Treasury of Laughs is a treasure house for students of literature, psycholinguistics, history, sociology, and cultural anthropology. Feng Menglong systematically collected and edited 700-odd humourous skits that presented the entire spectrum of traditional Chinese jokes, and wrote commentaries of great philosophical insight. The anthology offers satirical caricatures of human follies from the cradle to the grave and reveals tension in all sectors of human societies and institutions. Hsu Pi-ching reconstructs the complete Ming Chinese original with meticulous editorial work, in modern punctuated typesetting, and provides the only complete English translation available, with useful footnotes on word plays, literary allusions, and historical background. Readers should find the introductory essays on the connections between humour and emotions/states of mind particularly illuminating.
Passion, Love, and Qing examines the vitality of
Peony Pavilion, the most famous drama in Ming China (1368-1644), through four essays (by Isabella Falaschi, Paolo Santangelo, Tian Yuan Tan, and Rossella Ferrari) and an extensive Glossary of specific terms and expressions related to the representation of emotions and states of mind. It explores the evolution and permanence of the universal message about passion or emotions contained in the language of the play. Written in the late Ming,
Peony Pavilion embodies the new trends in the ‘cult of passions’ and new sensibility of the times. It is also a rich intertext of love that both inherits the legacy of earlier literary traditions and influences later amatory literature and theatrical performances.
Accompanying video material to the work can be found
Rewriting Shangri-La: Migrations and Everyday Literacies among Tibetan Youth in McLeod Ganj, India, Heidi Swank examines differing histories of migration and exile through the lens of everyday literacies. The youth on whom this ethnography focuses live in a community that has long been romanticized by Tibetans and non-Tibetans alike, positioning these youth to see themselves as keepers of a modern day Shangri-la.
Through this ethnography - based on a decade of research - Heidi Swank suggests that through seemingly mundane writings (grocery lists, text messages, etc.) these youth are shifting what Shangri-la means by renogotiating important aspects of life in this Tibetan community to better match their lived - not romanticized - experiences as exiles in rural India.