Background
Gang Yue was born in 1955, in China. In 1986, he immigrated to the United States.
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Gang Yue studied at the University of Oregon, where he received a Master of Arts and a Doctor of Philosophy degree in 1993.
(The Chinese ideogram chi is far richer in connotation tha...)
The Chinese ideogram chi is far richer in connotation than the equivalent English verb "to eat." Chi can also be read as "the mouth that begs for food and words." A concept manifest in the twentieth-century Chinese political reality of revolution and massacre, chi suggests a narrative of desire that moves from lack to satiation and back again.
https://www.amazon.com/Mouth-That-Begs-Post-contemporary-interventions-ebook/dp/B00HFFCIR6/ref=sr_1_1?dchild=1&keywords=The+Mouth+That+Begs%3A+Hunger%2C+Cannibalism%2C+and+the+Politics+of+Eating+in+Modern+China&qid=1596793169&sr=8-1
1999
剛 月
Gang Yue was born in 1955, in China. In 1986, he immigrated to the United States.
In 1982, Gang Yue earned a Bachelor of Arts degree in China, and then, he also studied at the University of Oregon, where he received a Master of Arts and a Doctor of Philosophy degree in 1993.
Prior to 1986, Yue worked in Qinghai province in China. In 1993, he began his career at the University of North Carolina at Chapel Hill as an assistant professor of comparative literature. He was also a coordinator of Triangle East Asian Colloquium, faculty advisor at the Asian American Resource Center, an adjunct fellow of the Asian/Pacific Studies Institute at Duke University and a public lecturer on Chinese literature and cinema, Asian-American literature, and contemporary China.
Currently, Yue holds the post of an Associate Professor and that of chair in the Department of Asian and Middle Eastern Studies at the University of North Carolina at Chapel Hill.
(The Chinese ideogram chi is far richer in connotation tha...)
1999Gang Yue does his research toward a theoretical dialogue between cultural studies and environmental studies in a transnational and cross-cultural context. His present interest in research falls into two broad categories, namely, modern Tibet and the rise of China. He writes primarily in English on Tibet to focus on its representation in Chinese literature, film, and popular culture. Because he tries to engage cultural studies of Tibet with China's nationality policies and ethnic formation, the issues of governance and "uneven development" figure centrally in his intellectual concern. As a result, Yue travels extensively, mostly in Tibetan regions of Amdo (of Qinghai Province) and the Kham (of Sichuan and Yunnan Provinces), to collect ethnographic data beyond what a text-centered humanistic discipline would require him to.
Yue's work on the rise of China, on the other hand, takes a top-down approach. It has developed from his collaboration with scholars inside China, lately supported by a national-level research grant. From a humanist perspective, the rise of China is both a cultural discourse and an emerging reality. Yue believes that the discourse embeds some deep-seated fantasy and everlasting anxiety of the Oriental Other while the reality has been inflated by an unlikely alliance of investment bankers, national security hawks, and leftist intellectuals looking for an alternative to the United States hegemony - as Yue says, all for different reasons.
Yue is a member of the Association of Chinese and Comparative Literature.