discourse about gender, identity, and communication, and finally to inquire how to situate or categorize “Taiwan” in area studies. The “feminine framework” is a useful theoretical tool that not only deconstructs everyday communication practice but also provides a bottom-up, alternative angle in analyzing Taiwan’s role in political, economic, and cultural flows in East Asia. The massive imports of popular cultural products in the late 80s, mainly from Japan, fermented the kawaii (Japanese cute) type of femininity in regulating everyday communication and the perception of gender roles in Taiwan. The popularity of the baby-like female image is concurrent with the simmering debate on Taiwanese identity. Taiwan offers a unique perspective for observing identity politics because it still holds an undetermined status in the international community. The collective uncertainty about the island’s future and the diminishing voice in the international society become the backdrop for the growth of defining, interpreting, and appropriating sajiao elements in the popular culture. This book offers an in-depth examination of the interplay among local historical contexts, cross-border capitalist exchange, and everyday communication that shapes the dialogism of Taiwanese identity.