This book unfolds an amazing story of discovery--whether you are a descendent of the Too clan or otherwise--you, the reader, will experience for yourself a fascinating revelation of a man's quest to trace his family tree. Henry Too, the man who has undertaken this genealogical pursuit, is the husband of my mother's younger sister. That makes him my yi jeung 姨丈, a rather endearing name by which I've called him all my life. This is a book that is partly genealogy, partly history, and very much family. There will be stories that some of you may recall--stories of happy times, narratives of despairing moments, and tales that tug at your heart strings--while for others who will be hearing or reading these accounts for the first time, it is hoped that these chapters will add to the rich tapestry of memories that you will continue to weave of your family, the Too clan. Devour it cover to cover, or savour it piecemeal--read this book like you would greet an old friend, for hidden in the pages between the anecdotes and precious photos are familial ties waiting to be renewed or found. Truly, this is a book to be kept as a family heirloom--a window to the past for the descendants of the future. Joanne Chow 周尤敏

The Hawai‘i Reader in Traditional Chinese Culture is a collection of more than ninety primary sources—all but a few of which were translated specifically for this volume—of cultural significance from the Bronze Age to the turn of the twentieth century. They take into account virtually every aspect of traditional culture, including sources from the non-Sinitic ethnic minorities.

Alongside the scores of travel books about China written by foreign visitors, Chinese travelers' impressions of their own country rarely appear in translation. This anthology is the only comprehensive collection in English of Chinese travel writing from the first century A.D. through the nineteenth. Early examples of the genre describe sites important for their geography, history, and role in cultural mythology, but by the T'ang dynasty in the mid-eighth century certain historiographical and poetic discourses converged to form the "travel account" (yu-chi) and later the "travel diary" (jih-chi) as vehicles of personal expression and autobiography. These first-person narratives provide rich material for understanding the attitudes of Chinese literati toward place, nature, politics, and the self. The anthology is abundantly illustrated with paintings, portraits, maps, and drawings. Each selection is meticulously translated, carefully annotated, and prefaced by a brief description of the writer's life and work. The entire collection is introduced by an in-depth survey of the rise of Chinese travel writing as a cultural phenomenon. Inscribed Landscapes provides a unique resource for travelers as well as for scholars of Chinese literature, art, and history.

"The Chinese garden has been explored from a variety of angles. Much has been written about its structural features as well as its cosmological, religious, philosophical, moral, aesthetic, and economic underpinnings. This book deals with the poetic configurations of the private garden in cities from the ninth to the eleventh century in relation to the development of the private sphere in Chinese literati culture. It focuses on the ways in which the new values and rhetoric associated with gardens and the objects found in them helped shape the processes of self-cultivation and self-imaging among the literati, as they searched for alternatives to conventional values at a time when traditional political, moral, and aesthetic norms were increasingly judged inapplicable or inadequate. The garden was also an artifact and a locus for material culture and social competition. Focusing on a series of anecdotes about private transactions involving objects in gardens, the author dissects the intricate nexus between the exchange of poetry and the poetry of exchange. In tracing the development of the private urban garden through the writings of Bai Juyi, Su Shi, Sima Guang, and their contemporaries, the author argues that this private space figured increasingly as a place of disengagement for those out of political power and hence was increasingly invaded by political forces."

Chinese culture of the Six Dynasties period (220–589) saw a blossoming of stories of the fantastic. Zhiguai, “records of the strange” or “accounts of anomalies,” tell of encounters with otherness, in which inexplicable and uncanny phenomena interrupt mundane human affairs. They depict deities, ghosts, and monsters; heaven, the underworld, and the immortal lands; omens, metamorphoses, and trafficking between humans and supernatural beings; and legendary figures, strange creatures, and natural wonders in the human world. Hidden and Visible Realms, traditionally attributed to Liu Yiqing, is one of the most significant zhiguai collections, distinguished by its varied contents, elegant writing style, and fascinating stories. It is also among the earliest collections heavily influenced by Buddhist beliefs, values, and concerns. Beyond the traditional zhiguai narratives, it includes tales of karmic retribution, reincarnation, and Buddhist ghosts, hell, and magic. In this annotated first complete English translation, Zhenjun Zhang gives English-speaking readers a sense of the wealth and wonder of the zhiguai canon. Hidden and Visible Realms opens a window into the lives, customs, and religious beliefs and practices of early medieval China and the cultural history of Chinese Buddhism. In the introduction, Zhang explains the key themes and textual history of the work.

Just over a thousand years ago, the Song dynasty emerged as the most advanced civilization on earth. Within two centuries, China was home to nearly half of all humankind. In this concise history, we learn why the inventiveness of this era has been favorably compared with the European Renaissance, which in many ways the Song transformation surpassed. With the chaotic dissolution of the Tang dynasty, the old aristocratic families vanished. A new class of scholar-officials—products of a meritocratic examination system—took up the task of reshaping Chinese tradition by adapting the precepts of Confucianism to a rapidly changing world. Through fiscal reforms, these elites liberalized the economy, eased the tax burden, and put paper money into circulation. Their redesigned capitals buzzed with traders, while the education system offered advancement to talented men of modest means. Their rationalist approach led to inventions in printing, shipbuilding, weaving, ceramics manufacture, mining, and agriculture. With a realist’s eye, they studied the natural world and applied their observations in art and science. And with the souls of diplomats, they chose peace over war with the aggressors on their borders. Yet persistent military threats from these nomadic tribes—which the Chinese scorned as their cultural inferiors—redefined China’s understanding of its place in the world and solidified a sense of what it meant to be Chinese. The Age of Confucian Rule is an essential introduction to this transformative era. “A scholar should congratulate himself that he has been born in such a time” (Zhao Ruyu, 1194).

In Ye Jinxiu's previous life, she needed money but no money. If she wanted a man, she didn't have a man. Even after she died, no one would wrap her up. She thought that she could finally live a carefree and happy life, but she discovered that the seemingly glorious and talented daughter of the Capital actually didn't care about her mother at all? Ye Jinsu? But there were still benefits. At the very least, he needed money. Men had to have men. "It's still him begging for money and sticking to his own man." "Would you like to marry me?" "No." "What about the job?"

The Shih-shuo hsin-yu, conventionally translated as A New Account of Tales of the World, is one of the most significant works in the entire Chinese literary tradition. It established a genre (the Shih-shuo t'i) and inspired dozens of imitations from the later part of the Tang dynasty (618-907) to the early Republican era of the 20th century. The Shih-shuo hsin-yu consists of more than a thousand historical anecdotes about elite life in the late Han dynasty and the Wei-Chin period (about AD 150-420).