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This chapter examines how the breakthrough of Zhang Ziyi's depiction of a female kung fu master in The Grandmaster (2013) transforms the figure of the heroine in Chinese action films. Zhang is well known for her acting in action films conducted by renowned directors, such as Ang Lee, Zhang Yimou and Wong Kar-wai. After winning 12 different Best Actress awards for her portrayal of Gong Ruomei in The Grandmaster, Zhang announced that she would no longer perform in any action films to show her highest respect for the superlative character Gong. Tracing Zhang's transformational portrait of a heroine in The Grandmaster alongside her other action roles, this analysis demonstrates how her performance projects the directors' distinctive gender viewpoints. I argue that Zhang's characterisation of Gong remodels heroine-hood in Chinese action films. Inheriting the typical plot of a daughter's use of martial arts for revenge for her father's death, Gong breaks from conventional Chinese action films that highlight romantic love during a woman's adventure and the decisive final battle scene. Beyond the propensity for sensory stimulation, Gong's characterisation enables Zhang to determine that women can really act in action films – demonstrating their inner power and ability to create multi-layered characters – not merely relying upon physical action. This chapter offers a relational perspective of how women transform the action film genre not merely as gender spectacles but as embodied figures that represent emerging female subjectivity.

With its worldwide fame for making action films, Hong Kong cinema has been defined as masculine. Action films, including the costumed martial arts films and the modern gangster films, have been a major genre in Hong Kong cinema from the 1960s on. Despite the dominant masculinity, women still play significant roles in some of these films. In fact, fighting women leave footprints in the history of Hong Kong cinema, which precede their counterparts in the West and even provide models for Hollywood after 2000.

This chapter focuses on the female characters portrayed by the acclaimed Hong Kong director Wong Kar-wai, whose works have an ambiguous connection to mainstream genres. He modifies Hong Kong action films and creates unconventional female characters such as the drug dealer in Chungking Express (1994), the killer dispatcher in Fallen Angels (1995), the swordswoman in Ashes of Time (1994), and the kung fu master in The Grandmaster (2013). Wong's films have been mush discussed in academia, but the gender images therein are quite ignored. With high intertextuality, these characters are used to question mainstream action films and redefine women's roles in male's cinematic space. In addition, via the writing of these women, Wong constructs an open and ambivalent post-colonial Hong Kong identity. This paper contextualises the figures of sword-wielding and gun-shooting women and examines how Wong Kar-wai deploys these images to articulate the cultural identity of a post-colonial city.

In “the century of culture,” a current drift is toward utilizing cultural heritage branding. Cultural heritage brand referred to in this study means a brand with value proposition based on cultural heritage. As Asian cultures are gathering global focus amid ongoing trend of exoticism and the growth of Asian economies, there is more opportunity especially for Asian brands to benefit from cultural heritage branding. Also, the advantages of cultural heritage branding can benefit fashion brands, considering that designs of great importance in fashion brand's competitiveness can earn creativity and originality from cultural heritage.

Therefore, this study (1) profiles cultural heritage fashion brands based on Asia: Japan, China, and Korea, (2) identifies components of cultural heritage fashion branding by comparative analysis, and (3) identifies characteristics in brand management strategy from the brands, and offer managerial implications for upcoming cultural heritage fashion brands.

This study adopts a case study approach that focuses on Asian fashion brands; Issey Miyake (Japan), Shanghai Tang (China), and Damyeon designed by Lee Hye Soon (Korea). The analytical contents of this research include general profiles (i.e., brand history, brand philosophy and concept, and BI and visual representation), cultural heritage perspectives and brand management perspective (i.e., product, price, place, promotion, and brand extension). Most of the information was retrieved from multiple sources including books, academic papers, brand's annual report, brand official website, news articles, etc.

Overall, this study shows cultural heritage fashion branding can be useful in distinctiveness in positioning and delivering brand value in depth, authenticity, and credibility for customers (Urde, 2007). The findings suggest some managerial as well as cultural heritage-related indications for upcoming cultural heritage fashion brands.

Although common components of cultural heritage fashion branding (i.e., utilization of traditional prototype, emphasis on traditional fabric, and preservation of traditional craftsmanship) were drawn out, achieving optimal balance between tradition and modernity was found critical as well. Managerial guidelines include foreign brand naming, premium pricing, art-related promotions, and extension for a total lifestyle brand. In further research, the type of industry and different country-of-origins can be applied in order to extensively study about the issue of cultural heritage branding.

From Egypt to South Korea, traditional institutions and sources of authority are being challenged as never before. To survive and prosper, organizations and institutions adapt to the changing values and needs of people in a modern, globalizing world. This essay discusses how some organizations adapt traditional, hierarchical authority to the challenges of a dynamic, diversifying society. It presents three claims. First, modernizing, liberalizing societies generate a tendency to separation and indifference. Second, “authoritative” organizations that stress obedience to a set of beliefs and practices partly counter these atomizing tendencies and attract many, diverse persons. Third, the formation of diverse, authoritative communities is more likely among newcomers or outsiders less attached to historic, societal divides. I illustrate this with some preliminary findings and observations, mostly in USA but also in South Korea. ¹