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Featured on LeVar Burton Reads “Like Oscar Wilde or Ray Bradbury, E. Lily Yu writes the kind of delicious short stories that come with a sting in the tail. Utterly beguiling.” —Kelly Link, bestselling author of Get in Trouble “Each story here is a gem. A trove of fantastical treasures.” —Kirkus Reviews STARRED REVIEW “An astonishing collection of stories…transformative.” —Library Journal STARRED REVIEW The strange, the sublime, and the monstrous confront one another with astonishing consequences in this collection of twenty-two stories from award-winning writer E. Lily Yu. In the village of Yiwei, a fallen wasp nest unfurls into a beautifully accurate map. In a field in Louisiana, birdwatchers forge an indelible connection over a shared glimpse of a Vermilion Flycatcher, and fall. In Nineveh, a judge who prides himself on impartiality finds himself questioned by a mysterious god. On a nameless shore, a small monster searches for refuge and finds unexpected courage. At turns bittersweet and boundary-breaking, poignant and profound, these twenty-two stories sing, as the oldest fables do, of what it means to be alive in this strange, terrible, beautiful world. For readers who loved the intelligence and compassion in Kim Fu's Lesser Known Monsters of the 21st Century and the dreamlike prose of Kelly Link's Magic for Beginners, this collection introduces the short fiction of E. Lily Yu, winner of the Astounding Award for Best New Writer and author of the Washington Book Award–winning novel On Fragile Waves, praised by the New York Times Book Review as "devastating and perfect." "A lovely story." —LeVar Burton, on "The Pilgrim and The Angel" (from Jewel Box: Stories)
For centuries the Chinese referred to their fiction as xiaoshuo, etymologically meaning roadside gossip or small talk, and held it in relative disregard.
Jewelry responds to our most primitive urges, for control, honor, and sex. It is at once the most ancient and most immediate of art forms, one that is defined by its connection and interaction with the body. In this sense it is inescapably political, its meaning bound to the possibilities of the body it lies on. Indeed, the fate of the body is often bound to the jewelry. This study looks at gender and jewelry in order to gain some understanding into how jewelry is constructed by and constructs not just a single society, but human societies. It will explore how societal traditions that have sprung up around jewelry and ornamentation have affected the possibilities available to women across a broad spectrum of social and ethnic circumstances, determining which have served women well and which are constrictive and destructive. It also examines the possibilities for the intentional creation of feminist jewelry, including an overview of the author's own work.
"It is too bad to have our jolly vacation spoiled by this provoking storm. Didn't mind it yesterday, because we could eat all the time; but here we are cooped up for a week, perhaps, and I'd like to know what we are to do," growled Geoff, as he stood at the window looking gloomily at the bleak scene without. It certainly was discouraging; for the north wind howled, the air was dark with falling snow, and drifts were rising over fences, roads, and fields, as if to barricade the Christmas party in the great country house. "We can bear it pleasantly, since it can't be helped," said gentle sister Mary, with a kind hand on his shoulder, and a face full of sympathy for his disappointment. "I'm sorry for the coasting, skating, and sleighing frolics we have lost; but if we must be shut up, I'm sure we couldn't have a pleasanter prison or a kinder jailer. Don't let grandma hear us complain, for she has made great exertions to have our visit a merry one, and it will trouble her if we are not gay and contented." "That's easy for a parcel of girls, who only want to mull over the fire, and chatter, and drink tea; but it's rough on us fellows, who come for the outside fun. House is well enough; but when you've seen it once, there's an end. Eating is jolly, but you can't stuff forever. We might dig, or snowball, if it didn't blow a gale. Never saw such a beast of a storm!"—and Geoff flattened his nose against the window-pane and scowled at the elements. A laugh made him turn around, and forget his woes to stare at the quaint little figure that stood curtseying in the door-way of the keeping-room, where a dozen young people were penned while the maids cleared up the remains of yesterday's feast in the kitchen, the mothers were busy with the babies upstairs, and the fathers read papers in the best parlor; for this was a family gathering under the roof of the old homestead. A rosy, dark-eyed face looked out from the faded green calash, a gayly flowered gown was looped up over a blue quilted petticoat, and a red camlet cloak hung down behind. A big reticule and a funny umbrella were held in either hand, and red hose and very high-heeled, pointed shoes covered a trim pair of feet. "God bless you, merry gentlemen! May nothing you dismay; Here's your ancient granny come To call, this Christmas day," sang Minnie, the lively member of the flock, as she bobbed little curtseys and smiled so infectiously that even cross Geoff cheered up....
Collects twelve stories told by snow-bound members of an extended family gathered in their old homestead for the Christmas holidays.
Do the portrayals of objects in literary texts represent historical evidence about the material culture of the past? Or are things in books more than things in the world? Sophie Volpp considers fictional objects of the late Ming and Qing that defy being read as illustrative of historical things. Instead, she argues, fictional objects are often signs of fictionality themselves, calling attention to the nature of the relationship between literature and materiality. Volpp examines a series of objects—a robe, a box and a shell, a telescope, a plate-glass mirror, and a painting—drawn from the canonical works frequently mined for information about late imperial material culture, including the novels The Plum in the Golden Vase and The Story of the Stone as well as the short fiction of Feng Menglong, Ling Mengchu, and Li Yu. She argues that although fictional objects invite readers to think of them as illustrative, in fact, inconsistent and discontinuous representation disconnects the literary object from potential historical analogues. The historical resonances of literary objects illuminate the rhetorical strategies of individual works of fiction and, more broadly, conceptions of fictionality in the Ming and Qing. Rather than offering a transparent lens on the past, fictional objects train the reader to be aware of the fallibility of perception. A deeply insightful analysis of late Ming and Qing texts and reading practices, The Substance of Fiction has important implications for Chinese literary studies, history, and art history, as well as the material turn in the humanities.
Presented here are nine tales from the celebrated Ming dynasty Sanyan collection of vernacular stories compiled and edited by Feng Menglong (1574–1646), the most knowledgeable connoisseur of popular literature of his time in China. The stories he collected were pivotal to the development of Chinese vernacular fiction, and their importance in the Chinese literary canon and world literature has been compared to that of Boccaccio’s Decameron and the stories of One Thousand and One Nights. Peopled with scholars, emperors, ministers, generals, and a gallery of ordinary men and women in their everyday surroundings—merchants and artisans, prostitutes and courtesans, matchmakers and fortune-tellers, monks and nuns, servants and maids, thieves and imposters—the stories provide a vivid panorama of the bustling world of imperial China before the end of the Ming dynasty. The three volumes constituting the Sanyan set—Stories Old and New, Stories to Caution the World, and Stories to Awaken the World, each containing forty tales—have been translated in their entirety by Shuhui Yang and Yunqin Yang. The stories in this volume were selected for their popularity with American readers and their usefulness as texts in classes on Chinese and comparative literature. These unabridged translations include all the poetry that is scattered throughout the original stories, as well as Feng Menglong’s interlinear and marginal comments, which point out what seventeenth-century readers of the stories were being asked to appreciate.